Imamat 5:15

5:15 “When a person commits a trespass ¹  and sins by straying unintentionally ²  from the regulations about the Lord’s holy things, ³  then he must bring his penalty for guilt ⁴  to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, ⁵  for a guilt offering. ⁶ 

Mazmur 19:12

19:12 Who can know all his errors? ⁷ 

Please do not punish me for sins I am unaware of. ⁸ 

Lukas 12:48

12:48 But the one who did not know his master’s will ⁹  and did things worthy of punishment ¹⁰  will receive a light beating. ¹¹  From everyone who has been given much, much will be required, ¹²  and from the one who has been entrusted with much, ¹³  even more will be asked. ¹⁴ 

Roma 14:23

14:23 But the man who doubts is condemned if he eats, because he does not do so from faith, and whatever is not from faith is sin. ¹⁵ 

[5:15]  ¹ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, מַעַל, ma’al); cf. NIV “commits a violation.” The word refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the Lord, see further below). See the note on Lev 10:10.

[5:15]  ² tn See Lev 4:2 above for a note on “straying.”

[5:15]  ³ sn Heb “from the holy things of the Lord.” The Hebrew expression here has the same structure as Lev 4:2, “from any of the commandments of the Lord.” The latter introduces the sin offering regulations and the former the guilt offering regulations. The sin offering deals with violations of “any of the commandments,” whereas the guilt offering focuses specifically on violations of regulations regarding “holy things” (i.e., things that have been consecrated to the Lord; see the full discussion in J. Milgrom, Leviticus [AB], 1:320-27).

[5:15]  ⁴ tn Here the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (’asham; see J. Milgrom, Leviticus [AB], 1:303).

[5:15]  ⁵ tn Heb “in your valuation, silver of shekels, in the shekel of the sanctuary.” The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV “of the proper value in silver, according to the sanctuary shekel”; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81).

[5:15]  sn The sanctuary shekel was about 10 grams (= ca. two fifths of an ounce; J. E. Shepherd, NIDOTTE 4:237-38).

[5:15]  ⁶ tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context.

[5:15]  sn The primary purpose of the guilt offering was to “atone” (see the note on Lev 1:4 above) for “trespassing” on the Lord’s “holy things” (see later in this verse) or the property of others in the community (Lev 6:1-7 [5:20-26 HT]; 19:20-22; Num 5:5-10). It was closely associated with reconsecration of the Lord’s sacred things or his sacred people (see, e.g., Lev 14:12-18; Num 6:11b-12). Moreover, there was usually an associated reparation made for the trespass, including restitution of that which was violated plus one fifth of its value as a fine (Lev 5:16; 6:5 [5:24 HT]). See R. E. Averbeck, NIDOTTE 1:557-66.

[19:12]  ⁷ tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.

[19:12]  ⁸ tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.

[12:48]  ⁹ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

[12:48]  ¹⁰ tn Grk “blows.”

[12:48]  ¹¹ tn Grk “will receive few (blows).”

[12:48]  ¹² tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.

[12:48]  ¹³ sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.

[12:48]  ¹⁴ tn Grk “they will ask even more.”

[14:23]  ¹⁵ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.