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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》