¹tn Heb “And a person when he sins.”
sn The same expression occurs in Lev 4:2 where it introduces sins done “by straying 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).
²tn 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”) for the modern reader. For the interpretation of this verse reflected in the present translation see Milgrom, Leviticus 1-16 [AB], 292-297.
³tn The words “what had happened” are not in the Hebrew text, but are implied.
⁴tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”
⁵tn 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. It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).
⁶tc The insertion of the words “when there is” is a reflection of the few Hebrew mss, the Samaritan Pentateuch, and LXX that have yK! (“when; if”; cf. vv. 3 and esp. 4) rather than the MT’s rv#a& (“who”).
⁷tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.
⁸sn 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.
⁹tn Heb “or if he touches uncleanness of mankind to any of his uncleanness which he becomes unclean in it.”
¹⁰tn Heb “to speak thoughtlessly.”
¹¹tn Heb “and is guilty to one from these,” probably referring here to any of “these” things about which one might swear a thoughtless oath (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 (Milgrom, Leviticus 1-16 [AB], 300).
¹²tn 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. Targum Onqelos, 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).
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.
¹³tn Heb “which he sinned on it.”
¹⁴tn In this context the word for “guilt” (<v*a*) refers to the “penalty” for incurring guilt, the so-called consequential a*v*m (Milgrom, Leviticus 1-16 [AB], 303; cf. the note on Lev 5:1).
¹⁵sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
¹⁶tn See the note on 4:26 regarding the use of /m!.
¹⁷tn 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” (hc c#h) is often translated “lamb” or “sheep,” 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).
¹⁸tn 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.
¹⁹tn See the note on Lev 1:14 above.
²⁰tn Heb “he.” The subject (“he”) refers to the priest here, not the offerer who presented the birds to the priest (cf. v. 8a).
²¹sn 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 (see the end of this verse and the note there).
²²tn Heb “he shall not divide [it]” (see Milgrom, Leviticus 1-16 [AB], 305).
²³tn The Hebrew verb hzn (Hiphil) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (qrz).
²⁴tn Heb “the remainder in the blood.” The Heb. preposition “in” (B=) is used here to mean “some among” a whole collection of something.
²⁵tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.
²⁶sn The term “[standard] regulation” (fP*v=m!) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.
²⁷sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
²⁸tn See the note on 4:26 with regard to /m!.
²⁹tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”
³⁰tn Heb “and if his hand does not reach [or is not sufficient] to.” The expression is the same as that in Lev 5:7 above except for the verb (gcn “to collect; to reach; to be sufficient” here, but ugn “to touch; to reach” in v. 7; the Samaritan Pentateuch has the former in both v. 7 and 11).
³¹tn See the note on Lev 1:14 above (cf. also 5:7).
³²tn 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.”
³³sn A tenth of an ephah would be about 2.3 liters, one day’s ration for a single person (Milgrom, Leviticus 1-16 [AB], 306).
³⁴tn See the note on Lev 2:1 above.
³⁵sn The “memorial portion” (hr`K*z+a^) 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 NIDOTTE 1:335-39).
³⁶sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).
³⁷tn 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).
³⁸tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”
³⁹tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.
⁴⁰tn 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).
⁴¹sn 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].
⁴²tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, lum). 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 presently). See the note on Lev 10:10.
⁴³tn See Lev 4:2 above for a note on “straying.”
⁴⁴sn 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 Milgrom, Leviticus 1-16 [AB], 320-327).
⁴⁵tn Here the word for “guilt” (<v*a*) refers to the “penalty” for incurring guilt, the so-called consequential use of <v*a* (Milgrom, Leviticus 1-16 [AB], 303).
⁴⁶tn 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, Milgrom, Leviticus 1-16 [AB], 326-327, etc.). 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”; Hartley, Leviticus [WBC], 72-73, 81).
sn The sanctuary shekel was about 10 grams (= ca. two fifths of an ounce; NIDOTTE 4:237-38).
⁴⁷sn 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. The primary purpose of the “guilt offering” (<v*a*) was to “atone” (rP#K! “to make atonement,” 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 NIDOTTE 1:557-66.
⁴⁸tn Heb “and which he sinned from the holy thing.”
⁴⁹sn Regarding “make atonement” see the note on Lev 1:4.
⁵⁰tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”
⁵¹tn Heb “and does one from all of the commandments of the Lord which must not be done.”
⁵²tn 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 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 (Milgrom, Leviticus 1-16 [AB], 331-334, 361-363). See NIDOTTE 1:561-62.
⁵³tn See the full expression in 5:15 and the note there.
⁵⁴sn Regarding “make atonement” see the note on Lev 1:4.
⁵⁵tn Heb “on his straying which he strayed.” See the note on Lev 4:2.
⁵⁶tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”
⁵⁷sn 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.
⁵⁸sn 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.
⁵⁹tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root lum). See the note on 5:15.
⁶⁰tn Or “neighbor” (so NIV).
⁶¹tn Heb “has extorted [or oppressed] his fellow citizen.”
⁶²tn Heb “and swears on falsehood.”
⁶³tn Heb “on one from all which the man shall do to sin in them.”
⁶⁴tn 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” 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 NIDOTTE 1:559-61.
⁶⁵tn Heb “that had been held in trust with him.”
⁶⁶tn Heb “or from all which he swears on it to falsehood.”
⁶⁷tn Heb “in its head.” This refers “the full amount” in terms of the “principal”; the original item or amount obtained illegally (Milgrom, Leviticus 1-16 [AB], 338 and Hartley, Leviticus [WBC], 84).
⁶⁸tn Heb “to whom it is to him he shall give it in the day of his being guilty.” The translation offered here 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 Levine, Leviticus [JPSTC], 33-34). Others translate the latter part as “in the day he offers his guilt [reparation] offering” (e.g., NIV and Hartley, Leviticus [WBC], 73, 84) or “in the day he realizes his guilt” (e.g., NRSV and Milgrom, Leviticus 1-16 [AB], 319, 338).
⁶⁹tn The words “into silver shekels” are supplied here. See the full expression in Lev 5:15, and compare 5:18.
⁷⁰sn Regarding “make atonement” see the note on Lev 1:4.
⁷¹tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”
⁷²tn Heb “on one from all which he does to become guilty in it.”
⁷³sn Lev 6:8 in the English Bible = 6:1 in the Hebrew text. See also the note on 6:1.
⁷⁴sn 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.
⁷⁵tn Heb “It is the burnt offering on the hearth.”
⁷⁶tn In this context “in it” apparently refers to the “hearth” which was on top of the altar.
⁷⁷tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”
⁷⁸tn Literally, “it” in Hebrew, referring the “fatty ashes” as a single unit.
⁷⁹tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness of the place involved is ritual or ceremonial in nature.
⁸⁰tn Here “in it” apparently refers to the “hearth” which was on top of the altar (cf. the note on v. 9).
⁸¹tn 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 §113.cc, “let the sons of Aaron offer”) or more likely an injunctive in light of the verbs that follow (Joüon §123.v, “the sons of Aaron shall/must offer”).
⁸²tn 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 Hartley, Leviticus [WBC], 89 for the possibility of textual corruption.
⁸³tn Heb “shall take up from it with his hand some of the choice wheat flour of the grain offering.”
⁸⁴sn See the note on Lev 2:2.
⁸⁵tc The Samaritan Pentateuch reading, which includes the locative h (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).
⁸⁶tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the Lord.”
⁸⁷tn Heb “It must not be baked leavened” (cf. Lev 2:11).
⁸⁸tn Heb “holiness of holinesses [or holy of holies] it is.”
⁸⁹tn Or “a perpetual regulation.”
⁹⁰tn Heb “for your generations.”
⁹¹tn 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.
⁹²tn Or “anyone/anything that touches them shall become holy” (Milgrom, Leviticus 1-16 [AB], 443-456). The question is whether this refers to the contagious nature of holy objects or whether it simply sets forth a demand that anyone who touches the holy gifts of the Lord must be a holy person. See NIDOTTE 2:900-902.
⁹³sn See the note on Lev 6:8 [6:1 HT] above.
⁹⁴sn A tenth of an ephah is about 2.3 liters, one day’s ration for a single person (Milgrom, Leviticus 1-16 [AB], 306).
⁹⁵tn For the rendering “choice wheat flour” see the note on Lev 2:1.
⁹⁶tn The term rendered here “well soaked” (see, e.g., NRSV; the Hebrew term is tk#B#r+m%) occurs only three times (here; 7:12, and 1 Chr 23:29), and is sometimes translated “well-mixed” (e.g., NIV). The meaning is uncertain (Milgrom, Leviticus 1-16 [AB], 399-400), but in Lev 7:12 it stands parallel to already prepared grain offerings either “mixed” (the Hebrew term is llb, not tk#B#r+m% as in Lev 6:21 [6:14 HT]) or anointed with oil.
⁹⁷tn Heb “broken bits [?] of a grain offering of pieces,” but meaning of the Hebrew term rendered here “broken bits” (yn}yp!T%) is quite uncertain. Some take it from the Hebrew verb “to break up; to crumble” (ttp; e.g., the Syriac and NIV “broken” pieces) and others from “to bake” (hpa; e.g., NRSV “baked” pieces). For a good summary of other proposed options see 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.
⁹⁸tn Heb “And the anointed priest under him.”
⁹⁹sn See the note on Lev 6:8 [6:1 HT].
¹⁰⁰tn Heb “holiness of holinesses [or holy of holies] it is.”
¹⁰¹tn Heb “on the garment.”
¹⁰²tc The translation “you must wash” is based on the MT as it stands. The Samaritan Pentateuch, LXX, Syriac, Tg. Ps.-J., and the Vulgate have a third person masculine singular passive form (Pual), “[the garment] must be washed.” 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 Hartley, Leviticus [WBC], 90 and Milgrom, Leviticus 1-16 [AB], 404.
¹⁰³tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.
¹⁰⁴tn Heb “holiness of holinesses [or holy of holies] it is” (also in 7:1).