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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter, and part of the next, concern the trespass-offering. The difference between this and the sin-offering lay not so much in the sacrifices themselves, and the management of them, as in the occasions of the offering of them. They were both intended to make atonement for sin; but the former was more general, this applied to some particular instances. Observe what is here said, I. Concerning the trespass. If a man sin, 1. In concealing his knowledge, when he is adjured, ver. 1. 2. In touching an unclean thing, ver. 2, 3. 3. In swearing, ver. 4. 4. In embezzling the holy things, ver. 14-16. 5. In any sin of infirmity, ver. 17-19. Some other cases there are, in which these offerings were to be offered, ch. vi. 2-4; xiv. 12; xix. 21; Num. vi. 12. II. Concerning the trespass-offerings, 1. Of the flock, ver. 5, 6. 2. Of fowls, ver. 7-10. 3. Of flour, ver. 11-13; but chiefly a ram without blemish, ver. 15, &c.
Adam Clarke: Commentary on the Bible - 1831
Concerning witnesses who, being adjured, refuse to tell the truth, Lev 5:1. Of those who contract defilement by touching unclean things or persons, Lev 5:2, Lev 5:3. Of those who bind themselves by vows or oaths, and do not fulfill them, Lev 5:4, Lev 5:5. The trespass-offering prescribed in such cases, a lamb or a kid, Lev 5:6; a turtle-dove or two young pigeons, Lev 5:7-10; or an ephah of fine flour with oil and frankincense, Lev 5:11-13. Other laws relative to trespasses, through ignorance in holy things, Lev 5:14-16. Of trespasses in things unknown, Lev 5:17-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 5:1, He that sins in concealing his knowledge; Lev 5:2, in touching an unclean thing; Lev 5:4, or in making an oath; Lev 5:6, His trespass offering, of the flock; Lev 5:7, of fowls; Lev 5:11, or of flour; Lev 5:14, The trespass offering in sacrilege; Lev 5:17, and in sins of ignorance.
John Gill
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, Lev 5:1 touching unclean things and false swearing, Lev 5:2 the things directed to in such cases are confession, Lev 5:5 sacrifice of a lamb, or kid of the goats, Lev 5:6 and in case of poverty, two turtle doves, or two young pigeons; concerning the offering of which instructions are given, Lev 5:7 and if not able to bring them, then a meat offering of fine flour, about which rules are laid down, Lev 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, Lev 5:14 and for sins committed ignorantly against negative precepts, only a ram is appointed for the trespass offering, Lev 5:17.
5:15:1: Եւ եթէ մեղիցէ՛ անձն, եւ լուիցէ զբարբառ երդման երդմնեցուցանելոյ, եւ նա իցէ վկայ, կամ թէ ետես, կամ թէ իրագէ՛տ իցէ, եւ ո՛չ հանցէ ՚ի վեր, մե՛ղս ընկալցի[920]։[920] Յայլս պակասի. Երդման երդմնեցուցանելոյ։ Այլք. Եթէ ո՛չ հանցէ ՚ի վեր։
1 «Յանցաւոր է այն մարդը, որ լսում է մէկի երդումը, վկայ է լինում դրան, տեսնում է դա կամ դրան տեղեակ է լինում եւ այդ մասին չի յայտնում: Այդ մարդը մեղքի տակ է ընկնում:
5 «Եթէ մէկը հանրային դատարան կոչուի վկայութիւն տալու բանի մը համար որ տեսած ըլլայ կամ իմացած եւ չյայտնէ իր գիտցածը, կը մեղանչէ եւ իր յանցանքը պիտի կրէ։
Եւ եթէ մեղիցէ անձն, եւ լուիցէ զբարբառ երդման, եւ նա իցէ վկայ, կամ թէ ետես կամ թէ իրագէտ իցէ, եւ ոչ հանցէ ի վեր, մեղս ընկալցի:

5:1: Եւ եթէ մեղիցէ՛ անձն, եւ լուիցէ զբարբառ երդման երդմնեցուցանելոյ, եւ նա իցէ վկայ, կամ թէ ետես, կամ թէ իրագէ՛տ իցէ, եւ ո՛չ հանցէ ՚ի վեր, մե՛ղս ընկալցի[920]։
[920] Յայլս պակասի. Երդման երդմնեցուցանելոյ։ Այլք. Եթէ ո՛չ հանցէ ՚ի վեր։
1 «Յանցաւոր է այն մարդը, որ լսում է մէկի երդումը, վկայ է լինում դրան, տեսնում է դա կամ դրան տեղեակ է լինում եւ այդ մասին չի յայտնում: Այդ մարդը մեղքի տակ է ընկնում:
5 «Եթէ մէկը հանրային դատարան կոչուի վկայութիւն տալու բանի մը համար որ տեսած ըլլայ կամ իմացած եւ չյայտնէ իր գիտցածը, կը մեղանչէ եւ իր յանցանքը պիտի կրէ։
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5:11: Если кто согрешит тем, что слышал голос проклятия и был свидетелем, или видел, или знал, но не объявил, то он понесет на себе грех.
5:1 ἐὰν εαν and if; unless δὲ δε though; while ψυχὴ ψυχη soul ἁμάρτῃ αμαρτανω sin καὶ και and; even ἀκούσῃ ακουω hear φωνὴν φωνη voice; sound ὁρκισμοῦ ορκισμος and; even οὗτος ουτος this; he μάρτυς μαρτυς witness ἢ η or; than ἑώρακεν οραω view; see ἢ η or; than σύνοιδεν συνειδω conscious; aware ἐὰν εαν and if; unless μὴ μη not ἀπαγγείλῃ απαγγελλω report λήμψεται λαμβανω take; get τὴν ο the ἁμαρτίαν αμαρτια sin; fault
5:1 וְ wᵊ וְ and נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul כִּֽי־ kˈî- כִּי that תֶחֱטָ֗א ṯeḥᵉṭˈā חטא miss וְ wᵊ וְ and שָֽׁמְעָה֙ šˈāmᵊʕā שׁמע hear קֹ֣ול qˈôl קֹול sound אָלָ֔ה ʔālˈā אָלָה curse וְ wᵊ וְ and ה֣וּא hˈû הוּא he עֵ֔ד ʕˈēḏ עֵד witness אֹ֥ו ʔˌô אֹו or רָאָ֖ה rāʔˌā ראה see אֹ֣ו ʔˈô אֹו or יָדָ֑ע yāḏˈāʕ ידע know אִם־ ʔim- אִם if לֹ֥וא lˌô לֹא not יַגִּ֖יד yaggˌîḏ נגד report וְ wᵊ וְ and נָשָׂ֥א nāśˌā נשׂא lift עֲוֹנֹֽו׃ ʕᵃwōnˈô עָוֹן sin
5:1. si peccaverit anima et audierit vocem iurantis testisque fuerit quod aut ipse vidit aut conscius est nisi indicaverit portabit iniquitatem suamIf 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. And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter , then he shall bear his iniquity:
5:1. If a soul will have sinned, and heard the voice of one testifying under oath, and he is a witness because either he has seen it himself, or he is aware of it: if he does not reveal it, he shall carry his iniquity.
5:1. And if a soul sin, and hear the voice of swearing, and [is] a witness, whether he hath seen or known [of it]; if he do not utter [it], then he shall bear his iniquity.
And if a soul sin, and hear the voice of swearing, and [is] a witness, whether he hath seen or known [of it]; if he do not utter [it], then he shall bear his iniquity:

1: Если кто согрешит тем, что слышал голос проклятия и был свидетелем, или видел, или знал, но не объявил, то он понесет на себе грех.
5:1
ἐὰν εαν and if; unless
δὲ δε though; while
ψυχὴ ψυχη soul
ἁμάρτῃ αμαρτανω sin
καὶ και and; even
ἀκούσῃ ακουω hear
φωνὴν φωνη voice; sound
ὁρκισμοῦ ορκισμος and; even
οὗτος ουτος this; he
μάρτυς μαρτυς witness
η or; than
ἑώρακεν οραω view; see
η or; than
σύνοιδεν συνειδω conscious; aware
ἐὰν εαν and if; unless
μὴ μη not
ἀπαγγείλῃ απαγγελλω report
λήμψεται λαμβανω take; get
τὴν ο the
ἁμαρτίαν αμαρτια sin; fault
5:1
וְ wᵊ וְ and
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
כִּֽי־ kˈî- כִּי that
תֶחֱטָ֗א ṯeḥᵉṭˈā חטא miss
וְ wᵊ וְ and
שָֽׁמְעָה֙ šˈāmᵊʕā שׁמע hear
קֹ֣ול qˈôl קֹול sound
אָלָ֔ה ʔālˈā אָלָה curse
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
עֵ֔ד ʕˈēḏ עֵד witness
אֹ֥ו ʔˌô אֹו or
רָאָ֖ה rāʔˌā ראה see
אֹ֣ו ʔˈô אֹו or
יָדָ֑ע yāḏˈāʕ ידע know
אִם־ ʔim- אִם if
לֹ֥וא lˌô לֹא not
יַגִּ֖יד yaggˌîḏ נגד report
וְ wᵊ וְ and
נָשָׂ֥א nāśˌā נשׂא lift
עֲוֹנֹֽו׃ ʕᵃwōnˈô עָוֹן sin
5:1. si peccaverit anima et audierit vocem iurantis testisque fuerit quod aut ipse vidit aut conscius est nisi indicaverit portabit iniquitatem suam
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.
5:1. If a soul will have sinned, and heard the voice of one testifying under oath, and he is a witness because either he has seen it himself, or he is aware of it: if he does not reveal it, he shall carry his iniquity.
5:1. And if a soul sin, and hear the voice of swearing, and [is] a witness, whether he hath seen or known [of it]; if he do not utter [it], then he shall bear his iniquity.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Указываются 3 случая греховного действия; 1) отказ свидетельствовать истину в известных криминальных делах — утайка или сокрытие чужого преступления; 2) осквернение трупною нечистотою или иною (ст. 2–3) и 3) необдуманная, безрассудная клятва (ст. 4–5). Во всех этих случаях, если греховное или оскверняющее действие в момент совершения его не сознавалось, как таковое, и опознано было в своем качестве лишь после (в случаях заведомо известных, вызываемых необходимостью осквернений, требовались не жертвы, а очищения — омовения, Лев XI–XV гл.), приносилась жертва за грех, по надлежащем исповедании содеянного греха со стороны виновного.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Law of the Sin-Offering.B. C. 1490.
1 And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. 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. 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. 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 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: 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.
I. The offences here supposed are, 1. A man's concealing the truth when he was sworn as a witness to speak the truth, the whole truth, and nothing but the truth. Judges among the Jews had power to adjure not only the witnesses, as with us, but the person suspected (contrary to a rule of our law, that no man is bound to accuse himself), as appears by the high priest adjuring our Saviour, who thereupon answered, though before he stood silent, Matt. xxvi. 63, 64. Now (v. 1), If a soul sin (that is, a person, for the soul is the man), if he hear the voice of swearing (that is, if he be adjured to testify what he knows, by an oath of the Lord upon him, 1 Kings viii. 31), if in such a case, for fear of offending one that either has been his friend or may be his enemy, he refuses to give evidence, or gives it but in part, he shall bear his iniquity. And that is a heavy burden, which, if some course be not taken to get it removed, will sink a man to the lowest hell. He that heareth cursing (that is, that is thus adjured) and betrayeth it not (that is, stifles his evidence, and does not utter it), he is a partner with the sinner, and hateth his own soul; see Prov. xxix. 24. Let all that are called out at any time to bear testimony think of this law, and be free and open in their evidence, and take heed of prevaricating. An oath of the Lord is a sacred thing, and not to be dallied with. 2. A man's touching any thing that was ceremonially unclean, v. 2, 3. If a man, polluted by such touch, came into the sanctuary inconsiderately, or if he neglected to wash himself according to the law, then he was to look upon himself as under guilt, and must bring his offering. Though his touching the unclean thing contracted only a ceremonial defilement, yet his neglect to wash himself according to the law was such an instance either of carelessness or contempt as contracted a moral guilt. If at first it be hidden from him, yet when he knows it he shall be guilty. Note, As soon as ever God by his Spirit convinces our consciences of any sin or duty we must immediately set in with the conviction, and prosecute it, as those that are not ashamed to own our former mistake. 3. Rash swearing. If a man binds himself by an oath that he will do or not do such a thing, and the performance of his oath afterwards proves either unlawful or impracticable, by which he is discharged from the obligation, yet he must bring an offering to atone for his fully in swearing so rashly, as David that he would kill Nabal. And then it was that he must say before the angel that it was an error, Eccl. v. 6. He shall be guilty in one of these (ch. v. 4), guilty if he do not perform his oath, and yet, if the matter of it were evil, guilty if he do. Such wretched dilemmas as these do some men bring themselves into by their own rashness and folly; go which way they will their consciences are wounded, sin stares them in the face, so sadly are they snared in the words of their mouth. A more sad dilemma this is than that of the lepers, "If we sit still, we die; if we stir, we die." Wisdom and watchfulness beforehand would prevent these straits.
II. Now in these cases, 1. The offender must confess his sin and bring his offering (v. 5, 6); and the offering was not accepted unless it was accompanied with a penitential confession and a humble prayer for pardon. Observe, The confession must be particular, that he hath sinned in that thing; such was David's confession (Ps. li. 4), I have done this evil; and Achan's (Josh. vii. 20), Thus and thus have I done. 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. 2. The priest must make atonement for him. As the atonement was not accepted without his repentance, so his repentance would not justify him without the atonement. Thus, in our reconciliation to God, Christ's part and ours are both needful.
Adam Clarke: Commentary on the Bible - 1831
5:1: If a soul sin - It is generally supposed that the case referred to here is that of a person who, being demanded by the civil magistrate to answer upon oath, refuses to tell what he knows concerning the subject; such a one shall bear his iniquity - shall be considered as guilty in the sight of God, of the transgression which he has endeavored to conceal, and must expect to be punished by him for hiding the iniquity to which he was privy, or suppressing the truth which, being discovered, would have led to the exculpation of the innocent, and the punishment of the guilty.
Albert Barnes: Notes on the Bible - 1834
5:1: Special occasions are mentioned on which sin-offerings are to be made with a particular confession of the offence for which atonement is sought Lev 5:5.

5:1
Swearing - Adjuration. The case appears to be that of one who has been put upon his oath as a witness by a magistrate, and fails to utter all he has seen and heard (compare the marginal references. and Pro 29:24; Num 5:21).

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: a soul: Lev 5:15, Lev 5:17, Lev 4:2; Eze 18:4, Eze 18:20
hear: Exo 22:11; Jdg 17:2; Kg1 8:31, Kg1 22:16; Ch2 18:15; Pro 29:24, Pro 30:9; Mat 26:63
the voice of swearing: Kol alah, rather, "the voice of adjuration," φωνην ορκισμου, as the LXX render; for this does not relate to the duty of informing against a common swearer, but to the case of a person who, being adjured by the civil magistrate to answer upon oath, refuses to declare what he knows upon the subject - such an one shall bear his iniquity - shall be considered as guilty in the sight of God of the transgression which he has endeavoured to conceal, and must expect to be punished for hiding the iniquity with which he was acquainted.
bear: Lev 5:17, Lev 7:18, Lev 17:16, Lev 19:8, Lev 20:17; Num 9:13; Psa 38:4; Isa 53:11; Pe1 2:24
Carl Friedrich Keil and Franz Delitzsch
5:1
There follow here three special examples of sin on the part of the common Israelite, all sins of omission and rashness of a lighter kind than the cases mentioned in Lev 4:27.; in which, therefore, if the person for whom expiation was to be made was in needy circumstances, instead of a goat or ewe-sheep, a pair of doves could be received as a sacrificial gift, or, in cases of still greater poverty, the tenth of an ephah of fine flour. The following were the cases. The first (Lev 5:1), when any one had heard the voice of an oath (an oath spoken aloud) and was a witness, i.e., was in a condition to give evidence, whether he had seen what took place or had learned it, that is to say, had come to the knowledge of it in some other way. In this case, if he did not make it known, he was to bear his offence, i.e., to bear the guilt, which he had contracted by omitting to make it known, with all its consequences. אלה does not mean a curse in general, but an oath, as an imprecation upon one's self (= the "oath of cursing" in Num 5:21); and the sin referred to did not consist in the fact that a person heard a curse, imprecation, or blasphemy, and gave no evidence of it (for neither the expression "and is a witness," nor the words "hath seen or known of it," are in harmony with this), but in the fact that one who knew of another's crime, whether he had seen it, or had come to the certain knowledge of it in any other way, and was therefore qualified to appear in court as a witness for the conviction of the criminal, neglected to do so, and did not state what he had seen or learned, when he heard the solemn adjuration of the judge at the public investigation of the crime, by which all persons present, who knew anything of the matter, were urged to come forward as witnesses (vid., Oehler in Herzog's Cycl.). עון נשׁא, to bear the offence or sin, i.e., to take away and endure its consequences (see Gen 4:13), whether they consisted in chastisements and judgments, by which God punished the sin (Lev 7:18; Lev 17:16; Lev 19:17), such as diseases or distress (Num 5:31; Num 14:33-34), childlessness (Lev 20:20), death (Lev 22:9), or extermination (Lev 19:8; Lev 20:17; Lev 9:13), or in punishment inflicted by men (Lev 24:15), or whether they could be expiated by sin-offerings (as in this passage and Lev 5:17) and other kinds of atonement. In this sense חמא נשׂא is also sometimes used (see at Lev 19:17).
Lev 5:2-3
The second was, if any one had touched the carcase of an unclean beast, or cattle, or creeping thing, or the uncleanness of a man of any kind whatever ("with regard to all his uncleanness, with which he defiles himself," i.e., any kind of defilement to which a man is exposed), and "it is hidden from him," sc., the uncleanness or defilement; that is to say, if he had unconsciously defiled himself by touching unclean objects, and had consequently neglected the purification prescribed for such cases. In this case, if he found it out afterwards, he had contracted guilt which needed expiation.
Lev 5:4
The third was, if any one should "swear to prate with the lips," i.e., swear in idle, empty words of the lips, - "to do good or evil," i.e., that he would do anything whatever (Num 24:13; Is 41:23), - "with regard to all that he speaks idly with an oath," i.e., if it related to something which a man had affirmed with an oath in thoughtless conversation, - "and it is hidden from him," i.e., if he did not reflect that he might commit sin by such thoughtless swearing, and if he perceived it afterwards and discovered his sin, and had incurred guilt with regard to one of the things which he had thoughtlessly sworn.
Lev 5:5-6
If any one therefore (the three cases enumerated are comprehended under the one expression כי והיה, for the purpose of introducing the apodosis) had contracted guilt with reference to one of these (the things named in Lev 5:1-4), and confessed in what he had sinned, he was to offer as his guilt (trespass) to the Lord, for the sin which he had sinned, a female from the flock-for a sin-offering, that the priest might make atonement for him on account of his sin. אשׁם (Lev 5:6) does not mean either guilt-offering or debitum (Knobel), but culpa, delictum, reatus, as in Lev 5:7 : "as his guilt," i.e., for the expiation of his guilt, which he had brought upon himself.
Lev 5:7-10
"But if his hand does not reach what is sufficient for a sheep," i.e., if he could not afford enough to sacrifice a sheep ("his hand" is put for what his hand acquires), he was to bring two turtle-doves or two young pigeons, one for the sin-offering, the other for the burnt-offering. The pigeon intended for the sin, i.e., for the sin-offering, he was to bring first of all to the priest, who was to offer it in the following manner. The head was to be pinched off from opposite to its neck, i.e., in the nape just below the head, though without entirely severing it, that is to say, it was to be pinched off sufficiently to kill the bird and allow the blood to flow out. He was then to sprinkle of the blood upon the wall of the altar, which could be effected by swinging the bleeding pigeon, and to squeeze out the rest of the blood against the wall of the altar, because it was a sin-offering; for in the burnt-offering he let all the blood flow out against the wall of the altar (Lev 1:15). What more was done with the pigeon is not stated. Hence it cannot be decided with certainty, whether, after the crop and its contents were removed and thrown upon the ash-heap, the whole of the bird was burned upon the altar, or whether it fell to the priest, as the Mishnah affirms (Seb. vi. 4), so that none of it was placed upon the altar. One circumstance which seems to favour the statement in the Talmud is the fact, that in the sin-offering of pigeons, a second pigeon was to be offered as a burnt-offering, and, according to Lev 5:10, for the purpose of making an atonement; probably for no other purpose than to burn it upon the altar, as the dove of the sin-offering was not burned, and the sacrifice was incomplete without some offering upon the altar. In the case of sin-offerings of quadrupeds, the fat portions were laid upon the altar, and the flesh could be eaten by the priest by virtue of his office; but in that of pigeons, it was not possible to separate fat portions from the flesh for the purpose of burning upon the altar by themselves, and it would not do to divide the bird in half, and let one half be burned and the other eaten by the priest, as this would have associated the idea of halfness or incompleteness with the sacrifice. A second pigeon was therefore to be sacrificed as a burnt-offering, כּמּשׂפּט, according to the right laid down in Lev 1:14., that the priest might make atonement for the offerer on account of his sin, whereas in the sin-offering of a quadruped one sacrificial animal was sufficient to complete the expiation.
(Note: From the instructions to offer two pigeons in order to obtain expiation, it is perfectly evident that the eating of the flesh of the sin-offering on the part of the priest formed an essential part of the act of expiation, and was not merely a kind of honourable tribute, which God awarded to His servants who officiated at the sacrifice.)
Lev 5:11-13
But if any one could not afford even two pigeons, he was to offer the tenth of an ephah of fine flour as a sin-offering. ידו תּשּׂיג for ידו תּגּיע (Lev 5:7): his hand reaches to anything, is able to raise it, or with an accusative, obtains, gets anything (used in the same sense in Lev 14:30, Lev 14:31), or else absolutely, acquires, or gets rich (Lev 25:26, Lev 25:47). But it was to be offered without oil and incense, because it was a sin-offering, that is to say, "because it was not to have the character of a minchah" (Oehler). But the reason why it was not to have this character was, that only those who were in a state of grace could offer a minchah, and not a man who had fallen from grace through sin. As such a man could not offer to the Lord the fruits of the Spirit of God and of prayer, he was not allowed to add oil and incense, as symbols of the Spirit and praise of God, to the sacrifice with which he sought the forgiveness of sin. The priest was to take a handful of the meal offered, and burn it upon the altar as a memorial, and thus make atonement for the sinner on account of his sin. - On "his handful" and "a memorial" (Azcarah), see Lev 2:2. "In one of these" (Lev 5:13 as in Lev 5:5): cf. Lev 4:2. "And let it (the remainder of the meal offered) belong to the priest like the meat-offering:" i.e., as being most holy (Lev 2:3).
Geneva 1599
5:1 And if a soul sin, and hear the voice of swearing, and [is] a witness, whether he hath seen or (a) known [of it]; if he do not utter [it], then he shall bear his iniquity.
(a) By which it is commanded to bear witness to the truth, and disclose the iniquity of the ungodly.
John Gill
5:1 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 Jews (r) call the oath of testimony or witness, and which they say (s) 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 observe (t), 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 said (u), 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.
(r) Misn. Sotah, c. 7. 1. (s) Maimon. & Bartenora in ib. T. Bab. Sotah, fol. 33. 1. (t) T. Bab. Shebuot, fol. 33. 2. & 34. 1. (u) Maimon. Hilchot, Shebuot, c. 9. sect. 3.
John Wesley
5:1 And hear - And for that is, as that particle is often used. For this declares in particular what the sin was. Or, namely, that of cursing, or blasphemy, or execration, as the word commonly signifies, and that either against one's neighbour, or against God. This may seem to be principally intended here, because the crime spoken of is of so high a nature, that he who heard it, was obliged to reveal it, and prosecute the guilty. He hath seen - Been present when it was said. Or known - By sufficient information from others. His iniquity - That is, the punishment of it; so that word is oft used, as Gen 19:15, Num 18:1.
Robert Jamieson, A. R. Fausset and David Brown
5:1 TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
if a soul . . . hear the voice of swearing--or, according to some, "the words of adjuration." A proclamation was issued calling any one who could give information, to come before the court and bear testimony to the guilt of a criminal; and the manner in which witnesses were interrogated in the Jewish courts of justice was not by swearing them directly, but adjuring them by reading the words of an oath: "the voice of swearing." The offense, then, for the expiation of which this law provides, was that of a person who neglected or avoided the opportunity of lodging the information which it was in his power to communicate.
5:25:2: Եւ անձն որ մերձեսցի յի՛րս պղծութեան, կամ ՚ի մեռելոտի, կամ ՚ի գազանաբեկ, կամ ՚ի պիղծ ինչ. կամ ՚ի մեռելոտիս անասնոց պղծոց, կամ ՚ի մեռելոտիս սողնոց պղծոց. եւ անցանիցէ՛ զնովաւ։ եւ ինքն պղծիցի եւ յանցանիցէ.
2 Նա, ով կը դիպչի պիղծ իրերի կամ դիակի կամ գազանից յօշոտուած կենդանու կամ մի պիղծ բանի կամ անասունների ու պիղծ սողունների դիակների, թէկուզեւ չանդրադառնալով դրան, ինքն էլ պղծուած ու մեղանչած է լինում:
2 Կամ անձ մը անմաքուր բանի մը կամ անմաքուր գազանի մը դիակին կամ անմաքուր անասունի մը դիակին կամ անմաքուր սողունի մը դիակին դպչելու ըլլայ, թէպէտեւ չգիտնալով, անիկա անմաքուր ու յանցաւոր պէտք է սեպուի։
Եւ անձն որ մերձեսցի յիրս պղծութեան, կամ ի մեռելոտի, կամ ի գազանաբեկ, կամ ի պիղծ ինչ, կամ ի մեռելոտիս անասնոց պղծոց, կամ ի մեռելոտիս սողնոց պղծոց, եւ անցանիցէ զնովաւ, եւ ինքն պղծիցի եւ յանցանիցէ:

5:2: Եւ անձն որ մերձեսցի յի՛րս պղծութեան, կամ ՚ի մեռելոտի, կամ ՚ի գազանաբեկ, կամ ՚ի պիղծ ինչ. կամ ՚ի մեռելոտիս անասնոց պղծոց, կամ ՚ի մեռելոտիս սողնոց պղծոց. եւ անցանիցէ՛ զնովաւ։ եւ ինքն պղծիցի եւ յանցանիցէ.
2 Նա, ով կը դիպչի պիղծ իրերի կամ դիակի կամ գազանից յօշոտուած կենդանու կամ մի պիղծ բանի կամ անասունների ու պիղծ սողունների դիակների, թէկուզեւ չանդրադառնալով դրան, ինքն էլ պղծուած ու մեղանչած է լինում:
2 Կամ անձ մը անմաքուր բանի մը կամ անմաքուր գազանի մը դիակին կամ անմաքուր անասունի մը դիակին կամ անմաքուր սողունի մը դիակին դպչելու ըլլայ, թէպէտեւ չգիտնալով, անիկա անմաքուր ու յանցաւոր պէտք է սեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: Или если прикоснется к чему-нибудь нечистому, или к трупу зверя нечистого, или к трупу скота нечистого, или к трупу гада нечистого, но не знал того, то он нечист и виновен.
5:2 ἢ η or; than ψυχή ψυχη soul ἥτις οστις who; that ἐὰν εαν and if; unless ἅψηται απτομαι grasp; touch παντὸς πας all; every πράγματος πραγμα act; matter ἀκαθάρτου ακαθαρτος unclean ἢ η or; than θνησιμαίου θνησιμαιος or; than θηριαλώτου θηριαλωτος unclean ἢ η or; than τῶν ο the θνησιμαίων θνησιμαιος or; than τῶν ο the βδελυγμάτων βδελυγμα abomination τῶν ο the ἀκαθάρτων ακαθαρτος unclean ἢ η or; than τῶν ο the θνησιμαίων θνησιμαιος livestock; animal τῶν ο the ἀκαθάρτων ακαθαρτος unclean
5:2 אֹ֣ו ʔˈô אֹו or נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּגַּע֮ tiggaʕ נגע touch בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דָּבָ֣ר dāvˈār דָּבָר word טָמֵא֒ ṭāmˌē טָמֵא unclean אֹו֩ ʔˌô אֹו or בְ vᵊ בְּ in נִבְלַ֨ת nivlˌaṯ נְבֵלָה corpse חַיָּ֜ה ḥayyˈā חַיָּה wild animal טְמֵאָ֗ה ṭᵊmēʔˈā טָמֵא unclean אֹ֚ו ˈʔô אֹו or בְּ bᵊ בְּ in נִבְלַת֙ nivlˌaṯ נְבֵלָה corpse בְּהֵמָ֣ה bᵊhēmˈā בְּהֵמָה cattle טְמֵאָ֔ה ṭᵊmēʔˈā טָמֵא unclean אֹ֕ו ʔˈô אֹו or בְּ bᵊ בְּ in נִבְלַ֖ת nivlˌaṯ נְבֵלָה corpse שֶׁ֣רֶץ šˈereṣ שֶׁרֶץ swarming creatures טָמֵ֑א ṭāmˈē טָמֵא unclean וְ wᵊ וְ and נֶעְלַ֣ם neʕlˈam עלם hide מִמֶּ֔נּוּ mimmˈennû מִן from וְ wᵊ וְ and ה֥וּא hˌû הוּא he טָמֵ֖א ṭāmˌē טָמֵא unclean וְ wᵊ וְ and אָשֵֽׁם׃ ʔāšˈēm אשׁם do wrong
5:2. anima quae tetigerit aliquid inmundum sive quod occisum a bestia est aut per se mortuum vel quodlibet aliud reptile et oblita fuerit inmunditiae suae rea est et deliquitWhosoever 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 any one touch any unclean thing, whether it be the carcase of an unclean beast, or the carcase of unclean cattle, or the carcase of unclean creeping things, and it be hidden from him, and he be unclean, then he shall be guilty:
5:2. The soul that will have touched anything unclean, either that which has been killed by a beast, or that which has died on its own, or any other creeping thing, and will have forgotten its uncleanness, he is guilty and has committed a transgression.
5:2. 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.
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: Или если прикоснется к чему-нибудь нечистому, или к трупу зверя нечистого, или к трупу скота нечистого, или к трупу гада нечистого, но не знал того, то он нечист и виновен.
5:2
η or; than
ψυχή ψυχη soul
ἥτις οστις who; that
ἐὰν εαν and if; unless
ἅψηται απτομαι grasp; touch
παντὸς πας all; every
πράγματος πραγμα act; matter
ἀκαθάρτου ακαθαρτος unclean
η or; than
θνησιμαίου θνησιμαιος or; than
θηριαλώτου θηριαλωτος unclean
η or; than
τῶν ο the
θνησιμαίων θνησιμαιος or; than
τῶν ο the
βδελυγμάτων βδελυγμα abomination
τῶν ο the
ἀκαθάρτων ακαθαρτος unclean
η or; than
τῶν ο the
θνησιμαίων θνησιμαιος livestock; animal
τῶν ο the
ἀκαθάρτων ακαθαρτος unclean
5:2
אֹ֣ו ʔˈô אֹו or
נֶ֗פֶשׁ nˈefeš נֶפֶשׁ soul
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּגַּע֮ tiggaʕ נגע touch
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
דָּבָ֣ר dāvˈār דָּבָר word
טָמֵא֒ ṭāmˌē טָמֵא unclean
אֹו֩ ʔˌô אֹו or
בְ vᵊ בְּ in
נִבְלַ֨ת nivlˌaṯ נְבֵלָה corpse
חַיָּ֜ה ḥayyˈā חַיָּה wild animal
טְמֵאָ֗ה ṭᵊmēʔˈā טָמֵא unclean
אֹ֚ו ˈʔô אֹו or
בְּ bᵊ בְּ in
נִבְלַת֙ nivlˌaṯ נְבֵלָה corpse
בְּהֵמָ֣ה bᵊhēmˈā בְּהֵמָה cattle
טְמֵאָ֔ה ṭᵊmēʔˈā טָמֵא unclean
אֹ֕ו ʔˈô אֹו or
בְּ bᵊ בְּ in
נִבְלַ֖ת nivlˌaṯ נְבֵלָה corpse
שֶׁ֣רֶץ šˈereṣ שֶׁרֶץ swarming creatures
טָמֵ֑א ṭāmˈē טָמֵא unclean
וְ wᵊ וְ and
נֶעְלַ֣ם neʕlˈam עלם hide
מִמֶּ֔נּוּ mimmˈennû מִן from
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
טָמֵ֖א ṭāmˌē טָמֵא unclean
וְ wᵊ וְ and
אָשֵֽׁם׃ ʔāšˈēm אשׁם do wrong
5:2. anima quae tetigerit aliquid inmundum sive quod occisum a bestia est aut per se mortuum vel quodlibet aliud reptile et oblita fuerit inmunditiae suae rea est et deliquit
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.
5:2. The soul that will have touched anything unclean, either that which has been killed by a beast, or that which has died on its own, or any other creeping thing, and will have forgotten its uncleanness, he is guilty and has committed a transgression.
5:2. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:2: Any unclean thing - Either the dead body of a clean animal, or the living or dead carcass of any unclean creature. All such persons were to wash their clothes and themselves in clean water, and were considered as unclean till the evening, Lev 11:24-31. But if this had been neglected, they were obliged to bring a trespass-offering. What this meant, see in the notes on Leviticus 7 (note).
Albert Barnes: Notes on the Bible - 1834
5:2-3
Hid from him - Either through forgetfulness or indifference, so that purification had been neglected. In such a case there had been a guilty negligence, and a sin-offering was required. On the essential connection between impurity and the sin-offering, see Lev 12:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: touch: Lev 7:21, Lev 11:24, Lev 11:28, Lev 11:31, Lev 11:39; Num 19:11-16; Deu 14:8; Isa 52:11; Hag 2:13; Co2 6:17
hidden: Lev 5:4, Lev 5:17; Psa 19:12; Luk 11:44
and guilty: Lev 5:17, Lev 4:13
John Gill
5:2 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, Lev 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, Lev 11:26.
or the carcass of unclean creeping things: such as are mentioned in Lev 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 Misnah (w) 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.
(w) Misn. Shebuot, c. 2. sect. 5.
John Wesley
5:2 If it be hidden from him - If he do it unawares, yet that would not excuse him, because he should have been more circumspect to avoid all unclean things. Hereby God designed to awaken men to watchfulness against, and repentance for, their unknown, or unobserved sins. He shall be clean - Not morally, for the conscience was not directly polluted by these things, but ceremonially.
Robert Jamieson, A. R. Fausset and David Brown
5:2 TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
if a soul touch any unclean thing--A person who, unknown to himself at the time, came in contact with any thing unclean, and either neglected the requisite ceremonies of purification or engaged in the services of religion while under the taint of ceremonial defilement, might be afterwards convinced that he had committed an offense.
5:35:3: կամ մերձենայցէ ՚ի պղծութիւնս մարդոյ կամ յամենայն պղծութիւնս նորա, յոր թէ մերձեցեալ պղծիցի. եւ մոռացօնք լինիցին նմա. եւ յետ այնորիկ ՚ի վերայ հասանիցէ եւ յանցեա՛լ իցէ[921]։ [921] Այլք. ՚Ի վերայ հասանիցէ եւ յանցանիցէ։
3 Եթէ մէկը դիպչի մի մարդու պղծութեան կամ նրա բազում պղծութիւններին, որոնց դիպչելիս մարդ կեղտոտւում է, եւ եթէ նա մոռանայ, իսկ յետոյ յիշի այդ, ուրեմն նա մեղանչած է լինում:
3 Կամ մարդու անմաքրութեան, որեւիցէ անմաքրութեան, որ կրնայ պղծել մէկը, չգիտնալով դպչելու ըլլայ, երբ գիտնայ, այն ատեն յանցաւոր պիտի ըլլայ։
կամ մերձենայցէ ի պղծութիւնս մարդոյ կամ յամենայն պղծութիւնս նորա, յոր թէ մերձեցեալ պղծիցի, եւ մոռացօնք լինիցին նմա, եւ յետ այնորիկ ի վերայ հասանիցէ, եւ յանցանիցէ:

5:3: կամ մերձենայցէ ՚ի պղծութիւնս մարդոյ կամ յամենայն պղծութիւնս նորա, յոր թէ մերձեցեալ պղծիցի. եւ մոռացօնք լինիցին նմա. եւ յետ այնորիկ ՚ի վերայ հասանիցէ եւ յանցեա՛լ իցէ[921]։
[921] Այլք. ՚Ի վերայ հասանիցէ եւ յանցանիցէ։
3 Եթէ մէկը դիպչի մի մարդու պղծութեան կամ նրա բազում պղծութիւններին, որոնց դիպչելիս մարդ կեղտոտւում է, եւ եթէ նա մոռանայ, իսկ յետոյ յիշի այդ, ուրեմն նա մեղանչած է լինում:
3 Կամ մարդու անմաքրութեան, որեւիցէ անմաքրութեան, որ կրնայ պղծել մէկը, չգիտնալով դպչելու ըլլայ, երբ գիտնայ, այն ատեն յանցաւոր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: Или если прикоснется к нечистоте человеческой, какая бы то ни была нечистота, от которой оскверняются, и он не знал того, но после узнает, то он виновен.
5:3 ἢ η or; than ἅψηται απτομαι grasp; touch ἀπὸ απο from; away ἀκαθαρσίας ακαθαρσια uncleanness ἀνθρώπου ανθρωπος person; human ἀπὸ απο from; away πάσης πας all; every ἀκαθαρσίας ακαθαρσια uncleanness αὐτοῦ αυτος he; him ἧς ος who; what ἂν αν perhaps; ever ἁψάμενος απτομαι grasp; touch μιανθῇ μιαινω taint; defile καὶ και and; even ἔλαθεν λανθανω go unnoticed; unaware αὐτόν αυτος he; him μετὰ μετα with; amid τοῦτο ουτος this; he δὲ δε though; while γνῷ γινωσκω know καὶ και and; even πλημμελήσῃ πλημμηλεω go wrong; offend
5:3 אֹ֣ו ʔˈô אֹו or כִ֤י ḵˈî כִּי that יִגַּע֙ yiggˌaʕ נגע touch בְּ bᵊ בְּ in טֻמְאַ֣ת ṭumʔˈaṯ טֻמְאָה uncleanness אָדָ֔ם ʔāḏˈām אָדָם human, mankind לְ lᵊ לְ to כֹל֙ ḵˌōl כֹּל whole טֻמְאָתֹ֔ו ṭumʔāṯˈô טֻמְאָה uncleanness אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִטְמָ֖א yiṭmˌā טמא be unclean בָּ֑הּ bˈāh בְּ in וְ wᵊ וְ and נֶעְלַ֣ם neʕlˈam עלם hide מִמֶּ֔נּוּ mimmˈennû מִן from וְ wᵊ וְ and ה֥וּא hˌû הוּא he יָדַ֖ע yāḏˌaʕ ידע know וְ wᵊ וְ and אָשֵֽׁם׃ ʔāšˈēm אשׁם do wrong
5:3. et si tetigerit quicquam de inmunditia hominis iuxta omnem inpuritatem qua pollui solet oblitaque cognoverit postea subiacebit delictoAnd 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 touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; when he knoweth of it, then he shall be guilty:
5:3. And if he will have touched anything from the uncleanness of man, according to every kind of impurity by which he may be defiled, and having forgotten it, afterwards realizes it, he shall be guilty of committing a transgression.
5:3. 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.
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: Или если прикоснется к нечистоте человеческой, какая бы то ни была нечистота, от которой оскверняются, и он не знал того, но после узнает, то он виновен.
5:3
η or; than
ἅψηται απτομαι grasp; touch
ἀπὸ απο from; away
ἀκαθαρσίας ακαθαρσια uncleanness
ἀνθρώπου ανθρωπος person; human
ἀπὸ απο from; away
πάσης πας all; every
ἀκαθαρσίας ακαθαρσια uncleanness
αὐτοῦ αυτος he; him
ἧς ος who; what
ἂν αν perhaps; ever
ἁψάμενος απτομαι grasp; touch
μιανθῇ μιαινω taint; defile
καὶ και and; even
ἔλαθεν λανθανω go unnoticed; unaware
αὐτόν αυτος he; him
μετὰ μετα with; amid
τοῦτο ουτος this; he
δὲ δε though; while
γνῷ γινωσκω know
καὶ και and; even
πλημμελήσῃ πλημμηλεω go wrong; offend
5:3
אֹ֣ו ʔˈô אֹו or
כִ֤י ḵˈî כִּי that
יִגַּע֙ yiggˌaʕ נגע touch
בְּ bᵊ בְּ in
טֻמְאַ֣ת ṭumʔˈaṯ טֻמְאָה uncleanness
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
לְ lᵊ לְ to
כֹל֙ ḵˌōl כֹּל whole
טֻמְאָתֹ֔ו ṭumʔāṯˈô טֻמְאָה uncleanness
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִטְמָ֖א yiṭmˌā טמא be unclean
בָּ֑הּ bˈāh בְּ in
וְ wᵊ וְ and
נֶעְלַ֣ם neʕlˈam עלם hide
מִמֶּ֔נּוּ mimmˈennû מִן from
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
יָדַ֖ע yāḏˌaʕ ידע know
וְ wᵊ וְ and
אָשֵֽׁם׃ ʔāšˈēm אשׁם do wrong
5:3. et si tetigerit quicquam de inmunditia hominis iuxta omnem inpuritatem qua pollui solet oblitaque cognoverit postea subiacebit delicto
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.
5:3. And if he will have touched anything from the uncleanness of man, according to every kind of impurity by which he may be defiled, and having forgotten it, afterwards realizes it, he shall be guilty of committing a transgression.
5:3. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: the uncleanness: Lev. 12:1-13:59, 15:1-33, Lev 22:4-6; Num 19:11-16
John Gill
5:3 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.
John Wesley
5:3 When he knoweth - As soon as he knoweth it, he must not delay to make his peace with God. Otherwise he shall be guilty - For his violation and contempt of God's authority and command.
5:45:4: Եւ անձն որ ուխտիցէ չա՛ր ինչ առնել, կամ բարի. ըստ ամենայնի զոր ինչ ուխտիցէ մարդ երդմա՛մբ չափ. եւ մոռանայցի այն յաչաց նորա. եւ ապա ՚ի վերայ հասանիցէ, եւ մեղանչիցէ միով իւիք ՚ի նոցանէ.
4 Նա, ով խոստանայ չար կամ բարի գործ կատարել եւ այդ խոստումը հաստատի երդմամբ, եւ եթէ նա մոռանայ, իսկ յետոյ յիշի այդ, միեւնոյն է, նա մեղանչած է լինում:
4 Կամ անձ մը չարիք կամ բարիք ընելու համար բերնովը անխորհրդաբար երդում ընելու ըլլայ, (ինչպէս մարդիկ երդումով անխորհրդաբար կը խօսին,) եթէ չգիտնալով ըլլայ, ինք զայն գիտցած ատեն ասոնց մէկուն մէջ յանցաւոր պիտի սեպուի։
Եւ անձն որ ուխտիցէ չար ինչ առնել կամ բարի, ըստ ամենայնի որ ինչ ուխտիցէ մարդ երդմամբ չափ, եւ [74]մոռանայցի այն յաչաց նորա, եւ ապա ի վերայ հասանիցէ, եւ մեղանչիցէ միով իւիք ի նոցանէ:

5:4: Եւ անձն որ ուխտիցէ չա՛ր ինչ առնել, կամ բարի. ըստ ամենայնի զոր ինչ ուխտիցէ մարդ երդմա՛մբ չափ. եւ մոռանայցի այն յաչաց նորա. եւ ապա ՚ի վերայ հասանիցէ, եւ մեղանչիցէ միով իւիք ՚ի նոցանէ.
4 Նա, ով խոստանայ չար կամ բարի գործ կատարել եւ այդ խոստումը հաստատի երդմամբ, եւ եթէ նա մոռանայ, իսկ յետոյ յիշի այդ, միեւնոյն է, նա մեղանչած է լինում:
4 Կամ անձ մը չարիք կամ բարիք ընելու համար բերնովը անխորհրդաբար երդում ընելու ըլլայ, (ինչպէս մարդիկ երդումով անխորհրդաբար կը խօսին,) եթէ չգիտնալով ըլլայ, ինք զայն գիտցած ատեն ասոնց մէկուն մէջ յանցաւոր պիտի սեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: Или если кто безрассудно устами своими поклянется сделать что-нибудь худое или доброе, какое бы то ни было дело, в котором люди безрассудно клянутся, и он не знал того, но после узнает, то он виновен в том.
5:4 ἢ η or; than ψυχή ψυχη soul ἡ ο the ἂν αν perhaps; ever ὀμόσῃ ομνυω swear διαστέλλουσα διαστελλω enjoin; distinctly command τοῖς ο the χείλεσιν χειλος lip; shore κακοποιῆσαι κακοποιεω do bad ἢ η or; than καλῶς καλως.1 finely; fairly ποιῆσαι ποιεω do; make κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐὰν εαν and if; unless διαστείλῃ διαστελλω enjoin; distinctly command ὁ ο the ἄνθρωπος ανθρωπος person; human μεθ᾿ μετα with; amid ὅρκου ορκος oath καὶ και and; even λάθῃ λανθανω go unnoticed; unaware αὐτὸν αυτος he; him πρὸ προ before; ahead of ὀφθαλμῶν οφθαλμος eye; sight καὶ και and; even οὗτος ουτος this; he γνῷ γινωσκω know καὶ και and; even ἁμάρτῃ αμαρτανω sin ἕν εις.1 one; unit τι τις anyone; someone τούτων ουτος this; he
5:4 אֹ֣ו ʔˈô אֹו or נֶ֡פֶשׁ nˈefeš נֶפֶשׁ soul כִּ֣י kˈî כִּי that תִשָּׁבַע֩ ṯiššāvˌaʕ שׁבע swear לְ lᵊ לְ to בַטֵּ֨א vaṭṭˌē בטא speak thoughtlessly בִ vi בְּ in שְׂפָתַ֜יִם śᵊfāṯˈayim שָׂפָה lip לְ lᵊ לְ to הָרַ֣ע׀ hārˈaʕ רעע be evil אֹ֣ו ʔˈô אֹו or לְ lᵊ לְ to הֵיטִ֗יב hêṭˈîv יטב be good לְ֠ lᵊ לְ to כֹל ḵˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יְבַטֵּ֧א yᵊvaṭṭˈē בטא speak thoughtlessly הָ hā הַ the אָדָ֛ם ʔāḏˈām אָדָם human, mankind בִּ bi בְּ in שְׁבֻעָ֖ה šᵊvuʕˌā שְׁבוּעָה oath וְ wᵊ וְ and נֶעְלַ֣ם neʕlˈam עלם hide מִמֶּ֑נּוּ mimmˈennû מִן from וְ wᵊ וְ and הוּא־ hû- הוּא he יָדַ֥ע yāḏˌaʕ ידע know וְ wᵊ וְ and אָשֵׁ֖ם ʔāšˌēm אשׁם do wrong לְ lᵊ לְ to אַחַ֥ת ʔaḥˌaṯ אֶחָד one מֵ mē מִן from אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
5:4. anima quae iuraverit et protulerit labiis suis ut vel male quid faceret vel bene et id ipsum iuramento et sermone firmaverit oblitaque postea intellexerit delictum suumThe person that sweareth, and uttereth with his lips, that he would do either evil or good, and bindeth the same with an oath, and his word: and having forgotten it afterwards understandeth his offence,
4. or if any one swear rashly with his lips to do evil, or to do good, whatsoever it be that a man shall utter rashly 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. The soul who swears and offers from his own lips that he would do either evil or good, and who will have bound the same with an oath and with his own words, and, having forgotten it, afterwards understands his transgression,
5:4. 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.
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: Или если кто безрассудно устами своими поклянется сделать что-нибудь худое или доброе, какое бы то ни было дело, в котором люди безрассудно клянутся, и он не знал того, но после узнает, то он виновен в том.
5:4
η or; than
ψυχή ψυχη soul
ο the
ἂν αν perhaps; ever
ὀμόσῃ ομνυω swear
διαστέλλουσα διαστελλω enjoin; distinctly command
τοῖς ο the
χείλεσιν χειλος lip; shore
κακοποιῆσαι κακοποιεω do bad
η or; than
καλῶς καλως.1 finely; fairly
ποιῆσαι ποιεω do; make
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
διαστείλῃ διαστελλω enjoin; distinctly command
ο the
ἄνθρωπος ανθρωπος person; human
μεθ᾿ μετα with; amid
ὅρκου ορκος oath
καὶ και and; even
λάθῃ λανθανω go unnoticed; unaware
αὐτὸν αυτος he; him
πρὸ προ before; ahead of
ὀφθαλμῶν οφθαλμος eye; sight
καὶ και and; even
οὗτος ουτος this; he
γνῷ γινωσκω know
καὶ και and; even
ἁμάρτῃ αμαρτανω sin
ἕν εις.1 one; unit
τι τις anyone; someone
τούτων ουτος this; he
5:4
אֹ֣ו ʔˈô אֹו or
נֶ֡פֶשׁ nˈefeš נֶפֶשׁ soul
כִּ֣י kˈî כִּי that
תִשָּׁבַע֩ ṯiššāvˌaʕ שׁבע swear
לְ lᵊ לְ to
בַטֵּ֨א vaṭṭˌē בטא speak thoughtlessly
בִ vi בְּ in
שְׂפָתַ֜יִם śᵊfāṯˈayim שָׂפָה lip
לְ lᵊ לְ to
הָרַ֣ע׀ hārˈaʕ רעע be evil
אֹ֣ו ʔˈô אֹו or
לְ lᵊ לְ to
הֵיטִ֗יב hêṭˈîv יטב be good
לְ֠ lᵊ לְ to
כֹל ḵˌōl כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יְבַטֵּ֧א yᵊvaṭṭˈē בטא speak thoughtlessly
הָ הַ the
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
בִּ bi בְּ in
שְׁבֻעָ֖ה šᵊvuʕˌā שְׁבוּעָה oath
וְ wᵊ וְ and
נֶעְלַ֣ם neʕlˈam עלם hide
מִמֶּ֑נּוּ mimmˈennû מִן from
וְ wᵊ וְ and
הוּא־ hû- הוּא he
יָדַ֥ע yāḏˌaʕ ידע know
וְ wᵊ וְ and
אָשֵׁ֖ם ʔāšˌēm אשׁם do wrong
לְ lᵊ לְ to
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
מֵ מִן from
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
5:4. anima quae iuraverit et protulerit labiis suis ut vel male quid faceret vel bene et id ipsum iuramento et sermone firmaverit oblitaque postea intellexerit delictum suum
The person that sweareth, and uttereth with his lips, that he would do either evil or good, and bindeth the same with an oath, and his word: and having forgotten it afterwards understandeth his offence,
5:4. The soul who swears and offers from his own lips that he would do either evil or good, and who will have bound the same with an oath and with his own words, and, having forgotten it, afterwards understands his transgression,
5:4. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
5:4: To do evil, or to do good - It is very likely that rash promises are here intended; for if a man vow to do an act that is evil, though it would be criminal to keep such an oath or vow, yet he is guilty because he made it, and therefore must offer the trespass-offering. If he neglect to do the good he has vowed, he is guilty, and must in both cases confess his iniquity, and bring his trespass-offering.
Albert Barnes: Notes on the Bible - 1834
5:4
Pronouncing - Idly speaking Psa 106:33. The reference is to an oath to do something uttered in recklessness or passion and forgotten as soon as uttered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: if a soul: This relates to rash oaths or vows, which a man was afterwards unable, or which it would have been sinful, to perform.
to do evil: Lev. 27:2-34; Jos 2:14, Jos 9:15; Jdg 9:19, Jdg 11:31, Jdg 21:7, Jdg 21:18; Sa1 1:11; Sa1 14:24-28, Sa1 24:21, Sa1 24:22, Sa1 25:22; Sa2 21:7; Kg2 6:31; Psa 132:2-5; Ecc 5:2-6; Eze 17:18, Eze 17:19; Mat 14:7, Mat 14:9; Mar 6:23; Act 23:12
Geneva 1599
5:4 Or if a soul (b) 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.
(b) Or, vow rashly without just examination of the circumstances, and not knowing what shall be the issue of the same.
John Gill
5:4 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 Ps 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.''
John Wesley
5:4 If a soul swear - Rashly, without consideration either of God's law, or his own power or right, as David did, 1Kings 25:22. To do evil - To himself, to punish himself either in his body, or estate, or something else which is dear to him. Or rather to his neighbour. And it be hid from him - That is, he did not know, or not consider, that what he swore to do, was or would be impossible, or unlawful: When he discovers it to be so, either by his own consideration, or by information from others, whether it was good or evil which he swore to do.
Robert Jamieson, A. R. Fausset and David Brown
5:4 FOR SWEARING. (Lev 5:4-19)
if a soul swear--a rash oath, without duly considering the nature and consequences of the oath, perhaps inconsiderately binding himself to do anything wrong, or neglecting to perform a vow to do something good. In all such cases a person might have transgressed one of the divine commandments unwittingly, and have been afterwards brought to a sense of his delinquency.
5:55:5: եւ խոստովա՛ն լինիցի զմեղսն՝ զոր մեղաւ։
5 Նա պէտք է խոստովանի իր մեղքերին:
5 Եւ եթէ այս բաներէն մէկուն մէջ յանցաւոր ըլլայ, անոր համար իր մեղք գործելը խոստովանի
եւ [75]խոստովան լինիցի զմեղսն` զոր մեղաւ:

5:5: եւ խոստովա՛ն լինիցի զմեղսն՝ զոր մեղաւ։
5 Նա պէտք է խոստովանի իր մեղքերին:
5 Եւ եթէ այս բաներէն մէկուն մէջ յանցաւոր ըլլայ, անոր համար իր մեղք գործելը խոստովանի
zohrab-1805▾ eastern-1994▾ western am▾
5:55: Если он виновен в чем-нибудь из сих, и исповедается, в чем он согрешил,
5:5 καὶ και and; even ἐξαγορεύσει εξαγορευω the ἁμαρτίαν αμαρτια sin; fault περὶ περι about; around ὧν ος who; what ἡμάρτηκεν αμαρτανω sin κατ᾿ κατα down; by αὐτῆς αυτος he; him
5:5 וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be כִֽי־ ḵˈî- כִּי that יֶאְשַׁ֖ם yešˌam אשׁם do wrong לְ lᵊ לְ to אַחַ֣ת ʔaḥˈaṯ אֶחָד one מֵ mē מִן from אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and הִ֨תְוַדָּ֔ה hˌiṯwaddˈā ידה praise אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] חָטָ֖א ḥāṭˌā חטא miss עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
5:5. agat paenitentiam pro peccatoLet him do penance for his sin:
5. and it shall be, when he shall be guilty in one of these , that he shall confess that wherein he hath sinned:
5:5. let him do penance for his sin,
5:5. 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]:
And it shall be, when he shall be guilty in one of these [things], that he shall confess that he hath sinned in that:

5: Если он виновен в чем-нибудь из сих, и исповедается, в чем он согрешил,
5:5
καὶ και and; even
ἐξαγορεύσει εξαγορευω the
ἁμαρτίαν αμαρτια sin; fault
περὶ περι about; around
ὧν ος who; what
ἡμάρτηκεν αμαρτανω sin
κατ᾿ κατα down; by
αὐτῆς αυτος he; him
5:5
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
כִֽי־ ḵˈî- כִּי that
יֶאְשַׁ֖ם yešˌam אשׁם do wrong
לְ lᵊ לְ to
אַחַ֣ת ʔaḥˈaṯ אֶחָד one
מֵ מִן from
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
הִ֨תְוַדָּ֔ה hˌiṯwaddˈā ידה praise
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
חָטָ֖א ḥāṭˌā חטא miss
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
5:5. agat paenitentiam pro peccato
Let him do penance for his sin:
5:5. let him do penance for his sin,
5:5. 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]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:5: He shall confess that he hath sinned - Even restitution was not sufficient without this confession, because a man might make restitution without being much humbled; but the confession of sin has a direct tendency to humble the soul, and hence it is so frequently required in the Holy Scriptures, as without humiliation there can be no salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: confess: Lev 16:21, Lev 26:40; Num 5:7; Jos 7:19; Ezr 10:11, Ezr 10:12; Job 33:27; Psa 32:5; Pro 28:13; Jer 3:13; Dan 9:4; Rom 10:10; Jo1 1:8-10
Geneva 1599
5:5 And it shall be, when he shall be guilty in one of these (c) [things], that he shall confess that he hath sinned in that [thing]:
(c) Which have been mentioned before in this chapter.
John Gill
5:5 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 say (x), atonement is not made by them without repentance and confession.
(x) Maimon. Hilchot Teshubah, c. 1. sect. 1.
John Wesley
5:5 In one of these things - In one of the three forementioned cases, either by sinful silence, or by an unclean touch, or by rash swearing. He shall confess - Before the Lord in the place of public worship. And this confession is not to be restrained to the present case, but by a parity of reason, and comparing of other scriptures, to be extended to other sacrifices for sin, to which this was a constant companion.
Robert Jamieson, A. R. Fausset and David Brown
5:5 it shall be, when he shall be guilty . . . that he shall confess that he hath sinned in that thing--make a voluntary acknowledgment of his sin from the impulse of his own conscience, and before it come to the knowledge of the world. A previous discovery might have subjected him to some degree of punishment from which his spontaneous confession released him, but still he was considered guilty of trespass, to expiate which he was obliged by the ceremonial law to go through certain observances.
5:65:6: Մատուսցէ՛ վասն յանցանացն իւրոց՝ զոր յանցեաւ Տեառն. եւ վասն մեղացն զոր մեղաւ, է՛գ յօդեաց որոջ, կամ ալո՛ջ մի յայծեաց վասն մեղացն. եւ քաւեսցէ՛ վասն նորա քահանայն ՚ի մեղաց անտի. եւ թողցին նմա մեղքն։
6 Տիրոջ նկատմամբ կատարած իր յանցանքների ու գործած մեղքերի համար նա հօտից մի էգ գառ կամ մի էգ ուլ թող զոհ մատուցի: Քահանան դրանով քաւութիւն պիտի տայ նրա մեղքերին, եւ նա թողութիւն պիտի ստանայ:
6 Եւ իր ըրած մեղքին համար իր յանցանքին պատարագը, հօտերէն էգ մը, այսինքն էգ գառնուկ մը, կամ այծերէն էգ ուլ մը, մեղքի պատարագի համար թող բերէ Տէրոջը ու քահանան քաւութիւն թող ընէ անոր՝ իր մեղքին համար։
[76]մատուսցէ վասն յանցանացն զոր յանցեաւ Տեառն, եւ`` վասն մեղացն զոր մեղաւ, էգ յօդեաց որոջ, կամ ալոջ մի յայծեաց վասն մեղացն. եւ քաւեսցէ վասն նորա քահանայն ի մեղաց անտի, [77]եւ թողցին նմա մեղքն:

5:6: Մատուսցէ՛ վասն յանցանացն իւրոց՝ զոր յանցեաւ Տեառն. եւ վասն մեղացն զոր մեղաւ, է՛գ յօդեաց որոջ, կամ ալո՛ջ մի յայծեաց վասն մեղացն. եւ քաւեսցէ՛ վասն նորա քահանայն ՚ի մեղաց անտի. եւ թողցին նմա մեղքն։
6 Տիրոջ նկատմամբ կատարած իր յանցանքների ու գործած մեղքերի համար նա հօտից մի էգ գառ կամ մի էգ ուլ թող զոհ մատուցի: Քահանան դրանով քաւութիւն պիտի տայ նրա մեղքերին, եւ նա թողութիւն պիտի ստանայ:
6 Եւ իր ըրած մեղքին համար իր յանցանքին պատարագը, հօտերէն էգ մը, այսինքն էգ գառնուկ մը, կամ այծերէն էգ ուլ մը, մեղքի պատարագի համար թող բերէ Տէրոջը ու քահանան քաւութիւն թող ընէ անոր՝ իր մեղքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: то пусть принесет Господу за грех свой, которым он согрешил, жертву повинности из мелкого скота, овцу или козу, за грех, и очистит его священник от греха его.
5:6 καὶ και and; even οἴσει φερω carry; bring περὶ περι about; around ὧν ος who; what ἐπλημμέλησεν πλημμελεω lord; master περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault ἧς ος who; what ἥμαρτεν αμαρτανω sin θῆλυ θηλυς female ἀπὸ απο from; away τῶν ο the προβάτων προβατον sheep ἀμνάδα αμνας or; than χίμαιραν χιμαιρα from; out of αἰγῶν αιξ about; around ἁμαρτίας αμαρτια sin; fault καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτοῦ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him ἧς ος who; what ἥμαρτεν αμαρτανω sin καὶ και and; even ἀφεθήσεται αφιημι dismiss; leave αὐτῷ αυτος he; him ἡ ο the ἁμαρτία αμαρτια sin; fault
5:6 וְ wᵊ וְ and הֵבִ֣יא hēvˈî בוא come אֶת־ ʔeṯ- אֵת [object marker] אֲשָׁמֹ֣ו ʔᵃšāmˈô אָשָׁם guilt לַ la לְ to יהוָ֡ה [yhwˈāh] יְהוָה YHWH עַ֣ל ʕˈal עַל upon חַטָּאתֹו֩ ḥaṭṭāṯˌô חַטָּאת sin אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] חָטָ֜א ḥāṭˈā חטא miss נְקֵבָ֨ה nᵊqēvˌā נְקֵבָה female מִן־ min- מִן from הַ ha הַ the צֹּ֥אן ṣṣˌōn צֹאן cattle כִּשְׂבָּ֛ה kiśbˈā כִּשְׂבָּה ewe-lamb אֹֽו־ ʔˈô- אֹו or שְׂעִירַ֥ת śᵊʕîrˌaṯ שְׂעִירָה goat עִזִּ֖ים ʕizzˌîm עֵז goat לְ lᵊ לְ to חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and כִפֶּ֥ר ḵippˌer כפר cover עָלָ֛יו ʕālˈāʸw עַל upon הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest מֵ mē מִן from חַטָּאתֹֽו׃ ḥaṭṭāṯˈô חַטָּאת sin
5:6. et offerat agnam de gregibus sive capram orabitque pro eo sacerdos et pro peccato eiusAnd offer of the flocks an ewe lamb, or a she goat, and the priest shall pray for him and for his sin.
6. and he shall bring his guilt offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin offering; and the priest shall make atonement for him as concerning his sin.
5:6. and let him offer from the flocks a female lamb or a she-goat, and the priest shall pray for him and for his sin.
5:6. 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.
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: то пусть принесет Господу за грех свой, которым он согрешил, жертву повинности из мелкого скота, овцу или козу, за грех, и очистит его священник от греха его.
5:6
καὶ και and; even
οἴσει φερω carry; bring
περὶ περι about; around
ὧν ος who; what
ἐπλημμέλησεν πλημμελεω lord; master
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
ἧς ος who; what
ἥμαρτεν αμαρτανω sin
θῆλυ θηλυς female
ἀπὸ απο from; away
τῶν ο the
προβάτων προβατον sheep
ἀμνάδα αμνας or; than
χίμαιραν χιμαιρα from; out of
αἰγῶν αιξ about; around
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
ἐξιλάσεται εξιλασκομαι about; around
αὐτοῦ αυτος he; him
ο the
ἱερεὺς ιερευς priest
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτοῦ αυτος he; him
ἧς ος who; what
ἥμαρτεν αμαρτανω sin
καὶ και and; even
ἀφεθήσεται αφιημι dismiss; leave
αὐτῷ αυτος he; him
ο the
ἁμαρτία αμαρτια sin; fault
5:6
וְ wᵊ וְ and
הֵבִ֣יא hēvˈî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
אֲשָׁמֹ֣ו ʔᵃšāmˈô אָשָׁם guilt
לַ la לְ to
יהוָ֡ה [yhwˈāh] יְהוָה YHWH
עַ֣ל ʕˈal עַל upon
חַטָּאתֹו֩ ḥaṭṭāṯˌô חַטָּאת sin
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
חָטָ֜א ḥāṭˈā חטא miss
נְקֵבָ֨ה nᵊqēvˌā נְקֵבָה female
מִן־ min- מִן from
הַ ha הַ the
צֹּ֥אן ṣṣˌōn צֹאן cattle
כִּשְׂבָּ֛ה kiśbˈā כִּשְׂבָּה ewe-lamb
אֹֽו־ ʔˈô- אֹו or
שְׂעִירַ֥ת śᵊʕîrˌaṯ שְׂעִירָה goat
עִזִּ֖ים ʕizzˌîm עֵז goat
לְ lᵊ לְ to
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
וְ wᵊ וְ and
כִפֶּ֥ר ḵippˌer כפר cover
עָלָ֛יו ʕālˈāʸw עַל upon
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
מֵ מִן from
חַטָּאתֹֽו׃ ḥaṭṭāṯˈô חַטָּאת sin
5:6. et offerat agnam de gregibus sive capram orabitque pro eo sacerdos et pro peccato eius
And offer of the flocks an ewe lamb, or a she goat, and the priest shall pray for him and for his sin.
5:6. and let him offer from the flocks a female lamb or a she-goat, and the priest shall pray for him and for his sin.
5:6. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Евр. термин ascham, вина, служит техническим и для обозначения жертвоприношения за вину (см. ст. 15: и д.), подобно как chattath также одновременно означает и грех, и жертву за грех. В данном месте идет речь собственно о жертве греха, chattath, но самый грех назван термином ascham: близость обоих понятий несомненна, хотя, как увидим ниже, самостоятельность той и другой жертвы тоже бесспорна (вопреки мнению, напр. Клерика), и лишь определение различий обеих жертв по значению довольно затруднительно. Так как во всех исчисленных случаях (ст. 1–4) имеются в виду грехи частного лица, то, по IV:28–32, в этих случаях приносится за грех овца или коза.
Albert Barnes: Notes on the Bible - 1834
5:6
His trespass offering - Rather, as his forfeit, that is, whatever is due for his offence. The term "trespass-offering" is out of place here, since it has become the current designation for a distinct kind of sin-offering mentioned in the next section (see Lev 5:14 note).
A lamb or a kid of the goats - A sheep Lev 4:32 or a shaggy she-goat Lev 4:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: trespass offering: It is remarkable, that in this and the following verse, the sacrifice offered is indifferently called asham, a trespass offering, and chattath, a sin offering; yet the Marginal References show that these differ in several respects. Sin offerings were sometimes offered for the whole congregation; trespass offerings never, but only for particular persons. Bullocks were sometimes used for sin offerings, never for trespass offerings. The blood of the sin offerings was put on the horns of the altar, that of the trespass offerings was only sprinkled round the bottom of the altar. The sin offering seems to have been for the expiation of offences committed in matters of religion, from a mistake or inadvertency respecting the law; but the trespass offering was required for the casual deviations from the ritual law, when well known, or for crimes against moral precepts, implying injustice to man. Lev 4:28, Lev 4:32, Lev 6:6, Lev 7:1-7, Lev 14:12, Lev 14:13, Lev 19:21, Lev 19:22; Num 6:12; Eze 40:39, Eze 42:13
a female: Lev 4:28, Lev 4:32
the priest: Lev 4:20
John Gill
5:6 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, "Asham" a trespass offering, Is 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.
John Wesley
5:6 His trespass - offering - But how comes confession and a sacrifice to be necessary for him that touched an unclean thing, when such persons were cleansed with simple washing, as appears from Lev 11:25, Lev 11:28, Lev 11:32, Lev 11:40, Lev 11:43, and Num 19:7-8, Num 19:10, Num 19:19? This place speaks of him that being so unclean did come into the tabernacle, as may be gathered by comparing this place with Num 19:13, which if any man did, knowing himself to be unclean, which was the case there, he was to be cut off for it; and if he did it ignorantly, which is the case here, he was upon discovery of it to offer this sacrifice.
Robert Jamieson, A. R. Fausset and David Brown
5:6 he shall bring his trespass offering unto the Lord for his sins which he hath sinned--A trespass offering differed from a sin offering in the following respects: that it was appointed for persons who had either done evil unwittingly, or were in doubt as to their own criminality; or felt themselves in such a special situation as required sacrifices of that kind [BROWN]. The trespass offering appointed in such cases was a female lamb or kid; if unable to make such an offering, he might bring a pair of turtledoves or two young pigeons--the one to be offered for a sin offering, the other for a burnt offering; or if even that was beyond his ability, the law would be satisfied with the tenth part of an ephah of fine flour without oil or frankincense.
5:75:7: Ապա թէ չիցէ՛ ձեռնհաս՝ լինել բաւական ոչխարաւ, մատուսցէ վասն մեղացն զոր մեղաւ, երկուս տատրակս կամ երկուս ձագս աղաւնեաց. մին վասն մեղացն, եւ մին՝ յողջակէզ[922]. [922] Ոմանք. Աղաւնւոյ, մի վասն մեղաց, եւ մի յող՛՛։
7 Իսկ եթէ կարողութիւն չունի ոչխար զոհ մատուցելու, իր գործած մեղքերի համար երկու տատրակ կամ աղաւնիների երկու ձագ թող զոհ մատուցի. մէկը մեղքերի թողութեան համար, միւսը՝ որպէս ողջակէզ:
7 Եթէ ոչխար կամ այծ բերելու կարող չըլլայ, իր ըրած յանցանքին համար երկու տատրակ կամ աղաւնիի երկու ձագ թող բերէ Տէրոջը, մէկը՝ մեղքի պատարագ եւ միւսը ողջակէզ ըլլալու համար։
Ապա թէ չիցէ ձեռնհաս լինել բաւական ոչխարաւ, մատուսցէ վասն մեղացն զոր մեղաւ երկուս տատրակս կամ երկուս ձագս աղաւնեաց, մին վասն մեղացն, եւ մին յողջակէզ:

5:7: Ապա թէ չիցէ՛ ձեռնհաս՝ լինել բաւական ոչխարաւ, մատուսցէ վասն մեղացն զոր մեղաւ, երկուս տատրակս կամ երկուս ձագս աղաւնեաց. մին վասն մեղացն, եւ մին՝ յողջակէզ[922].
[922] Ոմանք. Աղաւնւոյ, մի վասն մեղաց, եւ մի յող՛՛։
7 Իսկ եթէ կարողութիւն չունի ոչխար զոհ մատուցելու, իր գործած մեղքերի համար երկու տատրակ կամ աղաւնիների երկու ձագ թող զոհ մատուցի. մէկը մեղքերի թողութեան համար, միւսը՝ որպէս ողջակէզ:
7 Եթէ ոչխար կամ այծ բերելու կարող չըլլայ, իր ըրած յանցանքին համար երկու տատրակ կամ աղաւնիի երկու ձագ թող բերէ Տէրոջը, մէկը՝ մեղքի պատարագ եւ միւսը ողջակէզ ըլլալու համար։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: Если же он не в состоянии принести овцы, то в повинность за грех свой пусть принесет Господу двух горлиц или двух молодых голубей, одного в жертву за грех, а другого во всесожжение;
5:7 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ἰσχύσῃ ισχυω have means; have force ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him τὸ ο the ἱκανὸν ικανος adequate; sufficient εἰς εις into; for τὸ ο the πρόβατον προβατον sheep οἴσει φερω carry; bring περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him ἧς ος who; what ἥμαρτεν αμαρτανω sin δύο δυο two τρυγόνας τρυγων turtledove ἢ η or; than δύο δυο two νεοσσοὺς νεοσσος chick περιστερῶν περιστερα dove κυρίῳ κυριος lord; master ἕνα εις.1 one; unit περὶ περι about; around ἁμαρτίας αμαρτια sin; fault καὶ και and; even ἕνα εις.1 one; unit εἰς εις into; for ὁλοκαύτωμα ολοκαυτωμα whole offering
5:7 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֨א lˌō לֹא not תַגִּ֣יע ṯaggˈîʕ נגע touch יָדֹו֮ yāḏˈô יָד hand דֵּ֣י dˈê דַּי sufficiency שֶׂה֒ śˌeh שֶׂה lamb וְ wᵊ וְ and הֵבִ֨יא hēvˌî בוא come אֶת־ ʔeṯ- אֵת [object marker] אֲשָׁמֹ֜ו ʔᵃšāmˈô אָשָׁם guilt אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָטָ֗א ḥāṭˈā חטא miss שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two תֹרִ֛ים ṯōrˈîm תֹּור dove אֹֽו־ ʔˈô- אֹו or שְׁנֵ֥י šᵊnˌê שְׁנַיִם two בְנֵֽי־ vᵊnˈê- בֵּן son יֹונָ֖ה yônˌā יֹונָה dove לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH אֶחָ֥ד ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin וְ wᵊ וְ and אֶחָ֥ד ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to עֹלָֽה׃ ʕōlˈā עֹלָה burnt-offering
5:7. sin autem non potuerit offerre pecus offerat duos turtures vel duos pullos columbarum Domino unum pro peccato et alterum in holocaustumBut if he be not able to offer a beast, let him offer two turtles, or two young pigeons to the Lord, one for sin, and the other for a holocaust,
7. And if his means suffice not for a lamb, then he shall bring his guilt offering for that wherein he hath sinned, 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 he is not able to offer a beast, let him offer two turtledoves or two young pigeons to the Lord, one for sin, and the other for a holocaust.
5:7. 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.
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: Если же он не в состоянии принести овцы, то в повинность за грех свой пусть принесет Господу двух горлиц или двух молодых голубей, одного в жертву за грех, а другого во всесожжение;
5:7
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
ἰσχύσῃ ισχυω have means; have force
ο the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
τὸ ο the
ἱκανὸν ικανος adequate; sufficient
εἰς εις into; for
τὸ ο the
πρόβατον προβατον sheep
οἴσει φερω carry; bring
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτοῦ αυτος he; him
ἧς ος who; what
ἥμαρτεν αμαρτανω sin
δύο δυο two
τρυγόνας τρυγων turtledove
η or; than
δύο δυο two
νεοσσοὺς νεοσσος chick
περιστερῶν περιστερα dove
κυρίῳ κυριος lord; master
ἕνα εις.1 one; unit
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
ἕνα εις.1 one; unit
εἰς εις into; for
ὁλοκαύτωμα ολοκαυτωμα whole offering
5:7
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֨א lˌō לֹא not
תַגִּ֣יע ṯaggˈîʕ נגע touch
יָדֹו֮ yāḏˈô יָד hand
דֵּ֣י dˈê דַּי sufficiency
שֶׂה֒ śˌeh שֶׂה lamb
וְ wᵊ וְ and
הֵבִ֨יא hēvˌî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
אֲשָׁמֹ֜ו ʔᵃšāmˈô אָשָׁם guilt
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָטָ֗א ḥāṭˈā חטא miss
שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two
תֹרִ֛ים ṯōrˈîm תֹּור dove
אֹֽו־ ʔˈô- אֹו or
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
בְנֵֽי־ vᵊnˈê- בֵּן son
יֹונָ֖ה yônˌā יֹונָה dove
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
וְ wᵊ וְ and
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
עֹלָֽה׃ ʕōlˈā עֹלָה burnt-offering
5:7. sin autem non potuerit offerre pecus offerat duos turtures vel duos pullos columbarum Domino unum pro peccato et alterum in holocaustum
But if he be not able to offer a beast, let him offer two turtles, or two young pigeons to the Lord, one for sin, and the other for a holocaust,
5:7. But if he is not able to offer a beast, let him offer two turtledoves or two young pigeons to the Lord, one for sin, and the other for a holocaust.
5:7. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-11: Законы об очищении грехов жертвами относятся ко всей массе народа израильского — как к богатым, так и к бедным. Для последних законодатель назначает менее ценные в житейском быту материалы: из птиц или даже просто из одной муки, причем в жертве греха, выражавшей состояние удаления от Бога, не могли употребляться ни елей — этот символ благодати Св. Духа и состояния благодатного мира, ни ливан, означавший возносящуюся к Богу молитву (ср. Чис V:15): только примиренный с Богом имел право приносить эти дары. Примирение или умилостивление Бога совершалось через жертву греха, после нее приноситель возносил всесожжение, жертву мирную и бескровную, при которых оба упомянутые добавочные вещества.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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. 8 And he shall bring them unto the priest, 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: 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. 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. 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. 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. 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.
Provision is here made for the poor of God's people, and the pacifying of their consciences under the sense of guilt. Those that were not able to bring a lamb might bring for a sin-offering a pair of turtle-doves or two young pigeons; nay, if any were so extremely poor that they were not able to procure these so often as they would have occasion, they might bring a pottle of fine flour, and this should be accepted. Thus the expense of the sin-offering was brought lower than that of any other offering, to teach us that no man's poverty shall ever be a bar in the way of his pardon. The poorest of all may have atonement made for them, if it be not their own fault. Thus the poor are evangelized; and no man shall say that he had not wherewithal to bear the charges of a journey to heaven. Now,
I. If the sinner brought two doves, one was to be offered for a sin-offering and the other for a burnt-offering, v. 7. Observe, 1. Before he offered the burnt-offering, which was for the honour and praise of God, he must offer the sin-offering, to make atonement. We must first see to it that our peace be made with God, and then we may expect that our services for his glory will be accepted. The sin-offering must make way for the burnt-offering. 2. After the sin-offering, which made atonement, came the burnt-offering, as an acknowledgment of the great mercy of God in appointing and accepting the atonement.
II. If he brought fine flour, a handful of it was to be offered, but without either oil or frankincense (v. 11), not only because this would make it too costly for the poor, for whose comfort this sacrifice was appointed, but because it was a sin-offering, and therefore, to show the loathsomeness of the sin for which it was offered, it must not be made grateful either to the taste by oil or to the smell by frankincense. The unsavouriness of the offering was to intimate that the sinner must never relish his sin again as he had done. God by these sacrifices did speak, 1. Comfort to those that had offended, that they might not despair, nor pine away in their iniquity; but, peace being thus made for them with God, they might have peace in him. 2. Caution likewise not to offend any more, remembering what an expensive troublesome thing it was to make atonement.
Adam Clarke: Commentary on the Bible - 1831
5:7: If he be not able to bring a lamb - See the conclusion at Lev 1:16 (note).
Albert Barnes: Notes on the Bible - 1834
5:7-10
See Lev 1:14-16; Lev 12:8. In the larger offerings of the ox and the sheep, the fat which was burned upon the altar represented, like the burnt-offering, the dedication of the worshipper; in this case, the same meaning was conveyed by one of the birds being treated as a distinct burnt-offering.

5:7
A lamb - One of the flock, either a sheep or a goat.
For his trespass, which he hath committed - As his forfeit for the sin he hath committed.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: he be not able to bring a lamb: Heb. his hand cannot reach to the sufficiency of a lamb, Lev 5:11, Lev 12:8, Lev 14:21; Co2 8:12; Jam 2:5, Jam 2:6
two turtledoves: Lev 1:14, Lev 1:15; Mat 3:16, Mat 10:16; Luk 2:24
one: Lev 5:8, Lev 5:9, Lev 9:3, Lev 14:22, Lev 14:31, Lev 15:14, Lev 15:15, Lev 15:30, Lev 16:5; Heb 10:6-10
John Gill
5:7 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 Maimonides (y) 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 writers (z) 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.
(y) Moreh Nevochim, par. 3. c. 46. (z) Maimon & Bartenora in Misn. Cholin, c. 1. sect. 5.
John Wesley
5:7 Not able - Through poverty. And this exception was allowed also in other sin - offerings. For a sin - offering - Which was for that particular sin, and therefore offered first: before the burnt - offering, which was for sins in general; to teach us not to rest in general confessions and repentance, but distinctly and particularly, as far as we can, to search out, and confess, and loath, and leave our particular sins, without which God will not accept our other religious services.
5:85:8: ածցէ առ քահանայն։ Եւ տարցի՛ ՚ի ներքս քահանայն նախ՝ զվասն մեղացն, եւ խառեսցէ՛ քահանայն զգլուխն յուլանէն՝ եւ մի՛ հատցէ[923]. [923] Այլք. Յուլանէ անտի. եւ մի՛։
8 Նա դրանք թող բերի քահանայի մօտ: Քահանան նախ թող ներս տանի այն, որ մեղքերի քաւութեան համար է, գլուխը պոկի, բայց մարմնից չանջատի:
8 Քահանային պէտք է բերէ զանոնք ու անիկա նախ պիտի մատուցանէ մէկը, որ մեղքի պատարագ է եւ անոր գլուխը իր վիզէն չզատելով փրցնէ
Ածցէ առ քահանայն, եւ տարցի ի ներքս քահանայն նախ զվասն մեղացն, եւ խառեսցէ քահանայն զգլուխն յուլանէ անտի եւ մի՛ հատցէ:

5:8: ածցէ առ քահանայն։ Եւ տարցի՛ ՚ի ներքս քահանայն նախ՝ զվասն մեղացն, եւ խառեսցէ՛ քահանայն զգլուխն յուլանէն՝ եւ մի՛ հատցէ[923].
[923] Այլք. Յուլանէ անտի. եւ մի՛։
8 Նա դրանք թող բերի քահանայի մօտ: Քահանան նախ թող ներս տանի այն, որ մեղքերի քաւութեան համար է, գլուխը պոկի, բայց մարմնից չանջատի:
8 Քահանային պէտք է բերէ զանոնք ու անիկա նախ պիտի մատուցանէ մէկը, որ մեղքի պատարագ է եւ անոր գլուխը իր վիզէն չզատելով փրցնէ
zohrab-1805▾ eastern-1994▾ western am▾
5:88: пусть принесет их к священнику, и [священник] представит прежде ту [из сих птиц], которая за грех, и надломит голову ее от шеи ее, но не отделит;
5:8 καὶ και and; even οἴσει φερω carry; bring αὐτὰ αυτος he; him πρὸς προς to; toward τὸν ο the ἱερέα ιερευς priest καὶ και and; even προσάξει προσαγω lead toward; head toward ὁ ο the ἱερεὺς ιερευς priest τὸ ο the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault πρότερον προτερον earlier καὶ και and; even ἀποκνίσει αποκνιζω the ἱερεὺς ιερευς priest τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him ἀπὸ απο from; away τοῦ ο the σφονδύλου σφονδυλος and; even οὐ ου not διελεῖ διαιρεω divide
5:8 וְ wᵊ וְ and הֵבִ֤יא hēvˈî בוא come אֹתָם֙ ʔōṯˌām אֵת [object marker] אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and הִקְרִ֛יב hiqrˈîv קרב approach אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לַ la לְ to † הַ the חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin רִאשֹׁונָ֑ה rišônˈā רִאשֹׁון first וּ û וְ and מָלַ֧ק mālˈaq מלק nip off אֶת־ ʔeṯ- אֵת [object marker] רֹאשֹׁ֛ו rōšˈô רֹאשׁ head מִ mi מִן from מּ֥וּל mmˌûl מוּל front עָרְפֹּ֖ו ʕorpˌô עֹרֶף neck וְ wᵊ וְ and לֹ֥א lˌō לֹא not יַבְדִּֽיל׃ yavdˈîl בדל separate
5:8. dabitque eos sacerdoti qui primum offerens pro peccato retorquebit caput eius ad pinnulas ita ut collo hereat et non penitus abrumpaturAnd he shall give them to the priest: who shall offer 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. And he shall bring them unto 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 asunder:
5:8. And he shall give them to the priest, who, offering the first for sin, shall twist back its head to the little wings, so that it adheres to the neck and is not entirely broken off.
5:8. And he shall bring them unto the priest, 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:
And he shall bring them unto the priest, 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: пусть принесет их к священнику, и [священник] представит прежде ту [из сих птиц], которая за грех, и надломит голову ее от шеи ее, но не отделит;
5:8
καὶ και and; even
οἴσει φερω carry; bring
αὐτὰ αυτος he; him
πρὸς προς to; toward
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
προσάξει προσαγω lead toward; head toward
ο the
ἱερεὺς ιερευς priest
τὸ ο the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
πρότερον προτερον earlier
καὶ και and; even
ἀποκνίσει αποκνιζω the
ἱερεὺς ιερευς priest
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
σφονδύλου σφονδυλος and; even
οὐ ου not
διελεῖ διαιρεω divide
5:8
וְ wᵊ וְ and
הֵבִ֤יא hēvˈî בוא come
אֹתָם֙ ʔōṯˌām אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
הִקְרִ֛יב hiqrˈîv קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לַ la לְ to
הַ the
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
רִאשֹׁונָ֑ה rišônˈā רִאשֹׁון first
וּ û וְ and
מָלַ֧ק mālˈaq מלק nip off
אֶת־ ʔeṯ- אֵת [object marker]
רֹאשֹׁ֛ו rōšˈô רֹאשׁ head
מִ mi מִן from
מּ֥וּל mmˌûl מוּל front
עָרְפֹּ֖ו ʕorpˌô עֹרֶף neck
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יַבְדִּֽיל׃ yavdˈîl בדל separate
5:8. dabitque eos sacerdoti qui primum offerens pro peccato retorquebit caput eius ad pinnulas ita ut collo hereat et non penitus abrumpatur
And he shall give them to the priest: who shall offer 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.
5:8. And he shall give them to the priest, who, offering the first for sin, shall twist back its head to the little wings, so that it adheres to the neck and is not entirely broken off.
5:8. And he shall bring them unto the priest, 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:8: But shall not divide it - See Clarke's note on Lev 1:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: wring off: Lev 1:15; Rom 4:25; Pe1 3:18
John Gill
5:8 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 offering (a); 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 rendered (b); 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 Lev 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 Lev 1:15.
(a) Ib. (Maimon & Bratenora) in Misn. Zebachim, c. 10. sect. 4. (b) Vid. Noldium, p. 611. No. 1637.
5:95:9: եւ ցանեսցէ՛ յարենէ անտի ա՛յնր որ վասն մեղացն իցէ՝ զորմով սեղանոյն. եւ զմնացեալ արիւնն քամեսցէ՛ առ յատակաւ սեղանոյն. քանզի վասն մեղա՛ց է։
9 Նա զոհասեղանի պատի վրայ թող շաղ տայ մեղքերի համար զոհ մատուցուածի արեան մի մասը, իսկ մնացած արիւնը թող թափի զոհասեղանի յատակին, քանի որ դա մեղքերի քաւութեան համար է:
9 Եւ մեղքի պատարագին արիւնէն սեղանին մէկ քովը թող սրսկէ ու մնացած արիւնը սեղանին յատակը թող քամուի. ասիկա մեղքի պատարագ է,
եւ ցանեսցէ յարենէ անտի այնր որ վասն մեղացն իցէ` զորմով սեղանոյն, եւ զմնացեալ արիւնն քամեսցէ առ յատակաւ սեղանոյն. քանզի վասն մեղաց է:

5:9: եւ ցանեսցէ՛ յարենէ անտի ա՛յնր որ վասն մեղացն իցէ՝ զորմով սեղանոյն. եւ զմնացեալ արիւնն քամեսցէ՛ առ յատակաւ սեղանոյն. քանզի վասն մեղա՛ց է։
9 Նա զոհասեղանի պատի վրայ թող շաղ տայ մեղքերի համար զոհ մատուցուածի արեան մի մասը, իսկ մնացած արիւնը թող թափի զոհասեղանի յատակին, քանի որ դա մեղքերի քաւութեան համար է:
9 Եւ մեղքի պատարագին արիւնէն սեղանին մէկ քովը թող սրսկէ ու մնացած արիւնը սեղանին յատակը թող քամուի. ասիկա մեղքի պատարագ է,
zohrab-1805▾ eastern-1994▾ western am▾
5:99: и покропит кровью сей жертвы за грех на стену жертвенника, а остальную кровь выцедит к подножию жертвенника: это жертва за грех;
5:9 καὶ και and; even ῥανεῖ ραινω from; away τοῦ ο the αἵματος αιμα blood; bloodstreams τοῦ ο the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault ἐπὶ επι in; on τὸν ο the τοῖχον τοιχος wall τοῦ ο the θυσιαστηρίου θυσιαστηριον altar τὸ ο the δὲ δε though; while κατάλοιπον καταλοιπος left behind τοῦ ο the αἵματος αιμα blood; bloodstreams καταστραγγιεῖ καταστραγγιζω in; on τὴν ο the βάσιν βασις sole of the foot τοῦ ο the θυσιαστηρίου θυσιαστηριον altar ἁμαρτίας αμαρτια sin; fault γάρ γαρ for ἐστιν ειμι be
5:9 וְ wᵊ וְ and הִזָּ֞ה hizzˈā נזה spatter מִ mi מִן from דַּ֤ם ddˈam דָּם blood הַ ha הַ the חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin עַל־ ʕal- עַל upon קִ֣יר qˈîr קִיר wall הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and הַ ha הַ the נִּשְׁאָ֣ר nnišʔˈār שׁאר remain בַּ ba בְּ in † הַ the דָּ֔ם ddˈām דָּם blood יִמָּצֵ֖ה yimmāṣˌē מצה drain אֶל־ ʔel- אֶל to יְסֹ֣וד yᵊsˈôḏ יְסֹוד foundation הַ ha הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin הֽוּא׃ hˈû הוּא he
5:9. et asperget de sanguine eius parietem altaris quicquid autem reliquum fuerit faciet destillare ad fundamentum eius quia pro peccato estAnd of its blood he shall sprinkle the side of the altar: and whatever is left, he shall let it drop at the bottom thereof, because it is for sin.
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 drained out at the base of the altar: it is a sin offering.
5:9. And he shall sprinkle some of its blood at the side of the altar. But whatever will remain, he shall cause it to drip down to the base, because it is for sin.
5:9. 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.
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: и покропит кровью сей жертвы за грех на стену жертвенника, а остальную кровь выцедит к подножию жертвенника: это жертва за грех;
5:9
καὶ και and; even
ῥανεῖ ραινω from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
τοῦ ο the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
ἐπὶ επι in; on
τὸν ο the
τοῖχον τοιχος wall
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
τὸ ο the
δὲ δε though; while
κατάλοιπον καταλοιπος left behind
τοῦ ο the
αἵματος αιμα blood; bloodstreams
καταστραγγιεῖ καταστραγγιζω in; on
τὴν ο the
βάσιν βασις sole of the foot
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
ἁμαρτίας αμαρτια sin; fault
γάρ γαρ for
ἐστιν ειμι be
5:9
וְ wᵊ וְ and
הִזָּ֞ה hizzˈā נזה spatter
מִ mi מִן from
דַּ֤ם ddˈam דָּם blood
הַ ha הַ the
חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin
עַל־ ʕal- עַל upon
קִ֣יר qˈîr קִיר wall
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וְ wᵊ וְ and
הַ ha הַ the
נִּשְׁאָ֣ר nnišʔˈār שׁאר remain
בַּ ba בְּ in
הַ the
דָּ֔ם ddˈām דָּם blood
יִמָּצֵ֖ה yimmāṣˌē מצה drain
אֶל־ ʔel- אֶל to
יְסֹ֣וד yᵊsˈôḏ יְסֹוד foundation
הַ ha הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
הֽוּא׃ hˈû הוּא he
5:9. et asperget de sanguine eius parietem altaris quicquid autem reliquum fuerit faciet destillare ad fundamentum eius quia pro peccato est
And of its blood he shall sprinkle the side of the altar: and whatever is left, he shall let it drop at the bottom thereof, because it is for sin.
5:9. And he shall sprinkle some of its blood at the side of the altar. But whatever will remain, he shall cause it to drip down to the base, because it is for sin.
5:9. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: sprinkle: Lev 1:5, Lev 4:25, Lev 4:30, Lev 4:34, Lev 7:2; Exo 12:22, Exo 12:23; Isa 42:21; Heb 2:10, Heb 12:24
the rest: Lev 4:7, Lev 4:18, Lev 4:25, Lev 4:30, Lev 4:34
John Gill
5:9 And he shall sprinkle of the blood of the sin offering upon the side of the altar,.... Or "wall" (c) it is asked (d),"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 priest (e): 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:
Tit is a sin offering; an offering whereby sin was typically expiated and stoned.
(c) , Sept. "super parietem", Pagninus, Montanus, Junius & Tremellius, Piscator, Drusius; "ad parietem", Tigurine version. (d) Maimon. in Misn. Zebachim, c. 6. sect. 4. (e) Misn. ib.
John Wesley
5:9 It is a sin - offering - This is added as the reason why its blood was so sprinkled and spilt.
5:105:10: Եւ զերկրորդն արասցէ յողջակէ՛զ որպէս եւ օրէն իցէ. եւ քաւեսցէ՛ վասն նորա քահանայն ընդ մեղացն զոր մեղաւ, եւ թողցի՛ նմա։
10 Երկրորդ թռչունը թող ողջակէզ անի, ինչպէս որ կարգն է: Այդպէս քահանան քաւութիւն կը տայ նրա գործած մեղքերին, եւ նա թողութիւն կը ստանայ:
10 Իսկ միւսը՝ օրէնքին համաձայն թող ողջակիզէ ու քահանան անոր քաւութիւն ընէ անոր ըրած մեղքին համար եւ անոր թողութիւն ըլլայ։
եւ զերկրորդն արասցէ յողջակէզ որպէս եւ օրէն իցէ. եւ քաւեսցէ վասն նորա քահանայն ընդ մեղացն զոր մեղաւ, եւ թողցի նմա:

5:10: Եւ զերկրորդն արասցէ յողջակէ՛զ որպէս եւ օրէն իցէ. եւ քաւեսցէ՛ վասն նորա քահանայն ընդ մեղացն զոր մեղաւ, եւ թողցի՛ նմա։
10 Երկրորդ թռչունը թող ողջակէզ անի, ինչպէս որ կարգն է: Այդպէս քահանան քաւութիւն կը տայ նրա գործած մեղքերին, եւ նա թողութիւն կը ստանայ:
10 Իսկ միւսը՝ օրէնքին համաձայն թող ողջակիզէ ու քահանան անոր քաւութիւն ընէ անոր ըրած մեղքին համար եւ անոր թողութիւն ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: а другую употребит во всесожжение по установлению; и так очистит его священник от греха его, которым он согрешил, и прощено будет ему.
5:10 καὶ και and; even τὸ ο the δεύτερον δευτερος second ποιήσει ποιεω do; make ὁλοκαύτωμα ολοκαυτωμα whole offering ὡς ως.1 as; how καθήκει καθηκω fitting καὶ και and; even ἐξιλάσεται εξιλασκομαι the ἱερεὺς ιερευς priest περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him ἧς ος who; what ἥμαρτεν αμαρτανω sin καὶ και and; even ἀφεθήσεται αφιημι dismiss; leave αὐτῷ αυτος he; him
5:10 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֵּׁנִ֛י ššēnˈî שֵׁנִי second יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering כַּ ka כְּ as † הַ the מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice וְ wᵊ וְ and כִפֶּ֨ר ḵippˌer כפר cover עָלָ֧יו ʕālˈāʸw עַל upon הַ ha הַ the כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest מֵ mē מִן from חַטָּאתֹ֥ו ḥaṭṭāṯˌô חַטָּאת sin אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חָטָ֖א ḥāṭˌā חטא miss וְ wᵊ וְ and נִסְלַ֥ח nislˌaḥ סלח forgive לֹֽו׃ ס lˈô . s לְ to
5:10. alterum vero adolebit holocaustum ut fieri solet rogabitque pro eo sacerdos et pro peccato eius et dimittetur eiAnd 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, and it shall be forgiven him.
10. And he shall offer the second for a burnt offering, according to the ordinance: and the priest shall make atonement for him as concerning his sin which he hath sinned, and he shall be forgiven.
5:10. Yet truly, the other he shall burn as a holocaust, just as is usually done. And the priest shall pray for him, and for his sin, and he shall be released from it.
5:10. 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.
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: а другую употребит во всесожжение по установлению; и так очистит его священник от греха его, которым он согрешил, и прощено будет ему.
5:10
καὶ και and; even
τὸ ο the
δεύτερον δευτερος second
ποιήσει ποιεω do; make
ὁλοκαύτωμα ολοκαυτωμα whole offering
ὡς ως.1 as; how
καθήκει καθηκω fitting
καὶ και and; even
ἐξιλάσεται εξιλασκομαι the
ἱερεὺς ιερευς priest
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτοῦ αυτος he; him
ἧς ος who; what
ἥμαρτεν αμαρτανω sin
καὶ και and; even
ἀφεθήσεται αφιημι dismiss; leave
αὐτῷ αυτος he; him
5:10
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שֵּׁנִ֛י ššēnˈî שֵׁנִי second
יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
כַּ ka כְּ as
הַ the
מִּשְׁפָּ֑ט mmišpˈāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
כִפֶּ֨ר ḵippˌer כפר cover
עָלָ֧יו ʕālˈāʸw עַל upon
הַ ha הַ the
כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest
מֵ מִן from
חַטָּאתֹ֥ו ḥaṭṭāṯˌô חַטָּאת sin
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חָטָ֖א ḥāṭˌā חטא miss
וְ wᵊ וְ and
נִסְלַ֥ח nislˌaḥ סלח forgive
לֹֽו׃ ס lˈô . s לְ to
5:10. alterum vero adolebit holocaustum ut fieri solet rogabitque pro eo sacerdos et pro peccato eius et dimittetur ei
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, and it shall be forgiven him.
5:10. Yet truly, the other he shall burn as a holocaust, just as is usually done. And the priest shall pray for him, and for his sin, and he shall be released from it.
5:10. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:10: He shall offer the second for a burnt-offering - The pigeon for the burnt-offering was wholly consumed, it was the Lord's property; that for the sin-offering was the priest's property, and was to be eaten by him after its blood had been partly sprinkled on the side of the altar, and the rest poured out at the bottom of the altar. See also Lev 6:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: offer: Lev 1:14-17; Eph 5:2
manner: or, ordinance, Lev 1:14-17
make: Lev 5:6, Lev 5:13, Lev 5:16, Lev 4:20, Lev 4:26, Lev 4:31, Lev 4:35; Rom 5:11; Jo1 2:2
it: Jam 5:15
Geneva 1599
5:10 And he shall offer the second [for] a burnt offering, according to the manner: and the priest shall (d) make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.
(d) Or, declare him to be purged of that sin.
John Gill
5:10 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 Lev 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, Heb 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,
John Wesley
5:10 According to the manner - Or order appointed by God. The priest shall make an atonement - Either declaratively, he shall pronounce him to be pardoned; or typically, with respect to Christ.
5:115:11: Եւ եթէ ո՛չ գտանիցին ընդ ձեռամբ նորա զոյգք տատրակաց՝ կամ երկու ձագք աղաւնեաց, բերցէ զպատարագն իւր վասն որոյ մեղաւն՝ զտասանորդ գրուի միոյ նաշիհ վասն մեղացն. եւ եւղ մի՛ արկցէ ՚ի նա, եւ կնդրուկ՝ մի՛ դիցէ ՚ի վերայ նորա, զի վասն մեղաց է։
11 Եթէ նա ի վիճակի չէ զոյգ տատրակներ կամ աղաւնիների երկու ձագեր մատուցելու, իր գործած մեղքերի թողութեան համար որպէս զոհ թող նուիրաբերի մէկ տասներորդ գրիւ ընտիր ալիւր[6]: Դրա վրայ թող իւղ չլցնի, դրա վրայ կնդրուկ թող չդնի, քանի որ դա մեղքերի թողութեան համար է:[6] 6. Շուրջ չորս կիլոգրամ:
11 Իսկ եթէ երկու տատրակ կամ աղաւնիի երկու ձագ բերելու ալ կարող չըլլայ, այն ատեն մեղք գործողը իր ընծային համար արդուի մը մէկ տասներորդ մասը բարակ ալիւր թող բերէ մեղքի պատարագի համար. անոր վրայ իւղ թող չդնէ, ո՛չ ալ կնդրուկ դնէ. վասն զի մեղքի պատարագ է այն։
Եւ եթէ ոչ գտանիցին ընդ ձեռամբ նորա զոյգք տատրակաց կամ երկու ձագք աղաւնեաց, բերցէ զպատարագն իւր վասն որոյ մեղաւն` զտասանորդ գրուի միոյ նաշիհ վասն մեղացն. եւ եւղ մի՛ արկցէ ի նա, եւ կնդրուկ մի՛ դիցէ ի վերայ նորա, զի վասն մեղաց է:

5:11: Եւ եթէ ո՛չ գտանիցին ընդ ձեռամբ նորա զոյգք տատրակաց՝ կամ երկու ձագք աղաւնեաց, բերցէ զպատարագն իւր վասն որոյ մեղաւն՝ զտասանորդ գրուի միոյ նաշիհ վասն մեղացն. եւ եւղ մի՛ արկցէ ՚ի նա, եւ կնդրուկ՝ մի՛ դիցէ ՚ի վերայ նորա, զի վասն մեղաց է։
11 Եթէ նա ի վիճակի չէ զոյգ տատրակներ կամ աղաւնիների երկու ձագեր մատուցելու, իր գործած մեղքերի թողութեան համար որպէս զոհ թող նուիրաբերի մէկ տասներորդ գրիւ ընտիր ալիւր[6]: Դրա վրայ թող իւղ չլցնի, դրա վրայ կնդրուկ թող չդնի, քանի որ դա մեղքերի թողութեան համար է:
[6] 6. Շուրջ չորս կիլոգրամ:
11 Իսկ եթէ երկու տատրակ կամ աղաւնիի երկու ձագ բերելու ալ կարող չըլլայ, այն ատեն մեղք գործողը իր ընծային համար արդուի մը մէկ տասներորդ մասը բարակ ալիւր թող բերէ մեղքի պատարագի համար. անոր վրայ իւղ թող չդնէ, ո՛չ ալ կնդրուկ դնէ. վասն զի մեղքի պատարագ է այն։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: Если же он не в состоянии принести двух горлиц или двух молодых голубей, пусть принесет за то, что согрешил, десятую часть ефы пшеничной муки в жертву за грех; пусть не льет на нее елея, и ливана пусть не кладет на нее, ибо это жертва за грех;
5:11 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not εὑρίσκῃ ευρισκω find αὐτοῦ αυτος he; him ἡ ο the χεὶρ χειρ hand ζεῦγος ζευγος yoke; couple τρυγόνων τρυγων turtledove ἢ η or; than δύο δυο two νεοσσοὺς νεοσσος chick περιστερῶν περιστερα dove καὶ και and; even οἴσει φερω carry; bring τὸ ο the δῶρον δωρον present αὐτοῦ αυτος he; him περὶ περι about; around οὗ ος who; what ἥμαρτεν αμαρτανω sin τὸ ο the δέκατον δεκατος tenth τοῦ ο the οιφι οιφι fine flour περὶ περι about; around ἁμαρτίας αμαρτια sin; fault οὐκ ου not ἐπιχεεῖ επιχεω pour on ἐπ᾿ επι in; on αὐτὸ αυτος he; him ἔλαιον ελαιον oil οὐδὲ ουδε not even; neither ἐπιθήσει επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτὸ αυτος he; him λίβανον λιβανος.1 frankincense ὅτι οτι since; that περὶ περι about; around ἁμαρτίας αμαρτια sin; fault ἐστίν ειμι be
5:11 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹא֩ lˌō לֹא not תַשִּׂ֨יג ṯaśśˌîḡ נשׂג overtake יָדֹ֜ו yāḏˈô יָד hand לִ li לְ to שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two תֹרִ֗ים ṯōrˈîm תֹּור dove אֹו֮ ʔˈô אֹו or לִ li לְ to שְׁנֵ֣י šᵊnˈê שְׁנַיִם two בְנֵי־ vᵊnê- בֵּן son יֹונָה֒ yônˌā יֹונָה dove וְ wᵊ וְ and הֵבִ֨יא hēvˌî בוא come אֶת־ ʔeṯ- אֵת [object marker] קָרְבָּנֹ֜ו qorbānˈô קָרְבָּן offering אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָטָ֗א ḥāṭˈā חטא miss עֲשִׂירִ֧ת ʕᵃśîrˈiṯ עֲשִׂירִי tenth הָ hā הַ the אֵפָ֛ה ʔēfˈā אֵיפָה ephah סֹ֖לֶת sˌōleṯ סֹלֶת wheat groat לְ lᵊ לְ to חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin לֹא־ lō- לֹא not יָשִׂ֨ים yāśˌîm שׂים put עָלֶ֜יהָ ʕālˈeʸhā עַל upon שֶׁ֗מֶן šˈemen שֶׁמֶן oil וְ wᵊ וְ and לֹא־ lō- לֹא not יִתֵּ֤ן yittˈēn נתן give עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon לְבֹנָ֔ה lᵊvōnˈā לְבֹנָה incense כִּ֥י kˌî כִּי that חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin הִֽיא׃ hˈî הִיא she
5:11. quod si non quiverit manus eius offerre duos turtures vel duos pullos columbae offeret pro peccato similam partem oephi decimam non mittet in eam oleum nec turis aliquid inponet quia pro peccato estAnd 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 his means suffice not for two turtledoves, or two young pigeons, then he shall bring his oblation for that wherein he hath sinned, 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.
5:11. But if his hand is unable to offer two turtledoves or two young pigeons, he shall offer, for his sin, the tenth part of an ephah of fine wheat flour. He shall not put oil in it, nor place upon it any frankincense, because it is for sin.
5:11. 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.
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: Если же он не в состоянии принести двух горлиц или двух молодых голубей, пусть принесет за то, что согрешил, десятую часть ефы пшеничной муки в жертву за грех; пусть не льет на нее елея, и ливана пусть не кладет на нее, ибо это жертва за грех;
5:11
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
εὑρίσκῃ ευρισκω find
αὐτοῦ αυτος he; him
ο the
χεὶρ χειρ hand
ζεῦγος ζευγος yoke; couple
τρυγόνων τρυγων turtledove
η or; than
δύο δυο two
νεοσσοὺς νεοσσος chick
περιστερῶν περιστερα dove
καὶ και and; even
οἴσει φερω carry; bring
τὸ ο the
δῶρον δωρον present
αὐτοῦ αυτος he; him
περὶ περι about; around
οὗ ος who; what
ἥμαρτεν αμαρτανω sin
τὸ ο the
δέκατον δεκατος tenth
τοῦ ο the
οιφι οιφι fine flour
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
οὐκ ου not
ἐπιχεεῖ επιχεω pour on
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
ἔλαιον ελαιον oil
οὐδὲ ουδε not even; neither
ἐπιθήσει επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
λίβανον λιβανος.1 frankincense
ὅτι οτι since; that
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
ἐστίν ειμι be
5:11
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹא֩ lˌō לֹא not
תַשִּׂ֨יג ṯaśśˌîḡ נשׂג overtake
יָדֹ֜ו yāḏˈô יָד hand
לִ li לְ to
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
תֹרִ֗ים ṯōrˈîm תֹּור dove
אֹו֮ ʔˈô אֹו or
לִ li לְ to
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
בְנֵי־ vᵊnê- בֵּן son
יֹונָה֒ yônˌā יֹונָה dove
וְ wᵊ וְ and
הֵבִ֨יא hēvˌî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
קָרְבָּנֹ֜ו qorbānˈô קָרְבָּן offering
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָטָ֗א ḥāṭˈā חטא miss
עֲשִׂירִ֧ת ʕᵃśîrˈiṯ עֲשִׂירִי tenth
הָ הַ the
אֵפָ֛ה ʔēfˈā אֵיפָה ephah
סֹ֖לֶת sˌōleṯ סֹלֶת wheat groat
לְ lᵊ לְ to
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
לֹא־ lō- לֹא not
יָשִׂ֨ים yāśˌîm שׂים put
עָלֶ֜יהָ ʕālˈeʸhā עַל upon
שֶׁ֗מֶן šˈemen שֶׁמֶן oil
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יִתֵּ֤ן yittˈēn נתן give
עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon
לְבֹנָ֔ה lᵊvōnˈā לְבֹנָה incense
כִּ֥י kˌî כִּי that
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
הִֽיא׃ hˈî הִיא she
5:11. quod si non quiverit manus eius offerre duos turtures vel duos pullos columbae offeret pro peccato similam partem oephi decimam non mittet in eam oleum nec turis aliquid inponet quia pro peccato est
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.
5:11. But if his hand is unable to offer two turtledoves or two young pigeons, he shall offer, for his sin, the tenth part of an ephah of fine wheat flour. He shall not put oil in it, nor place upon it any frankincense, because it is for sin.
5:11. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:11: Tenth part of an ephah - About three quarts. The ephah contained a little more than seven gallons and a half.
Albert Barnes: Notes on the Bible - 1834
5:11
tenth part of an ephah i. e. - "the tenth deal;" probably less than half a gallon. See Lev 19:36 note. This sin-offering of meal was distinguished from the ordinary מנחה mı̂ nchā h Lev 2:1 by the absence of oil and frankincense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: But if: Lev 5:7
the tenth part: Exo 16:18, Exo 16:36
fine flour: Lev 2:1; Num 7:13, Num 19-89, Num 15:4-9
no oil: Lev 2:1, Lev 2:2, Lev 2:4, Lev 2:5, Lev 2:15, Lev 2:16; Num 5:15; Psa. 22:1-21, 69:1-21; Isa 53:2-10
for it is: Lev 5:6, Lev 5:9, Lev 5:12; Co2 5:21
Geneva 1599
5:11 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 (e) ephah of fine flour for a sin offering; he shall put no (f) oil upon it, neither shall he put [any] frankincense thereon: for it [is] a sin offering.
(e) Which was about a half gallon.
(f) As in the meat offering, (Lev 2:1).
John Gill
5:11 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, Ex 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, Lev 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.
John Wesley
5:11 The tenth part of an ephah - About six pints. He shall put no oil, neither frankincense - Either to distinguish these from the meal - offerings, Lev 2:1, or as a fit expression of their sorrow for their sins, in the sense whereof they were to abstain from things pleasant; or to signify that by his sins he deserved to be utterly deprived both of the oil of gladness, the gifts, graces and comforts of the Holy Ghost; and of God's gracious acceptance of his prayers and sacrifices, which is signified by incense, Ps 141:2.
5:125:12: Եւ տարցի զայն առ քահանայն. եւ առեալ քահանային ՚ի նմանէ լի՛ ափով զառ ՚ի յիշատակէն նորա, դիցէ ՚ի վերայ սեղանոյ ողջակիզացն Տեառն. քանզի վասն մեղաց է։
12 Նա այն թող տանի քահանայի մօտ, եւ քահանան դրանից մի բուռ վերցնելով իբրեւ յիշատակի բաժին՝ թող դնի Տիրոջ ողջակէզների զոհասեղանին, քանի որ դա մեղքերի թողութեան համար է:
12 Եւ քահանային թող բերէ զայն ու քահանան անկէ իր ձեռքը լեցուն անոր յիշատակին համար առնէ ու սեղանին վրայ այրէ Տէրոջը պատարագներուն հետ։ Մեղքի պատարագ է այն։
Եւ տարցի զայն առ քահանայն. եւ առեալ քահանային ի նմանէ լի ափով զառ ի յիշատակէն նորա, [78]դիցէ ի վերայ սեղանոյ ողջակիզաց`` Տեառն. քանզի վասն մեղաց է:

5:12: Եւ տարցի զայն առ քահանայն. եւ առեալ քահանային ՚ի նմանէ լի՛ ափով զառ ՚ի յիշատակէն նորա, դիցէ ՚ի վերայ սեղանոյ ողջակիզացն Տեառն. քանզի վասն մեղաց է։
12 Նա այն թող տանի քահանայի մօտ, եւ քահանան դրանից մի բուռ վերցնելով իբրեւ յիշատակի բաժին՝ թող դնի Տիրոջ ողջակէզների զոհասեղանին, քանի որ դա մեղքերի թողութեան համար է:
12 Եւ քահանային թող բերէ զայն ու քահանան անկէ իր ձեռքը լեցուն անոր յիշատակին համար առնէ ու սեղանին վրայ այրէ Տէրոջը պատարագներուն հետ։ Մեղքի պատարագ է այն։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: и принесет ее к священнику, а священник возьмет из нее полную горсть в память и сожжет на жертвеннике в жертву Господу: это жертва за грех;
5:12 καὶ και and; even οἴσει φερω carry; bring αὐτὸ αυτος he; him πρὸς προς to; toward τὸν ο the ἱερέα ιερευς priest καὶ και and; even δραξάμενος δρασσομαι catch ὁ ο the ἱερεὺς ιερευς priest ἀπ᾿ απο from; away αὐτῆς αυτος he; him πλήρη πληρης full τὴν ο the δράκα δραξ the μνημόσυνον μνημοσυνον remembrance αὐτῆς αυτος he; him ἐπιθήσει επιτιθημι put on; put another ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar τῶν ο the ὁλοκαυτωμάτων ολοκαυτωμα whole offering κυρίῳ κυριος lord; master ἁμαρτία αμαρτια sin; fault ἐστίν ειμι be
5:12 וֶ we וְ and הֱבִיאָהּ֮ hᵉvîʔāh בוא come אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵן֒ kkōhˌēn כֹּהֵן priest וְ wᵊ וְ and קָמַ֣ץ qāmˈaṣ קמץ take handful הַ ha הַ the כֹּהֵ֣ן׀ kkōhˈēn כֹּהֵן priest מִ֠מֶּנָּה mimmennˌā מִן from מְלֹ֨וא mᵊlˌô מְלֹא fullness קֻמְצֹ֜ו qumṣˈô קֹמֶץ handful אֶת־ ʔeṯ- אֵת [object marker] אַזְכָּרָתָה֙ ʔazkārāṯˌā אַזְכָּרָה memorial offering וְ wᵊ וְ and הִקְטִ֣יר hiqṭˈîr קטר smoke הַ ha הַ the מִּזְבֵּ֔חָה mmizbˈēḥā מִזְבֵּחַ altar עַ֖ל ʕˌal עַל upon אִשֵּׁ֣י ʔiššˈê אִשֶּׁה fire offering יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin הִֽוא׃ hˈiw הִיא she
5:12. tradetque eam sacerdoti qui plenum ex toto pugillum hauriens cremabit super altare in monumentum eius qui obtulitAnd he shall deliver it to the priest, who shall take a handful thereof, and shall burn it upon the altar for a memorial of him that offered it:
12. And he shall bring it to the priest, and the priest shall take his handful of it as the memorial thereof, and burn it on the altar, upon the offerings of the LORD made by fire: it is a sin offering.
5:12. And he shall deliver it to the priest, who shall take a handful of it, and shall burn it upon the altar as a memorial for him who offered it,
5:12. 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.
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: и принесет ее к священнику, а священник возьмет из нее полную горсть в память и сожжет на жертвеннике в жертву Господу: это жертва за грех;
5:12
καὶ και and; even
οἴσει φερω carry; bring
αὐτὸ αυτος he; him
πρὸς προς to; toward
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
δραξάμενος δρασσομαι catch
ο the
ἱερεὺς ιερευς priest
ἀπ᾿ απο from; away
αὐτῆς αυτος he; him
πλήρη πληρης full
τὴν ο the
δράκα δραξ the
μνημόσυνον μνημοσυνον remembrance
αὐτῆς αυτος he; him
ἐπιθήσει επιτιθημι put on; put another
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τῶν ο the
ὁλοκαυτωμάτων ολοκαυτωμα whole offering
κυρίῳ κυριος lord; master
ἁμαρτία αμαρτια sin; fault
ἐστίν ειμι be
5:12
וֶ we וְ and
הֱבִיאָהּ֮ hᵉvîʔāh בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֵן֒ kkōhˌēn כֹּהֵן priest
וְ wᵊ וְ and
קָמַ֣ץ qāmˈaṣ קמץ take handful
הַ ha הַ the
כֹּהֵ֣ן׀ kkōhˈēn כֹּהֵן priest
מִ֠מֶּנָּה mimmennˌā מִן from
מְלֹ֨וא mᵊlˌô מְלֹא fullness
קֻמְצֹ֜ו qumṣˈô קֹמֶץ handful
אֶת־ ʔeṯ- אֵת [object marker]
אַזְכָּרָתָה֙ ʔazkārāṯˌā אַזְכָּרָה memorial offering
וְ wᵊ וְ and
הִקְטִ֣יר hiqṭˈîr קטר smoke
הַ ha הַ the
מִּזְבֵּ֔חָה mmizbˈēḥā מִזְבֵּחַ altar
עַ֖ל ʕˌal עַל upon
אִשֵּׁ֣י ʔiššˈê אִשֶּׁה fire offering
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
הִֽוא׃ hˈiw הִיא she
5:12. tradetque eam sacerdoti qui plenum ex toto pugillum hauriens cremabit super altare in monumentum eius qui obtulit
And he shall deliver it to the priest, who shall take a handful thereof, and shall burn it upon the altar for a memorial of him that offered it:
5:12. And he shall deliver it to the priest, who shall take a handful of it, and shall burn it upon the altar as a memorial for him who offered it,
5:12. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: a memorial: Lev 2:2, Lev 2:9, Lev 2:16, Lev 6:15; Num 5:26; Act 10:4; Eph 5:2
according: Lev 1:9, Lev 1:13, Lev 1:17, Lev 2:9, Lev 3:4, Lev 3:11, Lev 4:35
John Gill
5:12 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:
Tit is a sin offering; or an expiatory sacrifice for sin.
5:135:13: Եւ քաւեսցէ՛ վասն նորա քահանայն զմեղսն զոր մեղաւ՝ որով իւիք եւ իցէ ՚ի նոցանէ. եւ թողցի՛ նմա. եւ մնացեալն քահանայի՛ն եղիցի իբրեւ զզոհ նաշհւոյ։
13 Այդպէս քահանան քաւութիւն կը տայ նրա գործած մեղքին, եւ նա թողութիւն կը ստանայ: Մնացեալը թող պատկանի քահանային, ինչպէս որ ընտիր ալիւրի նուիրաբերութեան դէպքում էր”»:
13 Եւ քահանան քաւութիւն թող ընէ անոր՝ իր ըրած մեղքին համար ու անոր թողութիւն ըլլայ եւ մնացածը հացի ընծայի պէս քահանային պէտք է ըլլայ»։
Եւ քաւեսցէ վասն նորա քահանայն զմեղսն զոր մեղաւ` որով իւիք եւ իցէ ի նոցանէ, եւ թողցի նմա. եւ մնացեալն` քահանային եղիցի իբրեւ զզոհ նաշհոյ:

5:13: Եւ քաւեսցէ՛ վասն նորա քահանայն զմեղսն զոր մեղաւ՝ որով իւիք եւ իցէ ՚ի նոցանէ. եւ թողցի՛ նմա. եւ մնացեալն քահանայի՛ն եղիցի իբրեւ զզոհ նաշհւոյ։
13 Այդպէս քահանան քաւութիւն կը տայ նրա գործած մեղքին, եւ նա թողութիւն կը ստանայ: Մնացեալը թող պատկանի քահանային, ինչպէս որ ընտիր ալիւրի նուիրաբերութեան դէպքում էր”»:
13 Եւ քահանան քաւութիւն թող ընէ անոր՝ իր ըրած մեղքին համար ու անոր թողութիւն ըլլայ եւ մնացածը հացի ընծայի պէս քահանային պէտք է ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: и так очистит его священник от греха его, которым он согрешил в котором-нибудь из оных [случаев], и прощено будет ему; [остаток] же принадлежит священнику, как приношение хлебное.
5:13 καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτοῦ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him ἧς ος who; what ἥμαρτεν αμαρτανω sin ἐφ᾿ επι in; on ἑνὸς εις.1 one; unit τούτων ουτος this; he καὶ και and; even ἀφεθήσεται αφιημι dismiss; leave αὐτῷ αυτος he; him τὸ ο the δὲ δε though; while καταλειφθὲν καταλειπω leave behind; remain ἔσται ειμι be τῷ ο the ἱερεῖ ιερευς priest ὡς ως.1 as; how ἡ ο the θυσία θυσια immolation; sacrifice τῆς ο the σεμιδάλεως σεμιδαλις fine flour
5:13 וְ wᵊ וְ and כִפֶּר֩ ḵippˌer כפר cover עָלָ֨יו ʕālˌāʸw עַל upon הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest עַל־ ʕal- עַל upon חַטָּאתֹ֧ו ḥaṭṭāṯˈô חַטָּאת sin אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חָטָ֛א ḥāṭˈā חטא miss מֵֽ mˈē מִן from אַחַ֥ת ʔaḥˌaṯ אֶחָד one מֵ mē מִן from אֵ֖לֶּה ʔˌēlleh אֵלֶּה these וְ wᵊ וְ and נִסְלַ֣ח nislˈaḥ סלח forgive לֹ֑ו lˈô לְ to וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be לַ la לְ to † הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest כַּ ka כְּ as † הַ the מִּנְחָֽה׃ ס mminḥˈā . s מִנְחָה present
5:13. rogans pro illo et expians reliquam vero partem ipse habebit in munerePraying for him and making atonement. But the part that is left, he himself shall have for a gift.
13. And the priest shall make atonement for him as touching his sin that he hath sinned in any of these things, and he shall be forgiven: and shall be the priest’s, as the meal offering.
5:13. praying for him and making atonement. Yet truly, the remaining part he himself shall have as a gift.
5:13. 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.
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: и так очистит его священник от греха его, которым он согрешил в котором-нибудь из оных [случаев], и прощено будет ему; [остаток] же принадлежит священнику, как приношение хлебное.
5:13
καὶ και and; even
ἐξιλάσεται εξιλασκομαι about; around
αὐτοῦ αυτος he; him
ο the
ἱερεὺς ιερευς priest
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτοῦ αυτος he; him
ἧς ος who; what
ἥμαρτεν αμαρτανω sin
ἐφ᾿ επι in; on
ἑνὸς εις.1 one; unit
τούτων ουτος this; he
καὶ και and; even
ἀφεθήσεται αφιημι dismiss; leave
αὐτῷ αυτος he; him
τὸ ο the
δὲ δε though; while
καταλειφθὲν καταλειπω leave behind; remain
ἔσται ειμι be
τῷ ο the
ἱερεῖ ιερευς priest
ὡς ως.1 as; how
ο the
θυσία θυσια immolation; sacrifice
τῆς ο the
σεμιδάλεως σεμιδαλις fine flour
5:13
וְ wᵊ וְ and
כִפֶּר֩ ḵippˌer כפר cover
עָלָ֨יו ʕālˌāʸw עַל upon
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
עַל־ ʕal- עַל upon
חַטָּאתֹ֧ו ḥaṭṭāṯˈô חַטָּאת sin
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חָטָ֛א ḥāṭˈā חטא miss
מֵֽ mˈē מִן from
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
מֵ מִן from
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
וְ wᵊ וְ and
נִסְלַ֣ח nislˈaḥ סלח forgive
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
לַ la לְ to
הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
כַּ ka כְּ as
הַ the
מִּנְחָֽה׃ ס mminḥˈā . s מִנְחָה present
5:13. rogans pro illo et expians reliquam vero partem ipse habebit in munere
Praying for him and making atonement. But the part that is left, he himself shall have for a gift.
5:13. praying for him and making atonement. Yet truly, the remaining part he himself shall have as a gift.
5:13. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: the priest: Lev 5:6, Lev 4:20, Lev 4:26, Lev 4:31
shall be: Lev 2:3, Lev 2:10, Lev 7:6; Sa1 2:28; Hos 4:8; Co1 9:13
John Gill
5:13 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, Lev 5:1,
and it shall be forgiven him; upon the foot of the atonement made; See Gill on Lev 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, Lev 2:3.
John Wesley
5:13 As a meal offering - As it was in the meal - offering, where all, except one handful, fell to the share of the priests. And this is the rather mentioned here, because in the foregoing sacrifices, Lev 4:3, &c. Lev 4:13, &c. the priest had no part reserved for him.
5:145:14: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
14 Տէրը խօսեց Մովսէսի հետ ու ասաց.
14 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

5:14: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
14 Տէրը խօսեց Մովսէսի հետ ու ասաց.
14 Եւ Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: И сказал Господь Моисею, говоря:
5:14 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
5:14 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
5:14. locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
14. And the LORD spake unto Moses, saying,
5:14. And the Lord spoke to Moses, saying:
5:14. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

14: И сказал Господь Моисею, говоря:
5:14
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
5:14
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
5:14. locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
5:14. And the Lord spoke to Moses, saying:
5:14. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Здесь начинается новый раздел речи законодателя, именно указывается первый случай правонарушения, требовавшего жертвы вины: если кто «согрешит не хотящи от святых Господних» (ст. 15), он приносил в жертву барана вместе с 1/5: его стоимости по оценке священника. Блаж. Феодорит (вопр. 2: на Лев.) говорит: «Нередко случалось, что иной за недосугом не приносил вовремя посвященного Богу, как-то — первородных, или начатков, или обетов. Итак, впадшего в сие преступление Бог подвергает взысканию, превышающему требовавшееся приношение. Ибо повелевает сперва заплатить весь божественный долг, приложив к нему пятую часть настоящей цены, а потом в жертву о преступлении принести овна»…
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14: Law of the Trespass-Offering.B. C. 1490.
14 And the LORD spake unto Moses, saying, 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: 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. 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. 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. 19 It is a trespass offering: he hath certainly trespassed against the LORD.
Hitherto in this chapter orders were given concerning those sacrifices that were both sin-offerings and trespass-offerings, for they go by both names, v. 6. Here we have the law concerning those that were properly and peculiarly trespass-offerings, which were offered to atone for trespasses done against a neighbour, those sins we commonly call trespasses. Now injuries done to another may be either in holy things or in common things; of the former we have the law in these verses; of the latter in the beginning of the next chapter. If a man did harm (as it is v. 16) in the holy things of the Lord, he thereby committed a trespass against the priests, the Lord's ministers, who were entrusted with the care of these holy things, and had the benefit of them. Now if a man did alienate or convert to his own use any thing that was dedicated to God, unwittingly, he was to bring this sacrifice; as suppose he had ignorantly made use of the tithes, or first-fruits, or first-born of his cattle, or (which, it should seem by ch. xxii. 14-16, is principally meant here) had eaten any of those parts of the sacrifices which were appropriated to the priests; this was a trespass. It is supposed to be done through mistake, or forgetfulness, for want either of care or zeal; for if it was done presumptuously, and in contempt of the law, the offender died without mercy, Heb. x. 28. But in case of negligence and ignorance this sacrifice was appointed; and Moses is told, 1. What must be done in case the trespass appeared to be certain. The trespasser must bring an offering to the Lord, which, in all those that were purely trespass-offerings, must be a ram without blemish, "of the second year," say the Jewish doctors. He must likewise make restitution to the priest, according to a just estimation of the thing which he had so alienated, adding a fifth part to it, that he might learn to take more heed next time of embezzling what was sacred to God, finding to his cost that there was nothing got by it, and that he paid dearly for his oversights. 2. What must be done in case it were doubtful whether he had trespassed or no; he had cause to suspect it, but he wist it not (v. 17), that is, he was not very certain; in this case, because it is good to be sure, he must bring his trespass-offering, and the value of that which he feared he had embezzled, only he was not to add the fifth part to it. Now this was designed to show the very great evil there is in sacrilege. Achan, that was guilty of it presumptuously, died for it; so did Ananias and Sapphira. But this goes further to show the evil of it, that if a man had, through mere ignorance, and unwittingly, alienated the holy things, nay, if he did but suspect that he had done so, he must be at the expense, not only of a full restitution with interest, but of an offering, with the trouble of bringing it, and must take shame to himself, by making confession of it; so bad a thing is it to invade God's property, and so cautious should we be to abstain from all appearances of this evil. We are also taught here to be jealous over ourselves with a godly jealousy, to ask pardon for the sin, and make satisfaction for the wrong, which we do but suspect ourselves guilty of. In doubtful cases we should take and keep the safer side.
Albert Barnes: Notes on the Bible - 1834
5:14: (This comment exends through Lev 6:7). The trespass-offerings as they are described in this section and in Lev 7:1-7, are clearly distinguished from the ordinary sin-offerings in these particulars:
(1) They were offered on account of offences which involved an injury to some person (it might be the Lord Himself) in respect to property. See Lev 5:16; Lev 6:4-5.
(2) they were always accompanied by a pecuniary fine equal to the value of the injury done, with the addition of one-fifth. Compare Num 5:5-8.
(3) the treatment of the blood was more simple. Compare Lev 4:5.
(4) the victim was a ram, instead of a female sheep or goat.
(5) there was no such graduation of offerings to suit the rank or circumstances of the worshipper as is set forth in Lev 4:3, Lev 4:32, etc.
Carl Friedrich Keil and Franz Delitzsch
5:14
(Ch. 5:14-6:7)
(Note: In the original the division of verses in the Hebrew text is followed; but we have thought it better to keep to the arrangement adopted in our English version. - Tr.)
The Trespass-Offerings. - These were presented for special sins, by which a person had contracted guilt, and therefore they are not included in the general festal sacrifices. Three kinds of offences are mentioned in this section as requiring trespass-offerings. The first is, "if a soul commit a breach of trust, and sin in going wrong in the holy gifts of Jehovah." מעל, lit., to cover, hence מעיל the cloak, over-coat, signifies to act secretly, unfaithfully, especially against Jehovah, either by falling away from Him into idolatry, by which the fitting honour was withheld from Jehovah (Lev 26:40; Deut 32:51; Josh 22:16), or by infringing upon His rights, abstracting something that rightfully belonged to Him. Thus in Josh 7:1; Josh 22:20, it is applied to fraud in relation to that which had been put under the ban; and in Num 5:12, Num 5:27,it is also applied to a married woman's unfaithfulness to her husband: so that sin was called מעל, when regarded as a violation of existing rights. "The holy things of Jehovah" were the holy gifts, sacrifices, first-fruits, tithes, etc., which were to be offered to Jehovah, and were assigned by Him to the priests for their revenue (see Lev 21:22). חטא with מן is constructio praegnans: to sin in anything by taking away from Jehovah that which belonged to Him. בּשׁגגה, in error (see Lev 4:2): i.e., in a forgetful or negligent way. Whoever sinned in this way was to offer to the Lord as his guilt (see Lev 5:6) a ram from the flock without blemish for a trespass-offering (lit., guilt-offering), according to the estimate of Moses, whose place was afterwards taken by the officiating priest (Lev 27:12; Num 18:16). שׁקלים כּסף "money of shekels," i.e., several shekels in amount, which Abenezra and others have explained, no doubt correctly, as meaning that the ram was to be worth more than one shekel, two shekels at least. The expression is probably kept indefinite, for the purpose of leaving some margin for the valuation, so that there might be a certain proportion between the value of the ram and the magnitude of the trespass committed (see Oehler ut sup. p. 645). "In the holy shekel:" see Ex 30:13. At the same time, the culprit was to make compensation for the fraud committed in the holy thing, and add a fifth (of the value) over, as in the case of the redemption of the first-born, of the vegetable tithe, or of what had been vowed to God (Lev 27:27, Lev 27:31, and Lev 27:13, Lev 27:15, Lev 27:19). The ceremony to be observed in the offering of the ram is described in Lev 7:1. It was the same as that of the sin-offerings, whose blood was not brought into the holy place, except with regard to the sprinkling of the blood, and in this the trespass-offering resembled the burnt-offerings and peace-offerings.
The second case (Lev 5:17-19), from its very position between the other two, which both refer to the violation of rights, must belong to the same category; although the sin is introduced with the formula used in Lev 4:27 in connection with those sins which were to be expiated by a sin-offering. But the violation of right can only have consisted in an invasion of Jehovah's rights with regard to Israel, and not, as Knobel supposes, in an invasion of the rights of private Israelites, as distinguished from the priests; an antithesis of which there is not the slightest indication. This is evident from the fact, that the case before us is linked on to the previous one without anything intervening; whereas the next case, which treats of the violation of the rights of a neighbour, is separated by a special introductory formula. The expression, "and wist it not," refers to ignorance of the sin, and not of the divine commands; as may be clearly seen from Lev 5:18 : "the priest shall make an atonement for him concerning his error, which he committed without knowing it." The trespass-offering was the same as in the former case, and was also to be valued by the priest; but no compensation is mentioned, probably because the violation of right, which consisted in the transgression of one of the commands of God, was of such a kind as not to allow of material compensation. The third case (Lev 6:1-7) is distinguished from the other two by a new introductory formula. The sin and unfaithfulness to Jehovah are manifested in this case in a violation of the rights of a neighbour. "If a man deny to his neighbour (כּחשׁ with a double ב obj., to deny a thing to a person) a pikkadon (i.e., a deposit, a thing entrusted to him to keep, Gen 41:36), or יד תּשׂוּמת, "a thing placed in his hand" (handed over to him as a pledge) "or גּזל, a thing robbed" (i.e., the property of a neighbour unjustly appropriated, whether a well, a field, or cattle, Gen 21:25; Mic 2:2; Job 24:2), "or if he have oppressed his neighbour" (i.e., forced something from him or withheld it unjustly, Lev 19:13; Deut 24:14; Josh 12:8; Mal 3:5), "or have found a lost thing and denies it, and thereby swears to his lie" (i.e., rests his oath upon a lie), "on account of one of all that a man is accustomed to do to sin therewith:" the false swearing here refers not merely to a denial of what is found, but to all the crimes mentioned, which originated in avarice and selfishness, but through the false swearing became frauds against Jehovah, adding guilt towards God to the injustice done to the neighbour, and requiring, therefore, not only that a material restitution should be made to the neighbour, but that compensation should be made to God as well. Whatever had been robbed, or taken by force, or entrusted or found, and anything about which a man had sworn falsely (Lev 6:4, Lev 6:5), was to be restored "according to its sum" (cf. Ex 30:12; Num 1:2, etc.), i.e., in its full value; beside which, he was to "add its fifths" (on the plural, see Ges. 87, 2; Ew. 186 e), i.e., in every one of the things abstracted or withheld unjustly the fifth part of the value was to be added to the full amount (as in Lev 5:16). "To him to whom it (belongs), shall he give it" אשׁמתו בּיום: in the day when he makes atonement for his trespass, i.e., offers his trespass-offering. The trespass (guilt) against Jehovah was to be taken away by the trespass-offering according to the valuation of the priest, as in Lev 5:15, Lev 5:16, and Lev 5:18, that he might receive expiation and forgiveness on account of what he had done.
If now, in order to obtain a clear view of the much canvassed difference between the sin-offerings and trespass-offerings,
(Note: For the different views, see Bhr's Symbolik; Winer's bibl. R. W.; Kurtz on Sacrificial Worship; Riehm, theol. Stud. und Krit. 1854, pp. 93ff.; Rinck, id. 1855, p. 369; Oehler in Herzog's Cycl.)
we look at once at the other cases, for which trespass-offerings were commanded in the law; we find in Num 5:5-8 not only a trespass against Jehovah, but an unjust withdrawal of the property of a neighbour, clearly mentioned as a crime, for which material compensation was to be made with the addition of a fifth of its value, just as in Lev 5:2-7 of the present chapter. So also the guilt of a man who had lain with the slave of another (Lev 19:20-22) did not come into the ordinary category of adultery, but into that of an unjust invasion of the domain of another's property; though in this case, as the crime could not be estimated in money, instead of material compensation being made, a civil punishment (viz., bodily scourging) was to be inflicted; and for the same reason nothing is said about the valuation of the sacrificial ram. Lastly, in the trespass-offerings for the cleansing of a leper (Lev 14:12.), or of a Nazarite who had been defiled by a corpse (Num 6:12), it is true we cannot show in what definite way the rights of Jehovah were violated (see the explanation of these passages), but the sacrifices themselves served to procure the restoration of the persons in question to certain covenant rights which they had lost; so that even here the trespass-offering, for which moreover only a male sheep was demanded, was to be regarded as a compensation or equivalent for the rights to be restored. From all these cases it is perfectly evident, that the idea of satisfaction for a right, which had been violated but was about to be restored or recovered, lay at the foundation of the trespass-offering,
(Note: Even in the case of the trespass-offering, which those who had taken heathen wives offered at Ezra's instigation (Ezra 10:18.), it had reference to a trespass (cf. vv. 2 and 10), an act of unfaithfulness to Jehovah, which demanded satisfaction. And so again the Philistines (1Kings 6:3.), when presenting gifts as a trespass-offering for Jehovah, rendered satisfaction for the robbery committed upon Him by the removal of the ark of the covenant.)
and the ritual also points to this. The animal sacrificed was always a ram, except in the cases mentioned in Lev 14:12. and Num 6:12. This fact alone clearly distinguishes the trespass-offerings from the sin-offerings, for which all kinds of sacrifices were offered from an ox to a pigeon, the choice of the animal being regulated by the position of the sinner and the magnitude of his sin. But they are distinguished still more by the fact, that in the case of all the sin-offerings the blood was to be put upon the horns of the altar, or even taken into the sanctuary itself, whereas the blood of the trespass-offerings, like that of the burnt and peace-offerings, was merely swung against the wall of the altar (Lev 7:2). Lastly, they were also distinguished by the fact, that in the trespass-offering the ram was in most instances to be valued by the priest, not for the purpose of determining its actual value, which could not vary very materially in rams of the same kind, but to fix upon it symbolically the value of the trespass for which compensation was required. Hence there can be no doubt, that as the idea of the expiation of sin, which was embodied in the sprinkling of the blood, was most prominent in the sin-offering; so the idea of satisfaction for the restoration of rights that had been violated or disturbed came into the foreground in the trespass-offering. This satisfaction was to be actually made, wherever the guilt admitted of a material valuation, by means of payment or penance; and in addition to this, the animal was raised by the priestly valuation into the authorized bearer of the satisfaction to be rendered to the rights of God, through the sacrifice of which the culprit could obtain the expiation of his guilt.
John Gill
5:14 And the Lord spake unto Moses,.... Out of the tabernacle of the congregation, Lev 1:1 he continued to speak to him:
saying, as follows.
5:155:15: Անձն՝ որ եթէ վրիպեսցի եւ մեղիցէ ակամայ ՚ի սրբութեանց անտի Տեառն. մատուսցէ վասն յանցանացն իւրոց Տեառն խո՛յ անարատ յօդեաց՝ գնո՛ց արծաթոյ ՚ի յիսուն սկեղէ՝ ըստ սրբութեան սկեղն[924], [924] Ոմանք. Անձն ոք թէ վրիպիցի։
15 «Նա, ով կը սխալուի ու Տիրոջ սրբութիւնների հանդէպ ակամայ մեղք կը գործի, իր յանցանքի համար թող Տիրոջը մատուցի իր հօտից ոչ արատաւոր մի խոյ վկայութեան խորանում գործածուող յիսուն արծաթ սիկղ արժողութեամբ:
15 «Եթէ մէկը յանցանք մը գործէ ու սխալմամբ Տէրոջը սուրբ բաներուն դէմ մեղք գործէ, իր յանցանքի պատարագին համար հօտերէն անարատ խոյ մը՝ թող քու որոշած արժէքին չափ արծաթի սիկղ բերէ։
Անձն որ թէ վրիպեսցի եւ մեղիցէ ակամայ ի սրբութեանց անտի Տեառն` մատուսցէ վասն յանցանացն իւրոց Տեառն խոյ անարատ յօդեաց` [79]գնոց արծաթոյ ի յիսուն սկեղէ`` ըստ սրբութեան սկեղն, վասն որոյ յանցուցեալն իցէ:

5:15: Անձն՝ որ եթէ վրիպեսցի եւ մեղիցէ ակամայ ՚ի սրբութեանց անտի Տեառն. մատուսցէ վասն յանցանացն իւրոց Տեառն խո՛յ անարատ յօդեաց՝ գնո՛ց արծաթոյ ՚ի յիսուն սկեղէ՝ ըստ սրբութեան սկեղն[924],
[924] Ոմանք. Անձն ոք թէ վրիպիցի։
15 «Նա, ով կը սխալուի ու Տիրոջ սրբութիւնների հանդէպ ակամայ մեղք կը գործի, իր յանցանքի համար թող Տիրոջը մատուցի իր հօտից ոչ արատաւոր մի խոյ վկայութեան խորանում գործածուող յիսուն արծաթ սիկղ արժողութեամբ:
15 «Եթէ մէկը յանցանք մը գործէ ու սխալմամբ Տէրոջը սուրբ բաներուն դէմ մեղք գործէ, իր յանցանքի պատարագին համար հօտերէն անարատ խոյ մը՝ թող քու որոշած արժէքին չափ արծաթի սիկղ բերէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: если кто сделает преступление и по ошибке согрешит против посвященного Господу, пусть за вину свою принесет Господу из стада овец овна без порока, по твоей оценке, серебряными сиклями по сиклю священному, в жертву повинности;
5:15 ψυχὴ ψυχη soul ἐὰν εαν and if; unless λάθῃ λανθανω go unnoticed; unaware αὐτὸν αυτος he; him λήθη ληθη forgetfulness καὶ και and; even ἁμάρτῃ αμαρτανω sin ἀκουσίως ακουσιως from; away τῶν ο the ἁγίων αγιος holy κυρίου κυριος lord; master καὶ και and; even οἴσει φερω carry; bring τῆς ο the πλημμελείας πλημμελεια he; him τῷ ο the κυρίῳ κυριος lord; master κριὸν κριος flawless; blameless ἐκ εκ from; out of τῶν ο the προβάτων προβατον sheep τιμῆς τιμη honor; value ἀργυρίου αργυριον silver piece; money σίκλων σικλος the σίκλῳ σικλος the ἁγίων αγιος holy περὶ περι about; around οὗ ος who; what ἐπλημμέλησεν πλημμελεω make a false note in music
5:15 נֶ֚פֶשׁ ˈnefeš נֶפֶשׁ soul כִּֽי־ kˈî- כִּי that תִמְעֹ֣ל ṯimʕˈōl מעל be unfaithful מַ֔עַל mˈaʕal מַעַל unfaithfulness וְ wᵊ וְ and חָֽטְאָה֙ ḥˈāṭᵊʔā חטא miss בִּ bi בְּ in שְׁגָגָ֔ה šᵊḡāḡˈā שְׁגָגָה error מִ mi מִן from קָּדְשֵׁ֖י qqoḏšˌê קֹדֶשׁ holiness יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הֵבִיא֩ hēvî בוא come אֶת־ ʔeṯ- אֵת [object marker] אֲשָׁמֹ֨ו ʔᵃšāmˌô אָשָׁם guilt לַֽ lˈa לְ to יהוָ֜ה [yhwˈāh] יְהוָה YHWH אַ֧יִל ʔˈayil אַיִל ram, despot תָּמִ֣ים tāmˈîm תָּמִים complete מִן־ min- מִן from הַ ha הַ the צֹּ֗אן ṣṣˈōn צֹאן cattle בְּ bᵊ בְּ in עֶרְכְּךָ֛ ʕerkᵊḵˈā עֵרֶךְ arrangement כֶּֽסֶף־ kˈesef- כֶּסֶף silver שְׁקָלִ֥ים šᵊqālˌîm שֶׁקֶל shekel בְּ bᵊ בְּ in שֶֽׁקֶל־ šˈeqel- שֶׁקֶל shekel הַ ha הַ the קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness לְ lᵊ לְ to אָשָֽׁם׃ ʔāšˈām אָשָׁם guilt
5:15. anima si praevaricans caerimonias per errorem in his quae Domino sunt sanctificata peccaverit offeret pro delicto suo arietem inmaculatum de gregibus qui emi potest duobus siclis iuxta pondus sanctuariiIf any one shall sin through mistake, transgressing the ceremonies in those things that are sacrificed to the Lord, he shall offer 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.
15. If any one commit a trespass, and sin unwittingly, in the holy things of the LORD; then he shall bring his guilt offering unto the LORD, a ram without blemish out of the flock, according to thy estimation in silver by shekels, after the shekel of the sanctuary, for a guilt offering:
5:15. If a soul, by mistake, shall have transgressed the ceremonies in those things that are sanctified to the Lord, he shall offer for his offense an immaculate ram from the flocks, such as can be bought for two shekels, according to the weight of the Sanctuary.
5:15. 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:
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: если кто сделает преступление и по ошибке согрешит против посвященного Господу, пусть за вину свою принесет Господу из стада овец овна без порока, по твоей оценке, серебряными сиклями по сиклю священному, в жертву повинности;
5:15
ψυχὴ ψυχη soul
ἐὰν εαν and if; unless
λάθῃ λανθανω go unnoticed; unaware
αὐτὸν αυτος he; him
λήθη ληθη forgetfulness
καὶ και and; even
ἁμάρτῃ αμαρτανω sin
ἀκουσίως ακουσιως from; away
τῶν ο the
ἁγίων αγιος holy
κυρίου κυριος lord; master
καὶ και and; even
οἴσει φερω carry; bring
τῆς ο the
πλημμελείας πλημμελεια he; him
τῷ ο the
κυρίῳ κυριος lord; master
κριὸν κριος flawless; blameless
ἐκ εκ from; out of
τῶν ο the
προβάτων προβατον sheep
τιμῆς τιμη honor; value
ἀργυρίου αργυριον silver piece; money
σίκλων σικλος the
σίκλῳ σικλος the
ἁγίων αγιος holy
περὶ περι about; around
οὗ ος who; what
ἐπλημμέλησεν πλημμελεω make a false note in music
5:15
נֶ֚פֶשׁ ˈnefeš נֶפֶשׁ soul
כִּֽי־ kˈî- כִּי that
תִמְעֹ֣ל ṯimʕˈōl מעל be unfaithful
מַ֔עַל mˈaʕal מַעַל unfaithfulness
וְ wᵊ וְ and
חָֽטְאָה֙ ḥˈāṭᵊʔā חטא miss
בִּ bi בְּ in
שְׁגָגָ֔ה šᵊḡāḡˈā שְׁגָגָה error
מִ mi מִן from
קָּדְשֵׁ֖י qqoḏšˌê קֹדֶשׁ holiness
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הֵבִיא֩ hēvî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
אֲשָׁמֹ֨ו ʔᵃšāmˌô אָשָׁם guilt
לַֽ lˈa לְ to
יהוָ֜ה [yhwˈāh] יְהוָה YHWH
אַ֧יִל ʔˈayil אַיִל ram, despot
תָּמִ֣ים tāmˈîm תָּמִים complete
מִן־ min- מִן from
הַ ha הַ the
צֹּ֗אן ṣṣˈōn צֹאן cattle
בְּ bᵊ בְּ in
עֶרְכְּךָ֛ ʕerkᵊḵˈā עֵרֶךְ arrangement
כֶּֽסֶף־ kˈesef- כֶּסֶף silver
שְׁקָלִ֥ים šᵊqālˌîm שֶׁקֶל shekel
בְּ bᵊ בְּ in
שֶֽׁקֶל־ šˈeqel- שֶׁקֶל shekel
הַ ha הַ the
קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness
לְ lᵊ לְ to
אָשָֽׁם׃ ʔāšˈām אָשָׁם guilt
5:15. anima si praevaricans caerimonias per errorem in his quae Domino sunt sanctificata peccaverit offeret pro delicto suo arietem inmaculatum de gregibus qui emi potest duobus siclis iuxta pondus sanctuarii
If any one shall sin through mistake, transgressing the ceremonies in those things that are sacrificed to the Lord, he shall offer 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.
5:15. If a soul, by mistake, shall have transgressed the ceremonies in those things that are sanctified to the Lord, he shall offer for his offense an immaculate ram from the flocks, such as can be bought for two shekels, according to the weight of the Sanctuary.
5:15. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:15: In the holy things of the Lord - This law seems to relate particularly to sacrilege, and defrauds in spiritual matters; such as the neglect to consecrate or redeem the firstborn, the withholding of the first-fruits, tithes, and such like; and, according to the rabbins, making any secular gain of Divine things, keeping back any part of the price of things dedicated to God, or withholding what man had vowed to pay. See a long list of these things in Ainsworth.
With thy estimation - The wrong done or the defraud committed should be estimated at the number of shekels it was worth, or for which it would sell. These the defrauder was to pay down, to which he was to add a fifth part more, and bring a ram without blemish for a sin-offering besides. There is an obscurity in the text, but this seems to be its meaning.
Albert Barnes: Notes on the Bible - 1834
5:15: Commit a trespass - Rather, here and in Lev 6:2, perpetrate a wrong. The word is different from that rendered trespass elsewhere in these chapters.
Through ignorance - Through inadvertence. See Lev 4:2 note.
In the holy things of the Lord - The reference is to a failure in the payment of firstfruits, tithes or fees of any kind connected with the public service of religion by which the sanctuary suffered loss; compare Num 5:6-8.
Shekel of the sanctuary - See Exo 38:24 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: a soul: Lev 5:1, Lev 5:2, Lev 4:2
in the: Lev 5:16, Lev 7:1, Lev 7:6, Lev 10:17, Lev 10:18, Lev 22:1-16, Lev 24:5-9, Lev 27:9-33; Num. 18:9-32; Deu 12:5-12, Deu 12:26, Deu 15:19, Deu 15:20, Deu 26:1-15
ram: Lev 5:18, Lev 6:6; Ezr 10:19
thy estimation: Lev 26:2-8, Lev 26:12, Lev 26:13, Lev 26:17, Lev 26:18, Lev 26:23-27
the shekel: Lev 27:25; Exo 30:13
Geneva 1599
5:15 If a soul commit a trespass, and sin through ignorance, (g) 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, (h) with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:
(g) Concerning the first fruits or tithes, due to the priests and Levites.
(h) By the estimation of the priest, (Lev 27:12).
John Gill
5:15 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, Lev 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.
John Wesley
5:15 A trespass - Against the Lord and his priests. Through ignorance - For if a man did it knowingly, he was to be cut off, Num 15:30. In the holy things - In things consecrated to God, and to holy uses; such as tithes and first - fruits, or any things due, or devoted to God, which possibly a man might either with - hold, or employ to some common use. A ram - A more chargeable sacrifice than the former, as the sin of sacrilege was greater. With thy estimation - As thou shalt esteem or rate it, thou, O priest; and at present, thou, O Moses, for he as yet performed the priest's part. And this was an additional charge and punishment to him; besides the ram, he was to pay for the holy thing which he had with - held or abused, so many shekels of silver as the priest should esteem proportionable to it.
Robert Jamieson, A. R. Fausset and David Brown
5:15 sin through ignorance, in the holy things of the Lord, &c.--This is a case of sacrilege committed ignorantly, either in not paying the full due of tithes, first-fruits, and similar tribute in eating of meats, which belonged to the priests alone--or he was required, along with the restitution in money, the amount of which was to be determined by the priest, to offer a ram for a trespass offering, as soon as he came to the knowledge of his involuntary fraud.
5:165:16: վասն որոյ յանցուցեալն իցէ։ Եւ զոր մեղաւն ՚ի սրբութիւնսն, հատուսցէ՛, եւ զհինգերո՛րդ եւս մասնն յաւելցէ ՚ի նոյն. եւ տացէ՛ ցքահանայն. եւ քաւեսցէ՛ ՚ի նմանէ քահանայն խոյիւն որ վասն յանցանացն իցէ, եւ թողցի նմա։
16 Նա թող հատուցի սրբութիւններին հասցրած վնասները, դրան աւելացրած նաեւ սրբազան իրերի արժէքի մէկ հինգերորդ մասը, եւ տայ քահանային: Քահանան յանցանքի թողութեան համար զոհաբերուած խոյով թող քաւութիւն տայ նրա յանցանքին եւ թողութիւն՝ նրան:
16 Եւ սուրբ բաներուն մէջ իր ըրած վնասը թող հատուցանէ ու անոր վրայ հինգերորդ մաս մըն ալ աւելցնէ եւ քահանային տայ զայն։ Ու քահանան յանցանքի պատարագի խոյովը քաւութիւն ընէ անոր եւ թողութիւն ըլլայ անոր։
Եւ զոր մեղաւն ի սրբութիւնսն, հատուսցէ, եւ զհինգերորդ եւս մասնն յաւելցէ ի նոյն, եւ տացէ ցքահանայն. եւ քաւեսցէ ի նմանէ քահանայն խոյիւն որ վասն յանցանացն իցէ, եւ թողցի նմա:

5:16: վասն որոյ յանցուցեալն իցէ։ Եւ զոր մեղաւն ՚ի սրբութիւնսն, հատուսցէ՛, եւ զհինգերո՛րդ եւս մասնն յաւելցէ ՚ի նոյն. եւ տացէ՛ ցքահանայն. եւ քաւեսցէ՛ ՚ի նմանէ քահանայն խոյիւն որ վասն յանցանացն իցէ, եւ թողցի նմա։
16 Նա թող հատուցի սրբութիւններին հասցրած վնասները, դրան աւելացրած նաեւ սրբազան իրերի արժէքի մէկ հինգերորդ մասը, եւ տայ քահանային: Քահանան յանցանքի թողութեան համար զոհաբերուած խոյով թող քաւութիւն տայ նրա յանցանքին եւ թողութիւն՝ նրան:
16 Եւ սուրբ բաներուն մէջ իր ըրած վնասը թող հատուցանէ ու անոր վրայ հինգերորդ մաս մըն ալ աւելցնէ եւ քահանային տայ զայն։ Ու քահանան յանցանքի պատարագի խոյովը քաւութիւն ընէ անոր եւ թողութիւն ըլլայ անոր։
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5:1616: за ту святыню, против которой он согрешил, пусть воздаст и прибавит к тому пятую долю, и отдаст сие священнику, и священник очистит его овном жертвы повинности, и прощено будет ему.
5:16 καὶ και and; even ὃ ος who; what ἥμαρτεν αμαρτανω sin ἀπὸ απο from; away τῶν ο the ἁγίων αγιος holy ἀποτείσαι αποτινω pay off; repay αὐτὸ αυτος he; him καὶ και and; even τὸ ο the ἐπίπεμπτον επιπεμπτος add; continue ἐπ᾿ επι in; on αὐτὸ αυτος he; him καὶ και and; even δώσει διδωμι give; deposit αὐτὸ αυτος he; him τῷ ο the ἱερεῖ ιερευς priest καὶ και and; even ὁ ο the ἱερεὺς ιερευς priest ἐξιλάσεται εξιλασκομαι about; around αὐτοῦ αυτος he; him ἐν εν in τῷ ο the κριῷ κριος the πλημμελείας πλημμελεια and; even ἀφεθήσεται αφιημι dismiss; leave αὐτῷ αυτος he; him
5:16 וְ wᵊ וְ and אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] חָטָ֨א ḥāṭˌā חטא miss מִן־ min- מִן from הַ ha הַ the קֹּ֜דֶשׁ qqˈōḏeš קֹדֶשׁ holiness יְשַׁלֵּ֗ם yᵊšallˈēm שׁלם be complete וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמִֽישִׁתֹו֙ ḥᵃmˈîšiṯô חֲמִישִׁית fifth part יֹוסֵ֣ף yôsˈēf יסף add עָלָ֔יו ʕālˈāʸw עַל upon וְ wᵊ וְ and נָתַ֥ן nāṯˌan נתן give אֹתֹ֖ו ʔōṯˌô אֵת [object marker] לַ la לְ to † הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest יְכַפֵּ֥ר yᵊḵappˌēr כפר cover עָלָ֛יו ʕālˈāʸw עַל upon בְּ bᵊ בְּ in אֵ֥יל ʔˌêl אַיִל ram, despot הָ hā הַ the אָשָׁ֖ם ʔāšˌām אָשָׁם guilt וְ wᵊ וְ and נִסְלַ֥ח nislˌaḥ סלח forgive לֹֽו׃ פ lˈô . f לְ to
5:16. ipsumque quod intulit damni restituet et quintam partem ponet supra tradens sacerdoti qui rogabit pro eo offerens arietem et dimittetur eiAnd he shall make good the damage itself which he hath done, and shall add the fifth part besides, delivering it to the priest, who shall pray for him, offering the ram: and it shall be forgiven him.
16. and he shall make restitution for that which he hath done amiss in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make atonement for him with the ram of the guilt offering, and he shall be forgiven.
5:16. And he shall make restitution for the damage that he has brought, and he shall add a fifth part more, delivering it to the priest, who shall pray for him while offering the ram, and he shall be released from it.
5:16. 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.
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: за ту святыню, против которой он согрешил, пусть воздаст и прибавит к тому пятую долю, и отдаст сие священнику, и священник очистит его овном жертвы повинности, и прощено будет ему.
5:16
καὶ και and; even
ος who; what
ἥμαρτεν αμαρτανω sin
ἀπὸ απο from; away
τῶν ο the
ἁγίων αγιος holy
ἀποτείσαι αποτινω pay off; repay
αὐτὸ αυτος he; him
καὶ και and; even
τὸ ο the
ἐπίπεμπτον επιπεμπτος add; continue
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
καὶ και and; even
δώσει διδωμι give; deposit
αὐτὸ αυτος he; him
τῷ ο the
ἱερεῖ ιερευς priest
καὶ και and; even
ο the
ἱερεὺς ιερευς priest
ἐξιλάσεται εξιλασκομαι about; around
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
κριῷ κριος the
πλημμελείας πλημμελεια and; even
ἀφεθήσεται αφιημι dismiss; leave
αὐτῷ αυτος he; him
5:16
וְ wᵊ וְ and
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
חָטָ֨א ḥāṭˌā חטא miss
מִן־ min- מִן from
הַ ha הַ the
קֹּ֜דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
יְשַׁלֵּ֗ם yᵊšallˈēm שׁלם be complete
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲמִֽישִׁתֹו֙ ḥᵃmˈîšiṯô חֲמִישִׁית fifth part
יֹוסֵ֣ף yôsˈēf יסף add
עָלָ֔יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
נָתַ֥ן nāṯˌan נתן give
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
לַ la לְ to
הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
יְכַפֵּ֥ר yᵊḵappˌēr כפר cover
עָלָ֛יו ʕālˈāʸw עַל upon
בְּ bᵊ בְּ in
אֵ֥יל ʔˌêl אַיִל ram, despot
הָ הַ the
אָשָׁ֖ם ʔāšˌām אָשָׁם guilt
וְ wᵊ וְ and
נִסְלַ֥ח nislˌaḥ סלח forgive
לֹֽו׃ פ lˈô . f לְ to
5:16. ipsumque quod intulit damni restituet et quintam partem ponet supra tradens sacerdoti qui rogabit pro eo offerens arietem et dimittetur ei
And he shall make good the damage itself which he hath done, and shall add the fifth part besides, delivering it to the priest, who shall pray for him, offering the ram: and it shall be forgiven him.
5:16. And he shall make restitution for the damage that he has brought, and he shall add a fifth part more, delivering it to the priest, who shall pray for him while offering the ram, and he shall be released from it.
5:16. 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.
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Adam Clarke: Commentary on the Bible - 1831
5:16: Shall make amends - Make restitution for the wrong he had done according to what is laid down in the preceding verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: make: Lev 22:14; Exo 22:1, Exo 22:3, Exo 22:4; Psa 69:4; Luk 19:8; Act 26:20
the fifth: Lev 6:4, Lev 6:5, Lev 27:13, Lev 27:15, Lev 27:27, Lev 27:31; Num 5:7
and the priest: Lev 5:6, Lev 5:10, Lev 5:13, Lev 4:26; Heb 9:13, Heb 9:14; Jo1 2:1, Jo1 2:2
John Gill
5:16 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 writers (f), 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 Lev 5:10.
(f) Maimon. & Bartenora in Misn. Trumot, c. 6. 1.
5:175:17: Եւ անձն՝ որ մեղիցէ, եւ արասցէ մի ինչ յամենայն պատուիրանաց Տեառն զոր չիցէ՛ պարտ առնել, եւ ո՛չ իմանայցէ, եւ յանցանիցէ, եւ ընդունիցի մե՛ղս[925]։ [925] Ոմանք. Յամենայն ՚ի պատուիրանաց։
17 Նա, ով մեղանչում է ու խախտում Տիրոջ պատուիրաններից մէկնումէկը, այսինքն՝ անում է մի բան, որ չպէտք է անէր, բայց չիմանալով գործում է այդ մեղքը, ուրեմն մեղաւոր է:
17 Եւ եթէ անձ մը մեղանչէ ու Տէրոջը բոլոր արգիլած բաներէն մէկը ընէ, թէեւ անգիտութեամբ, անիկա յանցաւոր է ու իր անօրէնութիւնը պէտք է կրէ։
Եւ անձն որ մեղիցէ, եւ արասցէ մի ինչ յամենայն պատուիրանաց Տեառն զոր չիցէ պարտ առնել, եւ ոչ իմանայցէ եւ յանցանիցէ եւ ընդունիցի մեղս:

5:17: Եւ անձն՝ որ մեղիցէ, եւ արասցէ մի ինչ յամենայն պատուիրանաց Տեառն զոր չիցէ՛ պարտ առնել, եւ ո՛չ իմանայցէ, եւ յանցանիցէ, եւ ընդունիցի մե՛ղս[925]։
[925] Ոմանք. Յամենայն ՚ի պատուիրանաց։
17 Նա, ով մեղանչում է ու խախտում Տիրոջ պատուիրաններից մէկնումէկը, այսինքն՝ անում է մի բան, որ չպէտք է անէր, բայց չիմանալով գործում է այդ մեղքը, ուրեմն մեղաւոր է:
17 Եւ եթէ անձ մը մեղանչէ ու Տէրոջը բոլոր արգիլած բաներէն մէկը ընէ, թէեւ անգիտութեամբ, անիկա յանցաւոր է ու իր անօրէնութիւնը պէտք է կրէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: Если кто согрешит и сделает что-нибудь против заповедей Господних, чего не надлежало делать, и по неведению сделается виновным и понесет на себе грех,
5:17 καὶ και and; even ἡ ο the ψυχή ψυχη soul ἣ ος who; what ἂν αν perhaps; ever ἁμάρτῃ αμαρτανω sin καὶ και and; even ποιήσῃ ποιεω do; make μίαν εις.1 one; unit ἀπὸ απο from; away πασῶν πας all; every τῶν ο the ἐντολῶν εντολη direction; injunction κυρίου κυριος lord; master ὧν ος who; what οὐ ου not δεῖ δει is necessary; have to ποιεῖν ποιεω do; make καὶ και and; even οὐκ ου not ἔγνω γινωσκω know καὶ και and; even πλημμελήσῃ πλημμηλεω and; even λάβῃ λαμβανω take; get τὴν ο the ἁμαρτίαν αμαρτια sin; fault
5:17 וְ wᵊ וְ and אִם־ ʔim- אִם if נֶ֨פֶשׁ֙ nˈefeš נֶפֶשׁ soul כִּ֣י kˈî כִּי that תֶֽחֱטָ֔א ṯˈeḥᵉṭˈā חטא miss וְ wᵊ וְ and עָֽשְׂתָ֗ה ʕˈāśᵊṯˈā עשׂה make אַחַת֙ ʔaḥˌaṯ אֶחָד one מִ mi מִן from כָּל־ kkol- כֹּל whole מִצְוֹ֣ת miṣwˈōṯ מִצְוָה commandment יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not תֵעָשֶׂ֑ינָה ṯēʕāśˈeʸnā עשׂה make וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָדַ֥ע yāḏˌaʕ ידע know וְ wᵊ וְ and אָשֵׁ֖ם ʔāšˌēm אשׁם do wrong וְ wᵊ וְ and נָשָׂ֥א nāśˌā נשׂא lift עֲוֹנֹֽו׃ ʕᵃwōnˈô עָוֹן sin
5:17. anima si peccaverit per ignorantiam feceritque unum ex his quae Domini lege prohibentur et peccati rea intellexerit iniquitatem suamIf 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. And if any one sin, and do any of the things which the LORD hath commanded not to be done; though he knew it not, yet is he guilty, and shall bear his iniquity.
5:17. If a soul will have sinned through ignorance, and will have done one of those things which the law of the Lord prohibits, and, being guilty of sin, understands his iniquity,
5:17. 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.
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: Если кто согрешит и сделает что-нибудь против заповедей Господних, чего не надлежало делать, и по неведению сделается виновным и понесет на себе грех,
5:17
καὶ και and; even
ο the
ψυχή ψυχη soul
ος who; what
ἂν αν perhaps; ever
ἁμάρτῃ αμαρτανω sin
καὶ και and; even
ποιήσῃ ποιεω do; make
μίαν εις.1 one; unit
ἀπὸ απο from; away
πασῶν πας all; every
τῶν ο the
ἐντολῶν εντολη direction; injunction
κυρίου κυριος lord; master
ὧν ος who; what
οὐ ου not
δεῖ δει is necessary; have to
ποιεῖν ποιεω do; make
καὶ και and; even
οὐκ ου not
ἔγνω γινωσκω know
καὶ και and; even
πλημμελήσῃ πλημμηλεω and; even
λάβῃ λαμβανω take; get
τὴν ο the
ἁμαρτίαν αμαρτια sin; fault
5:17
וְ wᵊ וְ and
אִם־ ʔim- אִם if
נֶ֨פֶשׁ֙ nˈefeš נֶפֶשׁ soul
כִּ֣י kˈî כִּי that
תֶֽחֱטָ֔א ṯˈeḥᵉṭˈā חטא miss
וְ wᵊ וְ and
עָֽשְׂתָ֗ה ʕˈāśᵊṯˈā עשׂה make
אַחַת֙ ʔaḥˌaṯ אֶחָד one
מִ mi מִן from
כָּל־ kkol- כֹּל whole
מִצְוֹ֣ת miṣwˈōṯ מִצְוָה commandment
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
תֵעָשֶׂ֑ינָה ṯēʕāśˈeʸnā עשׂה make
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָדַ֥ע yāḏˌaʕ ידע know
וְ wᵊ וְ and
אָשֵׁ֖ם ʔāšˌēm אשׁם do wrong
וְ wᵊ וְ and
נָשָׂ֥א nāśˌā נשׂא lift
עֲוֹנֹֽו׃ ʕᵃwōnˈô עָוֹן sin
5:17. anima si peccaverit per ignorantiam feceritque unum ex his quae Domini lege prohibentur et peccati rea intellexerit iniquitatem suam
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:
5:17. If a soul will have sinned through ignorance, and will have done one of those things which the law of the Lord prohibits, and, being guilty of sin, understands his iniquity,
5:17. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: (ср. 19). Указывается, очевидно, другой случай, случай именно общего характера, вины члена теократического общества против Иеговы. Традиция сюда относила все случаи, когда возникало сомнение о законности того или иного действия. Под эту категорию подходило, напр., преступление иудейских священников после плена, взявших жен или племянниц и, по указанию Ездры, для очищения своего приносивших жертву аscham (1: Езд Х, 19). Подвидами этой категории были жертвы повинности со стороны выздоровевшего прокаженного (Лев XIV:12: и д.) и осквернившегося назорея (Чис VI:12: и д.).
Albert Barnes: Notes on the Bible - 1834
5:17: Though he wist it not - Ignorance of the Law, or even of the consequences of the act at the time that it was committed, was not to excuse him from the obligation to offer the sacrifice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: a soul sin: This case is supposed to differ from the preceding, merely in that the person concerned was not certain whether he had or had not committed the trespass. It is therefore called by the Hebrews a doubtful trespass offering. Lev 5:1, Lev 4:2-4, Lev 4:13, Lev 4:22, Lev 4:27
though: Lev 5:15; Psa 19:12; Luk 12:48; Rom 14:23
yet is he: Lev 5:1, Lev 5:2, Lev 4:2, Lev 4:13, Lev 4:27
Geneva 1599
5:17 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 (i) bear his iniquity.
(i) That is, remembers after that he has sinned when his conscience accuses him.
John Gill
5:17 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 Lk 12:48.
John Wesley
5:17 The former law concerns the alienation of holy things from sacred to common use; this may concern other miscarriages about holy things, and holy duties, as may be gathered from Lev 5:19, where this is said to be a trespass against the Lord, not in a general sense, for so every sin was; but in a proper and peculiar sense.
Robert Jamieson, A. R. Fausset and David Brown
5:17 if a soul sin . . . though he wist it not, yet is he guilty--This also refers to holy things, and it differs from the preceding in being one of the doubtful cases,--that is, where conscience suspects, though the understanding be in doubt whether criminality or sin has been committed. The Jewish rabbis give, as an example, the case of a person who, knowing that "the fat of the inwards" is not to be eaten, religiously abstained from the use of it; but should a dish happen to have been at table in which he had reason to suspect some portion of that meat was intermingled, and he had, inadvertently, partaken of that unlawful viand, he was bound to bring a ram as a trespass offering [Lev 5:16]. These provisions were all designed to impress the conscience with the sense of responsibility to God and keep alive on the hearts of the people a salutary fear of doing any secret wrong.
5:185:18: Ածցէ՛ խո՛յ անարատ ՚ի խաշանց գնոց արծաթոյ վասն յանցութեանն՝ առ քահանայն. եւ քաւեսցէ՛ վասն նորա քահանայն վասն անգիտութեանն զոր անգիտացաւ՝ եւ ինքն ո՛չ գիտէր, եւ թողցի նմա.
18 Իր յանցանքի թողութեան համար իր հօտից նա քահանայի մօտ թող բերի մէկ արծաթ արժողութեամբ ոչ արատաւոր մի խոյ, որով քահանան քաւութիւն պիտի տայ անգիտակցաբար նրա գործած մեղքին, եւ նա թողութիւն պիտի ստանայ, քանի որ նա
18 Եւ քու որոշած արժէքիդ չափ յանցանքի պատարագի համար հօտերէն անարատ խոյ մը թող բերէ քահանային ու քահանան անոր համար քաւութիւն ընէ՝ անոր անգիտութեամբ սխալելուն համար եւ անոր թողութիւն ըլլայ։
ածցէ խոյ անարատ ի խաշանց [80]գնոց արծաթոյ`` վասն յանցութեանն` առ քահանայն. եւ քաւեսցէ վասն նորա քահանայն վասն անգիտութեանն զոր անգիտացաւ եւ ինքն ոչ գիտէր, եւ թողցի նմա:

5:18: Ածցէ՛ խո՛յ անարատ ՚ի խաշանց գնոց արծաթոյ վասն յանցութեանն՝ առ քահանայն. եւ քաւեսցէ՛ վասն նորա քահանայն վասն անգիտութեանն զոր անգիտացաւ՝ եւ ինքն ո՛չ գիտէր, եւ թողցի նմա.
18 Իր յանցանքի թողութեան համար իր հօտից նա քահանայի մօտ թող բերի մէկ արծաթ արժողութեամբ ոչ արատաւոր մի խոյ, որով քահանան քաւութիւն պիտի տայ անգիտակցաբար նրա գործած մեղքին, եւ նա թողութիւն պիտի ստանայ, քանի որ նա
18 Եւ քու որոշած արժէքիդ չափ յանցանքի պատարագի համար հօտերէն անարատ խոյ մը թող բերէ քահանային ու քահանան անոր համար քաւութիւն ընէ՝ անոր անգիտութեամբ սխալելուն համար եւ անոր թողութիւն ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: пусть принесет к священнику в жертву повинности овна без порока, по оценке твоей, и загладит священник проступок его, в чем он преступил по неведению, и прощено будет ему.
5:18 καὶ και and; even οἴσει φερω carry; bring κριὸν κριος flawless; blameless ἐκ εκ from; out of τῶν ο the προβάτων προβατον sheep τιμῆς τιμη honor; value ἀργυρίου αργυριον silver piece; money εἰς εις into; for πλημμέλειαν πλημμελεια to; toward τὸν ο the ἱερέα ιερευς priest καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτοῦ αυτος he; him ὁ ο the ἱερεὺς ιερευς priest περὶ περι about; around τῆς ο the ἀγνοίας αγνοια ignorance αὐτοῦ αυτος he; him ἧς ος who; what ἠγνόησεν αγνοεω ignorant; ignore καὶ και and; even αὐτὸς αυτος he; him οὐκ ου not ᾔδει οιδα aware καὶ και and; even ἀφεθήσεται αφιημι dismiss; leave αὐτῷ αυτος he; him
5:18 וְ֠ wᵊ וְ and הֵבִיא hēvî בוא come אַ֣יִל ʔˈayil אַיִל ram, despot תָּמִ֧ים tāmˈîm תָּמִים complete מִן־ min- מִן from הַ ha הַ the צֹּ֛אן ṣṣˈōn צֹאן cattle בְּ bᵊ בְּ in עֶרְכְּךָ֥ ʕerkᵊḵˌā עֵרֶךְ arrangement לְ lᵊ לְ to אָשָׁ֖ם ʔāšˌām אָשָׁם guilt אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and כִפֶּר֩ ḵippˌer כפר cover עָלָ֨יו ʕālˌāʸw עַל upon הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest עַ֣ל ʕˈal עַל upon שִׁגְגָתֹ֧ו šiḡᵊḡāṯˈô שְׁגָגָה error אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁגָ֛ג šāḡˈāḡ שׁגג commit error וְ wᵊ וְ and ה֥וּא hˌû הוּא he לֹֽא־ lˈō- לֹא not יָדַ֖ע yāḏˌaʕ ידע know וְ wᵊ וְ and נִסְלַ֥ח nislˌaḥ סלח forgive לֹֽו׃ lˈô לְ to
5:18. offeret arietem inmaculatum de gregibus sacerdoti iuxta mensuram aestimationemque peccati qui orabit pro eo quod nesciens fecerit et dimittetur eiHe 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. And he shall bring a ram without blemish out of the flock, according to thy estimation, for a guilt offering, unto the priest: and the priest shall make atonement for him concerning the thing wherein he erred unwittingly and knew it not, and he shall be forgiven.
5:18. he shall offer from the flocks an immaculate ram to the priest, according to the measure and estimation of the sin, who shall pray for him, because he did it unknowingly, and he shall be released from it,
5:18. 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.
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: пусть принесет к священнику в жертву повинности овна без порока, по оценке твоей, и загладит священник проступок его, в чем он преступил по неведению, и прощено будет ему.
5:18
καὶ και and; even
οἴσει φερω carry; bring
κριὸν κριος flawless; blameless
ἐκ εκ from; out of
τῶν ο the
προβάτων προβατον sheep
τιμῆς τιμη honor; value
ἀργυρίου αργυριον silver piece; money
εἰς εις into; for
πλημμέλειαν πλημμελεια to; toward
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
ἐξιλάσεται εξιλασκομαι about; around
αὐτοῦ αυτος he; him
ο the
ἱερεὺς ιερευς priest
περὶ περι about; around
τῆς ο the
ἀγνοίας αγνοια ignorance
αὐτοῦ αυτος he; him
ἧς ος who; what
ἠγνόησεν αγνοεω ignorant; ignore
καὶ και and; even
αὐτὸς αυτος he; him
οὐκ ου not
ᾔδει οιδα aware
καὶ και and; even
ἀφεθήσεται αφιημι dismiss; leave
αὐτῷ αυτος he; him
5:18
וְ֠ wᵊ וְ and
הֵבִיא hēvî בוא come
אַ֣יִל ʔˈayil אַיִל ram, despot
תָּמִ֧ים tāmˈîm תָּמִים complete
מִן־ min- מִן from
הַ ha הַ the
צֹּ֛אן ṣṣˈōn צֹאן cattle
בְּ bᵊ בְּ in
עֶרְכְּךָ֥ ʕerkᵊḵˌā עֵרֶךְ arrangement
לְ lᵊ לְ to
אָשָׁ֖ם ʔāšˌām אָשָׁם guilt
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
כִפֶּר֩ ḵippˌer כפר cover
עָלָ֨יו ʕālˌāʸw עַל upon
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
עַ֣ל ʕˈal עַל upon
שִׁגְגָתֹ֧ו šiḡᵊḡāṯˈô שְׁגָגָה error
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁגָ֛ג šāḡˈāḡ שׁגג commit error
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
לֹֽא־ lˈō- לֹא not
יָדַ֖ע yāḏˌaʕ ידע know
וְ wᵊ וְ and
נִסְלַ֥ח nislˌaḥ סלח forgive
לֹֽו׃ lˈô לְ to
5:18. offeret arietem inmaculatum de gregibus sacerdoti iuxta mensuram aestimationemque peccati qui orabit pro eo quod nesciens fecerit et dimittetur ei
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,
5:18. he shall offer from the flocks an immaculate ram to the priest, according to the measure and estimation of the sin, who shall pray for him, because he did it unknowingly, and he shall be released from it,
5:18. 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.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: And he: Lev 5:15, Lev 5:16
for a trespass: Lev 6:6; Ti1 2:5, Ti1 2:6
and the priest: Lev 5:16, Lev 1:4, Lev 4:20, Lev 6:7
Geneva 1599
5:18 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 (k) ignorance wherein he erred and wist [it] not, and it shall be forgiven him.
(k) Else if his sin against God come of malice, he must die; (Num 15:30).
John Gill
5:18 And he shall bring a ram without blemish out of the flock,.... See Gill on Lev 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 Lev 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 Lev 5:10 this is what the Jews call "Asham Talui", doubtful trespass offering.
5:195:19: քանզի յանցեա՛ւ յանցութիւն յանցանաց առաջի Տեառն։
19 յանցանք էր գործել Տիրոջ հանդէպ»:
19 Ասիկա յանցանքի պատարագ է։ Անիկա անշուշտ յանցաւոր եղած է Տէրոջը առջեւ»։
[81]քանզի յանցեաւ յանցութիւն յանցանաց առաջի Տեառն:

5:19: քանզի յանցեա՛ւ յանցութիւն յանցանաց առաջի Տեառն։
19 յանցանք էր գործել Տիրոջ հանդէպ»:
19 Ասիկա յանցանքի պատարագ է։ Անիկա անշուշտ յանցաւոր եղած է Տէրոջը առջեւ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: Это жертва повинности, [которою] он провинился пред Господом.
5:19 ἐπλημμέλησεν πλημμελεω for πλημμέλησιν πλημμελησις next to; in the presence of κυρίου κυριος lord; master
5:19 אָשָׁ֖ם ʔāšˌām אָשָׁם guilt ה֑וּא hˈû הוּא he אָשֹׁ֥ם ʔāšˌōm אשׁם do wrong אָשַׁ֖ם ʔāšˌam אשׁם do wrong לַ la לְ to יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
5:19. quia per errorem deliquit in DominumBecause by mistake he trespassed against the Lord.
19. It is a guilt offering: he is certainly guilty before the LORD.
5:19. because by mistake he transgressed against the Lord.
5:19. It [is] a trespass offering: he hath certainly trespassed against the LORD.
It [is] a trespass offering: he hath certainly trespassed against the LORD:

19: Это жертва повинности, [которою] он провинился пред Господом.
5:19
ἐπλημμέλησεν πλημμελεω for
πλημμέλησιν πλημμελησις next to; in the presence of
κυρίου κυριος lord; master
5:19
אָשָׁ֖ם ʔāšˌām אָשָׁם guilt
ה֑וּא hˈû הוּא he
אָשֹׁ֥ם ʔāšˌōm אשׁם do wrong
אָשַׁ֖ם ʔāšˌam אשׁם do wrong
לַ la לְ to
יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
5:19. quia per errorem deliquit in Dominum
Because by mistake he trespassed against the Lord.
19. It is a guilt offering: he is certainly guilty before the LORD.
5:19. because by mistake he transgressed against the Lord.
5:19. It [is] a trespass offering: he hath certainly trespassed against the LORD.
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Adam Clarke: Commentary on the Bible - 1831
5:19: He hath certainly trespassed - And because he hath sinned, therefore he must bring a sacrifice. On no other ground shall he be accepted by the Lord. Reader, how dost thou stand in the sight of thy Maker? On the subject of this chapter it may be proper to make the following reflections. When the infinite purity and strict justice of God are considered, the exceeding breadth of his commandment, our slowness of heart to believe, and our comparatively cold performance of sacred duties, no wonder that there is sinfulness found in our holy things; and at what a low ebb must the Christian life be found when this is the case! This is a sore and degrading evil in the Church of God; but there is one even worse than this, that is, the strenuous endeavor of many religious people to reconcile their minds to this state of inexcusable imperfection, and defend it zealously, on the supposition that it is at once both unavoidable and useful - unavoidable, for they think they cannot live without it; and useful, because they suppose it tends to humble them! The more inward sin a man has, the more pride he will feel; the less, the more humility. A sense of God's infinite kindness to us, and our constant dependence on him, will ever keep the soul in the dust. Sin can never be necessary to the maintenance or extension of the Christian life, it is the thing which Jesus Christ came into the world to destroy; and his name is called Jesus or Savior because he saves his people from their sins. But how little of the spirit and influence of his Gospel is known in the world! He saves, unto the uttermost, them who come unto the Father through him. But alas! how few are thus saved! for they will not come unto him that they might have life. Should any Christian refuse to offer up the following prayer to God? "Almighty God, unto whom all hearts be open, and from whom no secrets are hid, cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name, through Christ our Lord. Amen." - The Liturgy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: trespassed: Ezr 10:2; Psa 51:4; Mal 3:8; Co2 5:19-21
John Gill
5:19 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 Siphri (g) 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.
(g) Maimon. in Misn. Temurah, c. 7. sect. 6.