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Leviticus 5-6
New English Translation

Additional Sin-Offering Regulations

5 “‘When a person sins[a] in that he hears a public curse against one who fails to testify[b] and he is a witness (he either saw or knew what had happened[c]) and he does not make it known,[d] then he will bear his punishment for iniquity.[e] 2 Or when there is[f] a person who touches anything ceremonially unclean,[g] 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,[h] he has become unclean and is guilty;[i] 3 or when he touches human uncleanness with regard to anything by which he can become unclean,[j] even if he did not realize it, but he has later come to know it and is guilty; 4 or when a person swears an oath, speaking thoughtlessly[k] 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 has later come to know it and is guilty with regard to one of these oaths[l]— 5 when an individual becomes guilty with regard to one of these things[m] he must confess how he has sinned,[n] 6 and he must bring his penalty for guilt[o] to the Lord for his sin that he has committed—a female from the flock, whether a female sheep or a female goat, for a sin offering. So the priest will make atonement[p] on his behalf for[q] his sin.

7 “‘If he cannot afford an animal from the flock,[r] he must bring his penalty for guilt for his sin that he has committed,[s] two turtledoves or two young pigeons,[t] to the Lord, one for a sin offering and one for a burnt offering. 8 He must bring them to the priest and present first the one that is for a sin offering. The priest[u] must pinch[v] its head at the nape of its neck, but must not sever the head from the body.[w] 9 Then he must sprinkle[x] some of the blood of the sin offering on the wall of the altar, and the remainder of the blood[y] must be squeezed out at the base of the altar—it is a sin offering. 10 The second bird[z] he must make a burnt offering according to the standard regulation.[aa] So the priest will make atonement[ab] on behalf of this person for[ac] his sin which he has committed, and he will be forgiven.[ad]

11 “‘If he cannot afford[ae] two turtledoves or two young pigeons,[af] he must bring as his offering for his sin which he has committed[ag] a tenth of an ephah[ah] of choice wheat flour[ai] for a sin offering. He must not place olive oil on it, and he must not put frankincense on it, because it is a sin offering. 12 He must bring it to the priest, and the priest must scoop out from it a handful as its memorial portion[aj] and offer it up in smoke on the altar on top of the other gifts of the Lord—it is a sin offering. 13 So the priest will make atonement[ak] on his behalf for his sin which he has committed by doing one of these things,[al] and he will be forgiven.[am] The remainder of the offering[an] will belong to the priest like the grain offering.’”[ao]

Guilt-Offering Regulations: Known Trespass

14 Then the Lord spoke to Moses:[ap] 15 “When a person commits a trespass[aq] and sins by straying unintentionally[ar] from the regulations about the Lord’s holy things,[as] then he must bring his penalty for guilt[at] to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel,[au] for a guilt offering.[av] 16 And whatever holy thing he violated[aw] he must restore and must add one-fifth to it and give it to the priest. So the priest will make atonement[ax] on his behalf with the guilt-offering ram and he will be forgiven.[ay]

Unknown trespass

17 “If a person sins and violates any of the Lord’s commandments that must not be violated[az] (although he did not know it at the time,[ba] but later realizes he is guilty), then he will bear his punishment for iniquity[bb] 18 and must bring a flawless ram from the flock, convertible into silver shekels,[bc] for a guilt offering to the priest. So the priest will make atonement[bd] on his behalf for his error that he committed[be] (although he himself had not known it) and he will be forgiven.[bf] 19 It is a guilt offering; he was surely guilty before the Lord.”

Trespass by Deception and False Oath

6 (5:20)[bg] Then the Lord spoke to Moses:[bh] 2 “When a person sins and commits a trespass[bi] against the Lord by deceiving his fellow citizen[bj] in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen,[bk] 3 or has found something lost and denies it and swears falsely[bl] concerning any one of the things that someone might do to sin[bm]— 4 when it happens that he sins and he is found guilty[bn] then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust,[bo] or the lost thing that he had found, 5 or anything about which he swears falsely.[bp] He must restore it in full[bq] and add one-fifth to it; he must give it to its owner when he is found guilty.[br] 6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels,[bs] for a guilt offering to the priest. 7 So the priest will make atonement[bt] on his behalf before the Lord and he will be forgiven[bu] for whatever he has done to become guilty.”[bv]

Sacrificial Instructions for the Priests: The Burnt Offering

8 (6:1)[bw] Then the Lord spoke to Moses:[bx] 9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth[by] on the altar all night until morning, and the fire of the altar must be kept burning on it.[bz] 10 Then the priest must put on his linen robe and must put linen leggings[ca] over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar,[cb] and he must place them[cc] beside the altar. 11 Then he must take off his clothes and put on other clothes, and he must bring the fatty ashes outside the camp to a ceremonially clean[cd] place, 12 but the fire which is on the altar must be kept burning on it.[ce] It must not be extinguished. So the priest must kindle wood on it morning by morning, and he must arrange the burnt offering on it and offer the fat of the peace offering up in smoke on it. 13 A continual fire must be kept burning on the altar. It must not be extinguished.

The Grain Offering of the Common Person

14 “‘This is the law of the grain offering. The sons of Aaron are to present it[cf] before the Lord in front of the altar, 15 and the priest[cg] must take up with his hand some of the choice wheat flour of the grain offering[ch] and some of its olive oil, and all of the frankincense that is on the grain offering, and he must offer its memorial portion[ci] up in smoke on the altar[cj] as a soothing aroma to the Lord.[ck] 16 Aaron and his sons are to eat what is left over from it. It must be eaten unleavened in a holy place; they are to eat it in the courtyard of the Meeting Tent. 17 It must not be baked with yeast.[cl] I have given it as their portion from my gifts. It is most holy,[cm] like the sin offering and the guilt offering. 18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion[cn] throughout your generations[co] from the gifts of the Lord. Anyone who touches these gifts[cp] must be holy.’”[cq]

The Grain Offering of the Priests

19 Then the Lord spoke to Moses:[cr] 20 “This is the offering of Aaron and his sons which they must present to the Lord on the day when he is anointed: a tenth of an ephah[cs] of choice wheat flour[ct] as a continual grain offering, half of it in the morning and half of it in the evening. 21 It must be made with olive oil on a griddle and you must bring it well soaked,[cu] so you must present a grain offering of broken pieces[cv] as a soothing aroma to the Lord. 22 The high priest who succeeds him[cw] from among his sons must do it. It is a perpetual statute; it must be offered up in smoke as a whole offering to the Lord. 23 Every grain offering of a priest must be a whole offering; it must not be eaten.”

The Sin Offering

24 Then the Lord spoke to Moses:[cx] 25 “Tell Aaron and his sons, ‘This is the law of the sin offering. In the place where the burnt offering is slaughtered the sin offering must be slaughtered before the Lord. It is most holy.[cy] 26 The priest who offers it for sin is to eat it. It must be eaten in a holy place, in the courtyard of the Meeting Tent. 27 Anyone who touches its meat must be holy, and whoever spatters some of its blood on a garment[cz] must wash[da] whatever he spatters it on in a holy place. 28 Any clay vessel it is boiled in must be broken, and if it was boiled in a bronze vessel, then that vessel[db] must be rubbed out and rinsed in water. 29 Any male among the priests may eat it. It is most holy.[dc] 30 But any sin offering from which some of its blood is brought into the Meeting Tent to make atonement in the sanctuary must not be eaten. It must be burned up in the fire.[dd]

Footnotes

  1. Leviticus 5:1 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).sn The same expression occurs in Lev 4:2 where it introduces sins done “by straying unintentionally from any of the commandments of the Lord which must not be done” (see the notes there). Lev 5:1-13 is an additional section of sin offering regulations directed at violations other than those referred to by this expression in Lev 4:2 (see esp. 5:1-6), and expanding on the offering regulations for the common person in Lev 4:27-35 with concessions to the poor common person (5:7-13).
  2. Leviticus 5:1 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.
  3. Leviticus 5:1 tn The words “what had happened” are not in the Hebrew text, but are implied.
  4. Leviticus 5:1 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. Leviticus 5:1 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. Leviticus 5:2 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 (ʾasher, “who”). Many English versions render this as a conditional clause (“if”).
  7. Leviticus 5:2 tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.
  8. Leviticus 5:2 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.
  9. Leviticus 5:2 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.
  10. Leviticus 5:3 tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”
  11. Leviticus 5:4 tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”
  12. Leviticus 5:4 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).
  13. Leviticus 5:5 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. The Cairo Geniza Hb ms, the LXX, 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).sn What all the transgressions in Lev 5:1-4 have in common is that the time is past for handling the original situation properly (i.e., testifying in court, following purity regulations, or fulfilling an oath), so now the person has become guilty and needs to follow corrective sacrificial procedures.
  14. Leviticus 5:5 tn Heb “which he sinned on it”; cf. ASV “confess that wherein he hath sinned”; NCV “must tell how he sinned.”
  15. Leviticus 5:6 tn In this context the word for “guilt” (אָשָׁם, ʾasham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1).
  16. Leviticus 5:6 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
  17. Leviticus 5:6 tn See the note on 4:26 regarding the use of מִן (min).
  18. Leviticus 5:7 tn Heb “and if his hand does not reach enough of a flock animal” (see the note on v. 11 below). The term translated “animal from the flock” (שֶׂה, seh) is often translated “lamb” (e.g., KJV, NASB, NIV, NCV) or “sheep” (e.g., NRSV, TEV, NLT), but it clearly includes either a sheep or a goat here (cf. v. 6), referring to the smaller pasture animals as opposed to the larger ones (i.e., cattle; cf. 4:3). Some English versions use the more generic “animal” (e.g., NAB, CEV).
  19. Leviticus 5:7 tn Heb “and he shall bring his guilt which he sinned,” which is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the Lord for his sin which he committed.” The words “for his sin” have been left out in v. 7, and “to the Lord” has been moved so that it follows the mention of the birds.
  20. Leviticus 5:7 tn See the note on Lev 1:14 above.
  21. Leviticus 5:8 tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).
  22. Leviticus 5:8 sn The action seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin, but in this case not severing the head from the main body (note the rest of this verse).
  23. Leviticus 5:8 tn Heb “he shall not divide [it]” (see J. Milgrom, Leviticus [AB], 1:305).
  24. Leviticus 5:9 tn The Hebrew verb וְהִזָּה (vehizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (זָרָק, zaraq).
  25. Leviticus 5:9 tn Heb “the remainder in the blood.” The preposition ב (bet, “in”) is used here to mean “some among” a whole collection of something.
  26. Leviticus 5:10 tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.
  27. Leviticus 5:10 sn The term “[standard] regulation” (מִשְׁפָּט, mishpat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.
  28. Leviticus 5:10 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
  29. Leviticus 5:10 tn See the note on 4:26 with regard to מִן, min.
  30. Leviticus 5:10 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
  31. Leviticus 5:11 tn Heb “and if his hand does not reach [or is not sufficient] to”; cf. NASB “if his means are insufficient for.” The expression is the same as that in Lev 5:7 above except for the verb: נָשַׂג (nasag, “to collect, to reach, to be sufficient”) is used here, but נָגַע (nagah, “to touch, to reach”) is used in v. 7. Smr has the former in both v. 7 and 11.
  32. Leviticus 5:11 tn See the note on Lev 1:14 above (cf. also 5:7).
  33. Leviticus 5:11 tn Heb “and he shall bring his offering which he sinned.” Like the similar expression in v. 7 above (see the note there), this is an abbreviated form of Lev 5:6, “and he shall bring his [penalty for] guilt to the Lord for his sin which he committed.” Here the words “to the Lord for his sin” have been left out, and “his [penalty for] guilt” has been changed to “his offering.”
  34. Leviticus 5:11 sn A tenth of an ephah would be about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306). English versions handle the amount somewhat differently, cf. NCV “about two quarts”; TEV “one kilogramme”; CEV “two pounds.”
  35. Leviticus 5:11 tn See the note on Lev 2:1 above.
  36. Leviticus 5:12 sn The “memorial portion” (אַזְכָּרָה, ʾazkarah) was the part of the grain offering that was burnt on the altar (Lev 2:2), as opposed to the remainder, which was normally consumed by the priests (Lev 2:3; see the full regulations in Lev 6:14-23 [6:7-16 HT]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).
  37. Leviticus 5:13 sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
  38. Leviticus 5:13 tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).
  39. Leviticus 5:13 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
  40. Leviticus 5:13 tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.
  41. Leviticus 5:13 tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).
  42. Leviticus 5:14 sn The quotation introduced here extends from Lev 5:14 through 5:19, encompassing the first main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 6:1 [5:20 HT].
  43. Leviticus 5:15 tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, מַעַל, maʿal); 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.
  44. Leviticus 5:15 tn See Lev 4:2 above for a note on “straying.”
  45. Leviticus 5:15 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).
  46. Leviticus 5:15 tn Here the word for “guilt” (אָשָׁם, ʾasham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (ʾasham; see J. Milgrom, Leviticus [AB], 1:303).
  47. Leviticus 5:15 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). sn The sanctuary shekel was about 10 grams (= ca. two-fifths of an ounce; J. E. Shepherd, NIDOTTE 4:237-38).
  48. Leviticus 5:15 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.sn The primary purpose of the guilt offering was to “atone” (see the note on Lev 1:4 above) for “trespassing” on the Lord’s “holy things” (see later in this verse) or the property of others in the community (Lev 6:1-7 [5:20-26 HT]; 19:20-22; Num 5:5-10). It was closely associated with reconsecration of the Lord’s sacred things or his sacred people (see, e.g., Lev 14:12-18; Num 6:11b-12). Moreover, there was usually an associated reparation made for the trespass, including restitution of that which was violated plus one-fifth of its value as a fine (Lev 5:16; 6:5 [5:24 HT]). See R. E. Averbeck, NIDOTTE 1:557-66.
  49. Leviticus 5:16 tn Heb “and which he sinned from the holy thing.”
  50. Leviticus 5:16 sn Regarding “make atonement” see the note on Lev 1:4.
  51. Leviticus 5:16 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
  52. Leviticus 5:17 tn Heb “and does one from all of the commandments of the Lord that must not be done.”
  53. Leviticus 5:17 tn The words “at the time” are not in the Hebrew text, but are implied.
  54. Leviticus 5:17 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.
  55. Leviticus 5:18 tn The statement here is condensed. See the full expression in 5:15 and the note there.
  56. Leviticus 5:18 sn Regarding “make atonement” see the note on Lev 1:4.
  57. Leviticus 5:18 tn Heb “on his straying which he strayed.” See the note on Lev 4:2.
  58. Leviticus 5:18 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).
  59. Leviticus 6:1 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.
  60. Leviticus 6:1 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.
  61. Leviticus 6:2 tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, maʿal). See the note on 5:15.
  62. Leviticus 6:2 tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”
  63. Leviticus 6:2 tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”
  64. Leviticus 6:3 tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”
  65. Leviticus 6:3 tn Heb “on one from all which the man shall do to sin in them.”
  66. Leviticus 6:4 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.
  67. Leviticus 6:4 tn Heb “that had been held in trust with him.”
  68. Leviticus 6:5 tn Heb “or from all which he swears on it to falsehood.”
  69. Leviticus 6:5 tn Heb “in its head.” This refers “the full amount” in terms of the “principal,” the original item or amount obtained illegally (J. Milgrom, Leviticus [AB], 1:338; J. E. Hartley, Leviticus [WBC], 84).
  70. Leviticus 6:5 tn Heb “to whom it is to him he shall give it in the day of his being guilty.” The present translation is based on the view that he has been found guilty through the legal process (see the note on v. 4 above; cf., e.g., TEV and B. A. Levine, Leviticus [JPSTC], 33-34). Others translate the latter part as “in the day he offers his guilt [reparation] offering” (e.g., NIV and J. E. Hartley, Leviticus [WBC], 73, 84), or “in the day he realizes his guilt” (e.g., NRSV and J. Milgrom, Leviticus [AB], 1:319, 338).
  71. Leviticus 6:6 tn The words “into silver shekels” are supplied here. See the full expression in Lev 5:15, and compare 5:18. Cf. NRSV “or its equivalent”; NLT “or the animal’s equivalent value in silver.”
  72. Leviticus 6:7 sn Regarding “make atonement” see the note on Lev 1:4.
  73. Leviticus 6:7 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
  74. Leviticus 6:7 tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”
  75. Leviticus 6:8 sn Lev 6:8 in the English Bible = 6:1 in the Hebrew text. See also the note on 6:1.
  76. Leviticus 6:8 sn The following paragraphs are Lev 6:8-30 in the English Bible but 6:1-23 in the Hebrew text. This initial verse makes the special priestly regulations for the people’s burnt and grain offerings into a single unit (i.e., Lev 6:8-18 [6:1-11 HT]; cf. Lev 1-2 above). Note also the separate introductions for various priestly regulations in Lev 6:19 [12 HT], 24 [17 HT], and for the common people in Lev 7:22, 28 below.
  77. Leviticus 6:9 tn Heb “It is the burnt offering on the hearth.”
  78. Leviticus 6:9 tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.
  79. Leviticus 6:10 tn The exact nature of this article of the priest’s clothing is difficult to determine. Cf. KJV, ASV “breeches”; NAB “drawers”; NASB, NIV, NRSV, NLT “undergarments”; NCV “underclothes”; CEV “underwear”; TEV “shorts.”
  80. Leviticus 6:10 tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”
  81. Leviticus 6:10 tn Heb “it,” referring the “fatty ashes” as a single unit.
  82. Leviticus 6:11 tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness of the place involved is ritual or ceremonial in nature.
  83. Leviticus 6:12 tn Heb “in it,” apparently referring to the “hearth” which was on top of the altar (cf. the note on v. 9).
  84. Leviticus 6:14 tn Heb “offering it, the sons of Aaron.” The verb is a Hiphil infinitive absolute, which is used here in place of the finite verb as either a jussive (GKC 346 §113.cc, “let the sons of Aaron offer”) or more likely an injunctive in light of the verbs that follow (Joüon 2:430 §123.v, “the sons of Aaron shall/must offer”).
  85. Leviticus 6:15 tn Heb “and he”; the referent has been specified in the translation for clarity. The “he” refers to the officiating priest. A similar shift between singular and plural occurs in Lev 1:7-9, but see the note on Lev 1:7 and J. E. Hartley, Leviticus [WBC], 89 for the possibility of a textual defect.
  86. Leviticus 6:15 tn Heb “shall take up from it with his hand some of the choice wheat flour of the grain offering.”
  87. Leviticus 6:15 sn See the note on Lev 2:2.
  88. Leviticus 6:15 tc Smr reading, which includes the locative ה (he, translated “on” the altar), is preferred here. This is the normal construction with the verb “offer up in smoke” in Lev 1-7 (see the note on Lev 1:9).
  89. Leviticus 6:15 tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the Lord.”
  90. Leviticus 6:17 tn Heb “It must not be baked leavened” (cf. Lev 2:11). The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.
  91. Leviticus 6:17 tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”
  92. Leviticus 6:18 tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”
  93. Leviticus 6:18 tn Heb “for your generations”; cf. NIV “for the generations to come.”
  94. Leviticus 6:18 tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the Lord.
  95. Leviticus 6:18 tn Or “anyone/anything that touches them shall become holy” (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the Lord must be a holy person (cf. CEV). See R. E. Averbeck, NIDOTTE 2:900-902.
  96. Leviticus 6:19 sn See the note on Lev 6:8 [6:1 HT] above.
  97. Leviticus 6:20 sn A tenth of an ephah is about 2.3 liters, one day’s ration for a single person (J. Milgrom, Leviticus [AB], 1:306).
  98. Leviticus 6:20 tn For the rendering “choice wheat flour” see the note on Lev 2:1.
  99. Leviticus 6:21 tn The term rendered here “well soaked” (see, e.g., NRSV; the Hebrew term is מֻרְבֶּכֶת, murbekhet) occurs only three times (here; 7:12, and 1 Chr 23:29), and is sometimes translated “well-mixed” (e.g., NIV, NCV, NLT; NASB “well stirred”; NAB “well kneaded”). The meaning is uncertain (J. Milgrom, Leviticus [AB], 1:399-400), but in Lev 7:12 it stands parallel to already prepared grain offerings either “mixed” (the Hebrew term is בְּלוּלֹת (belulot), not מֻרְבֶּכֶת as in Lev 6:21 [6:14 HT]) or anointed with oil.
  100. Leviticus 6:21 tn Heb “broken bits [?] of a grain offering of pieces,” but the meaning of the Hebrew term rendered here “broken bits” (תֻּפִינֵי, tufine) is quite uncertain. Some take it from the Hebrew verb “to break up, to crumble” (פַּת [pat]; e.g., the Syriac, NAB, NIV, NLT “broken” pieces) and others from “to bake” (אָפַה, ʾafah; e.g., NRSV “baked pieces”). For a good summary of other proposed options, see J. E. Hartley, Leviticus (WBC), 90. Compare Lev 2:5-6 for the general regulations regarding this manner of grain offering. Similar but less problematic terminology is used there.
  101. Leviticus 6:22 tn Heb “And the anointed priest under him.”
  102. Leviticus 6:24 sn See the note on Lev 6:8 [6:1 HT].
  103. Leviticus 6:25 tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”
  104. Leviticus 6:27 tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”
  105. Leviticus 6:27 tc The translation “you must wash” is based on the MT as it stands (cf. NASB, NIV). Smr, LXX, Syriac, Tg. Ps.-J., and the Vulgate have a third person masculine singular passive form (Pual), “[the garment] must be washed” (cf. NAB, NRSV, NLT). This could also be supported from the verbs in the following verse, and it requires only a repointing of the Hebrew text with no change in consonants. See the remarks in J. E. Hartley, Leviticus (WBC), 90 and J. Milgrom, Leviticus (AB), 1:404.
  106. Leviticus 6:28 tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.
  107. Leviticus 6:29 tn Heb “holiness of holinesses [or holy of holies] it is” (also in 7:1).
  108. Leviticus 6:30 tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
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