Discovery BoxLeviticus 4:1-2
Context4:1 Then the Lord spoke to Moses: 1 4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally 2 from any of the Lord’s commandments which must not be violated, and violates any 3 one of them 4 –
Leviticus 5:2-5
Context5:2 Or when there is 5 a person who touches anything ceremonially 6 unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, 7 but he himself has become unclean and is guilty; 8 5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, 9 even if he did not realize it, but he himself has later come to know it and is guilty; 5:4 or when a person swears an oath, speaking thoughtlessly 10 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 11 – 5:5 when an individual becomes guilty with regard to one of these things 12 he must confess how he has sinned, 13
Leviticus 5:17
Context5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated 14 (although he did not know it at the time, 15 but later realizes he is guilty), then he will bear his punishment for iniquity 16
Numbers 15:24-29
Context15:24 then if anything is done unintentionally 17 without the knowledge of 18 the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering. 15:25 And the priest is to make atonement 19 for the whole community of the Israelites, and they will be forgiven, 20 because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense. 15:26 And the whole community 21 of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.
15:27 “‘If any person 22 sins unintentionally, then he must bring a yearling female goat for a purification offering. 15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven. 15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.
Joshua 7:11
Context7:11 Israel has sinned; they have violated my covenantal commandment! 23 They have taken some of the riches; 24 they have stolen them and deceitfully put them among their own possessions. 25
Joshua 7:24-26
Context7:24 Then Joshua and all Israel took Achan, son of Zerah, along with the silver, the robe, the bar of gold, his sons, daughters, ox, donkey, sheep, tent, and all that belonged to him and brought them up to the Valley of Disaster. 26 7:25 Joshua said, “Why have you brought disaster 27 on us? The Lord will bring disaster on you today!” All Israel stoned him to death. (They also stoned and burned the others.) 28 7:26 Then they erected over him a large pile of stones (it remains to this very day 29 ) and the Lord’s anger subsided. So that place is called the Valley of Disaster to this very day.
Joshua 7:1
Context7:1 But the Israelites disobeyed the command about the city’s riches. 30 Achan son of Carmi, son of Zabdi, 31 son of Zerah, from the tribe of Judah, stole some of the riches. 32 The Lord was furious with the Israelites. 33
Joshua 1:13
Context1:13 “Remember what Moses the Lord’s servant commanded you. 34 The Lord your God is giving you a place to settle and is handing this land over to you. 35
Hebrews 10:26-29
Context10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, 36 10:27 but only a certain fearful expectation of judgment and a fury 37 of fire that will consume God’s enemies. 38 10:28 Someone who rejected the law of Moses was put to death 39 without mercy on the testimony of two or three witnesses. 40 10:29 How much greater punishment do you think that person deserves who has contempt for 41 the Son of God, and profanes 42 the blood of the covenant that made him holy, 43 and insults the Spirit of grace?
[4:1] 1 sn The quotation introduced here extends from Lev 4:2 through 5:13, and encompasses all the sin offering regulations. Compare the notes on Lev 1:1 above, and 5:14 and 6:1 [5:20 HT] below.
[4:2] 2 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] 3 tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).
[4:2] 4 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.”
[5:2] 5 tc The insertion of the words “when there is” is a reflection of the few Hebrew
[5:2] 6 tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.
[5:2] 7 tn Heb “and it is hidden from him,” meaning that the person who contracted the ceremonial uncleanness was not aware at the time what had happened, but later found out that he had become ceremonially unclean. This same phrase occurs again in both vv. 3 and 4.
[5:2] 8 sn Lev 5:2-3 are parallel laws of uncleanness (contracted from animals and people, respectively), and both seem to assume that the contraction of uncleanness was originally unknown to the person (vv. 2 and 3) but became known to him or her at a later time (v. 3; i.e., “has come to know” in v. 3 is to be assumed for v. 2 as well). Uncleanness itself did not make a person “guilty” unless he or she failed to handle it according to the normal purification regulations (see, e.g., “wash his clothes and bathe with water, and he will be unclean till evening,” Lev 15:5 NIV; cf. Lev 11:39-40; 15:5-12, 16-24; Num 19, etc.). The problem here in Lev 5:2-3 is that, because the person had not been aware of his or her uncleanness, he or she had incurred guilt for not carrying out these regular procedures, and it would now be too late for that. Thus, the unclean person needs to bring a sin offering to atone for the contamination caused by his or her neglect of the purity regulations.
[5:3] 9 tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”
[5:4] 10 tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”
[5:4] 11 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).
[5:5] 12 tn Heb “and it shall happen when he becomes guilty to one from these,” referring to any of “these” possible transgressions in Lev 5:1-4. Tg. Onq., the original Greek translation, and the Latin Vulgate omit this clause, possibly due to homoioteleuton because of the repetition of “to one from these” from the end of v. 4 in v. 5a (cf. the note on v. 4b).
[5:5] 13 tn Heb “which he sinned on it”; cf. ASV “confess that wherein he hath sinned”; NCV “must tell how he sinned.”
[5:17] 14 tn Heb “and does one from all of the commandments of the
[5:17] 15 tn The words “at the time” are not in the Hebrew text, but are implied.
[5:17] 16 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
[15:24] 17 tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.
[15:24] 18 tn Heb “[away] from the eyes of the community.”
[15:25] 19 tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy
[15:25] 20 tn Or “they will be forgiven.”
[15:26] 21 tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.
[15:27] 22 tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.
[7:11] 23 tn Heb “They have violated my covenant which I commanded them.”
[7:11] 24 tn Heb “what was set apart [to the
[7:11] 25 tn Heb “and also they have stolen, and also they have lied, and also they have placed [them] among their items.”
[7:24] 26 tn Or “Trouble” The name is “Achor” in Hebrew, which means “disaster” or “trouble” (also in v. 26).
[7:25] 27 tn Or “trouble.” The word is “achor” in Hebrew (also in the following clause).
[7:25] 28 tc Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition.
[7:26] 29 tc Heb “to this day.” The phrase “to this day” is omitted in the LXX and may represent a later scribal addition.
[7:1] 30 tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the
[7:1] 31 tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).
[7:1] 32 tn Heb “took from what was set apart [to the
[7:1] 33 tn Heb “the anger of the
[1:13] 34 tn Heb “remember the word which Moses, the
[1:13] 35 tn Heb “is providing rest for you and is giving to you this land.”
[10:26] 36 tn Grk “is left,” with “for us” implied by the first half of the verse.
[10:27] 37 tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).
[10:27] 38 tn Grk “the enemies.”
[10:28] 40 sn An allusion to Deut 17:6.
[10:29] 41 tn Grk “tramples under foot.”
