Leviticus 5:2

5:2 Or when there is ¹  a person who touches anything ceremonially ²  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, ³  but he himself has become unclean and is guilty; ⁴ 

Leviticus 5:4

5:4 or when a person swears an oath, speaking thoughtlessly ⁵  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 ⁶  –

Leviticus 5:15

5:15 “When a person commits a trespass ⁷  and sins by straying unintentionally ⁸  from the regulations about the Lord’s holy things, ⁹  then he must bring his penalty for guilt ¹⁰  to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, ¹¹  for a guilt offering. ¹² 

Leviticus 6:2

6:2 “When a person sins and commits a trespass ¹³  against the Lord by deceiving his fellow citizen ¹⁴  in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, ¹⁵ 

Leviticus 11:10

11:10 But any creatures that do not have both fins and scales, whether in the seas or in the streams, from all the swarming things of the water and from all the living creatures that are in the water, are detestable to you.

Leviticus 22:4

22:4 No man ¹⁶  from the descendants of Aaron who is diseased or has a discharge ¹⁷  may eat the holy offerings until he becomes clean. The one ¹⁸  who touches anything made unclean by contact with a dead person, ¹⁹  or a man who has a seminal emission, ²⁰ 

Leviticus 26:16

26:16 I for my part ²¹  will do this to you: I will inflict horror on you, consumption and fever, which diminish eyesight and drain away the vitality of life. ²²  You will sow your seed in vain because ²³  your enemies will eat it. ²⁴ 

[5:2]  ¹ tc The insertion of the words “when there is” is a reflection of the few Hebrew mss, Smr, and LXX that have כִּי (ki, “when, if”; cf. vv. 3 and esp. 4) rather than the MT’s אֲשֶׁר (’asher, “who”). Many English versions render this as a conditional clause (“if”).

[5:2]  ² tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.

[5:2]  ³ 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]  ⁴ 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.

[5:4]  ⁵ tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”

[5:4]  ⁶ 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).

[5:15]  ⁹ 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]  ¹⁰ tn See Lev 4:2 above for a note on “straying.”

[5:15]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[6:2]  ¹³ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, ma’al). See the note on 5:15.

[6:2]  ¹⁴ tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”

[6:2]  ¹⁵ tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”

[22:4]  ¹⁷ tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147).

[22:4]  ¹⁸ sn The diseases and discharges mentioned here are those described in Lev 13-15.

[22:4]  ¹⁹ tn Heb “And the one.”

[22:4]  ²⁰ tn Heb “in all unclean of a person/soul”; for the Hebrew term נֶפֶשׁ (nefesh) meaning “a [dead] person,” see the note on Lev 19:28.

[22:4]  ²¹ tn Heb “or a man who goes out from him a lying of seed.”

[26:16]  ²¹ tn Or “I also” (see HALOT 76 s.v. אַף 6.b).

[26:16]  ²² tn Heb “soul.” These expressions may refer either to the physical effects of consumption and fever as the rendering in the text suggests (e.g., J. E. Hartley, Leviticus [WBC], 452, 454, “diminishing eyesight and loss of appetite”), or perhaps the more psychological effects, “which exhausts the eyes” because of anxious hope “and causes depression” (Heb “causes soul [נֶפֶשׁ, nefesh] to pine away”), e.g., B. A. Levine, Leviticus (JPSTC), 185.

[26:16]  ²³ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have causal force here.

[26:16]  ²⁴ tn That is, “your enemies will eat” the produce that grows from the sown seed.