Leviticus 4:2

4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally 1  from any of the Lord’s commandments which must not be violated, and violates any 2  one of them 3  –

Leviticus 4:13

For the Whole Congregation

4:13 “‘If the whole congregation of Israel strays unintentionally 4  and the matter is not noticed by 5  the assembly, and they violate one of the Lord’s commandments, which must not be violated, 6  so they become guilty,

Leviticus 7:30

7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast 7  to wave the breast as a wave offering before the Lord, 8 

Leviticus 7:35

7:35 This is the allotment of Aaron and the allotment of his sons from the Lord’s gifts on the day Moses 9  presented them to serve as priests 10  to the Lord.

Leviticus 10:7

10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

Leviticus 21:6

21:6 “‘They must be holy to their God, and they must not profane 11  the name of their God, because they are the ones who present the Lord’s gifts, 12  the food of their God. Therefore they must be holy. 13 

1 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 Lord. Thus, he “blasphemes” the Lord and has “despised” his word, for which he should be “cut off from among his people” (Num 15:30-31). One could not bring an offering for such a sin. The expression here in Lev 4:2 combines “by straying” with the preposition “from” which fits naturally with “straying” (i.e., “straying from” the Lord’s commandments). For sins committed “by straying” from the commandments (Lev 4 throughout) or other types of transgressions (Lev 5:1-6) there was indeed forgiveness available through the sin offering. See R. E. Averbeck, NIDOTTE 2:94-95.

2 tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).

3 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.”

4 tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).

5 tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”

6 tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).

7 tn Heb “on the breast.”

8 tc Many Hebrew mss and some versions (esp. the LXX) limit the offerings in the last part of this verse to the fat portions, specifically, the fat and the fat lobe of the liver (see the BHS footnote). The verse is somewhat awkward in Hebrew but nevertheless correct.

tn Heb “the breast to wave it, a wave offering before the Lord.” Other possible translations are “to elevate the breast [as] an elevation offering before the Lord” (cf. NRSV) or “to present the breast [as] a presentation offering before the Lord.” See J. E. Hartley, Leviticus (WBC), 91, J. Milgrom, Leviticus (AB), 1:430-31, 461-72, and R. E. Averbeck, NIDOTTE 3:63-67.

9 tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

10 tn Heb “in the day of he presented them to serve as priests to the Lord.” The grammar here is relatively unusual. First, the verb “presented” appears to be in the perfect rather than the infinitive (but see GKC 531), the latter being normal in such temporal expressions. Second, the active verb form appears to be used as a passive plural (“they were presented”). However, if it is translated active and singular then Moses would be the subject: “on the day he [Moses] offered them [Aaron and his sons].”

11 sn Regarding “profane,” see the note on Lev 10:10 above.

12 sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).

13 tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”