15:27 “‘If any person 6 sins unintentionally, then he must bring a yearling female goat for a purification offering. 15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven. 15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.
15:30 “‘But the person 7 who acts defiantly, 8 whether native-born or a resident foreigner, insults 9 the Lord. 10 That person 11 must be cut off 12 from among his people. 15:31 Because he has despised 13 the word of the Lord and has broken 14 his commandment, that person 15 must be completely cut off. 16 His iniquity will be on him.’” 17
1 tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.
2 tn Heb “[away] from the eyes of the community.”
3 tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy
4 tn Or “they will be forgiven.”
5 tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.
6 tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.
7 tn Heb “soul.”
8 tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the
9 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
10 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the
11 tn Heb “soul.”
12 tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.
13 tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.
14 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
15 tn Heb “soul.”
16 tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.
17 sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.