Imamat 4:2
Konteks4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally 1 from any of the Lord’s commandments which must not be violated, and violates any 2 one of them 3 –
Imamat 5:9
Konteks5:9 Then he must sprinkle 4 some of the blood of the sin offering on the wall of the altar, and the remainder of the blood 5 must be squeezed out at the base of the altar – it is a sin offering.
Imamat 13:59
Konteks13:59 This is the law 6 of the diseased infection in the garment of wool or linen, or the warp or woof, or any article of leather, for pronouncing it clean or unclean. 7
Imamat 16:34
Konteks16:34 This is to be a perpetual statute for you 8 to make atonement for the Israelites for 9 all their sins once a year.” 10 So he did just as the Lord had commanded Moses. 11
Imamat 18:24
Konteks18:24 “‘Do not defile yourselves with any of these things, for the nations which I am about to drive out before you 12 have been defiled with all these things.
Imamat 20:26
Konteks20:26 You must be holy to me because I, the Lord, am holy, and I have set you apart from the other peoples to be mine.
[4:2] 1 tn Heb “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27-31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [bÿyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the
[4:2] 2 tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).
[4:2] 3 tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [’im] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”
[5:9] 4 tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (זָרָק, zaraq).
[5:9] 5 tn Heb “the remainder in the blood.” The Heb. preposition “in” (בְּ, bÿ) is used here to mean “some among” a whole collection of something.
[13:59] 6 sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 13. Similar summaries are found in Lev 7:37-38; 11:46-47; 14:54-57; and 15:32-33.
[13:59] 7 tn These are declarative Piel forms of the verbs טָהֵר (taher) and טָמֵא (tame’) respectively (cf. the notes on vv. 3 and 6 above).
[16:34] 8 tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”
[16:34] 9 tn Heb “from”; see note on 4:26.
[16:34] 10 tn Heb “one [feminine] in the year.”
[16:34] 11 tn The MT of Lev 16:34b reads literally, “and he did just as the
[18:24] 12 tn Heb “which I am sending away (Piel participle of שָׁלַח [shalakh, “to send”]) from your faces.” The rendering here takes the participle as anticipatory of the coming conquest events.