Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options Listen to Leviticus 5, Leviticus 6, Psalm 105, 1 Corinthians 14
Close NIVUK

Leviticus 5
New International Version - UK

5 ‘“If anyone sins because they do not speak up when they hear a public charge to testify regarding something they have seen or learned about, they will be held responsible.

2 ‘“If anyone becomes aware that they are guilty – if they unwittingly touch anything ceremonially unclean (whether the carcass of an unclean animal, wild or domestic, or of any unclean creature that moves along the ground) and they are unaware that they have become unclean, but then they come to realise their guilt; 3 or if they touch human uncleanness (anything that would make them unclean) even though they are unaware of it, but then they learn of it and realise their guilt; 4 or if anyone thoughtlessly takes an oath to do anything, whether good or evil (in any matter one might carelessly swear about) even though they are unaware of it, but then they learn of it and realise their guilt – 5 when anyone becomes aware that they are guilty in any of these matters, they must confess in what way they have sinned. 6 As a penalty for the sin they have committed, they must bring to the Lord a female lamb or goat from the flock as a sin offering[a]; and the priest shall make atonement for them for their sin.

7 ‘“Anyone who cannot afford a lamb is to bring two doves or two young pigeons to the Lord as a penalty for their sin – one for a sin offering and the other for a burnt offering. 8 They are to bring them to the priest, who shall first offer the one for the sin offering. He is to wring its head from its neck, not dividing it completely, 9 and is to splash some of the blood of the sin offering against the side of the altar; the rest of the blood must be drained out at the base of the altar. It is a sin offering. 10 The priest shall then offer the other as a burnt offering in the prescribed way and make atonement for them for the sin they have committed, and they will be forgiven.

11 ‘“If, however, they cannot afford two doves or two young pigeons, they are to bring as an offering for their sin a tenth of an ephah[b] of the finest flour for a sin offering. They must not put olive oil or incense on it, because it is a sin offering. 12 They are to bring it to the priest, who shall take a handful of it as a memorial[c] portion and burn it on the altar on top of the food offerings presented to the Lord. It is a sin offering. 13 In this way the priest will make atonement for them for any of these sins they have committed, and they will be forgiven. The rest of the offering will belong to the priest, as in the case of the grain offering.”’

The guilt offering

14 The Lord said to Moses: 15 ‘When anyone is unfaithful to the Lord by sinning unintentionally in regard to any of the Lord’s holy things, they are to bring to the Lord as a penalty a ram from the flock, one without defect and of the proper value in silver, according to the sanctuary shekel.[d] It is a guilt offering. 16 They must make restitution for what they have failed to do in regard to the holy things, pay an additional penalty of a fifth of its value and give it all to the priest. The priest will make atonement for them with the ram as a guilt offering, and they will be forgiven.

17 ‘If anyone sins and does what is forbidden in any of the Lord’s commands, even though they do not know it, they are guilty and will be held responsible. 18 They are to bring to the priest as a guilt offering a ram from the flock, one without defect and of the proper value. In this way the priest will make atonement for them for the wrong they have committed unintentionally, and they will be forgiven. 19 It is a guilt offering; they have been guilty of[e] wrongdoing against the Lord.’

Footnotes

  1. Leviticus 5:6 Or purification offering; here and throughout this chapter
  2. Leviticus 5:11 That is, probably about 1.6 kilograms
  3. Leviticus 5:12 Or representative
  4. Leviticus 5:15 That is, about 12 grams
  5. Leviticus 5:19 Or offering; atonement has been made for their
Close NET

Leviticus 5
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.”

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).
Next
Leviticus 4
Leviticus 6
Next
Previous Next
Close NIVUK

Leviticus 6
New International Version - UK

6 [a]The Lord said to Moses: 2 ‘If anyone sins and is unfaithful to the Lord by deceiving a neighbour about something entrusted to them or left in their care or about something stolen, or if they cheat their neighbour, 3 or if they find lost property and lie about it, or if they swear falsely about any such sin that people may commit – 4 when they sin in any of these ways and realise their guilt, they must return what they have stolen or taken by extortion, or what was entrusted to them, or the lost property they found, 5 or whatever it was they swore falsely about. They must make restitution in full, add a fifth of the value to it and give it all to the owner on the day they present their guilt offering. 6 And as a penalty they must bring to the priest, that is, to the Lord, their guilt offering, a ram from the flock, one without defect and of the proper value. 7 In this way the priest will make atonement for them before the Lord, and they will be forgiven for any of the things they did that made them guilty.’

The burnt offering

8 The Lord said to Moses: 9 ‘Give Aaron and his sons this command: “These are the regulations for the burnt offering: the burnt offering is to remain on the altar hearth throughout the night, till morning, and the fire must be kept burning on the altar. 10 The priest shall then put on his linen clothes, with linen undergarments next to his body, and shall remove the ashes of the burnt offering that the fire has consumed on the altar and place them beside the altar. 11 Then he is to take off these clothes and put on others, and carry the ashes outside the camp to a place that is ceremonially clean. 12 The fire on the altar must be kept burning; it must not go out. Every morning the priest is to add firewood and arrange the burnt offering on the fire and burn the fat of the fellowship offerings on it. 13 The fire must be kept burning on the altar continuously; it must not go out.

The grain offering

14 ‘“These are the regulations for the grain offering: Aaron’s sons are to bring it before the Lord, in front of the altar. 15 The priest is to take a handful of the finest flour and some olive oil, together with all the incense on the grain offering, and burn the memorial[b] portion on the altar as an aroma pleasing to the Lord. 16 Aaron and his sons shall eat the rest of it, but it is to be eaten without yeast in the sanctuary area; they are to eat it in the courtyard of the tent of meeting. 17 It must not be baked with yeast; I have given it as their share of the food offerings presented to me. Like the sin offering[c] and the guilt offering, it is most holy. 18 Any male descendant of Aaron may eat it. For all generations to come it is his perpetual share of the food offerings presented to the Lord. Whatever touches it will become holy.”’[d]

19 The Lord also said to Moses, 20 ‘This is the offering Aaron and his sons are to bring to the Lord on the day he[e] is anointed: a tenth of an ephah[f] of the finest flour as a regular grain offering, half of it in the morning and half in the evening. 21 It must be prepared with oil on a griddle; bring it well-mixed and present the grain offering broken[g] in pieces as an aroma pleasing to the Lord. 22 The son who is to succeed him as anointed priest shall prepare it. It is the Lord’s perpetual share and is to be burned completely. 23 Every grain offering of a priest shall be burned completely; it must not be eaten.’

The sin offering

24 The Lord said to Moses, 25 ‘Say to Aaron and his sons: “These are the regulations for the sin offering: the sin offering is to be slaughtered before the Lord in the place where the burnt offering is slaughtered; it is most holy. 26 The priest who offers it shall eat it; it is to be eaten in the sanctuary area, in the courtyard of the tent of meeting. 27 Whatever touches any of the flesh will become holy, and if any of the blood is spattered on a garment, you must wash it in the sanctuary area. 28 The clay pot that the meat is cooked in must be broken; but if it is cooked in a bronze pot, the pot is to be scoured and rinsed with water. 29 Any male in a priest’s family may eat it; it is most holy. 30 But any sin offering whose blood is brought into the tent of meeting to make atonement in the Holy Place must not be eaten; it must be burned.

Footnotes

  1. Leviticus 6:1 In Hebrew texts 6:1-7 is numbered 5:20-26, and 6:8-30 is numbered 6:1-23.
  2. Leviticus 6:15 Or representative
  3. Leviticus 6:17 Or purification offering; also in verses 25 and 30
  4. Leviticus 6:18 Or Whoever touches them must be holy; similarly in verse 27
  5. Leviticus 6:20 Or each
  6. Leviticus 6:20 That is, probably about 1.6 kilograms
  7. Leviticus 6:21 The meaning of the Hebrew for this word is uncertain.
Close NET

Leviticus 6
New English Translation

Trespass by Deception and False Oath

6 (5:20)[a] Then the Lord spoke to Moses:[b] 2 “When a person sins and commits a trespass[c] against the Lord by deceiving his fellow citizen[d] in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen,[e] 3 or has found something lost and denies it and swears falsely[f] concerning any one of the things that someone might do to sin[g]— 4 when it happens that he sins and he is found guilty[h] then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust,[i] or the lost thing that he had found, 5 or anything about which he swears falsely.[j] He must restore it in full[k] and add one-fifth to it; he must give it to its owner when he is found guilty.[l] 6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels,[m] for a guilt offering to the priest. 7 So the priest will make atonement[n] on his behalf before the Lord and he will be forgiven[o] for whatever he has done to become guilty.”[p]

Sacrificial Instructions for the Priests: The Burnt Offering

8 (6:1)[q] Then the Lord spoke to Moses:[r] 9 “Command Aaron and his sons, ‘This is the law of the burnt offering. The burnt offering is to remain on the hearth[s] on the altar all night until morning, and the fire of the altar must be kept burning on it.[t] 10 Then the priest must put on his linen robe and must put linen leggings[u] over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar,[v] and he must place them[w] 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[x] place, 12 but the fire which is on the altar must be kept burning on it.[y] 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[z] before the Lord in front of the altar, 15 and the priest[aa] must take up with his hand some of the choice wheat flour of the grain offering[ab] and some of its olive oil, and all of the frankincense that is on the grain offering, and he must offer its memorial portion[ac] up in smoke on the altar[ad] as a soothing aroma to the Lord.[ae] 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.[af] I have given it as their portion from my gifts. It is most holy,[ag] 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[ah] throughout your generations[ai] from the gifts of the Lord. Anyone who touches these gifts[aj] must be holy.’”[ak]

The Grain Offering of the Priests

19 Then the Lord spoke to Moses:[al] 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[am] of choice wheat flour[an] 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,[ao] so you must present a grain offering of broken pieces[ap] as a soothing aroma to the Lord. 22 The high priest who succeeds him[aq] 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:[ar] 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.[as] 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[at] must wash[au] 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[av] must be rubbed out and rinsed in water. 29 Any male among the priests may eat it. It is most holy.[aw] 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.[ax]

Footnotes

  1. 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.
  2. 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.
  3. 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.
  4. Leviticus 6:2 tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”
  5. Leviticus 6:2 tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”
  6. Leviticus 6:3 tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”
  7. Leviticus 6:3 tn Heb “on one from all which the man shall do to sin in them.”
  8. 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.
  9. Leviticus 6:4 tn Heb “that had been held in trust with him.”
  10. Leviticus 6:5 tn Heb “or from all which he swears on it to falsehood.”
  11. 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).
  12. 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).
  13. 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.”
  14. Leviticus 6:7 sn Regarding “make atonement” see the note on Lev 1:4.
  15. Leviticus 6:7 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).
  16. Leviticus 6:7 tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”
  17. Leviticus 6:8 sn Lev 6:8 in the English Bible = 6:1 in the Hebrew text. See also the note on 6:1.
  18. 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.
  19. Leviticus 6:9 tn Heb “It is the burnt offering on the hearth.”
  20. Leviticus 6:9 tn Heb “in it.” In this context “in it” apparently refers to the “hearth” which was on top of the altar.
  21. 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.”
  22. Leviticus 6:10 tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”
  23. Leviticus 6:10 tn Heb “it,” referring the “fatty ashes” as a single unit.
  24. 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.
  25. 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).
  26. 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”).
  27. 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.
  28. Leviticus 6:15 tn Heb “shall take up from it with his hand some of the choice wheat flour of the grain offering.”
  29. Leviticus 6:15 sn See the note on Lev 2:2.
  30. 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).
  31. Leviticus 6:15 tn Heb “and he shall offer up in smoke [on] the altar a soothing aroma, its memorial portion, to the Lord.”
  32. 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.
  33. Leviticus 6:17 tn Heb “holiness of holinesses [or holy of holies] it is”; cf. NAB “most sacred.”
  34. Leviticus 6:18 tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”
  35. Leviticus 6:18 tn Heb “for your generations”; cf. NIV “for the generations to come.”
  36. 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.
  37. 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.
  38. Leviticus 6:19 sn See the note on Lev 6:8 [6:1 HT] above.
  39. 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).
  40. Leviticus 6:20 tn For the rendering “choice wheat flour” see the note on Lev 2:1.
  41. 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.
  42. 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.
  43. Leviticus 6:22 tn Heb “And the anointed priest under him.”
  44. Leviticus 6:24 sn See the note on Lev 6:8 [6:1 HT].
  45. Leviticus 6:25 tn Heb “holiness of holinesses [or holy of holies] it is.” Cf. NAB “most sacred”; CEV “very sacred”; TEV “very holy.”
  46. Leviticus 6:27 tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”
  47. 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.
  48. Leviticus 6:28 tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.
  49. Leviticus 6:29 tn Heb “holiness of holinesses [or holy of holies] it is” (also in 7:1).
  50. Leviticus 6:30 tn Heb “burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
Next
Leviticus 5
Leviticus 7
Next
Previous Next
Close NIVUK

Psalm 105
New International Version - UK

Psalm 105

1 Give praise to the Lord, proclaim his name;
    make known among the nations what he has done.
2 Sing to him, sing praise to him;
    tell of all his wonderful acts.
3 Glory in his holy name;
    let the hearts of those who seek the Lord rejoice.
4 Look to the Lord and his strength;
    seek his face always.

5 Remember the wonders he has done,
    his miracles, and the judgments he pronounced,
6 you his servants, the descendants of Abraham,
    his chosen ones, the children of Jacob.
7 He is the Lord our God;
    his judgments are in all the earth.

8 He remembers his covenant for ever,
    the promise he made, for a thousand generations,
9 the covenant he made with Abraham,
    the oath he swore to Isaac.
10 He confirmed it to Jacob as a decree,
    to Israel as an everlasting covenant:
11 ‘To you I will give the land of Canaan
    as the portion you will inherit.’

12 When they were but few in number,
    few indeed, and strangers in it,
13 they wandered from nation to nation,
    from one kingdom to another.
14 He allowed no one to oppress them;
    for their sake he rebuked kings:
15 ‘Do not touch my anointed ones;
    do my prophets no harm.’

16 He called down famine on the land
    and destroyed all their supplies of food;
17 and he sent a man before them –
    Joseph, sold as a slave.
18 They bruised his feet with shackles,
    his neck was put in irons,
19 till what he foretold came to pass,
    till the word of the Lord proved him true.
20 The king sent and released him,
    the ruler of peoples set him free.
21 He made him master of his household,
    ruler over all he possessed,
22 to instruct his princes as he pleased
    and teach his elders wisdom.

23 Then Israel entered Egypt;
    Jacob resided as a foreigner in the land of Ham.
24 The Lord made his people very fruitful;
    he made them too numerous for their foes,
25 whose hearts he turned to hate his people,
    to conspire against his servants.
26 He sent Moses his servant,
    and Aaron, whom he had chosen.
27 They performed his signs among them,
    his wonders in the land of Ham.
28 He sent darkness and made the land dark –
    for had they not rebelled against his words?
29 He turned their waters into blood,
    causing their fish to die.
30 Their land teemed with frogs,
    which went up into the bedrooms of their rulers.
31 He spoke, and there came swarms of flies,
    and gnats throughout their country.
32 He turned their rain into hail,
    with lightning throughout their land;
33 he struck down their vines and fig-trees
    and shattered the trees of their country.
34 He spoke, and the locusts came,
    grasshoppers without number;
35 they ate up every green thing in their land,
    ate up the produce of their soil.
36 Then he struck down all the firstborn in their land,
    the firstfruits of all their manhood.
37 He brought out Israel, laden with silver and gold,
    and from among their tribes no one faltered.
38 Egypt was glad when they left,
    because dread of Israel had fallen on them.

39 He spread out a cloud as a covering,
    and a fire to give light at night.
40 They asked, and he brought them quail;
    he fed them well with the bread of heaven.
41 He opened the rock, and water gushed out;
    it flowed like a river in the desert.

42 For he remembered his holy promise
    given to his servant Abraham.
43 He brought out his people with rejoicing,
    his chosen ones with shouts of joy;
44 he gave them the lands of the nations,
    and they fell heir to what others had toiled for –
45 that they might keep his precepts
    and observe his laws.

Praise the Lord.[a]

Footnotes

  1. Psalm 105:45 Hebrew Hallelu Yah
Close NET

Psalm 105
New English Translation

Psalm 105[a]

105 Give thanks to the Lord.
Call on his name.
Make known his accomplishments among the nations.
2 Sing to him.
Make music to him.
Tell about all his miraculous deeds.
3 Boast about his holy name.
Let the hearts of those who seek the Lord rejoice.
4 Seek the Lord and the strength he gives.
Seek his presence continually.
5 Recall the miraculous deeds he performed,
his mighty acts and the judgments he decreed,[b]
6 O children[c] of Abraham,[d] God’s[e] servant,
you descendants[f] of Jacob, God’s[g] chosen ones.
7 He is the Lord our God;
he carries out judgment throughout the earth.[h]
8 He always remembers his covenantal decree,
the promise he made[i] to a thousand generations—
9 the promise[j] he made to Abraham,
the promise he made by oath to Isaac.
10 He gave it to Jacob as a decree,
to Israel as a lasting promise,[k]
11 saying, “To you I will give the land of Canaan
as the portion of your inheritance.”
12 When they were few in number,
just a very few, and resident foreigners within it,
13 they wandered from nation to nation,
and from one kingdom to another.[l]
14 He let no one oppress them;
he disciplined kings for their sake,
15 saying,[m] “Don’t touch my chosen ones.[n]
Don’t harm my prophets.”
16 He called down a famine upon the earth;
he cut off all the food supply.[o]
17 He sent a man ahead of them[p]—
Joseph was sold as a servant.
18 The shackles hurt his feet;[q]
his neck was placed in an iron collar,[r]
19 until the time when his prediction[s] came true.
The Lord’s word[t] proved him right.[u]
20 The king authorized his release;[v]
the ruler of nations set him free.
21 He put him in charge of his palace,[w]
and made him manager of all his property,
22 giving him authority to imprison his officials[x]
and to teach his advisers.[y]
23 Israel moved to[z] Egypt;
Jacob lived for a time[aa] in the land of Ham.
24 The Lord[ab] made his people very fruitful,
and made them[ac] more numerous than their[ad] enemies.
25 He caused the Egyptians[ae] to hate his people,
and to mistreat[af] his servants.
26 He sent his servant Moses,
and Aaron, whom he had chosen.
27 They executed his miraculous signs among them,[ag]
and his amazing deeds in the land of Ham.
28 He made it dark;[ah]
Moses and Aaron did not disobey his orders.[ai]
29 He turned the Egyptians’ water into blood,
and killed their fish.
30 Their land was overrun by frogs,
which even got into the rooms of their kings.
31 He ordered flies to come;[aj]
gnats invaded their whole territory.
32 He sent hail along with the rain;[ak]
there was lightning in their land.[al]
33 He destroyed their vines and fig trees,
and broke the trees throughout their territory.
34 He ordered locusts to come,[am]
innumerable grasshoppers.
35 They ate all the vegetation in their land,
and devoured the crops of their fields.[an]
36 He struck down all the firstborn in their land,
the firstfruits of their reproductive power.[ao]
37 He brought his people[ap] out enriched[aq] with silver and gold;
none of his tribes stumbled.
38 Egypt was happy when they left,
for they were afraid of them.[ar]
39 He spread out a cloud for a cover,[as]
and provided a fire to light up the night.
40 They asked for food,[at] and he sent quail;
he satisfied them with food from the sky.[au]
41 He opened up a rock and water flowed out;
a river ran through dry regions.
42 Yes,[av] he remembered the sacred promise[aw]
he made to Abraham his servant.
43 When he led his people out, they rejoiced;
his chosen ones shouted with joy.[ax]
44 He handed the territory of nations over to them,
and they took possession of what other peoples had produced,[ay]
45 so that they might keep his commands
and obey[az] his laws.
Praise the Lord.

Footnotes

  1. Psalm 105:1 sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22.
  2. Psalm 105:5 tn Heb “and the judgments of his mouth.”
  3. Psalm 105:6 tn Or “offspring”; Heb “seed.”
  4. Psalm 105:6 tc Some mss have “Israel,” which appears in the parallel version of this psalm in 1 Chr 16:13.
  5. Psalm 105:6 tn Heb “his”; the referent (God) has been specified in the translation for clarity.
  6. Psalm 105:6 tn Heb “sons.”
  7. Psalm 105:6 tn Heb “his”; the referent (God) has been specified in the translation for clarity.
  8. Psalm 105:7 tn Heb “in all the earth [are] his judgments.”
  9. Psalm 105:8 tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 10-12 make clear.
  10. Psalm 105:9 tn Heb “which.”
  11. Psalm 105:10 tn Or “eternal covenant.”
  12. Psalm 105:13 tn Heb “and from a kingdom to another nation.”
  13. Psalm 105:15 tn The word “saying” is supplied in the translation for clarification and for stylistic reasons.
  14. Psalm 105:15 tn Heb “anointed.”
  15. Psalm 105:16 tn Heb “and every staff of food he broke.” The psalmist refers to the famine that occurred in Joseph’s time (see v. 17 and Gen 41:53-57).
  16. Psalm 105:17 tn After the reference to the famine in v. 16, v. 17 flashes back to events that preceded the famine (see Gen 37).
  17. Psalm 105:18 tn Heb “they afflicted his feet with shackles.”
  18. Psalm 105:18 tn Heb “his neck came [into] iron.” The Hebrew term נֶפֶשׁ (nefesh) with the suffix could mean simply “he” or “his life.” But the nuance “neck” makes good sense here (note the reference to his “feet” in the preceding line). See L. C. Allen, Psalms 101-150 (WBC), 38.
  19. Psalm 105:19 tn Heb “word,” probably referring to Joseph’s prediction about the fate of Pharaoh’s cupbearer and baker (see Gen 41:9-14).
  20. Psalm 105:19 tn This line may refer to Joseph’s prediction of the famine in response to Pharaoh’s dream. Joseph emphasized to Pharaoh that the interpretation of the dream came from God (see Gen 41:16, 25, 28, 32, 39).
  21. Psalm 105:19 tn Heb “refined him.”
  22. Psalm 105:20 tn Heb “[the] king sent and set him free.”
  23. Psalm 105:21 tn Heb “he made him master of his house.”
  24. Psalm 105:22 tn Heb “to bind his officials by his will.”
  25. Psalm 105:22 tn Heb “and his elders he taught wisdom.”
  26. Psalm 105:23 tn Heb “entered.”
  27. Psalm 105:23 tn Heb “lived as a resident foreigner.”
  28. Psalm 105:24 tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.
  29. Psalm 105:24 tn Heb “him,” referring to “his people.”
  30. Psalm 105:24 tn Heb “his,” referring to “his people.”
  31. Psalm 105:25 tn Heb “their heart.”
  32. Psalm 105:25 tn Or “to deal deceptively.” The Hitpael of נָכַל (nakhal) occurs only here and in Gen 37:18, where it is used of Joseph’s brothers “plotting” to kill him.
  33. Psalm 105:27 tn Apparently the pronoun refers to “his servants” (i.e., the Israelites, see v. 25).
  34. Psalm 105:28 tn Heb “he sent darkness and made it dark.”sn He made it dark. The psalmist begins with the ninth plague (see Exod 10:21-29).
  35. Psalm 105:28 tn Heb “they did not rebel against his words.” Apparently this refers to Moses and Aaron, who obediently carried out God’s orders.
  36. Psalm 105:31 tn Heb “he spoke and flies came.”
  37. Psalm 105:32 tn Heb “he gave their rains hail.”
  38. Psalm 105:32 tn Heb “fire of flames [was] in their land.”
  39. Psalm 105:34 tn Heb “he spoke and locusts came.”
  40. Psalm 105:35 tn Heb “the fruit of their ground.”
  41. Psalm 105:36 tn Heb “the beginning of all their strength,” that is, reproductive power (see Ps 78:51).sn Verses 28-36 recall the plagues in a different order than the one presented in Exodus: v. 28 (plague 9), v. 29 (plague 1), v. 30 (plague 2), v. 31a (plague 4), v. 31b (plague 3), vv. 32-33 (plague 7), vv. 34-35 (plague 8), v. 36 (plague 10). No reference is made in Ps 105 to plagues 5 and 6.
  42. Psalm 105:37 tn Heb “them”; the referent (the Lord’s people) has been supplied in the translation for clarity.
  43. Psalm 105:37 tn The word “enriched” is supplied in the translation for clarification and for stylistic reasons.
  44. Psalm 105:38 tn Heb “for fear of them had fallen upon them.”
  45. Psalm 105:39 tn Or “curtain.”
  46. Psalm 105:40 tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (shaʾalu, “they asked”), the ו (vav) having fallen off by haplography (note the vav at the beginning of the following form).
  47. Psalm 105:40 tn Or “bread of heaven.” The reference is to manna (see Exod 16:4, 13-15).
  48. Psalm 105:42 tn Or “for.”
  49. Psalm 105:42 tn Heb “his holy word.”
  50. Psalm 105:43 tn Heb “and he led his people out with joy, with a ringing cry, his chosen ones.”
  51. Psalm 105:44 tn Heb “and the [product of the] work of peoples they possessed.”
  52. Psalm 105:45 tn Heb “guard.”
Next
Psalm 104
Psalm 106
Next
Previous Next
Close NIVUK

1 Corinthians 14
New International Version - UK

Intelligibility in worship

14 Follow the way of love and eagerly desire gifts of the Spirit, especially prophecy. 2 For anyone who speaks in a tongue[a] does not speak to people but to God. Indeed, no one understands them; they utter mysteries by the Spirit. 3 But the one who prophesies speaks to people for their strengthening, encouraging and comfort. 4 Anyone who speaks in a tongue edifies themselves, but the one who prophesies edifies the church. 5 I would like every one of you to speak in tongues,[b] but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues,[c] unless someone interprets, so that the church may be edified.

6 Now, brothers and sisters, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction? 7 Even in the case of lifeless things that make sounds, such as the pipe or harp, how will anyone know what tune is being played unless there is a distinction in the notes? 8 Again, if the trumpet does not sound a clear call, who will get ready for battle? 9 So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. 10 Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning. 11 If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and the speaker is a foreigner to me. 12 So it is with you. Since you are eager for gifts of the Spirit, try to excel in those that build up the church.

13 For this reason the one who speaks in a tongue should pray that they may interpret what they say. 14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 15 So what shall I do? I will pray with my spirit, but I will also pray with my understanding; I will sing with my spirit, but I will also sing with my understanding. 16 Otherwise when you are praising God in the Spirit, how can someone else, who is now put in the position of an enquirer,[d] say ‘Amen’ to your thanksgiving, since they do not know what you are saying? 17 You are giving thanks well enough, but no one else is edified.

18 I thank God that I speak in tongues more than all of you. 19 But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

20 Brothers and sisters, stop thinking like children. In regard to evil be infants, but in your thinking be adults. 21 In the Law it is written:

‘With other tongues
    and through the lips of foreigners
I will speak to this people,
    but even then they will not listen to me,
says the Lord.’[e]

22 Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is not for unbelievers but for believers. 23 So if the whole church comes together and everyone speaks in tongues, and enquirers or unbelievers come in, will they not say that you are out of your mind? 24 But if an unbeliever or an enquirer comes in while everyone is prophesying, they are convicted of sin and are brought under judgment by all, 25 as the secrets of their hearts are laid bare. So they will fall down and worship God, exclaiming, ‘God is really among you!’

Good order in worship

26 What then shall we say, brothers and sisters? When you come together, each of you has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. Everything must be done so that the church may be built up. 27 If anyone speaks in a tongue, two – or at the most three – should speak, one at a time, and someone must interpret. 28 If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God.

29 Two or three prophets should speak, and the others should weigh carefully what is said. 30 And if a revelation comes to someone who is sitting down, the first speaker should stop. 31 For you can all prophesy in turn so that everyone may be instructed and encouraged. 32 The spirits of prophets are subject to the control of prophets. 33 For God is not a God of disorder but of peace – as in all the congregations of the Lord’s people.

34 Women[f] should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. 35 If they want to enquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.[g]

36 Or did the word of God originate with you? Or are you the only people it has reached? 37 If anyone thinks they are a prophet or otherwise gifted by the Spirit, let them acknowledge that what I am writing to you is the Lord’s command. 38 But if anyone ignores this, they will themselves be ignored.[h]

39 Therefore, my brothers and sisters, be eager to prophesy, and do not forbid speaking in tongues. 40 But everything should be done in a fitting and orderly way.

Footnotes

  1. 1 Corinthians 14:2 Or in another language; also in verses 4, 13, 14, 19, 26 and 27
  2. 1 Corinthians 14:5 Or in other languages; also in verses 6, 18, 22, 23 and 39
  3. 1 Corinthians 14:5 Or in other languages; also in verses 6, 18, 22, 23 and 39
  4. 1 Corinthians 14:16 The Greek word for enquirer is a technical term for someone not fully initiated into a religion; also in verses 23 and 24.
  5. 1 Corinthians 14:21 Isaiah 28:11,12
  6. 1 Corinthians 14:34 Or peace. As in all the congregations of the Lord’s people, 34 women
  7. 1 Corinthians 14:35 In a few manuscripts these verses come after verse 40.
  8. 1 Corinthians 14:38 Some manuscripts But anyone who is ignorant of this will be ignorant
Close NET

1 Corinthians 14
New English Translation

Prophecy and Tongues

14 Pursue love and be eager for the spiritual gifts, especially that you may prophesy. 2 For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit.[a] 3 But the one who prophesies speaks to people for their strengthening,[b] encouragement, and consolation. 4 The one who speaks in a tongue builds himself up,[c] but the one who prophesies builds up the church. 5 I wish you all spoke in tongues, but even more that you would prophesy. The one who prophesies is greater than the one who speaks in tongues, unless he interprets so that the church may be strengthened.

6 Now, brothers and sisters,[d] if I come to you speaking in tongues, how will I help you unless I speak to you with a revelation or with knowledge or prophecy or teaching? 7 It is similar for lifeless things that make a sound, like a flute or harp. Unless they make a distinction in the notes, how can what is played on the flute or harp be understood? 8 If, for example, the trumpet makes an unclear sound, who will get ready for battle? 9 It is the same for you. If you do not speak clearly with your tongue, how will anyone know what is being said? For you will be speaking into the air. 10 There are probably many kinds of languages in the world, and none is without meaning. 11 If then I do not know the meaning of a language, I will be a foreigner to the speaker and the speaker a foreigner to me. 12 It is the same with you. Since you are eager for manifestations of the Spirit,[e] seek to abound in order to strengthen the church.

13 So then, one who speaks in a tongue should pray that he may interpret. 14 If[f] I pray in a tongue, my spirit prays, but my mind is unproductive. 15 What should I do?[g] I will pray with my spirit, but I will also pray with my mind. I will sing praises with my spirit, but I will also sing praises with my mind. 16 Otherwise, if you are praising God with your spirit, how can someone without the gift[h] say “Amen” to your thanksgiving, since he does not know what you are saying? 17 For you are certainly giving thanks well, but the other person is not strengthened. 18 I thank God that I speak in tongues more than all of you, 19 but in the church I want to speak five words with my mind to instruct others, rather than ten thousand words in a tongue.

20 Brothers and sisters,[i] do not be children in your thinking. Instead, be infants in evil, but in your thinking be mature. 21 It is written in the law: “By people with strange tongues and by the lips of strangers I will speak to this people, yet not even in this way will they listen to me,”[j] says the Lord. 22 So then, tongues are a sign not for believers but for unbelievers. Prophecy, however, is not for unbelievers but for believers. 23 So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds? 24 But if all prophesy, and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all. 25 The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”

Church Order

26 What should you do then, brothers and sisters?[k] When you come together, each one has a song, has a lesson, has a revelation, has a tongue, has an interpretation. Let all these things be done for the strengthening of the church. 27 If someone speaks in a tongue, it should be two, or at the most three, one after the other, and someone must interpret. 28 But if there is no interpreter, he should be silent in the church. Let him speak to himself and to God. 29 Two or three prophets should speak and the others should evaluate what is said. 30 And if someone sitting down receives a revelation, the person who is speaking should conclude. 31 For you can all prophesy one after another, so all can learn and be encouraged. 32 Indeed, the spirits of the prophets are subject to the prophets, 33 for God is not characterized by disorder but by peace.

As in all the churches of the saints,[l] 34 the women[m] should be silent in the churches, for they are not permitted to speak.[n] Rather, let them be in submission, as in fact the law says. 35 If they want to find out about something, they should ask their husbands at home, because it is disgraceful for a woman to speak in church.[o] 36 Did the word of God begin with you,[p] or did it come to you alone?

37 If anyone considers himself a prophet or spiritual person, he should acknowledge that what I write to you is the Lord’s command. 38 If someone does not recognize this, he is not recognized. 39 So then, brothers and sisters,[q] be eager to prophesy, and do not forbid anyone from speaking in tongues.[r] 40 And do everything in a decent and orderly manner.

Footnotes

  1. 1 Corinthians 14:2 tn Or “with the spirit”; cf. vv. 14-16.
  2. 1 Corinthians 14:3 tn Grk “edification.”
  3. 1 Corinthians 14:4 sn The Greek term builds (himself) up does not necessarily bear positive connotations in this context.
  4. 1 Corinthians 14:6 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  5. 1 Corinthians 14:12 tn Grk “eager for spirits.” The plural is probably a shorthand for the Spirit’s gifts, especially in this context, tongues.
  6. 1 Corinthians 14:14 tc ‡ Most witnesses, including some significant ones (א A Ds Ψ 048 M lat sy bo), have γάρ (gar, “for”) here, while an equally impressive array of witnesses lack the conjunction (P46 B F G 0243 1739 1881 sa). This conjunction was frequently added by scribes in epistolary literature as a clarifying word, making the connection with the preceding more explicit. As such, it has the earmarks of being a motivated reading and thus should be rejected. NA28 places the word in brackets, indicating doubts as to its authenticity.
  7. 1 Corinthians 14:15 tn Grk “what then is it?”
  8. 1 Corinthians 14:16 tn Grk “how can someone who fills the place of the unlearned say ‘Amen.’”
  9. 1 Corinthians 14:20 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  10. 1 Corinthians 14:21 sn A quotation from Isa 28:11-12.
  11. 1 Corinthians 14:26 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  12. 1 Corinthians 14:33 sn This phrase may be taken with v. 33a.
  13. 1 Corinthians 14:34 tn The word for “woman” and “wife” is the same in Greek. Because of the reference to husbands in v. 35, the word may be translated “wives” here. But in passages governing conduct in church meetings like this (cf. 11:2-16; 1 Tim 2:9-15) the general meaning “women” is more likely.
  14. 1 Corinthians 14:34 sn For they are not permitted to speak. In light of 11:2-16, which gives permission for women to pray or prophesy in the church meetings, the silence commanded here seems not to involve the absolute prohibition of a woman addressing the assembly. Therefore (1) some take be silent to mean not taking an authoritative teaching role as 1 Tim 2 indicates, but (2) the better suggestion is to relate it to the preceding regulations about evaluating the prophets (v. 29). Here Paul would be indicating that the women should not speak up during such an evaluation, since such questioning would be in violation of the submission to male leadership that the OT calls for (the law, e.g., Gen 2:18).
  15. 1 Corinthians 14:35 tc Some scholars have argued that vv. 34-35 should be excised from the text (principally G. D. Fee, First Corinthians [NICNT], 697-710; P. B. Payne, “Fuldensis, Sigla for Variants in Vaticanus, and 1 Cor 14.34-5, ” NTS 41 [1995]: 240-262). This is because the Western witnesses (D F G ar b vgms Ambst) have these verses after v. 40, while the rest of the tradition retains them here. There are no mss that omit the verses. Why, then, would some scholars wish to excise the verses? Because they believe that this best explains how they could end up in two different locations, that is to say, that the verses got into the text by way of a very early gloss added in the margin. Most scribes put the gloss after v. 33; others, not knowing where they should go, put them at the end of the chapter. Fee points out that “Those who wish to maintain the authenticity of these verses must at least offer an adequate answer as to how this arrangement came into existence if Paul wrote them originally as our vv. 34-35” (First Corinthians [NICNT], 700). In a footnote he adds, “The point is that if it were already in the text after v. 33, there is no reason for a copyist to make such a radical transposition.” Although it is not our intention to interact with proponents of the shorter text in any detail here, a couple of points ought to be made. (1) Since these verses occur in all witnesses to 1 Corinthians, to argue that they are not original means that they must have crept into the text at the earliest stage of transmission. How early? Earlier than when the pericope adulterae (John 7:53-8:11) made its way into the text (late 2nd, early 3rd century?), earlier than the longer ending of Mark (16:9-20) was produced (early 2nd century?), and earlier than even “in Ephesus” was added to Eph 1:1 (upon reception of the letter by the first church to which it came, the church at Ephesus)—because in these other, similar places, the earliest witnesses do not add the words. This text thus stands as remarkable, unique. Indeed, since all the witnesses have the words, the evidence points to them as having been inserted into the original document. Who would have done such a thing? And, further, why would scribes have regarded it as original since it was obviously added in the margin? This leads to our second point. (2) Following a suggestion made by E. E. Ellis (“The Silenced Wives of Corinth (I Cor. 14:34-5),” New Testament Textual Criticism: Its Significance for Exegesis, 213-20 [the suggestion comes at the end of the article, almost as an afterthought]), it is likely that Paul himself added the words in the margin. Since it was so much material to add, Paul could have squelched any suspicions by indicating that the words were his (e.g., by adding his name or some other means [cf. 2 Thess 3:17]). This way no scribe would think that the material was inauthentic. (Incidentally, this is unlike the textual problem at Rom 5:1, for there only one letter was at stake; hence, scribes would easily have thought that the “text” reading was original. And Paul would hardly be expected to add his signature for one letter.) (3) What then is to account for the uniform Western tradition of having the verses at the end of the chapter? Our conjecture (and that is all it is) is that the scribe of the Western Vorlage could no longer read where the verses were to be added (any marginal arrows or other directional device could have been smudged), but, recognizing that this was part of the autographic text, felt compelled to put it somewhere. The least offensive place would have been at the end of the material on church conduct (end of chapter 14), before the instructions about the resurrection began. Although there were no chapter divisions in the earliest period of copying, scribes could still detect thought breaks (note the usage in the earliest papyri). (4) The very location of the verses in the Western tradition argues strongly that Paul both authored vv. 34-35 and that they were originally part of the margin of the text. Otherwise, one has a difficulty explaining why no scribe seemed to have hinted that these verses might be inauthentic (the scribal sigla of codex B, as noticed by Payne, can be interpreted otherwise than as an indication of inauthenticity [cf. J. E. Miller, “Some Observations on the Text-Critical Function of the Umlauts in Vaticanus, with Special Attention to 1 Corinthians 14.34-35, ” JSNT 26 [2003]: 217-36.). There are apparently no mss that have an asterisk or obelisk in the margin. Yet in other places in the NT where scribes doubted the authenticity of the clauses before them, they often noted their protest with an asterisk or obelisk. We are thus compelled to regard the words as original, and as belonging where they are in the text above.
  16. 1 Corinthians 14:36 tn Grk “Did the word of God go out from you.”
  17. 1 Corinthians 14:39 tc ‡ μου (mou, “my”) is found after ἀδελφοί (adelphoi) in a number of significant witnesses (א A B* D1 048 326 1175 2464 al), but lacking in most other witnesses (P46 B2 D* F G Ψ 0243 33 1739 1881 M lat). Every other time Paul says “So then, brothers (and sisters)” he adds “my” (ὥστε, ἀδελφοί μου; hōste, adelphoi mou). There is no good reason why scribes would intentionally omit “my” here but not elsewhere. Thus, the longer reading is in conformity with Paul’s general style and as such seems to be scribally motivated. NA28 has the word in brackets, indicating doubt as to its authenticity.tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  18. 1 Corinthians 14:39 tn Grk “do not forbid speaking in tongues.” The words “anyone from” are supplied for the sake of clarity.
Next
1 Corinthians 13
1 Corinthians 15
Next
dropdown
New International Version - UK (NIVUK)

Holy Bible, New International Version® Anglicized, NIV® Copyright © 1979, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.