Leviticus 22:31

22:31 “You must be sure to do my commandments. ¹  I am the Lord.

Leviticus 26:3

The Benefits of Obedience

26:3 “‘If you walk in my statutes and are sure to obey my commandments, ² 

Leviticus 26:14

The Consequences of Disobedience

26:14 “‘If, however, ³  you do not obey me and keep ⁴  all these commandments –

Leviticus 27:34

Final Colophon

27:34 These are the commandments which the Lord commanded Moses to tell the Israelites ⁵  at Mount Sinai.

Leviticus 4:2

4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally ⁶  from any of the Lord’s commandments which must not be violated, and violates any ⁷  one of them ⁸  –

Leviticus 4:13

For the Whole Congregation

4:13 “‘If the whole congregation of Israel strays unintentionally ⁹  and the matter is not noticed by ¹⁰  the assembly, and they violate one of the Lord’s commandments, which must not be violated, ¹¹  so they become guilty,

Leviticus 4:22

For the Leader

4:22 “‘Whenever ¹²  a leader, by straying unintentionally, ¹³  sins and violates one of the commandments of the Lord his God which must not be violated, ¹⁴  and he pleads guilty,

Leviticus 4:27

For the Common Person

4:27 “‘If an ordinary individual ¹⁵  sins by straying unintentionally ¹⁶  when he violates one of the Lord’s commandments which must not be violated, ¹⁷  and he pleads guilty

Leviticus 5:17

Unknown trespass

5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated ¹⁸  (although he did not know it at the time, ¹⁹  but later realizes he is guilty), then he will bear his punishment for iniquity ²⁰ 

Leviticus 26:15

26:15 if you reject my statutes and abhor my regulations so that you do not keep ²¹  all my commandments and you break my covenant –

[22:31]  ¹ tn Heb “And you shall keep my commandments 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 20:8, etc.).

[26:3]  ² tn Heb “and my commandments you shall keep and 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 20:8; 25:18, etc.).

[26:14]  ³ tn Heb “And if.”

[26:14]  ⁴ tn Heb “and do not do.”

[27:34]  ⁴ tn Most of the commentaries and English versions translate, “which the Lord commanded Moses for the children of Israel.” The preposition אֶל (’el), however, does not usually mean “for.” In this book it is commonly used when the Lord commands Moses “to speak [un]to” a person or group of persons (see, e.g., Lev 1:2; 4:2, etc.). The translation “to tell” here reflects this pattern in the book of Leviticus.

[4:2]  ⁵ 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 Lord. Thus, he “blasphemes” the Lord and has “despised” his word, for which he should be “cut off from among his people” (Num 15:30-31). One could not bring an offering for such a sin. The expression here in Lev 4:2 combines “by straying” with the preposition “from” which fits naturally with “straying” (i.e., “straying from” the Lord’s commandments). For sins committed “by straying” from the commandments (Lev 4 throughout) or other types of transgressions (Lev 5:1-6) there was indeed forgiveness available through the sin offering. See R. E. Averbeck, NIDOTTE 2:94-95.

[4:2]  ⁶ tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).

[4:2]  ⁷ 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.”

[4:13]  ⁶ tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).

[4:13]  ⁷ tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”

[4:13]  ⁸ tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).

[4:22]  ⁷ tn This section begins with the relative pronoun אֲשֶׁר (’asher) which usually means “who” or “which,” but here means “whenever.”

[4:22]  ⁸ tn See the Lev 4:2 note on “straying.”

[4:22]  ⁹ tn Heb “and does one from all the commandments of the Lord his God which must not be done”; cf. NRSV “ought not to be done”; NIV “does what is forbidden in any of the commands.”

[4:27]  ⁸ tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”

[4:27]  ⁹ tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”

[4:27]  ¹⁰ tn Heb “by doing it, one from the commandments of the Lord which must not be done.”

[5:17]  ⁹ tn Heb “and does one from all of the commandments of the Lord which must not be done.”

[5:17]  ¹⁰ tn The words “at the time” are not in the Hebrew text, but are implied.

[5:17]  ¹¹ tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the Lord’s commandments, but then came to know it and dealt with it accordingly (cf. the corresponding sin offering section in Lev 5:1-4). Another possibility is that it refers to a situation where a person suspects that he violated something although he does not recollect it. Thus, he brings a guilt offering for his suspected violation (J. Milgrom, Leviticus [AB], 1:331-34, 361-63). See also R. E. Averbeck, NIDOTTE 1:561-62.

[26:15]  ¹⁰ tn Heb “to not do.”