Imamat 4:13

For the Whole Congregation

4:13 “‘If the whole congregation of Israel strays unintentionally ¹  and the matter is not noticed by ²  the assembly, and they violate one of the Lord’s commandments, which must not be violated, ³  so they become guilty,

Imamat 4:27

For the Common Person

4:27 “‘If an ordinary individual ⁴  sins by straying unintentionally ⁵  when he violates one of the Lord’s commandments which must not be violated, ⁶  and he pleads guilty

Imamat 5:17

Unknown trespass

5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated ⁷  (although he did not know it at the time, ⁸  but later realizes he is guilty), then he will bear his punishment for iniquity ⁹ 

Imamat 7:36

7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses ¹⁰  anointed them ¹¹  – a perpetual allotted portion throughout their generations. ¹² 

Imamat 7:38

7:38 which the Lord commanded Moses on Mount Sinai on the day he commanded the Israelites to present their offerings to the Lord in the wilderness of Sinai.

Imamat 8:13

8:13 Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, ¹³  and wrapped headbands on them ¹⁴  just as the Lord had commanded Moses.

Imamat 8:17

8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up ¹⁵  outside the camp just as the Lord had commanded Moses. ¹⁶ 

Imamat 8:29

8:29 Finally, Moses took the breast and waved it as a wave offering before the Lord from the ram of ordination. It was Moses’ share just as the Lord had commanded Moses.

Imamat 8:35

8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.”

Imamat 9:10

9:10 The fat and the kidneys and the protruding lobe of ¹⁷  the liver from the sin offering he offered up in smoke on the altar just as the Lord had commanded Moses,

Imamat 10:9

10:9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die, which is a perpetual statute throughout your generations, ¹⁸ 

Imamat 18:25

18:25 Therefore ¹⁹  the land has become unclean and I have brought the punishment for its iniquity upon it, ²⁰  so that the land has vomited out its inhabitants.

Imamat 21:1

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person ²¹  no priest ²²  is to defile himself among his people, ²³ 

Imamat 22:2

22:2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings ²⁴  of the Israelites, which they consecrate to me, so that they do not profane my holy name. ²⁵  I am the Lord.

[4:13]  ¹ tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).

[4:13]  ² tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”

[4:13]  ³ tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).

[4:27]  ⁴ tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”

[4:27]  ⁵ tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”

[4:27]  ⁶ tn Heb “by doing it, one from the commandments of the Lord which must not be done.”

[5:17]  ⁷ tn Heb “and does one from all of the commandments of the Lord which must not be done.”

[5:17]  ⁸ tn The words “at the time” are not in the Hebrew text, but are implied.

[5:17]  ⁹ tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the Lord’s commandments, but then came to know it and dealt with it accordingly (cf. the corresponding sin offering section in Lev 5:1-4). Another possibility is that it refers to a situation where a person suspects that he violated something although he does not recollect it. Thus, he brings a guilt offering for his suspected violation (J. Milgrom, Leviticus [AB], 1:331-34, 361-63). See also R. E. Averbeck, NIDOTTE 1:561-62.

[7:36]  ¹⁰ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

[7:36]  ¹¹ tn Heb “which the Lord commanded to give to them in the day he anointed them from the children of Israel.” Thus v. 36 is tied syntactically to v. 35 (see the note there).

[7:36]  ¹² tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”

[8:13]  ¹³ tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.

[8:13]  tn Heb “girded them with sashes” (so NAB, NASB); NRSV “fastened sashes around them.”

[8:13]  ¹⁴ tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”

[8:13]  sn Notice that the priestly garments of Aaron’s sons are quite limited compared to those of Aaron himself, the high priest (cf. vv. 7-9 above). The terms for “tunic” and “sash” are the same but not the headgear (cf. Exod 28:40; 29:8-9; 39:27-29).

[8:17]  ¹⁵ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[8:17]  ¹⁶ sn See Lev 4:11-12, 21; 6:30 [23 HT].

[9:10]  ¹⁷ tn Heb “from.”

[10:9]  ¹⁸ tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11).

[18:25]  ¹⁹ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[18:25]  ²⁰ tn Heb “and I have visited its [punishment for] iniquity on it.” See the note on Lev 17:16 above.

[21:1]  ²¹ tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

[21:1]  ²² tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).

[21:1]  ²³ tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.

[22:2]  ²⁴ tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.

[22:2]  ²⁵ tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the Lord’s name (i.e., the immediately preceding clause). The clause order in the translation has been rearranged to indicate this.