Imamat 5:1

Additional Sin Offering Regulations

5:1 “‘When a person sins ¹  in that he hears a public curse against one who fails to testify ²  and he is a witness (he either saw or knew what had happened ³ ) and he does not make it known, ⁴  then he will bear his punishment for iniquity. ⁵ 

Imamat 9:4

9:4 and an ox and a ram for peace offerings to sacrifice before the Lord, and a grain offering mixed with olive oil, for today the Lord is going to appear ⁶  to you.’”

Imamat 10:12

Perpetual Statutes Moses spoke to Aaron

10:12 Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, “Take the grain offering which remains from the gifts of the Lord and eat it unleavened beside the altar, for it is most holy.

Imamat 10:14

10:14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially ⁷  clean place, you and your sons and daughters with you, for they have been given as your allotted portion and the allotted portion of your sons from the peace offering sacrifices of the Israelites. ⁸ 

Imamat 11:4

11:4 However, you must not eat these ⁹  from among those that chew the cud and have divided hooves: The camel is unclean to you ¹⁰  because it chews the cud ¹¹  even though its hoof is not divided. ¹² 

Imamat 11:42

11:42 You must not eat anything that crawls ¹³  on its belly or anything that walks on all fours or on any number of legs ¹⁴  of all the swarming things that swarm on the land, because they are detestable.

Imamat 13:52

13:52 He must burn the garment or the warp or the woof, whether wool or linen, or any article of leather which has the infection in it. Because it is a malignant disease it must be burned up in the fire.

Imamat 14:13

14:13 He must then slaughter ¹⁵  the male lamb in the place where ¹⁶  the sin offering ¹⁷  and the burnt offering ¹⁸  are slaughtered, ¹⁹  in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; ²⁰  it is most holy.

Imamat 16:2

16:2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy ²¹  in front of the atonement plate ²²  that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.

Imamat 19:34

19:34 The foreigner who resides with you must be to you like a native citizen among you; so ²³  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

[5:1]  ¹ 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 Lord which must not be done” (see the notes there). Lev 5:1-13 is an additional section of sin offering regulations directed at violations other than those referred to by this expression in Lev 4:2 (see esp. 5:1-6), and expanding on the offering regulations for the common person in Lev 4:27-35 with concessions to the poor common person (5:7-13).

[5:1]  ² 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]  ³ tn The words “what had happened” are not in the Hebrew text, but are implied.

[5:1]  ⁴ 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]  ⁵ 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.).

[9:4]  ⁶ tn The verb is either a prophetic perfect (“will appear to you”) as in the MT (cf. IBHS §30.5.1.e; so many English versions), or a futurum instans participle (“is going to appear to you”) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 §37.6f). In either case, the point is that Moses was anticipating that the Lord would indeed appear to them on this day (cf. vv. 6, 22-24).

[10:14]  ⁷ tn The word “ceremonially” has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.

[10:14]  ⁸ sn Cf. Lev 7:14, 28-34 for these regulations.

[11:4]  ⁹ tn Heb “this,” but as a collective plural (see the following context).

[11:4]  ¹⁰ sn Regarding “clean” versus “unclean,” see the note on Lev 10:10.

[11:4]  ¹¹ tn Heb “because a chewer of the cud it is” (see also vv. 5 and 6).

[11:4]  ¹² tn Heb “and hoof there is not dividing” (see also vv. 5 and 6).

[11:42]  ¹³ tn Heb “goes” (KJV, ASV “goeth”); NIV “moves about”; NLT “slither along.” The same Hebrew term is translated “walks” in the following clause.

[11:42]  ¹⁴ tn Heb “until all multiplying of legs.”

[14:13]  ¹⁵ tn Heb “And he shall slaughter.”

[14:13]  ¹⁶ tn Heb “in the place which.”

[14:13]  ¹⁷ sn See the note on Lev 4:3 regarding the term “sin offering.”

[14:13]  ¹⁸ sn See the note on Lev 1:3 regarding the “burnt offering.”

[14:13]  ¹⁹ tn Since the priest himself presents this offering as a wave offering (v. 12), it would seem that the offering is already in his hands and he would, therefore, be the one who slaughtered the male lamb in this instance rather than the offerer. Smr and LXX make the second verb “to slaughter” plural rather than singular, which suggests that it is to be taken as an impersonal passive (see J. Milgrom, Leviticus [AB], 1:852).

[14:13]  ²⁰ tn Heb “the guilt offering, it [is] to the Lord.” Regarding the “guilt offering,” see the note on Lev 5:15.

[16:2]  ²¹ tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).

[16:2]  ²² tn Heb “to the faces of the atonement plate.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement plate” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the Lord would “appear in the cloud over the atonement plate,” and since it was so closely associated with the ark of the covenant (the ark being his “footstool”; cf. 1 Chr 28:2 and Ps 132:7-8), one could take it to be the place of his throne at which he accepts atonement. See J. Milgrom, Leviticus (AB), 1:1014; J. E. Hartley, Leviticus (WBC), 234-35; and R. E. Averbeck, NIDOTTE 2:691, 699. Cf. NIV “the atonement cover”; NCV “the lid on the Ark”; NLT “the Ark’s cover – the place of atonement.”

[19:34]  ²³ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.