Discovery BoxLeviticus 5:2-5
Context5:2 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 5:3 or when he touches human uncleanness with regard to anything by which he can become unclean, 5 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 6 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 7 – 5:5 when an individual becomes guilty with regard to one of these things 8 he must confess how he has sinned, 9
Leviticus 5:17
Context5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated 10 (although he did not know it at the time, 11 but later realizes he is guilty), then he will bear his punishment for iniquity 12
Leviticus 6:4
Context6:4 when it happens that he sins and he is found guilty, 13 then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, 14 or the lost thing that he had found,
Ezra 10:19
Context10:19 (They gave their word 15 to send away their wives; their guilt offering was a ram from the flock for their guilt.)
Hosea 5:15
Context5:15 Then I will return again to my lair
until they have suffered their punishment. 16
Then they will seek me; 17
in their distress they will earnestly seek me.
Hosea 5:1
Context5:1 Hear this, you priests!
Pay attention, you Israelites! 18
For judgment is about to overtake you! 21
For you were like a trap 22 to Mizpah, 23
like a net 24 spread out to catch Tabor. 25
Colossians 1:27
Context1:27 God wanted to make known to them the glorious 26 riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.
[5:2] 1 tc The insertion of the words “when there is” is a reflection of the few Hebrew
[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.
[5:3] 5 tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”
[5:4] 6 tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”
[5:4] 7 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] 8 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] 9 tn Heb “which he sinned on it”; cf. ASV “confess that wherein he hath sinned”; NCV “must tell how he sinned.”
[5:17] 10 tn Heb “and does one from all of the commandments of the
[5:17] 11 tn The words “at the time” are not in the Hebrew text, but are implied.
[5:17] 12 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
[6:4] 13 tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.
[6:4] 14 tn Heb “that had been held in trust with him.”
[5:15] 16 tn The verb יֶאְשְׁמוּ (ye’shÿmu, Qal imperfect 3rd person masculine plural from אָשַׁם, ’asham, “to be guilty”) means “to bear their punishment” (Ps 34:22-23; Prov 30:10; Isa 24:6; Jer 2:3; Hos 5:15; 10:2; 14:1; Zech 11:5; Ezek 6:6; BDB 79 s.v. אָשַׁם 3). Many English versions translate this as “admit their guilt” (NIV, NLT) or “acknowledge their guilt” (NASB, NRSV), but cf. NAB “pay for their guilt” and TEV “have suffered enough for their sins.”
[5:15] 17 tn Heb “seek my face” (so KJV, NASB, NIV, NRSV); NAB “seek my presence.”
[5:1] 18 tn Heb “O house of Israel” (so NAB, NASB, NRSV); NLT “all of Israel’s leaders.”
[5:1] 19 tn Heb “Use the ear”; ASV “give ear.”
[5:1] 20 tn Heb “O house of the king” (so KJV); NIV “O royal house.”
[5:1] 21 tn Heb “for the judgment is to you”; or “For this accusation is against you.” Cf. NIV “This judgment is against you.”
[5:1] 22 sn The noun פַּח (pakh, “trap”) is used (1) literally of a bird-trap, used in similes and metaphors (Amos 3:5; Prov 7:23; Eccl 9:12), and (2) figuratively to refer to (a) calamities and plots (Job 18:9; 22:10; Pss 91:3; 119:110; 124:7; 140:6; 141:9; 142:4; Prov 22:5; Isa 24:17-18; Jer 18:22; 48:43-44; Hos 9:8) and (b) a source of calamity (Josh 23:13; Pss 11:6; 69:23; Isa 8:14; Hos 5:1; BDB 809 s.v. פַּח).
[5:1] 23 tn Heb “you were a trap to Mizpah.”
[5:1] 24 sn The noun רֶשֶׁת (reshet, “net”) is used (1) literally of a net used to catch birds (Prov 1:17) and (2) in figurative descriptions of the wicked plotting to ensnare their victims (Prov 29:5; Pss 9:16; 10:9; 25:15; 31:5; 35:7; 57:7; 140:6; Job 18:8; BDB 440 s.v. רֶשֶׁת).
[5:1] 25 tn Heb “and a net spread out over Tabor.”
[1:27] 26 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
