Discovery BoxLeviticus 5:1
Context5:1 “‘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
Leviticus 6:3
Context6:3 or has found something lost and denies it and swears falsely 6 concerning any one of the things that someone might do to sin 7 –
Leviticus 6:1
Context6:1 (5:20) 8 Then the Lord spoke to Moses: 9
Leviticus 2:1
Context2:1 “‘When a person presents a grain offering 10 to the Lord, his offering must consist of choice wheat flour, 11 and he must pour olive oil on it and put frankincense 12 on it.
Leviticus 2:1
Context2:1 “‘When a person presents a grain offering 13 to the Lord, his offering must consist of choice wheat flour, 14 and he must pour olive oil on it and put frankincense 15 on it.
Proverbs 30:9
Context30:9 lest I become satisfied and act deceptively 16
and say, “Who is the Lord?”
Or lest I become poor and steal
and demean 17 the name of my God.
Hebrews 6:16
Context6:16 For people 18 swear by something greater than themselves, 19 and the oath serves as a confirmation to end all dispute. 20
[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] 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.).
[6:3] 6 tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”
[6:3] 7 tn Heb “on one from all which the man shall do to sin in them.”
[6:1] 8 sn Beginning with 6:1, the verse numbers through 6:30 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:20 HT, 6:2 ET = 5:21 HT, 6:8 ET = 6:1 HT, etc., through 6:30 ET = 6:23 HT. Beginning with 7:1 the verse numbers in the English text and Hebrew text are again the same.
[6:1] 9 sn This paragraph is Lev 6:1-7 in the English Bible but Lev 5:20-26 in the Hebrew text. The quotation introduced by v. 1 extends from Lev 6:2 (5:21 HT) through 6:7 (5:26 HT), encompassing the third main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 5:14 above.
[2:1] 10 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] 11 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] 12 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).
[2:1] 13 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] 14 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] 15 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).
[30:9] 16 tn The verb כָּחַשׁ (kakhash) means “to be disappointing; to deceive; to fail; to grow lean.” In the Piel stem it means “to deceive; to act deceptively; to cringe; to disappoint.” The idea of acting deceptively is illustrated in Hos 9:2 where it has the connotation of “disowning” or “refusing to acknowledge” (a meaning very close to its meaning here).
[30:9] 17 tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God.
[6:16] 18 tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”
[6:16] 19 tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.
[6:16] 20 tn Grk “the oath for confirmation is an end of all dispute.”
