Leviticus 5 - Sins of Omission, Uncleanness, and Carelessness

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan KS, 10 Apr 2016

Introduction

· February 27, a month and a half ago, Genevieve Lara was injured by a hit-and-run driver in Topeka. Police say the suspect was driving a white passenger car and heading south on Adams, and they have officially put the word out that if you have any information that could lead to the arrest of this driver, you should contact the Topeka Police Department.

o Now, if you happened to have been there on Adams Street when it happened, or even if you heard someone say that they had run into an old lady back in February, God says you need to speak up.

· Leviticus chapter 5 covers about 5 special situations that relate to the sin offering introduced in chapter 4: Sins of Omission, Sins of Uncleanness, Sins of Careless promises, Sins of Poor people, and Sins atoned by the Guilt-Offering. Verse 1 starts with...

A) Sins of Omission

5:1 And in the case of a person sinning who hears the sound of an oath when he is a witness or saw or has information, if he does not relate it, then he will bear his iniquity.

· We should tell “the truth, the whole truth, and nothing but the truth.” I just heard an accusation against a pastor at city hall last week. The pastor apparently had told a partial truth that his congregation would park cars in a city parking lot on a Friday night when it would not conflict with other events, but he neglected to say that they would still be parked there on Saturday when the parking lot was needed for another event. All the people arriving for that other event who couldn’t find parking got pretty upset at the church and even tried to get the police to tow away all the parishioner’s cars. It can create problems when we hold back some of the truth because we’re afraid it will be too difficult.

· Jesus Himself bore witness when the civil authorities demanded it of him: Matthew 26:63-64 (NKJV) Jesus kept silent. And the high priest answered and said to Him, "I put You under oath by the living God: Tell us if You are the Christ, the Son of God!" Jesus said to him, "It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven."

· Let’s bring it down to home life. Say I walk through the living room and discover four different sets of playing cards scattered all over the floor. “Who made this mess?” I yell. The kid who made the mess should ‘fess up, and if they don’t, another one of my children who knows who did it should tell me so that I can hold the mess-maker accountable to clean up their own mess.

· Nowadays with teenagers, it’s, “Who busted the taillight on the car?” Now, you may want to protect your sister from having to pay a hundred dollars to fix the car; you may know it would devastate her because she’s eagerly saving up to buy a camera. But that is no excuse for failing to speak up.

· When justice is brought to completion, it brings healing to innocent victims and peace to guilty consciences and resolution to relationships. Even if it is difficult for the offender, it is better for them to get caught than to keep living with the burden of guilt and fear of discovery.

· But the sin is against God because God is ultimately in charge of causing justice to shake out.

o “Vengeance is Mine; I will repay,” says the Lord in Romans 12:19.

o If holding your tongue will frustrate justice, you are rebelling against God’s agenda of justice, and it is Him you have offended, so it is Him you must ask for pardon.

· Now, there are children (and adults) who take this principle too far. We call them “gossips” or “tattle-tales.” There has been no official call for information by the authorities, so they volunteer information to the authorities to invent ways of getting other people into trouble. That’s not what we’re talking about here. When there has been a real harm done and the authority needs to punish someone and you have information the authorities need, and you keep that information to yourself, you are actually joining in the guilt of that sin, and you need to find forgiveness from God yourself.

· This principle can be expanded much further to include any situation where God has commanded us to do something and we have not done it. It’s not actively disobeying, it’s just that passive-aggressive resistance to His authority.

o “Go ye into all the world and preach the gospel”
“But I don’t want to go away from here.”

o “Love your neighbor as yourself”
“But I don’t like my neighbor”

o “Honor the Sabbath Day and keep it holy”
“But I have a project due Monday!”

o “Teach your children diligently”
“But I’m tired”

o Not doing what God commanded is just as much a sin as doing something God prohibited.

· By now you should see that we’re all in the same boat as people who have offended God by many sins of omission. We need a way to be forgiven of our sin.

· But there’s more. Verse two introduces another class of offenses against God, and that is...

B) Sins of Uncleanness

5:2 Or a person which comes into contact with any unclean thing[1] (or with the body of an unclean live animal, or the body of unclean cattle or an unclean creepy-crawly), and it is unnoticed by him, still he is unclean, and he will be guilty. 5:3 Or when he comes into contact with human uncleanliness, from all his uncleanness by which he might become unclean, and it goes unnoticed by him, but then he realizes [it], he is still guilty.

· When we get to Leviticus 11, we’ll see more about what those unclean “creepy-crawlies” are, but suffice it to say that the Bible says that the ground and the water is teeming with them – from little animals to insects to bacteria, so it’s kinda hard to avoid touching them by accident.

· The “human uncleanness” mentioned in v.3 is expounded on in Leviticus 15 as bleeding or any other kind of body fluid discharge.

o At a physical level, there are a lot of diseases which can be transmitted through bodily fluids, so it’s just good basic hygiene to avoid contact with other people’s body fluids,

o but at a spiritual level this is a profound statement that fallen mankind is so steeped in sin that everything that comes out of us is defiling spiritually too.

o In this spiritual sense, I am reminded of Isaiah 1, where God describes Israel, “Oh, nation of sinners, people heavy with iniquity, seed of evildoers, children of destroyers; they have forgotten Jehovah, they have despised the Holy One of Israel, they have turned away backwards. Over what will you be struck down again? Will you add to rebellion? Every head is sick, and every heart faint. From the sole of the foot even unto the head there is nothing whole in it – cut and bruise and dripping wound; they are not pressed together and they are not bandaged, and they are not soothed with the oil.” (Isa. 1:4-6, NAW)

· Now, the laws regarding clean and unclean creatures are no longer in force for us since they were repealed by Jesus in the New Testament, so the literal application of this verse may be moot for us, but the underlying truth that doesn’t change in verse 2 is that the sin that has infected all mankind (and which has gone beyond us to poison the world we live in) is pervasive. It defiles everyone and everything we touch.

· We’ve got big barriers to fellowship with God. We need a savior.

· Now, as if that weren’t enough, verse 4 presents a third problem, and that is our carelessness regarding sin.

C) Sins Regarding Careless Promises

5:4 Or if a person swears and blurts out with his lips to do harm or to bring good - for anything which mankind might blurt out in swearing - and it goes unnoticed by him and then he realizes [it], he is still guilty of breaking one of these.

· My oldest son claims that my wife owes him $900,000. It used to be more, because one night, many years ago, she had bet Josh a million dollars that my young son Peter had not brushed his teeth. Now, Peter struggled with attention deficit, so it was a pretty safe bet that he had gotten distracted somewhere between Mama’s command for him to brush his teeth and his actually making it to the bathroom sink with a toothbrush, but it turned out Peter had actually brushed his teeth that night, so Paula lost the bet.

o She managed to reduce her staggering debt by 10% some time later upon winning a second bet with Josh. She told him to install two toddler car seats side-by-side in the little rear-facing bench-seat in the back of our old station wagon. Josh tried and came back saying it couldn’t be done. Paula accused him of not trying, and he retorted that he would giver her $100,000 if she could do it. She did it. Never mess with Mama.

o But he claims she still owes him $900,000.

· Now obviously this was done in fun, but it is an illustration of the liabilities of a careless promise.

o I’ve seen people make marriage vows they later regretted;

o I’ve seen people buy cars they couldn’t afford to make payments on,

o and I’ve heard people speak curses upon themselves when they said they would be damned (or danged) if something or other happened.

· God’s word warns us against carelessness in what we say:

o Ecclesiastes 5:2-6 “Do not be rash with your mouth, And let not your heart utter anything hastily before God. For God is in heaven, and you on earth; Therefore let your words be few... When you make a vow to God, do not delay to pay it; For He has no pleasure in fools. Pay what you have vowed— Better not to vow than to vow and not pay. Do not let your mouth cause your flesh to sin, nor say before the messenger of God that it was an error. Why should God be angry at your excuse and destroy the work of your hands?” (NKJV)

o James 5:12b says “...your yes is to be yes, and your no, no, so that you may not fall under judgment.” (NASB, cf. James 3:6)

· After considering just these three things: our sins of omission, the uncleanness we are steeped in, and our carelessness with words, we should be overwhelmed and say, “Woe is me. I am in deep trouble with God, and I don’t even know the half of it. I desperately need salvation!”

· What hope does Leviticus 5 offer us? Read on!

**5:5 [So it shall be that he will be guilty of breaking one of these commands][2] and he shall confess concerning what he sinned. 5:6 And he shall bring his guilt-offering to Yahweh for his sin which he sinned: a female lamb from the flock or a kid from the goats as a sin-offering. Then the priest will make atonement for him from his sin [and it will be pardoned for him.][3]**

· God says there is forgiveness. You don’t have to live the rest of your life under the weight of shame and regret. You can be forgiven! Praise God from whom all blessings flow!

· Whoever comes to the LORD confessing his or her sin and offering the blood of the lamb as a sin offering will be atoned for, and, for good measure, some of the oldest-known manuscripts of verse 6 add the phrase, “and he will be pardoned.”

· One application of this is brought out well by Matthew Henry in his commentary, “[C]onfession must be particular, that he hath sinned in that thing... Deceit lies in generals; many will own in general they have sinned, for that all must own, so that it is not any particular reproach to them; but that they have sinned in this thing they stand too much upon their honour to acknowledge: but the way to be well assured of pardon, and to be well armed against sin for the future, is to be particular in our penitent confessions.”

· The second application is that the lamb we bring as our sin offering is Jesus Christ, whose blood was shed at the cross of Calvary, the infinite God-man who fulfilled forever the animal sacrifices and ascended to the right hand of God to be our great High Priest to make sure we are pardoned.

· “My sin – Oh the bliss of this glorious thought! – my sin (not in part but the whole) is nailed to the cross and I bear it no more. Praise the Lord! Praise the Lord O my soul!” ~Horatio Spafford, “It is Well With My Soul”

· Now the passage takes a turn to discuss how people from different economic classes should approach this restoration process. Can poor people experience this forgiveness just the same as the rich?

D) Pardon for Poor People

5:7 But if his employment does not earn enough for a lamb, then he shall bring as his guilt-offering which he sinned two doves or two young pigeons to Yahweh, one for a sin-offering and one for a whole-burnt-offering. 5:8 And he shall bring them to the priest, and he shall offer such for the sin-offering first. Then he shall pinch off its head from its neck, yet he shall not sever [it]. 5:9 Then he shall sprinkle some of the blood of the sin-offering upon the flat side of the altar, and the remainder of the blood shall be drained out at the base of the altar. It is a sin offering. 5:10 Then he shall deal with the second [as] a whole-burnt-offering according to the regulation, and the priest will make atonement over him from his sin which he sinned, and it will be pardoned for him.

· This offering of birds was similar to the procedure of the burnt offering in Lev. 1:15. The difference is that the sin offering adds a sprinkling action, which, as I observed before, symbolizes cleansing from the impurity of sin in addition to the substitute suffering death to appease God’s wrath against sin.[4]

· Not severing the bird in v.8 it may be a reference to the Messiah’s bones not being broken, but I don’t know. It does make me wonder if there is symbolic significance in the removal of the head. Those who trust in God’s salvation are given a new head: Christ, the head of the church, instead of Adam, the head of mankind, and, in so doing, we exchange the “body of sin” for the “body of Christ!” That’s what the New Testament says:

o Rom. 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

o 1Cor. 15:22 For as in Adam all die, even so in Christ shall all be made alive.

o Eph. 4:15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

o Eph. 5:23b ...Christ is the head of the church: and he is the saviour of the body.

o Col. 1:18a And he is the head of the body, the church: who is the beginning, the firstborn from the dead...

o Col. 2:10 And ye are complete in him, which is the head of all principality and power:

o 1Pet. 2:7b ...the stone which the builders disallowed, the same is made the head of the corner

o Rom. 6:6 ...our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

o Col. 2:11 In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ,

o 1Cor. 12:27 Now ye are the body of Christ, and members in particular.

5:11 But if his employment does not earn [enough] for two doves or two young pigeons, then let him bring as his offering which he sinned a tenth of a bushel of fine flour for a sin-offering. He shall not pour[5] oil on it, or lay frankincense on it, for it is a sin offering. 5:12 But he shall bring it to the priest, and the priest shall grab his good handful[6] from it [as] its memorial-offering, and he shall offer it up in smoke from the altar upon the burnt-offerings of Yahweh. It is a sin-offering. 5:13 Then the priest will make atonement for him over his sin which he sinned against one of these [commandments], and it will be pardoned for him. Also, it[7] will belong to the priest just like the grain-offering does.

· The medieval Jewish commentator Ibn Ezra observed that a tenth of an epah of flour was about what one person could eat in a day. What the poorest of the poor offered then was, in effect, their daily bread, so it still symbolized their very life, because the wages of sin is death.

· There are similarities in this case to the grain offering of chapter two, but the difference is that when grain was offered for a sin offering, the goodness of oil and incense were not to be added.

· God’s word recognizes that different people are going to have different earning capacities.

o While some people are poor because they are victims of injustice,

o and many people are poor through their own foolishness or laziness,

o some people are poor just because their hand is not very apt at making money.

· But “[God] does not show favoritism to princes, or regard the rich more than the poor, for they all are the work of his hands” (Job 34:19).

o God’s word tells the rich not to despise the poor and not to treat the poor unequally (e.g. Ps. 82:3, Prov. 14:31).

o God tells the poor to do quality work and not to envy the rich (Ex. 20:17; Col. 3:23).

· A poor man is just as guilty before God and in need of atonement as a Donald Trump. With God there are no VIP’s who get special treatment.

· Conversely, God’s mercy is not out of reach of the poor. God doesn’t say, “Can’t afford a lamb? Can’t even afford pigeons? Tough! No forgiveness of sins for you!” No, God offers forgiveness on a whatever-you-can-afford basis.[8]

· This points to the reality revealed by the prophets (Isa. 1:11ff) and the apostles (Mark 12:33, Heb. 10:6) that it never was really the sacrificial animals that were the basis of God’s forgiveness, because a dove or a sack of flour would do just as well as a lamb.

o Notice what was in common to the offering of a bull or a lamb or a bird or a sack of flour? It was going to God, confessing sin, seeking His forgiveness, and trusting His salvation. That’s what all the different sacrifices had in common.

o You could summarize all those common elements in one word: faith.

o That’s why the New Testament says “It’s by grace that you are saved through faith” (Eph. 2:8);

o it’s even in the Old Testament that God is “Savior of those who trust” in Him (Ps. 17:7).

· Rich or poor, we are saved, not by the size of the gifts we give to God but by the size of the gift He gave to us in Christ Jesus. We cling to that in faith and are saved, and then we share according to the measure of the different resources God has given us.

· Now, there is clearly a break in subject matter at v.14, ending the section begun at chapter 4 on the regular sin offerings. Chapter 5 contains one last section, and that is...

The guilt-offering

5:14 Then Yahweh spoke to Moses saying, 5:15 In the case where a person commits treachery and has sinned in error against the holy things of Yahweh, he shall then bring his guilt-offering to Yahweh: a perfect ram from the flock with your arrangement of silver shekels (in sanctuary shekels) for a guilt-offering, 5:16 and he shall make peace for that in which he sinned from the holy thing. So he shall add a fifth on to it and give it to the priest, and it will be the priest who makes atonement over him with the ram of the guilt-offering. Then it will be pardoned for him...

· Rabbi Mosheh ben Nachman, who wrote a famous commentary in the 12th century explained that the asham “guilt-offering” was a class of sin offerings for major sins. The sin-offering was usually a female, but the guilt-offering was usually a male.

· The 11th Century Jewish commentator known as Rashi gave as an example of this class of sin a person who had eaten meat where forbidden fat had gotten mixed in with permitted fat and he didn’t find out until after he had eaten it.

o You know, as I read some of these Jewish commentators, I got the impression that they weren’t even aware of their real sins. Their examples were too often really superficial.

· Verse 16 says literally “he shall make peace for that in which he sinned from the holy thing” – restitution, amends for whatever damage or harm that had been done.

o I imagine if your kid climbed up one of the temple pillars and knocked a pomegranate-shaped carving off the façade, you could buy a replacement carving of a pomegranate and get it installed.

o (If I lived back in those days, I would probably have had to do that several times as active as my boys have been.)

o The Biblical principle for restitution of property is to restore the property along with a 20% bonus. If the pomegranate was worth 5 shekels, you pay 6 shekels.

· However, it seems to me that in most cases of this kind of treachery-sin, the harm was done to a relationship, not to a piece of property. Now, there is no way to estimate the financial value of a personal relationship, much less fix a relationship by paying money – especially not a broken relationship with God. He spoke a word, and all the gold and silver in the world appeared. He already owns it all; what would He want your money for?

· The word me’ul at the beginning of the sentence is translated “commit a trespass/transgressing/ commits a breach of faith/acts unfaithfully/commits a violation/commit a trespass/is treacherous.” That word is used throughout the history books of the Bible to describe things like:

o an adulteress who is unfaithful to her husband (Num. 5:12),

o Achan hoarding some of the banned loot from Jericho (Josh. 7:1),

o and the Kings of Israel worshipping idols instead of God (2 Chron. 28:19-22).

o Those kinds of covenantal unfaithfulness and violation of holy things are what this special class of sin-offerings called “guilt-offerings” is about.

· And yet, haven’t we all been unfaithful in holy things? In our own hearts, we’ve all done all three of those things I just mentioned –

o thinking unfaithful thoughts regarding our marriage,

o coveting what belongs to someone else,

o and adoring other things besides God.

Conclusion

· There is more to be said about the restitution part of the guilt-offering at the end of chapter 5, and the additional situations it covered in chapter 6, so I will save that for another day, but for now let me summarize.

· Not only are we condemned by our sins of omission and by our unclean sinful nature and by our careless words, the coup de grace is that our very hearts are unfaithful to God. There is no hope of a right relationship with God apart from Jesus Christ saving us. As we each stagger in our failure, our uncleanness, our carelessness, and our unfaithfulness, let us confess our sins to God and trust in the sacrifice He has provided and trust that He indeed will pardon us! Amen!

Comparative Texts & Versions of Leviticus 5

LXX	KJV	DRB (Vulgate)	ESV	NASB	NIV	Samaritan	NAW		HWSG
1 Ἐὰν δὲ ψυχὴ ἁμάρτῃ καὶ ἀκούσῃ φωνὴν ὁρκισμοῦ καὶ οὗτος μάρτυς (ἢ ἑώρακεν ἢ σύνοιδεν), ἐὰν μὴ ἀπαγγείλῃ, λήμψεται τὴν ἁμαρτίαν·	1 And if a soul sin, and hear the voice of swearing, and X is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity.	1 X If any one sin, and hear the voice of one swearing, and is a witness either because he himself hath seen, or is privy to it: if he do not utter it, he shall bear his iniquity.	1 "X If anyone sins in that he hears a public adjuration to testify, and though he is a witness, whether he has seen or come to know [the matter], yet does not speak, he shall bear his iniquity;	1 'Now if a person sins after he hears a public adjuration to testify when he is a witness, whether he has seen or otherwise known, if he does not tell it, then he will bear his guilt.	1 "'X If a person sins because he does not speak up when he hears a public charge to testify X X X regarding [something] he has seen or learned about, he will be held responsible.	1 And if a soul sin, and hear the voice of swearing, and X [is] a witness, whether he hath seen or known [of it]; if he do not utter [it], then he shall bear his iniquity.	5:1 And in the case of a person sinning who hears the sound of an oath when he is a witness or saw or has information, if he does not relate it, then he will bear his iniquity[i]		1וְנֶפֶשׁ כִּי-תֶחֱטָא QI3fs וְשָׁמְעָה QP3fs קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם-לוֹא יַגִּידHiI3ms וְנָשָׂא עֲוֹנוֹ:
2 ἢ ψυχή, ἥτις ἐὰν ἅψηται παντὸς πράγματος ἀκαθάρτου, ἢ θνησιμαίου ἢ θηριαλώτου ἀκαθάρτου ἢ τῶν θνησιμαίων ἢ τῶν βδελυγμάτων τῶν ἀκαθάρτων ἢ τῶν θνησιμαίων κτηνῶν τῶν ἀκαθάρτων, X X X X X X	2 Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty.	2 Whosoever toucheth any unclean thing, either that which hath been killed by a beast, or died of itself, or any other creeping thing: and forgetteth his uncleanness, he is guilty, and hath offended.	2 or if anyone touches an unclean thing, whether a carcass of an unclean wild animal or a carcass of unclean livestock or a carcass of unclean swarming things, and it is hidden from him and he has become unclean, and he realizes his guilt;	2 'Or if a person touches any unclean thing, whether a carcass of an unclean beast or the carcass of unclean cattle or a carcass of unclean swarming things, though it is hidden from him and he is unclean, then he will be guilty.	2 "'Or if a person touches anything ceremonially unclean—whether the carcasses of unclean wild animals or of unclean livestock or of unclean creatures that move along the ground—even though he is unaware of it, he has become unclean and is guilty.	2 Or if a soul that touch any unclean thing, whether [it be] a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and [if] it be hidden from him; he also shall be unclean, and guilty.	5:2 Or a person which comes into contact with any unclean thing (or with the body of an unclean live animal, or the body of unclean cattle or an unclean creepy-crawly), and it is unnoticed by him, still he is unclean, and he will be guilty.[ii]		2 אוֹ נֶפֶשׁ אֲשֶׁר תִּגַּעQI3fs בְּכָל-דָּבָר טָמֵא אוֹ בְנִבְלַת חַיָּה טְמֵאָה אוֹ בְּנִבְלַת בְּהֵמָה טְמֵאָה אוֹ בְּנִבְלַת שֶׁרֶץ טָמֵא וְנֶעְלַםNP3ms מִמֶּנּוּ וְהוּא טָמֵא וְאָשֵׁם:
3 ἢ ἅψηται ἀπὸ ἀκαθαρσίας ἀνθρώπου, ἀπὸ πάσης ἀκαθαρσίας αὐτοῦ, ἧς ἂν ἁψάμενος μιανθῇ, καὶ ἔλαθεν αὐτόν, μετὰ τοῦτο δὲ γνῷ καὶ πλημμελήσῃ,	3 Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty.	3 And if he touch any thing of the uncleanness of man, according to any uncleanness wherewith he is wont to be defiled: and having forgotten it, come afterwards to know it, he shall be guilty of an offence.	3 or if he touches human uncleanness, of whatever sort the uncleanness may be with which one becomes unclean, and it is hidden from him, when he comes to know it, and realizes his guilt;	3 'Or if he touches human uncleanness, of whatever sort his uncleanness may be with which he becomes unclean, and it is hidden from him, and then he comes to know it, he will be guilty.	3 "'Or if he touches human uncleanness—anything that would make him unclean—even though he is unaware of it, when he learns of it he will be guilty.	3 Or if he touch the uncleanness of man, whatsoever uncleanness [it be] that a man shall be defiled withal, and it be hid from him; when he knoweth [of it], then he shall be guilty.	5:3 Or when he comes into contact with human uncleanliness, from all his uncleanness by which he might become unclean[iii], and it goes unnoticed by him, but then he realizes [it], he is still guilty.		3 אוֹ כִי יִגַּעQI3ms בְּטֻמְאַת אָדָם לְכֹל טֻמְאָתוֹ אֲשֶׁר יִטְמָאQI3ms בָּהּ וְנֶעְלַם מִמֶּנּוּ וְהוּא יָדַע וְאָשֵׁם:
4 ἢ ψυχή, ἡ ἂν ὀμόσῃ διαστέλλουσα τοῖς χείλεσιν κακοποιῆσαι ἢ καλῶς ποιῆσαι κατὰ πάντα, ὅσα ἐὰν διαστείλῃ ὁ ἄνθρωπος μεθ᾿ ὅρκου, καὶ λάθῃ αὐτὸν [πρὸ ὀφθαλμῶν], καὶ οὗτος γνῷ καὶ ἁμάρτῃ ἕν τι τούτων,	4 Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these.	4 X The person that sweareth, and uttereth with his lips, that he would do either evil or good, [and] X X X bindeth ~~the same~~ with an oath, [and his word]: and ~~having forgotten~~ [it afterwards] understandeth his offence, X X X X X X	4 or if ~~anyone~~ utters with his lips a ~~rash oath~~ to do evil or to do good, any sort of rash oath that people swear, and it is hidden from him, when he comes to know it, and he ~~realizes~~ [his] guilt in ~~any~~ of these;	4 'Or if a person swears thoughtlessly with his lips to do evil or to do good, in whatever matter a man may speak thoughtlessly with an oath, and it is hidden from him, and then he comes to know it, he will be guilty in one of these.	4 "'Or if a person thoughtlessly takes an oath to do [anything], whether X good or X evil—in any [matter] ~~one~~ might carelessly swear about—even though he is ~~unaware~~ [of it, in any case] when he ~~learns of~~ [it] he will be guilty X X X.	4 Or if a soul swear, pronouncing with [his] lips to do evil, or to do good, whatsoever [it be] that a man shall pronounce with an oath, and it be hid from him; when he knoweth [of it], then he shall be guilty in one of these.	5:4 Or if a person swears and blurts out with his lips to do harm or to bring good - for anything which mankind might blurt out in swearing - and it goes unnoticed by him and then he realizes [it], he is still guilty of breaking one of these.[iv]		4 אוֹ נֶפֶשׁ כִּי תִשָּׁבַעNI3fs לְבַטֵּאPiN בִשְׂפָתַיִם לְהָרַעHiN אוֹ לְהֵיטִיבHiN לְכֹל אֲשֶׁר יְבַטֵּאPiI3ms הָאָדָם בִּשְׁבֻעָה וְנֶעְלַםNP3ms מִמֶּנּוּ וְהוּא-יָדַע וְאָשֵׁם לְאַחַת מֵאֵלֶּה:
5 X X X X X X καὶ ἐξαγορεύσει [τὴν ἁμαρτίαν περὶ] ὧν ἡμάρτηκεν κατ᾿ αὐτῆς,	5 And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing:	5 X X X X X X Let him ~~do penance~~ X for his sinX:	5 when he [realizes his] guiltX in ~~any~~ of these and confesses the sin he has committed X X,	5 'So it shall be when he becomes guilty in one of these, that he shall confess that in which he has sinned.	5 "'X When ~~anyone~~ is guilty in ~~any~~ of these ways, he must confess in what way he has sinned	5 And it shall be, when he shall ~~sin~~ in one of these [things], that he shall confess that he hath sinned in that [thing]:	5:5 [So it shall be that he will be guilty of breaking one of these commands][v] and he shall confess concerning it what he sinned.		5 וְהָיָה כִי-יֶאְשַׁם לְאַחַת מֵאֵלֶּה וְהִתְוַדָּהHtP3ms אֲשֶׁר חָטָא עָלֶיהָ:
6 καὶ οἴσει περὶ ὧν ἐπλημμέλησεν κυρίῳ, περὶ τῆς ἁμαρτίας, ἧς ἥμαρτεν, θῆλυ ἀπὸ τῶν προβάτων, ἀμνάδα ἢ χίμαιραν ἐξ αἰγῶν, περὶ ἁμαρτίας· καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς περὶ τῆς ἁμαρτίας αὐτοῦ, [ἧς ἥμαρτεν, καὶ ἀφεθήσεται αὐτῷ ἡ ἁμαρτία.]	6 And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.	6 And offer X X X X X X X X X of the flocks an ewe lamb, or a she goat X X, and the priest shall ~~pray~~ for him and for his sin.	6 he shall bring to the LORD as his compensation for the sin that he has committed, a female from the flock, a lamb or a goat, for a sin offering. And the priest shall make atonement for him for his sin.	6 'He shall also bring his guilt offering to the LORD for his sin which he has committed, a female from the flock, a lamb or a goat as a sin offering. So the priest shall make atonement on his behalf for his sin.	6 and, as a penalty for the sin he has committed, he must bring to the LORD a female X X lamb or goat from the flock as a sin offering; and the priest shall make atonement for him for his sin.	6 And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement over him concerning his sin [with which he sinned and it is forgiven to him.]	5:6 And he shall bring his guilt-offering to Yahweh for his sin which he sinned: a female lamb from the flock or a kid from the goats as a sin-offering. Then the priest will make atonement for him from his sin [and it will be pardoned for him.][vi]		6 וְהֵבִיאHiP3ms אֶת-אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן-הַצֹּאן כִּשְׂבָּה אוֹ-שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּרPP3ms עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ:
7 Ἐὰν δὲ μὴ ἰσχύσῃ ἡ χεὶρ αὐτοῦ τὸ ἱκανὸν εἰς τὸ πρόβατον, οἴσει περὶ τῆς ἁμαρτίας αὐτοῦ, ἧς ἥμαρτεν, δύο τρυγόνας ἢ δύο νεοσσοὺς περιστερῶν κυρίῳ, ἕνα περὶ ἁμαρτίας καὶ ἕνα εἰς ὁλοκαύτωμα.	7 And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.	7 But if he be not able to offer a beast, X X X X X X X let him offer two turtles, or two young pigeons to the Lord, one for sin, and the other for a holocaust,	7 "But if he cannot afford a lamb, then he shall bring to the LORD as his compensation for the sin that he has committed two turtledoves or two pigeons, one for a sin offering and the other for a burnt offering.	7 'But if he cannot afford a lamb, then he shall bring to the LORD his guilt offering for that in which he has sinned, two turtledoves or two young pigeons, one for a sin offering and the other for a burnt offering.	7 "'If he cannot afford a lamb, he is to bring two doves or two young pigeons to the LORD as a penalty for his sin X X—one for a sin offering and the other for a burnt offering.	7 And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.	5:7 But if his employment[vii] does not earn enough for a lamb, then he shall bring as his guilt-offering which he sinned two doves or two young pigeons to Yahweh, one for a sin-offering and one for a whole-burnt-offering.		7 וְאִם-לֹא תַגִּיַע HiI3fs יָדוֹ דֵּי שֶׂה וְהֵבִיאHiP3ms אֶת-אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ-שְׁנֵי בְנֵי-יוֹנָה לַיהוָה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה:
8 καὶ οἴσει αὐτὰ πρὸς τὸν ἱερέα, καὶ προσάξει [ὁ ἱερεὺς] τὸ περὶ τῆς ἁμαρτίας πρότερον· καὶ ἀποκνίσει ~~ὁ ἱερεὺς~~ τὴν κεφαλὴν αὐτοῦ ἀπὸ τοῦ σφονδύλου καὶ οὐ διελεῖ·	8 And he shall bring them unto the priest, X who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it [asunder]:	8 And he shall ~~give~~ them to the priest: X who shall offer X the first for sin, and twist back the head of it [to the little pinions, so that it stick] to the neck, and be not [altogether] broken off.	8 He shall bring them to the priest, X who shall offer first the one for the sin offering. He shall wring its head from its neck but shall not sever it [completely],	8 'He shall bring them to the priest, X who shall offer first that which is for the sin offering and shall nip its head at the front of its neck, but he shall not sever it.	8 He is to bring them to the priest, X who shall first offer the one for the sin offering. He is to wring its head from its neck, not severing it [completely],	8 And he shall bring them unto the priest, X who shall offer [that] which [is] for the sin offering first, and ~~the priest~~ shall wring off his head from his neck, but shall not divide [it] asunder:	5:8 And he shall bring them to the priest, and he shall offer such for the sin-offering first. Then he shall pinch off its head from its neck, yet he shall not sever [it][viii].		8 וְהֵבִיא אֹתָם אֶל-הַכֹּהֵן וְהִקְרִיב HiP3ms אֶת-אֲשֶׁר לַחַטָּאת רִאשׁוֹנָה וּמָלַק אֶת-רֹאשׁוֹ מִמּוּל עָרְפּוֹ וְלֹא יַבְדִּילHiI3ms:
9 καὶ ῥανεῖ ἀπὸ τοῦ αἵματος τοῦ περὶ τῆς ἁμαρτίας ἐπὶ τὸν τοῖχον τοῦ θυσιαστηρίου, τὸ δὲ κατάλοιπον τοῦ αἵματος καταστραγγιεῖ ἐπὶ τὴν βάσιν τοῦ θυσιαστηρίου· ἁμαρτίας γάρ ἐστιν.	9 And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering.	9 And of ~~its~~ X blood he shall sprinkle X the side of the altar: and whatever is left, he shall let it X X drop at the bottom thereof X, [because] it is for sinX.	9 and he shall sprinkle some of the blood of the sin offering on the side of the altar, while the rest of the blood shall be drained out at the base of the altar; it is a sin offering.	9 'He shall also sprinkle some of the blood of the sin offering on the side of the altar, while the rest of the blood shall be drained out at the base of the altar: it is a sin offering.	9 and is to sprinkle some of the blood of the sin offering against the side of the altar; X the rest of the blood must be drained out at the base of the altar. It is a sin offering.	9 And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it [is] a sin offering.	5:9 Then he shall sprinkle some of the blood of the sin-offering upon the flat side of the altar, and the remainder of the blood shall be drained out at the base of the altar[ix]. It is a sin offering.		9 וְהִזָּהHiP3ms מִדַּם הַחַטָּאת עַל-קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָרNPt בַּדָּם יִמָּצֵהNI3ms אֶל-יְסוֹד הַמִּזְבֵּחַ חַטָּאת הוּא:
10 καὶ τὸ δεύτερον ποιήσει ὁλοκαύτωμα, ὡς ~~καθήκει~~. καὶ ἐξιλάσεται ὁ ἱερεὺς περὶ τῆς ἁμαρτίας αὐτοῦ, ἧς ἥμαρτεν, καὶ ἀφεθήσεται αὐτῷ. --	10 And he shall ~~offer~~ the second for a burnt offering, according to the ~~manner~~: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.	10 And the ~~other~~ he shall ~~burn~~ for a holocaust, as is ~~wont~~ to be done. And the priest shall ~~pray~~ for ~~him, and for his~~ sin X, and it shall be forgiven him.	10 Then he shall ~~offer~~ the second for a burnt offering according to the rule. And the priest shall make atonement for him for the sin that he has committed, and he shall be forgiven.	10 'The second he shall then prepare as a burnt offering according to the ordinance. So the priest shall make atonement on his behalf for his sin which he has committed, and it will be forgiven him.	10 The priest shall then ~~offer~~ the other as a burnt offering in the prescribed way and make atonement for him for the sin he has committed, and he will be forgiven.	10 And he shall ~~offer~~ the second [for] a burnt offering, according to the ~~manner~~: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.	5:10 Then he shall deal with the second [as] a whole-burnt-offering according to the regulation[x], and the priest will make atonement over him from his sin which he sinned, and it will be pardoned for him.		10 וְאֶת-הַשֵּׁנִי יַעֲשֶׂהQI3ms עֹלָה כַּמִּשְׁפָּט וְכִפֶּרPP3ms עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר-חָטָא וְנִסְלַחNP3ms לוֹ: ס
11 ἐὰν δὲ μὴ εὑρίσκῃ αὐτοῦ ἡ χεὶρ ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν, καὶ οἴσει τὸ δῶρον αὐτοῦ περὶ οὗ ἥμαρτεν, τὸ δέκατον τοῦ οιφι σεμίδαλιν περὶ ἁμαρτίας· οὐκ ἐπιχεεῖ ἐπ᾿ αὐτὸ ἔλαιον οὐδὲ ἐπιθήσει ἐπ᾿ αὐτὸ λίβανον, ὅτι περὶ ἁμαρτίας ἐστίν·	11 But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering.	11 And if his hand be not able to offer two turtles, or two young pigeons, he shall offer for his sin the tenth part of an ephi of flour. He shall not put oil upon it, nor put any frankincense thereon, because it is for sin.	11 "But if he cannot afford two turtledoves or two pigeons, then he shall bring as his offering for the sin that he has committed a tenth of an ephah of fine flour for a sin offering. He shall put no oil on it and shall put no frankincense on it, for it is a sin offering.	11 'But if his means are insufficient for two turtledoves or two young pigeons, then for his offering for that which he has sinned, he shall bring the tenth of an ephah of fine flour for a sin offering; he shall not put oil on it or place incense on it, for it is a sin offering.	11 "'If, however, he cannot afford two doves or two young pigeons, he is to bring as an offering for his sin a tenth of an ephah of fine flour for a sin offering. He must not put oil or incense on it, because it is a sin offering.	11 But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall pour no oil upon it, neither shall he put [any] frankincense thereon: for it [is] a sin offering.	5:11 But if his employment does not earn [enough] for two doves or two young pigeons, then let him bring as his offering which he sinned a tenth of a bushel of fine flour for a sin-offering. He shall not pour[xi] oil on it, or lay frankincense on it, for it is a sin offering.	11 וְאִם-לֹא תַשִּׂיג HiI3fs יָדוֹ לִשְׁתֵּי תֹרִים אוֹ לִשְׁנֵי בְנֵי-יוֹנָה וְהֵבִיא HiP3ms אֶת-קָרְבָּנוֹ אֲשֶׁר חָטָא עֲשִׂירִת הָאֵפָה סֹלֶת לְחַטָּאת לֹא-יָשִׂיםQI3ms עָלֶיהָ שֶׁמֶן וְלֹא-יִתֵּןQI עָלֶיהָ לְבֹנָה כִּי חַטָּאת הִיא:
12 καὶ οἴσει αὐτὸ πρὸς τὸν ἱερέα. καὶ δραξάμενος ὁ ἱερεὺς ἀπ᾿ αὐτῆς πλήρη τὴν δράκα, τὸ μνημόσυνον αὐτῆς ἐπιθήσει ἐπὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων κυρίῳ· ἁμαρτία ἐστίν.	12 Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering.	12 And he shall deliver it to the priest, X ~~who~~ shall take a handful thereof, and shall burn it upon the altar for a memorial ~~of him~~ ~~that offered it~~: X X X X X	12 And he shall bring it to the priest, and the priest shall take a handful of it as its memorial portion and burn this on the altar, on the LORD's ~~food offerings~~; it is a sin offering.	12 X 'He shall bring it to the priest, and the priest shall take his handful of it as its memorial portion and offer it up in smoke on the altar, ~~with~~ the offerings of the LORD by fire: it is a sin offering.	12 X He is to bring it to the priest, X ~~who~~ shall take a handful of it as a memorial portion X and burn it on the altar on top of the offerings made to the LORD by fire. It is a sin offering.	12 Then shall he bring it to the priest, and the priest shall take his handful of it, [even] a memorial thereof, and burn [it] on the altar, according to the offerings made by fire unto the LORD: it [is] a sin offering.	5:12 But he shall bring it to the priest, and the priest shall grab his good handful[xii] from it [as] its memorial-offering, and he shall offer it up in smoke from the altar upon the burnt-offerings of Yahweh. It is a sin-offering.		12 וֶהֱבִיאָהּHiP3ms אֶל-הַכֹּהֵן וְקָמַץ QP3ms הַכֹּהֵן מִמֶּנָּה מְלוֹא קֻמְצוֹ אֶת-אַזְכָּרָתָה וְהִקְטִיר HiP3ms הַמִּזְבֵּחָה עַל אִשֵּׁי יְהוָה חַטָּאת הִוא:
13 καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς περὶ τῆς ἁμαρτίας αὐτοῦ, ἧς ἥμαρτεν, ἐφ᾿ ἑνὸς τούτων, καὶ ἀφεθήσεται αὐτῷ. [τὸ] δὲ [καταλειφθὲν] ἔσται τῷ ἱερεῖ ὡς ἡ θυσία ~~τῆς σεμιδάλεως~~[xiii]~~~~.	13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering.	13 X X ~~Praying~~ for him ~~and~~ making atonement X X X X X X X X X X X X. But [the part that is left], X he himself shall have ~~for~~ a ~~gift~~.	13 Thus the priest shall make atonement for him for the sin which he has ~~committed~~ in [any] one of these things, and he shall be forgiven. And [the remainder] shall be for the priest, as in the grain offering."	13 'So the priest shall make atonement for him concerning his sin which he has ~~committed~~ from one of these, and it will be forgiven him; then the rest shall become the priest's, like the grain offering.'"	13 In this way the priest will make atonement for him for ~~any~~ of these sins he has ~~committed~~, and he will be forgiven. The [rest of the offering] will belong to the priest, as in the case of the grain offering.'"	13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering.	5:13 Then the priest will make atonement for him over his sin which he sinned against one of these [commandments], and it will be pardoned for him. Also, it[xiv] will belong to the priest just like the grain-offering does.		13 וְכִפֶּרPP3ms עָלָיו הַכֹּהֵן עַל-חַטָּאתוֹ אֲשֶׁר-חָטָא מֵאַחַת מֵאֵלֶּה וְנִסְלַחNP3ms לוֹ וְהָיְתָהQP3fs לַכֹּהֵן כַּמִּנְחָה: ס
14 Καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων	14 And the LORD spake unto Moses, saying,	14 And the Lord spoke to Moses, saying:	14 X The LORD spoke to Moses, saying,	14 Then the LORD spoke to Moses, saying,	14 X The LORD said to Moses X:	14 And the LORD spake unto Moses, saying	5:14 Then Yahweh spoke to Moses saying,		14 וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה לֵּאמֹר:
15 Ψυχὴ ἐὰν λάθῃ αὐτὸν λήθη καὶ ἁμάρτῃ ἀκουσίως ἀπὸ τῶν ἁγίων κυρίου, καὶ οἴσει τῆς πλημμελείας αὐτοῦ τῷ κυρίῳ κριὸν ἄμωμον ἐκ τῶν προβάτων τιμῆς ἀργυρίου σίκλων, τῷ σίκλῳ τῶν ἁγίων, περὶ οὗ ἐπλημμέλησεν.	15 If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:	15 If any one shall sin through mistake, transgressing [the ceremonies] in those things that are ~~sacrificed~~ to the Lord, he shall offer X X for his offence a ram without blemish out of the flocks, ~~that may be bought for two~~ sicles, [according] to the weight of the sanctuary. X X	15 "If anyone commits a breach of faith and sins unintentionally in [any] of the holy things of the LORD, he shall bring to the LORD as his compensation, a ram without blemish out of the flock, valued in silver shekels, [according] to the shekel of the sanctuary, for a guilt offering.	15 "If a person acts unfaithfully and sins unintentionally against the LORD'S holy things, then he shall bring his guilt offering to the LORD: a ram without defect from the flock, [according] to your valuation in silver [by shekels], in terms of the shekel of the sanctuary, for a guilt offering.	15 "When a person commits a violation and sins unintentionally in regard to [any] of the LORD's holy things, he is 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. It is a guilt offering.	15 If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation [by] shekels of silver, after the shekel of the sanctuary, for a trespass offering:	5:15 In the case where a person commits treachery and has sinned in error against the holy things of Yahweh, he shall then bring his guilt-offering to Yahweh: a perfect ram from the flock with your arrangement of silver shekels (in sanctuary shekels) for a guilt-offering [xv],		15 נֶפֶשׁ כִּי-תִמְעֹלQI3fs מַעַל וְחָטְאָהQP3fs בִּשְׁגָגָה מִקָּדְשֵׁי יְהוָה וְהֵבִיאHiP3ms אֶת-אֲשָׁמוֹ לַיהוָה אַיִל תָּמִים מִן-הַצֹּאן בְּעֶרְכְּךָ כֶּסֶף-שְׁקָלִים בְּשֶׁקֶל-הַקֹּדֶשׁ לְאָשָׁם:
16 καὶ ὃ ἥμαρτεν ἀπὸ τῶν ἁγίων, ἀποτείσαι αὐτὸ καὶ τὸ ἐπίπεμπτον προσθήσει ἐπ᾿ αὐτὸ καὶ δώσει αὐτὸ τῷ ἱερεῖ· καὶ ὁ ἱερεὺς ἐξιλάσεται περὶ αὐτοῦ ἐν τῷ κριῷ τῆς πλημμελείας, καὶ ἀφεθήσεται αὐτῷ.	16 And he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him.	16 And he shall make good the damage itself which he hath done X X, and shall add the fifth part besides, delivering it to the priest, X ~~who~~ X shall ~~pray~~ for him, offering the ram: and it shall be forgiven him.	16 He shall also make restitution for what he has done amiss in the holy thing and shall add a fifth to it and give it to the priest. And the priest shall make atonement for him with the ram of the guilt offering, and he shall be forgiven.	16 "He shall make restitution for that which he has sinned against the holy thing, and shall add to it a fifth part of it and give it to the priest. The priest shall then make atonement for him with the ram of the guilt offering, and it will be forgiven him.	16 He must make restitution for what he has failed to do in regard to the holy things, add a fifth [of the value] to that and give it all to the priest, X X ~~who~~ will make atonement for him with the ram as a guilt offering, and he will be forgiven.	16 And he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him.	5:16 and he shall make peace for that in which he sinned from the holy thing. So he shall add a fifth on to it and give it to the priest, and it will be the priest who makes atonement over him with the ram of the guilt-offering. Then it will be pardoned for him.		16 וְאֵת אֲשֶׁר חָטָא מִן-הַקֹּדֶשׁ יְשַׁלֵּםPI3ms וְאֶת-חֲמִישִׁתוֹ יוֹסֵףHiI3ms עָלָיו וְנָתַןQP3ms אֹתוֹ לַכֹּהֵן וְהַכֹּהֵן יְכַפֵּרPI3ms עָלָיו בְּאֵיל הָאָשָׁם וְנִסְלַחNP3ms לוֹ: פ
17 Καὶ ἡ ψυχή, ἣ ἂν ἁμάρτῃ καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν κυρίου, ὧν οὐ δεῖ ποιεῖν, καὶ οὐκ ἔγνω καὶ πλημμελήσῃ καὶ λάβῃ τὴν ἁμαρτίαν,	17 And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist it not, yet is he guilty, and shall bear his iniquity.	17 If any one sin through ignorance, and do one of those things which by the law of the Lord are forbidden, and being guilty of sin, understand his iniquity:	17 "If anyone sins, doing any of the things that by the LORD's commandments ought not to be done, though he did not know it, then realizes his guilt, he shall bear his iniquity.	17 "X Now if a person sins and does any of the things which the LORD has commanded not to be done, though he was unaware, still he is guilty and shall bear his punishment.	17 "X If a person sins and does what is forbidden in any of the LORD's commands, even though he does not know it, he is guilty and will be held responsible.	17 And if a one soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist [it] not, yet is he guilty, and shall bear his iniquity.	5:17 And if a person in any case sins and does one thing from any of the prohibitions of Yahweh (which should not be done) - and he did not know, he is still guilty, and he will bear his iniquity.		17 וְאִם-נֶפֶשׁ כִּי תֶחֱטָאQI3fs וְעָשְׂתָה QP3fs אַחַת מִכָּל-מִצְוֹת יְהוָה אֲשֶׁר לֹא תֵעָשֶׂינָהNI3fp וְלֹא-יָדַע וְאָשֵׁםQP וְנָשָׂא עֲוֹנוֹ:
18 καὶ οἴσει κριὸν ἄμωμον ἐκ τῶν προβάτων τιμῆς [ἀργυρίου] X εἰς πλημμέλειαν πρὸς τὸν ἱερέα· καὶ ἐξιλάσεται περὶ αὐτοῦ ὁ ἱερεὺς περὶ τῆς ἀγνοίας αὐτοῦ, ἧς ἠγνόησεν καὶ αὐτὸς οὐκ ᾔδει, καὶ ἀφεθήσεται αὐτῷ·	18 And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him.	18 He shall offer of the flocks a ram without blemish to the priest, according to ~~the~~ measure [and estimation of the sin]. And the priest shall pray for him, because he did it ignorantly: And it shall be forgiven him,	18 He shall bring to the priest a ram without blemish out of the flock, ~~or its~~ equivalent for a guilt offering, and the priest shall make atonement for him for the mistake that he made unintentionally, and he shall be forgiven.	18 "He is then to bring to the priest a ram without defect from the flock, according to your valuation, for a guilt offering. So the priest shall make atonement for him concerning his error in which he sinned unintentionally and did not know it, and it will be forgiven him.	18 He is 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 him for the wrong he has committed unintentionally, and he will be forgiven.	18 And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist [it] not, and it shall be forgiven him.	5:18 So he shall bring a perfect ram from the flock with your arrangement[xvi] for a guilt-offering to the priest, and the priest will make atonement for him over his error which he erred when he himself did not know it, and it will be pardoned for him.		18 וְהֵבִיאHiP3ms אַיִל תָּמִים מִן-הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל-הַכֹּהֵן וְכִפֶּרPP3ms עָלָיו הַכֹּהֵן עַל שִׁגְגָתוֹ אֲשֶׁר-שָׁגָג וְהוּא לֹא-יָדַע וְנִסְלַחNP3ms לוֹ:
19 X X ἐπλημμέλησεν γὰρ πλημμέλησιν ἔναντι κυρίου.	19 It is a trespass offering: he hath certainly trespassed against the LORD.	19 X X ~~Because by mistake~~ he trespassed against the Lord.	19 It is a guilt offering; he has indeed incurred guilt before the LORD."	19 "It is a guilt offering; he was certainly guilty before the LORD."	19 It is a guilt offering; he has been guilty of wrongdoing against the LORD."	19 It [is] a trespass offering: he hath certainly trespassed against the LORD.	5:19 It is a guilt-offering. He has become truly guilty before the Lord.		19 אָשָׁםQN הוּא אָשֹׁםQP3ms אָשַׁם לַיהוָה: פ

^{^[1]} “Association with evil is defiling. It is not enough for a person to say, ‘I did not know evil was there;’ he ought to have inquired.” ~Thomas Newberry, Types of Levitical Offerings, p.60.

^{^[2]} This phrase is not in the ancient Septuagint, or Vulgate or Cairo Geniza manuscripts, but it is in the Samaritan and Masoretic manuscripts, so I put it in brackets as uncertain. The truth of the sinner’s guilt has already been affirmed in an earlier verse, so nothing essentially new or different is added by this phrase.

^{^[3]} The older LXX, Samaritan Pentateuch and Cairo manuscripts affirm that the sinner will be pardoned, whereas the newer Masoretic and Vulgate texts don’t include it. The truth can be inferred from other statements previously made in Leviticus, so this textual variant does not change our theology.

^{^[4]} Another difference is that this bird was not burned on the altar, but probably given as food to the priests (K&D).

^{^[5]} The Septuagint and the Samaritan Pentateuch as well as the Syriac all say that the oil should not be “poured” (יצק) over the sin-offering, calling into question the much later witness of the Masoretic text which reads that they shall not “put” (יָשִׂים) oil on. However, either verb fits with the object of oil, and the variant makes no practical difference.

^{^[7]} The Hebrew word for “it” is feminine, referring to the last feminine noun in the narrative, which is the “sin-offering.” Most English versions followed the LXX and Vulgate by adding the word “remainder.”

^{^[8]} “[N]o man shall say that he had not wherewithal to bear the charges of a journey to heaven.” ~Matthew Henry