Leviticus 5:14-19
14. And the LORD spake unto Moses, saying,
14. Loquutus est insuper Jehova ad Mosen, dicendo:
15. If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:
15. Anima quum praevaricata fuerit praevaricationem, et peccaverit per errorem in una re ex sanctificationibus Jehovae, adducat oblationem pro delicto suo Jehovae, arietem perfectum de pecudibus, secundum aestimationem tuam argenti siculorum, secundum siculum sanctitatis pro delicto.
16. And he…
Keil & Delitzsch on Leviticus 5:14–end
(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 awa…
Read the whole note in the consoleTyndale Open Study Notes on Leviticus 5:14–end
The guilt offering (Hebrew ’asham, “guilt”) dealt with property loss and damages, whether sacred (5:14-16) or secular (6:1-7). It involved restitution as well as compensation for the loss (5:16; 6:5). It could be called a “penalty offering,” because the ram was a penalty, or perhaps a “restitution offering,” because of the need to make restitution for the loss before the ram was offered. In the guilt offering (5:14–6:7), the loss involved was not only a failure in God’s sight, as with the sin offering, but also a loss of property to another person or to the sanctuary. Cp. Matt 5:23-24.
Rashi on Leviticus 5:13
אשר חטא על חטאתו [AND THE PRIEST SHALL MAKE EXPIATION ON HIS BEHALF] FOR THE SIN THAT HE HATH SINNED — Here Scripture varies the expression, for in the case of affluence (v. 6) and narrow means (v. 10) it is stated, “[and the priest shall make expiation for him] מחטאתו”, whilst here, in the case of utter destitution, it is stated מחטאתו) על חטאתו may mean: something from his sin-offering, i. e., a part of it, whilst על חטאתו implies something in addition to his sin-offering)! Our Rabbis from the niceties of the text derived from here the law that if one sinned whilst he was a rich man and set apart money for a she-lamb or a she-goat (the sacrifice prescribed for a well-to-do person; cf. v.…
Read the whole note in the consoleHenry, Jamieson-Fausset-Brown, Clarke, Gill, Calvin and Keil & Delitzsch are in the public domain; Tyndale Open Study Notes © Tyndale House Publishers, CC BY-SA 4.0 — all from the Free Use Bible API (bible.helloao.org). Rashi: the Rosenbaum & Silbermann Pentateuch (public domain) and the Judaica Press and Metsudah Tanakh (CC BY), via Sefaria. Spurgeon's Treasury of David: public domain (lyteword's markdown edition, CC0).
