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Leviticus
Chapter Five
New King James Version (NKJV)
INTRODUCTION TO LEVITICUS 5
This
chapter treats of the trespass offering, points at the sins for which it was to
be made, and the matter of it; it was for secret sins, and sins of ignorance,
such as refusing to bear witness in a known case, Leviticus 5:1
touching unclean things and false swearing, Leviticus 5:2 the
things directed to in such cases are confession, Leviticus 5:5
sacrifice of a lamb, or kid of the goats, Leviticus 5:6 and
in case of poverty, two turtle doves, or two young pigeons; concerning the
offering of which instructions are given, Leviticus 5:7 and
if not able to bring them, then a meat offering of fine flour, about which
rules are laid down, Leviticus 5:11 and
for sins committed through ignorance in holy things or sacrileges, the
sacrifice of a ram is enjoined, and satisfaction ordered to be made for the
injury done in the holy thing, by adding a fifth part to it, Leviticus 5:14 and
for sins committed ignorantly against negative precepts, only a ram is
appointed for the trespass offering, Leviticus 5:17.
Leviticus 5:1. ‘If
a person sins in hearing the utterance of an oath, and is a witness,
whether he has seen or known of the matter—if he does not tell it,
he bears guilt.
YLT 1`And when a person doth sin, and hath heard
the voice of an oath, and he [is] witness, or hath seen, or hath known -- if he
declare not, then he hath borne his iniquity:
And if a soul sin,.... The soul is put for the person, and is
particularly mentioned, as Ben Melech says, because possessed of will and
desire:
and hear the voice of swearing; or cursing, or
adjuration; not of profane swearing, and taking the name of God in vain, but
either of false swearing, or perjury, as when a man hears another swear to a
thing which he knows is false; or else of adjuration, either the voice of a
magistrate or of a neighbour adjuring another, calling upon him with an oath to
bear testimony in such a case; this is what the JewsF18Misn. Sotah,
c. 7. 1. call the oath of testimony or witness, and which they sayF19Maimon.
& Bartenora in ib. T. Bab. Sotah, fol. 33. 1. is binding in whatsoever
language it is heard:
and is a witness; is able to bear witness to the thing he is
adjured about:
whether he hath seen or known of it; what he has seen with
his eyes, or knows by any means: of such a case, the Jews observeF20T.
Bab. Shebuot, fol. 33. 2. & 34. 1. , that there may be seeing without
knowing, or knowing without seeing, and in either case a man ought to bear
witness:
if he do not utter it; tell the truth, declare
what he has seen or known:
then he shall bear his iniquity; he shall be charged with
sin, and be obliged to acknowledge his offence, and bring a trespass offering
for it: it is saidF21Maimon. Hilchot, Shebuot, c. 9. sect. 3. , that
the witnesses are not guilty of the oath of the testimony, but in these ten
cases; if they are required; if the testimony is concerning goods; if the goods
are movable; if he that requires binds himself to pay for their testimony only,
in case they bear witness; if they refuse after required; if they refuse in the
sanhedrim; if the adjuration or oath is made there by the name of God, or his
titles; if knowledge of the testimony goes before the oath; if he
particularizes his witnesses in the time of the oath, or at the time of the
requirement; and if the oath is in a language they understood.
Leviticus 5:2. 2 ‘Or
if a person touches any unclean thing, whether it is the carcass of an
unclean beast, or the carcass of unclean livestock, or the carcass of unclean
creeping things, and he is unaware of it, he also shall be unclean and guilty.
YLT 2`Or when a person cometh against any thing
unclean, or against a carcase of an unclean beast, or against a carcase of
unclean cattle, or against a carcase of an unclean teeming creature, and it
hath been hidden from him, and he unclean, and guilty;
Or if a soul touch any unclean thing,.... Meaning
an Israelite, for only such were bound by this law, which pronounced a person
unclean that touched anything that was so in a ceremonial sense; this is the
general, including whatsoever by the law was unclean; the particulars follow:
whether it be a carcass of an unclean beast, as the camel,
the coney, the hare, and the swine, Leviticus 11:2.
or a carcass of unclean cattle; as the horse, and the
ass, which were unclean for food, and their dead carcasses not to be touched, Leviticus 11:26.
or the carcass of unclean creeping things: such as are
mentioned in Leviticus 11:29.
and if it be hidden from him; that he has touched
them; or the uncleanness contracted by touching, he having inadvertently done
it; or being ignorant of the law concerning such uncleanness:
he also shall be unclean; in a ceremonial sense,
by thus touching them:
and guilty; of a breach of the command which forbids the touching of them:
this is by way of prolepsis or anticipation; for as yet the law concerning
unclean beasts, and creeping things, and pollution by touching them, was not
given: Jarchi and Gersom interpret this guilt, of eating of holy things, and
going into the sanctuary when thus defiled: in the Jewish MisnahF23Misn.
Shebuot, c. 2. sect. 5. it is said, the word "hidden" is twice used,
to show that he is guilty, for the ignorance of uncleanness, and for the
ignorance of the sanctuary.
Leviticus 5:3. 3 Or
if he touches human uncleanness—whatever uncleanness with which a man may be
defiled, and he is unaware of it—when he realizes it, then he shall be
guilty.
YLT 3`Or when he cometh against uncleanness of
man, even any of his uncleanness whereby he is unclean, and it hath been hidden
from him, and he hath known, and hath been guilty:
Or if he touch the uncleanness of man,.... The dead
body of a man, or the bone of a dead body, or a grave, or any profluvious or
menstruous person:
whatsoever uncleanness it be that a man shall be defiled
withal: not morally, but ceremonially:
and it be hid from him; he is not sensible that
he has touched any thing ceremonially unclean:
when he knoweth of it, then he shall be guilty: acknowledge
his guilt, and offer a sacrifice for it, as after directed.
Leviticus 5:4. 4 ‘Or
if a person swears, speaking thoughtlessly with his lips to do evil or
to do good, whatever it is that a man may pronounce by an oath, and he
is unaware of it—when he realizes it, then he shall be guilty in any of
these matters.
YLT 4`Or when a person sweareth, speaking
wrongfully with the lips to do evil, or to do good, even anything which man
speaketh wrongfully with an oath, and it hath been hid from him; -- when he
hath known then he hath been guilty of one of these;
Or if a soul swear,.... A rash or vain oath:
pronouncing with his lips; not in his heart, as
Jarchi notes; not saying within himself that he would do this, or that, or the
other thing, but expressing his oath plainly and distinctly, with an audible
voice:
to do good, or to do evil; which was either
impossible or unlawful for him to do; whether the good or evil he swears to do
is to himself or to another; whether he swears to do good to himself, and evil
to another, or, good to another, and evil to himself, see Psalm 15:4. The
Targum of Jonathan paraphrases it,"whatsoever a man expresses, whether of
anything present or future;'as if he swears he has done such and such a thing,
whether good or evil; or that he will do it, be it what it will, and it is not
in the power of his hands to do it, or, if he did it, it would be doing a wrong
thing:
whatsoever it be that a man shall pronounce with an oath,
and it be hid from him; he has forgot that he ever swore such an oath:
and when he knoweth of it, then he shall be guilty in one
of these; when he is told of it, and it is made clearly to appear to him,
that he did at such a time, and in such a place, deliver out a rash oath
concerning this, or the other thing, then he shall be chargeable with guilt in
one of these; either in rashly swearing to do good when it was not in his
power, or to do evil, which would have been unlawful. The Targum of Jonathan
is,"if he knows that he has falsified, and repents not, he is guilty.'
Leviticus 5:5. 5 ‘And
it shall be, when he is guilty in any of these matters, that he shall
confess that he has sinned in that thing;
YLT 5`And it hath been when he is guilty of one of
these, that he hath confessed concerning that which he hath sinned,
And it shall be, when he shall be guilty in one of these things,.... Before
expressed in the preceding verses; the Targum of Jonathan is,"in one of
the four things,'which Ben Gersom particularly mentions in the oath of witness,
or the pollution of the sanctuary, or the pollution of its holy things, or a
vain oath:
that he shall confess that he hath sinned in that thing; not make
confession of sin in general, but of that particular sin he is guilty of; and
this he was to do before he brought his offering, or at least at the time of
his bringing it; for without confession his offering would be of no avail; and
which he made, as Ben Gersom says, by laying his hand on the head of the
offering, thereby signifying and declaring his guilt, and that he deserved to
die as the creature would about to be sacrificed for him; or he might make a
verbal confession and acknowledgment of his offence. Fagius, from the Jewish
writers, has given us the form of it, which was this;"I beseech thee, O
Lord, I have sinned, I have done wickedly, I have transgressed before thee, so
and so have I done; and, lo, I repent, and am ashamed of what I have done, and
I will never do the same again.'Though perhaps this form may be of too modern a
date, yet doubtless somewhat like this was pronounced; and they make confession
of sin necessary to all sacrifices, and sayF24Maimon. Hilchot
Teshubah, c. 1. sect. 1. , atonement is not made by them without repentance and
confession.
Leviticus 5:6. 6 and
he shall bring his trespass offering to the Lord for his sin
which he has committed, a female from the flock, a lamb or a kid of the goats
as a sin offering. So the priest shall make atonement for him concerning his
sin.
YLT 6and hath brought in his guilt-offering to
Jehovah for his sin which he hath sinned, a female out of the flock, a lamb, or
a kid of the goats, for a sin-offering, and the priest hath made atonement for
him, because of his sin.
And he shall bring his trespass offering unto the Lord, for the
sin which he hath sinned,.... To make atonement for it; this was typical of the sacrifice
of Christ, whose soul was made an offering for sin, אשם,
"Asham" a trespass offering, Isaiah 53:10 where
the same word is used as here:
a female from the flock, a lamb, or kid of the goats, for a sin
offering; it is generally thought there was a difference between a
trespass offering and a sin offering; but it is not easy to say wherein the
difference lies; and what has been observed by learned men is not very
satisfactory: and certain it is, that the same offering is here called both a
trespass offering and a sin offering; and such as were men of substance, and
capable of it, were to bring a female lamb or kid; it being for sins of
ignorance, a sacrifice of a less value was admitted; yet it must be a lamb,
typical of Christ the Lamb of God; and atonement cannot be made, even for sins
of ignorance, but by the blood and sacrifice of Christ:
and the priest shall make an atonement for him concerning his sin; that is, by
offering his sacrifice for him, which was a type of the atonement made by the
precious blood of Christ, as of a lamb without spot and blemish.
Leviticus 5:7. 7 ‘If
he is not able to bring a lamb, then he shall bring to the Lord, for his
trespass which he has committed, two turtledoves or two young pigeons: one as a
sin offering and the other as a burnt offering.
YLT 7`And if his hand reach not to the sufficiency
of a lamb, then he hath brought in his guilt-offering -- he who hath sinned --
two turtle-doves or two young pigeons to Jehovah, one for a sin-offering, and
one for a burnt-offering;
And if he be not able to bring a lamb,.... He is not
possessed of a lamb, nor able to purchase one:
then he shall bring for his trespass which he hath committed, two
turtledoves, or two young pigeons, unto the Lord; either the one or the
other; these were common, and in great plenty in the land of Israel, as
MaimonidesF25Moreh Nevochim, par. 3. c. 46. observes, which was the
reason of their being ordered, since to be had cheap. The turtledoves were
larger, as the Targum of Jonathan calls them, being older, and the pigeons
lesser, being young; or the one were grown, and not little, and the other
little, and not grown, as the Jewish writersF26Maimon &
Bartenora in Misn. Cholin, c. 1. sect. 5. observe; and either of them were
proper emblems of Christ in his purity, innocence, and meekness, by whom an
atonement is made both for the rich and poor:
one for a sin offering, and the other for a burnt offering; one of the
turtle doves or pigeons, whichsoever were brought, was offered up as a sin
offering, and the other that remained was offered up as a burnt offering; so
that the poor man had two sorts of offerings out of what he brought, when the
rich had but one; and may denote the completeness of his sacrifice, and the
full atonement made by it.
Leviticus 5:8. 8 And
he shall bring them to the priest, who shall offer that which is
for the sin offering first, and wring off its head from its neck, but shall not
divide it completely.
YLT 8and he hath brought them in unto the priest,
and hath brought near that which [is] for a sin-offering first, and hath wrung
off its head from its neck, and doth not separate [it],
And he shall bring them unto the priest,.... Either
two turtledoves, or two young pigeons:
who shall offer that which is for the sin offering
first; that which is chosen for it, as the Targum of Jonathan; and this
choice was made, not by the priest, but by the man that brought the offering,
who separated it, and said, lo, this is a sin offering, and after that said,
lo, this is a burnt offeringF1Ib. (Maimon & Bratenora) in Misn.
Zebachim, c. 10. sect. 4. ; the sin offering was offered first, which was to
make atonement for sin, and then the burnt offering, to denote the divine
acceptance of it; and so Ben Gersom observes, it was proper to offer the sin
offering first, to atone for his sin, that after he (God) was appeased this
way, he might receive his gift; for the burnt offering was as a gift. Jarchi
compares it to an advocate, who first goes in to appease, and when he has
appeased, the gift goes in after him:
and wring off his head from his neck, but shall not divide it
asunder: be it a turtledove or a young pigeon, so it was to be served;
the head was not to be separated from the body, but was nipped by the nail of
the priest "in" the neck, as it might be renderedF2Vid.
Noldium, p. 611. No. 1637. ; over against the neck, as the Targums of Onkelos
and Jonathan render it; the hinder part, or what is behind the throat, as
Jarchi and Ben Molech interpret it; so that the part which was nipped was the
neck; and this nip was made so large, as that the blood was let out by it, as
appears from the following verse Leviticus 5:9, and
yet the head was not divided from the body; the head hung by a piece of skin on
the back part; of the manner of performing this, and the mystery of it; see
Gill on Leviticus 1:15.
Leviticus 5:9. 9 Then
he shall sprinkle some of the blood of the sin offering on the side of
the altar, and the rest of the blood shall be drained out at the base of the
altar. It is a sin offering.
YLT 9and he hath sprinkled of the blood of the
sin-offering on the side of the altar, and that which is left of the blood is
wrung out at the foundation of the altar; it [is] a sin-offering.
And he shall sprinkle of the blood of the sin offering upon
the side of the altar,.... Or "wall"F3על
קיר επι τον
τοιχον, Sept. "super parietem", Pagninus, Montanus, Junius
& Tremellius, Piscator, Drusius; "ad parietem", Tigurine version.
it is askedF4Maimon. in Misn. Zebachim, c. 6. sect. 4. ,"what
is the wall at which the rest of the blood is wrung out? this is the lower
wall, namely, the half of the height of the altar below, under the thread (of
scarlet that goes round the middle of the altar) that the rest of the blood may
be squeezed at the bottom of the altar, and because of this the sin offering of
the fowl is below,'that is, the sprinkling of its blood. And so Ben Gersom
observes; from hence we learn, says he, that the sprinkling of the sin offering
of the fowl was in the lower part of the altar; and I think this sprinkling,
adds he, was not in the length, but in the breadth:
and the rest of the blood shall be wrung out at the bottom of the
altar; the blood sprinkled was that which dropped from it when nipped
by the priest; this here was squeezed out by him, and was shed at the foot of
the altar; so that the altar had all the blood, and nothing but the blood of
the fowl, all the rest belonged to the priestF5Misn. ib. : this
might be an emblem both of the drops of blood which fell from Christ in the
garden, and of the shedding of his blood upon the cross, whereby remission of
sin was obtained, and atonement made:
it is a sin offering; an offering whereby sin
was typically expiated and stoned.
Leviticus 5:10. 10 And
he shall offer the second as a burnt offering according to the
prescribed manner. So the priest shall make atonement on his behalf for his sin
which he has committed, and it shall be forgiven him.
YLT 10`And the second he maketh a burnt-offering,
according to the ordinance, and the priest hath made atonement for him, because
of his sin which he hath sinned, and it hath been forgiven him.
And he shall offer the second for a burnt offering, according to
the manner,.... That is, the second turtledove or young pigeon, after the
other was made a sin offering; and the manner according to which this was
offered was not according to the rite or manner of the bird chosen first for a
sin offering, as the Targum of Jonathan, but according to the burnt offering of
the fowl in Leviticus 1:15 so
Jarchi and Ben Gersom:
and the priest shall make an atonement for him, for his sin which
he had sinned, and it shall be forgiven him; upon the atonement made;
and so forgiveness of sin with God proceeds upon the atonement made by the
blood of Christ, Hebrews 9:22. God
never took one step towards it, without a regard to Christ the propitiation for
sin; he promised it with a view to him; there is no instance of pardon under
the Old Testament but in this way, and God always has respect to Christ in
pardon, it is for his sake; and this way of forgiveness best provides for the
glory of the divine perfections; there can be no better way, or infinite wisdom
would have used it; there could be no other way, considering the council and
covenant of peace; to pardon, without atonement and satisfaction, is not
consistent with the purity, justice, and veracity of God; and to observe this
great truth, the phrase is afterwards frequently repeated,
Leviticus 5:11. 11 ‘But if he is not able to
bring two turtledoves or two young pigeons, then he who sinned shall bring for
his offering one-tenth of an ephah of fine flour as a sin offering. He shall
put no oil on it, nor shall he put frankincense on it, for it is a sin
offering.
YLT 11`And if his hand reach not to two
turtle-doves, or to two young pigeons, then he hath brought in his offering --
he who hath sinned -- a tenth of an ephah of flour for a sin-offering; he
putteth no oil on it, nor doth he put on it frankincense, for it [is] a
sin-offering,
But if he be not able to bring two turtledoves, or two young
pigeons,.... Which is supposing a man to be in the poorest circumstances
he can well be; and such is the grace and goodness of God, that he has provided
for the atonement and forgiveness of the poorest, as well as of the rich:
then he that hath sinned shall bring for his offering the tenth
part of an ephah of fine flour for a sin offering; which is an
omer, Exodus 16:36 and is
as much as a man can eat in one day, as Aben Ezra remarks:
he shall put no oil upon it, neither shall he put any
frankincense thereon; to distinguish it from the common meat offering, which had both,
Leviticus 3:1 and
to make it as easy, and as little chargeable to the poor as possible, both oil
and frankincense being things of value; and some think that these were
prohibited, to show that atonement and forgiveness, and even the salvation of
men, are not owing to grace in them, comparable to oil, or to their prayers,
signified by frankincense, and so to any or all of their duties, but to Christ
alone, and his atoning sacrifice: or these were forbidden, because emblems of
joy and gladness, and therefore not so proper at a confession of sin, and
humiliation for it: or rather to show how disagreeable and offensive sin was to
the Lord, being contrary to grace, of which oil was an emblem, and far from
being acceptable to him, which frankincense might signify; and therefore being
prohibited, might denote how unacceptable, yea nauseous, sin is to him; which
agrees with the reason given:
for it is a sin offering, and therefore
must not be honoured, as Jarchi, or must have everything removed from it that
is beautiful and amiable, as Ben Gersom, such as oil and frankincense.
Leviticus 5:12. 12 Then
he shall bring it to the priest, and the priest shall take his handful of it as
a memorial portion, and burn it on the altar according to the offerings
made by fire to the Lord.
It is a sin offering.
YLT 12and he hath brought it in unto the priest,
and the priest hath taken a handful from it -- the fulness of his hand -- its
memorial -- and hath made perfume on the altar, according to the fire-offerings
of Jehovah; it [is] a sin-offering.
Then shall he bring it to the priest,.... The flour
just as it was, not kneaded and made into a cake, as appears by what follows:
and the priest shall take his handful of it; as much of
the flour as he could hold in one hand:
even a memorial
thereof; to bring to mind his sin, and the goodness of God in admitting
of an offering for it, and forgiving it upon that:
and burn it on the altar, according to the offerings made
by fire unto the Lord; in the same manner as other burnt offerings were made:
it is a sin offering; or an expiatory
sacrifice for sin.
Leviticus 5:13. 13 The
priest shall make atonement for him, for his sin that he has committed in any
of these matters; and it shall be forgiven him. The rest shall be the
priest’s as a grain offering.’”
YLT 13`And the priest hath made atonement for him,
for his sin which he hath sinned against one of these, and it hath been
forgiven him, and [the remnant] hath been to the priest, like the present.'
And the priest shall make an atonement for him,.... By
burning the handful of flour brought by him, as an emblem of the painful
sufferings of Christ, whereby he made atonement for the sins of his people:
as touching his sin that he hath sinned in one of these; for
whatsoever sin he had committed in any of the above cases, Leviticus 5:1,
and it shall be forgiven him; upon the foot of the atonement
made; See Gill on Leviticus 5:10,
and the remnant shall be the priest's as a meat offering; the whole
tenth part of an ephah of fine flour was the priest's, excepting the handful he
took and burnt, just as in the case of a common meat offering, Leviticus 2:3.
Leviticus 5:14. 14 Then
the Lord
spoke to Moses, saying:
YLT 14And Jehovah speaketh unto Moses, saying,
And the Lord spake unto Moses,.... Out of the
tabernacle of the congregation, Leviticus 1:1 he
continued to speak to him:
saying, as follows.
Leviticus 5:15. 15 “If
a person commits a trespass, and sins unintentionally in regard to the holy
things of the Lord,
then he shall bring to the Lord as his trespass offering
a ram without blemish from the flocks, with your valuation in shekels of silver
according to the shekel of the sanctuary, as a trespass offering.
YLT 15`When a person committeth a trespass, and
hath sinned through ignorance against the holy things of Jehovah, then he hath
brought in his guilt-offering to Jehovah, a ram, a perfect one, out of the flock,
at thy valuation [in] silver -- shekels by the shekel of the sanctuary -- for a
guilt-offering.
If a soul commit a trespass, and sin through ignorance in the holy
things of the Lord,.... In the payment of tithes, or offering first fruits as he
ought, by withholding them, or any part of them, or through eating of sacred
things he ought not:
then shall he bring for his trespass unto the Lord; for it being
a trespass in holy things, it might be properly called a trespass to or against
the Lord; unless this is rather to be understood of the offering brought to the
Lord for his trespass as follows:
a ram without blemish out of the flocks; out of the
sheep and not the goats, as Ben Gersom observes; and this being for sacrifice,
or for a trespass in holy things though ignorantly done, an offering of more
value is required than for sins of ignorance in other cases, Leviticus 5:6 a
type of Christ, who for his strength may be compared to a ram, and to one
without blemish, for his purity and holiness, and to a choice one, selected out
of the flock, for his being chosen out from among the people:
with thy estimation by shekels of silver, after the shekel of the
sanctuary, for a trespass offering; that is, either an
estimation was to be taken of the damage done in the holy things, an account of
which was to be brought along with the ram, and the cost paid; or else the ram
brought was to be of the value of, or worth shekels of silver; and the least of
many being two, as Aben Ezra and Ben Gersom observe, the sense is, that the ram
brought for the trespass offering should be at least worth two shekels of
silver; so Jarchi and Ben Gersom.
Leviticus 5:16. 16 And
he shall make restitution for the harm that he has done in regard to the holy
thing, and shall add one-fifth to it and give it to the priest. So the priest
shall make atonement for him with the ram of the trespass offering, and it
shall be forgiven him.
YLT 16`And that which he hath sinned against the
holy thing he repayeth, and its fifth is adding to it, and hath given it to the
priest, and the priest maketh atonement for him with the ram of the
guilt-offering, and it hath been forgiven him.
And he shall make amends for the harm that he hath done in the
holy thing,.... This seems to favour the sense of the word
"estimation", in the preceding verse, as understood of the estimate
of the damage done in the holy things, which belonged to the priests, for which
recompense was to be made according as the damage was valued:
and shall add the fifth part thereto, and give it unto the priest; besides
paying the whole damage, he was to give a fifth part of the whole to the
priest; which was ordered to show the evil nature of the sin of sacrilege,
though done ignorantly, and to make men careful and cautious of committing it:
the fifth part, according to the Jewish writersF6Maimon. & Bartenora
in Misn. Trumot, c. 6. 1. , is the fourth part of that of which a man eats,
("viz." of the holy things,) which is the fifth of the whole; thus,
if he eats the value of a penny, he pays the penny and the fourth part of one,
and so it is in all the fifths mentioned in the law; or, as Ben Gersom on the
place expresses it, if he has had profit by the holy things to the value of
four shekels, he pays five shekels; for the fifth of the shekels they add the
fifth part to the four shekels; in this he observes, all are alike, the priest,
the anointed, the prince, and a private person, for the law makes no difference
between them in this:
and the priest shall make an atonement for him with the ram of the
trespass offering; by offering it up for him:
and it shall be forgiven him; after he has paid the
whole damage, and a fifth part besides, and offered the trespass offering for
atonement; See Gill on Leviticus 5:10.
Leviticus 5:17. 17 “If
a person sins, and commits any of these things which are forbidden to be done
by the commandments of the Lord, though he does not know it,
yet he is guilty and shall bear his iniquity.
YLT 17`And when any person sinneth, and hath done
[something against] one of all the commands of Jehovah [regarding things] which
are not to be done, and hath not known, and he hath been guilty, and hath borne
his iniquity,
And if a soul sin, and commit any of these things which are
forbidden to be done by the commandments of the Lord,....
Respecting holy things:
though he wist it not; or did not know that he
had transgressed a negative command:
yet he is guilty, and shall bear the iniquity; be chargeable
with guilt, and is liable to punishment, and must make an atonement and
satisfaction for it; see Luke 12:48.
Leviticus 5:18. 18 And
he shall bring to the priest a ram without blemish from the flock, with your
valuation, as a trespass offering. So the priest shall make atonement for him
regarding his ignorance in which he erred and did not know it, and it
shall be forgiven him.
YLT 18`Then he hath brought in a ram, a perfect
one, out of the flock, at thy valuation, for a guilt-offering, unto the priest;
and the priest hath made atonement for him, for his ignorance in which he hath
erred and he hath not known, and it hath been forgiven him;
And he shall bring a ram without blemish out of the flock,.... See Gill
on Leviticus 5:15.
with thy estimation for a trespass offering to the priest; along with
the offering was to be brought an estimate of whatsoever damage had been done
through the breach of any of the commands of God, where damage could take
place, that so recompense be made as before directed; or else the ram brought
was to be valued, and examined whether it was worth two shekels of silver, as
before explained; see Gill on Leviticus 5:15 but
no fifth was required as in the former cases:
and the priest shall make atonement for him concerning his
ignorance wherein he erred, and wist it not, and it shall be forgiven
him; See Gill on Leviticus 5:10 this
is what the Jews call "Asham Talui", doubtful trespass offering.
Leviticus 5:19. 19 It
is a trespass offering; he has certainly trespassed against the Lord.”
YLT 19it [is] a guilt-offering; he hath been
certainly guilty before Jehovah.'
It is a trespass offering,.... An
offering for a trespass committed:
he hath certainly trespassed against the Lord; though
committed ignorantly, and therefore an offering must be brought; for no sin of
any kind must be overlooked, passed by, or forgiven, without a sacrifice, or
without atonement made by sacrifice: or, "he shall offer a trespass
offering to the Lord", or before the Lord, as Onkelos; or before the Word
of the Lord, as Jonathan; and Maimonides out of SiphriF7Maimon. in
Misn. Temurah, c. 7. sect. 6. observes, that whereas it is said, a trespass or
trespass offering to the Lord, it was not lawful for the priests to eat of it.
──《John Gill’s
Exposition of the Bible》