Imamat 2:1
Konteks2:1 “‘When a person presents a grain offering 1 to the Lord, his offering must consist of choice wheat flour, 2 and he must pour olive oil on it and put frankincense 3 on it.
Imamat 3:1
Konteks3:1 “‘Now if his offering is a peace offering sacrifice, 4 if he presents an offering from the herd, he must present before the Lord a flawless male or a female. 5
Imamat 5:1
Konteks5:1 “‘When a person sins 6 in that he hears a public curse against one who fails to testify 7 and he is a witness (he either saw or knew what had happened 8 ) and he does not make it known, 9 then he will bear his punishment for iniquity. 10
Imamat 24:20
Konteks24:20 fracture for fracture, eye for eye, tooth for tooth – just as he inflicts an injury on another person 11 that same injury 12 must be inflicted on him.
[2:1] 1 sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the
[2:1] 2 tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).
[2:1] 3 sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).
[3:1] 4 sn The peace offering sacrifice primarily enacted and practiced communion between God and man (and between the people of God). This was illustrated by the fact that the fat parts of the animal were consumed on the altar of the
[3:1] 5 tn Heb “if a male if a female, perfect he shall present it before the
[5:1] 6 tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).
[5:1] sn The same expression occurs in Lev 4:2 where it introduces sins done “by straying unintentionally from any of the commandments of the
[5:1] 7 tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.
[5:1] 8 tn The words “what had happened” are not in the Hebrew text, but are implied.
[5:1] 9 tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”
[5:1] 10 tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).
[24:20] 11 tn Heb “in the man [אָדָם, ’adam].”
[24:20] 12 tn Heb “just as he inflicts an injury…it must be inflicted on him.” The referent (“that same injury”) has been specified in the translation for clarity.