Imamat 5:4
Konteks5:4 or when a person swears an oath, speaking thoughtlessly 1 with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths 2 –
Imamat 12:7
Konteks12:7 The priest 3 is to present it before the Lord and make atonement 4 on her behalf, and she will be clean 5 from her flow of blood. 6 This is the law of the one who bears a child, for the male or the female child.
Imamat 18:25
Konteks18:25 Therefore 7 the land has become unclean and I have brought the punishment for its iniquity upon it, 8 so that the land has vomited out its inhabitants.
Imamat 19:15
Konteks19:15 “‘You 9 must not deal unjustly in judgment: 10 you must neither show partiality to the poor nor honor the rich. 11 You must judge your fellow citizen fairly. 12
Imamat 20:13
Konteks20:13 If a man has sexual intercourse with a male as one has sexual intercourse with a woman, 13 the two of them have committed an abomination. They must be put to death; their blood guilt is on themselves.
Imamat 20:22
Konteks20:22 “‘You must be sure to obey all my statutes and regulations, 14 so that 15 the land to which I am about to bring you to take up residence there does not vomit you out.
Imamat 25:46
Konteks25:46 You may give them as inheritance to your children after you to possess as property. You may enslave them perpetually. However, as for your brothers the Israelites, no man may rule over his brother harshly. 16
Imamat 26:15
Konteks26:15 if you reject my statutes and abhor my regulations so that you do not keep 17 all my commandments and you break my covenant –
Imamat 26:40
Konteks26:40 However, when 18 they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, 19 by which they also walked 20 in hostility against me 21
Imamat 27:27
Konteks27:27 If, however, 22 it is among the unclean animals, he may ransom it according to 23 its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.
[5:4] 1 tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”
[5:4] 2 tn Heb “and is guilty to one from these,” probably referring here to any of “these” things about which one might swear a thoughtless oath (J. E. Hartley, Leviticus [WBC], 45), with the word “oath” supplied in the translation for clarity. Another possibility is that “to one from these” is a dittography from v. 5 (cf. the note on v. 5a), and that v. 4 ends with “and is guilty” like vv. 2 and 3 (J. Milgrom, Leviticus [AB], 1:300).
[12:7] 3 tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.
[12:7] 4 sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the
[12:7] 5 tn Or “she will be[come] pure.”
[12:7] 6 tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”
[18:25] 7 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.
[18:25] 8 tn Heb “and I have visited its [punishment for] iniquity on it.” See the note on Lev 17:16 above.
[19:15] 9 tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.
[19:15] 10 tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”
[19:15] 11 tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”
[19:15] 12 tn Heb “In righteousness you shall judge your fellow citizen.”
[20:13] 13 tn Heb “[as the] lyings of a woman.” The specific reference here is to homosexual intercourse between males.
[20:22] 14 tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31, etc.).
[20:22] 15 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
[25:46] 16 tn Heb “and your brothers, the sons of Israel, a man in his brother you shall not rule in him in violence.”
[26:15] 17 tn Heb “to not do.”
[26:40] 18 tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.
[26:40] 19 tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”
