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 `things'.
For he hath despised the oath by breaking the covenant; and behold, he had given his hand, and yet hath done all these things; he shall not escape. Therefore thus saith the Lord Jehovah: As I live, surely mine oath that he hath despised, and my covenant that he hath broken, I will even bring it upon his own head.
Be not rash with thy mouth, and let not thy heart be hasty to utter anything before God; for God is in heaven, and thou upon earth: therefore let thy words be few. For a dream cometh with a multitude of business, and a fool's voice with a multitude of words. When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou vowest. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that is was an error: wherefore should God be angry at thy voice, and destroy the work of thy hands?
How he sware unto Jehovah, And vowed unto the Mighty One of Jacob: Surely I will not come into the tabernacle of my house, Nor go up into my bed; I will not give sleep to mine eyes, Or slumber to mine eyelids; Until I find out a place for Jehovah, A tabernacle for the Mighty One of Jacob.
Speak unto the children of Israel, and say unto them, When a man shall accomplish a vow, the persons shall be for Jehovah by thy estimation. And thy estimation shall be of the male from twenty years old even unto sixty years old, even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary. And if it be a female, then thy estimation shall be thirty shekels. And if it be from five years old even unto twenty years old, then thy estimation shall be of the male twenty shekels, and for the female ten shekels. And if it be from a month old even unto five years old, then thy estimation shall be of the male five shekels of silver, and for the female thy estimation shall be three shekels of silver. And if it be from sixty years old and upward; if it be a male, then thy estimation shall be fifteen shekels, and for the female ten shekels. But if he be poorer than thy estimation, then he shall be set before the priest, and the priest shall value him; according to the ability of him that vowed shall the priest value him. And if it be a beast, whereof men offer an oblation unto Jehovah, all that any man giveth of such unto Jehovah shall be holy. He shall not alter it, nor change it, a good for a bad, or a bad for a good: and if he shall at all change beast for beast, then both it and that for which it is changed shall be holy. And if it be any unclean beast, of which they do not offer an oblation unto Jehovah, then he shall set the beast before the priest; and the priest shall value it, whether it be good or bad: as thou the priest valuest it, so shall it be. But if he will indeed redeem it, then he shall add the fifth part thereof unto thy estimation. And when a man shall sanctify his house to be holy unto Jehovah, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand. And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy estimation unto it, and it shall be his. And if a man shall sanctify unto Jehovah part of the field of his possession, then thy estimation shall be according to the sowing thereof: the sowing of a homer of barley `shall be valued' at fifty shekels of silver. If he sanctify his field from the year of jubilee, according to thy estimation it shall stand. But if he sanctify his field after the jubilee, then the priest shall reckon unto him the money according to the years that remain unto the year of jubilee; and an abatement shall be made from thy estimation. And if he that sanctified the field will indeed redeem it, then he shall add the fifth part of the money of thy estimation unto it, and it shall be assured to him. And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more: but the field, when it goeth out in the jubilee, shall be holy unto Jehovah, as a field devoted; the possession thereof shall be the priest's. And if he sanctify unto Jehovah a field which he hath bought, which is not of the field of his possession; then the priest shall reckon unto him the worth of thy estimation unto the year of jubilee: and he shall give thine estimation in that day, as a holy thing unto Jehovah. In the year of jubilee the field shall return unto him of whom it was bought, even to him to whom the possession of the land belongeth. And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel. Only the firstling among beasts, which is made a firstling to Jehovah, no man shall sanctify it; whether it be ox or sheep, it is Jehovah's. And if it be of an unclean beast, then he shall ransom it according to thine estimation, and shall add unto it the fifth part thereof: or if it be not redeemed, then it shall be sold according to thy estimation. Notwithstanding, no devoted thing, that a man shall devote unto Jehovah of all that he hath, whether of man or beast, or of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto Jehovah. No one devoted, that shall be devoted from among men, shall be ransomed; he shall surely be put to death. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is Jehovah's: it is holy unto Jehovah. And if a man will redeem aught of his tithe, he shall add unto it the fifth part thereof. And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy unto Jehovah. He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and that for which it is changed shall be holy; it shall not be redeemed. These are the commandments, which Jehovah commanded Moses for the children of Israel in mount Sinai.
Swear now therefore unto me by Jehovah, that thou wilt not cut off my seed after me, and that thou wilt not destroy my name out of my father's house. And David sware unto Saul. And Saul went home; but David and his men gat them up unto the stronghold.
And the men of Israel were distressed that day; for Saul had adjured the people, saying, Cursed be the man that eateth any food until it be evening, and I be avenged on mine enemies. So none of the people tasted food. And all the people came into the forest; and there was honey upon the ground. And when the people were come unto the forest, behold, the honey dropped: but no man put his hand to his mouth; for the people feared the oath. But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in the honeycomb, and put his hand to his mouth; and his eyes were enlightened. Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed be the man that eateth food this day. And the people were faint.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Leviticus 5
Commentary on Leviticus 5 John Gill's Exposition of the Bible
INTRODUCTION TO LEVITICUS 5
This chapter treats of the trespass offering, points at the sins for which it was to be made, and the matter of it; it was for secret sins, and sins of ignorance, such as refusing to bear witness in a known case, Leviticus 5:1 touching unclean things and false swearing, Leviticus 5:2 the things directed to in such cases are confession, Leviticus 5:5 sacrifice of a lamb, or kid of the goats, Leviticus 5:6 and in case of poverty, two turtle doves, or two young pigeons; concerning the offering of which instructions are given, Leviticus 5:7 and if not able to bring them, then a meat offering of fine flour, about which rules are laid down, Leviticus 5:11 and for sins committed through ignorance in holy things or sacrileges, the sacrifice of a ram is enjoined, and satisfaction ordered to be made for the injury done in the holy thing, by adding a fifth part to it, Leviticus 5:14 and for sins committed ignorantly against negative precepts, only a ram is appointed for the trespass offering, Leviticus 5:17.
And if a soul sin,.... The soul is put for the person, and is particularly mentioned, as Ben Melech says, because possessed of will and desire:
and hear the voice of swearing; or cursing, or adjuration; not of profane swearing, and taking the name of God in vain, but either of false swearing, or perjury, as when a man hears another swear to a thing which he knows is false; or else of adjuration, either the voice of a magistrate or of a neighbour adjuring another, calling upon him with an oath to bear testimony in such a case; this is what the JewsF18Misn. Sotah, c. 7. 1. call the oath of testimony or witness, and which they sayF19Maimon. & Bartenora in ib. T. Bab. Sotah, fol. 33. 1. is binding in whatsoever language it is heard:
and is a witness; is able to bear witness to the thing he is adjured about:
whether he hath seen or known of it; what he has seen with his eyes, or knows by any means: of such a case, the Jews observeF20T. Bab. Shebuot, fol. 33. 2. & 34. 1. , that there may be seeing without knowing, or knowing without seeing, and in either case a man ought to bear witness:
if he do not utter it; tell the truth, declare what he has seen or known:
then he shall bear his iniquity; he shall be charged with sin, and be obliged to acknowledge his offence, and bring a trespass offering for it: it is saidF21Maimon. Hilchot, Shebuot, c. 9. sect. 3. , that the witnesses are not guilty of the oath of the testimony, but in these ten cases; if they are required; if the testimony is concerning goods; if the goods are movable; if he that requires binds himself to pay for their testimony only, in case they bear witness; if they refuse after required; if they refuse in the sanhedrim; if the adjuration or oath is made there by the name of God, or his titles; if knowledge of the testimony goes before the oath; if he particularizes his witnesses in the time of the oath, or at the time of the requirement; and if the oath is in a language they understood.
Or if a soul touch any unclean thing,.... Meaning an Israelite, for only such were bound by this law, which pronounced a person unclean that touched anything that was so in a ceremonial sense; this is the general, including whatsoever by the law was unclean; the particulars follow:
whether it be a carcass of an unclean beast, as the camel, the coney, the hare, and the swine, Leviticus 11:2.
or a carcass of unclean cattle; as the horse, and the ass, which were unclean for food, and their dead carcasses not to be touched, Leviticus 11:26.
or the carcass of unclean creeping things: such as are mentioned in Leviticus 11:29.
and if it be hidden from him; that he has touched them; or the uncleanness contracted by touching, he having inadvertently done it; or being ignorant of the law concerning such uncleanness:
he also shall be unclean; in a ceremonial sense, by thus touching them:
and guilty; of a breach of the command which forbids the touching of them: this is by way of prolepsis or anticipation; for as yet the law concerning unclean beasts, and creeping things, and pollution by touching them, was not given: Jarchi and Gersom interpret this guilt, of eating of holy things, and going into the sanctuary when thus defiled: in the Jewish MisnahF23Misn. Shebuot, c. 2. sect. 5. it is said, the word "hidden" is twice used, to show that he is guilty, for the ignorance of uncleanness, and for the ignorance of the sanctuary.
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.
Or if a soul swear,.... A rash or vain oath:
pronouncing with his lips; not in his heart, as Jarchi notes; not saying within himself that he would do this, or that, or the other thing, but expressing his oath plainly and distinctly, with an audible voice:
to do good, or to do evil; which was either impossible or unlawful for him to do; whether the good or evil he swears to do is to himself or to another; whether he swears to do good to himself, and evil to another, or, good to another, and evil to himself, see Psalm 15:4. The Targum of Jonathan paraphrases it,"whatsoever a man expresses, whether of anything present or future;'as if he swears he has done such and such a thing, whether good or evil; or that he will do it, be it what it will, and it is not in the power of his hands to do it, or, if he did it, it would be doing a wrong thing:
whatsoever it be that a man shall pronounce with an oath, and it be hid from him; he has forgot that he ever swore such an oath:
and when he knoweth of it, then he shall be guilty in one of these; when he is told of it, and it is made clearly to appear to him, that he did at such a time, and in such a place, deliver out a rash oath concerning this, or the other thing, then he shall be chargeable with guilt in one of these; either in rashly swearing to do good when it was not in his power, or to do evil, which would have been unlawful. The Targum of Jonathan is,"if he knows that he has falsified, and repents not, he is guilty.'
And it shall be, when he shall be guilty in one of these things,.... Before expressed in the preceding verses; the Targum of Jonathan is,"in one of the four things,'which Ben Gersom particularly mentions in the oath of witness, or the pollution of the sanctuary, or the pollution of its holy things, or a vain oath:
that he shall confess that he hath sinned in that thing; not make confession of sin in general, but of that particular sin he is guilty of; and this he was to do before he brought his offering, or at least at the time of his bringing it; for without confession his offering would be of no avail; and which he made, as Ben Gersom says, by laying his hand on the head of the offering, thereby signifying and declaring his guilt, and that he deserved to die as the creature would about to be sacrificed for him; or he might make a verbal confession and acknowledgment of his offence. Fagius, from the Jewish writers, has given us the form of it, which was this;"I beseech thee, O Lord, I have sinned, I have done wickedly, I have transgressed before thee, so and so have I done; and, lo, I repent, and am ashamed of what I have done, and I will never do the same again.'Though perhaps this form may be of too modern a date, yet doubtless somewhat like this was pronounced; and they make confession of sin necessary to all sacrifices, and sayF24Maimon. Hilchot Teshubah, c. 1. sect. 1. , atonement is not made by them without repentance and confession.
And he shall bring his trespass offering unto the Lord, for the sin which he hath sinned,.... To make atonement for it; this was typical of the sacrifice of Christ, whose soul was made an offering for sin, אשם, "Asham" a trespass offering, Isaiah 53:10 where the same word is used as here:
a female from the flock, a lamb, or kid of the goats, for a sin offering; it is generally thought there was a difference between a trespass offering and a sin offering; but it is not easy to say wherein the difference lies; and what has been observed by learned men is not very satisfactory: and certain it is, that the same offering is here called both a trespass offering and a sin offering; and such as were men of substance, and capable of it, were to bring a female lamb or kid; it being for sins of ignorance, a sacrifice of a less value was admitted; yet it must be a lamb, typical of Christ the Lamb of God; and atonement cannot be made, even for sins of ignorance, but by the blood and sacrifice of Christ:
and the priest shall make an atonement for him concerning his sin; that is, by offering his sacrifice for him, which was a type of the atonement made by the precious blood of Christ, as of a lamb without spot and blemish.
And if he be not able to bring a lamb,.... He is not possessed of a lamb, nor able to purchase one:
then he shall bring for his trespass which he hath committed, two turtledoves, or two young pigeons, unto the Lord; either the one or the other; these were common, and in great plenty in the land of Israel, as MaimonidesF25Moreh Nevochim, par. 3. c. 46. observes, which was the reason of their being ordered, since to be had cheap. The turtledoves were larger, as the Targum of Jonathan calls them, being older, and the pigeons lesser, being young; or the one were grown, and not little, and the other little, and not grown, as the Jewish writersF26Maimon & Bartenora in Misn. Cholin, c. 1. sect. 5. observe; and either of them were proper emblems of Christ in his purity, innocence, and meekness, by whom an atonement is made both for the rich and poor:
one for a sin offering, and the other for a burnt offering; one of the turtle doves or pigeons, whichsoever were brought, was offered up as a sin offering, and the other that remained was offered up as a burnt offering; so that the poor man had two sorts of offerings out of what he brought, when the rich had but one; and may denote the completeness of his sacrifice, and the full atonement made by it.
And he shall bring them unto the priest,.... Either two turtledoves, or two young pigeons:
who shall offer that which is for the sin offering first; that which is chosen for it, as the Targum of Jonathan; and this choice was made, not by the priest, but by the man that brought the offering, who separated it, and said, lo, this is a sin offering, and after that said, lo, this is a burnt offeringF1Ib. (Maimon & Bratenora) in Misn. Zebachim, c. 10. sect. 4. ; the sin offering was offered first, which was to make atonement for sin, and then the burnt offering, to denote the divine acceptance of it; and so Ben Gersom observes, it was proper to offer the sin offering first, to atone for his sin, that after he (God) was appeased this way, he might receive his gift; for the burnt offering was as a gift. Jarchi compares it to an advocate, who first goes in to appease, and when he has appeased, the gift goes in after him:
and wring off his head from his neck, but shall not divide it asunder: be it a turtledove or a young pigeon, so it was to be served; the head was not to be separated from the body, but was nipped by the nail of the priest "in" the neck, as it might be renderedF2Vid. Noldium, p. 611. No. 1637. ; over against the neck, as the Targums of Onkelos and Jonathan render it; the hinder part, or what is behind the throat, as Jarchi and Ben Molech interpret it; so that the part which was nipped was the neck; and this nip was made so large, as that the blood was let out by it, as appears from the following verse Leviticus 5:9, and yet the head was not divided from the body; the head hung by a piece of skin on the back part; of the manner of performing this, and the mystery of it; see Gill on Leviticus 1:15.
And he shall sprinkle of the blood of the sin offering upon the side of the altar,.... Or "wall"F3על קיר επι τον τοιχον, Sept. "super parietem", Pagninus, Montanus, Junius & Tremellius, Piscator, Drusius; "ad parietem", Tigurine version. it is askedF4Maimon. in Misn. Zebachim, c. 6. sect. 4. ,"what is the wall at which the rest of the blood is wrung out? this is the lower wall, namely, the half of the height of the altar below, under the thread (of scarlet that goes round the middle of the altar) that the rest of the blood may be squeezed at the bottom of the altar, and because of this the sin offering of the fowl is below,'that is, the sprinkling of its blood. And so Ben Gersom observes; from hence we learn, says he, that the sprinkling of the sin offering of the fowl was in the lower part of the altar; and I think this sprinkling, adds he, was not in the length, but in the breadth:
and the rest of the blood shall be wrung out at the bottom of the altar; the blood sprinkled was that which dropped from it when nipped by the priest; this here was squeezed out by him, and was shed at the foot of the altar; so that the altar had all the blood, and nothing but the blood of the fowl, all the rest belonged to the priestF5Misn. ib. : this might be an emblem both of the drops of blood which fell from Christ in the garden, and of the shedding of his blood upon the cross, whereby remission of sin was obtained, and atonement made:
it is a sin offering; an offering whereby sin was typically expiated and stoned.
And he shall offer the second for a burnt offering, according to the manner,.... That is, the second turtledove or young pigeon, after the other was made a sin offering; and the manner according to which this was offered was not according to the rite or manner of the bird chosen first for a sin offering, as the Targum of Jonathan, but according to the burnt offering of the fowl in Leviticus 1:15 so Jarchi and Ben Gersom:
and the priest shall make an atonement for him, for his sin which he had sinned, and it shall be forgiven him; upon the atonement made; and so forgiveness of sin with God proceeds upon the atonement made by the blood of Christ, Hebrews 9:22. God never took one step towards it, without a regard to Christ the propitiation for sin; he promised it with a view to him; there is no instance of pardon under the Old Testament but in this way, and God always has respect to Christ in pardon, it is for his sake; and this way of forgiveness best provides for the glory of the divine perfections; there can be no better way, or infinite wisdom would have used it; there could be no other way, considering the council and covenant of peace; to pardon, without atonement and satisfaction, is not consistent with the purity, justice, and veracity of God; and to observe this great truth, the phrase is afterwards frequently repeated,
But if he be not able to bring two turtledoves, or two young pigeons,.... Which is supposing a man to be in the poorest circumstances he can well be; and such is the grace and goodness of God, that he has provided for the atonement and forgiveness of the poorest, as well as of the rich:
then he that hath sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; which is an omer, Exodus 16:36 and is as much as a man can eat in one day, as Aben Ezra remarks:
he shall put no oil upon it, neither shall he put any frankincense thereon; to distinguish it from the common meat offering, which had both, Leviticus 3:1 and to make it as easy, and as little chargeable to the poor as possible, both oil and frankincense being things of value; and some think that these were prohibited, to show that atonement and forgiveness, and even the salvation of men, are not owing to grace in them, comparable to oil, or to their prayers, signified by frankincense, and so to any or all of their duties, but to Christ alone, and his atoning sacrifice: or these were forbidden, because emblems of joy and gladness, and therefore not so proper at a confession of sin, and humiliation for it: or rather to show how disagreeable and offensive sin was to the Lord, being contrary to grace, of which oil was an emblem, and far from being acceptable to him, which frankincense might signify; and therefore being prohibited, might denote how unacceptable, yea nauseous, sin is to him; which agrees with the reason given:
for it is a sin offering, and therefore must not be honoured, as Jarchi, or must have everything removed from it that is beautiful and amiable, as Ben Gersom, such as oil and frankincense.
Then shall he bring it to the priest,.... The flour just as it was, not kneaded and made into a cake, as appears by what follows:
and the priest shall take his handful of it; as much of the flour as he could hold in one hand:
even a memorial thereof; to bring to mind his sin, and the goodness of God in admitting of an offering for it, and forgiving it upon that:
and burn it on the altar, according to the offerings made by fire unto the Lord; in the same manner as other burnt offerings were made:
it is a sin offering; or an expiatory sacrifice for sin.
And the priest shall make an atonement for him,.... By burning the handful of flour brought by him, as an emblem of the painful sufferings of Christ, whereby he made atonement for the sins of his people:
as touching his sin that he hath sinned in one of these; for whatsoever sin he had committed in any of the above cases, Leviticus 5:1,
and it shall be forgiven him; upon the foot of the atonement made; See Gill on Leviticus 5:10,
and the remnant shall be the priest's as a meat offering; the whole tenth part of an ephah of fine flour was the priest's, excepting the handful he took and burnt, just as in the case of a common meat offering, Leviticus 2:3.
And the Lord spake unto Moses,.... Out of the tabernacle of the congregation, Leviticus 1:1 he continued to speak to him:
saying, as follows.
If a soul commit a trespass, and sin through ignorance in the holy things of the Lord,.... In the payment of tithes, or offering first fruits as he ought, by withholding them, or any part of them, or through eating of sacred things he ought not:
then shall he bring for his trespass unto the Lord; for it being a trespass in holy things, it might be properly called a trespass to or against the Lord; unless this is rather to be understood of the offering brought to the Lord for his trespass as follows:
a ram without blemish out of the flocks; out of the sheep and not the goats, as Ben Gersom observes; and this being for sacrifice, or for a trespass in holy things though ignorantly done, an offering of more value is required than for sins of ignorance in other cases, Leviticus 5:6 a type of Christ, who for his strength may be compared to a ram, and to one without blemish, for his purity and holiness, and to a choice one, selected out of the flock, for his being chosen out from among the people:
with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering; that is, either an estimation was to be taken of the damage done in the holy things, an account of which was to be brought along with the ram, and the cost paid; or else the ram brought was to be of the value of, or worth shekels of silver; and the least of many being two, as Aben Ezra and Ben Gersom observe, the sense is, that the ram brought for the trespass offering should be at least worth two shekels of silver; so Jarchi and Ben Gersom.
And he shall make amends for the harm that he hath done in the holy thing,.... This seems to favour the sense of the word "estimation", in the preceding verse, as understood of the estimate of the damage done in the holy things, which belonged to the priests, for which recompense was to be made according as the damage was valued:
and shall add the fifth part thereto, and give it unto the priest; besides paying the whole damage, he was to give a fifth part of the whole to the priest; which was ordered to show the evil nature of the sin of sacrilege, though done ignorantly, and to make men careful and cautious of committing it: the fifth part, according to the Jewish writersF6Maimon. & Bartenora in Misn. Trumot, c. 6. 1. , is the fourth part of that of which a man eats, ("viz." of the holy things,) which is the fifth of the whole; thus, if he eats the value of a penny, he pays the penny and the fourth part of one, and so it is in all the fifths mentioned in the law; or, as Ben Gersom on the place expresses it, if he has had profit by the holy things to the value of four shekels, he pays five shekels; for the fifth of the shekels they add the fifth part to the four shekels; in this he observes, all are alike, the priest, the anointed, the prince, and a private person, for the law makes no difference between them in this:
and the priest shall make an atonement for him with the ram of the trespass offering; by offering it up for him:
and it shall be forgiven him; after he has paid the whole damage, and a fifth part besides, and offered the trespass offering for atonement; See Gill on Leviticus 5:10.
And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the Lord,.... Respecting holy things:
though he wist it not; or did not know that he had transgressed a negative command:
yet he is guilty, and shall bear the iniquity; be chargeable with guilt, and is liable to punishment, and must make an atonement and satisfaction for it; see Luke 12:48.
And he shall bring a ram without blemish out of the flock,.... See Gill on Leviticus 5:15.
with thy estimation for a trespass offering to the priest; along with the offering was to be brought an estimate of whatsoever damage had been done through the breach of any of the commands of God, where damage could take place, that so recompense be made as before directed; or else the ram brought was to be valued, and examined whether it was worth two shekels of silver, as before explained; see Gill on Leviticus 5:15 but no fifth was required as in the former cases:
and the priest shall make atonement for him concerning his ignorance wherein he erred, and wist it not, and it shall be forgiven him; See Gill on Leviticus 5:10 this is what the Jews call "Asham Talui", doubtful trespass offering.
It is a trespass offering,.... An offering for a trespass committed:
he hath certainly trespassed against the Lord; though committed ignorantly, and therefore an offering must be brought; for no sin of any kind must be overlooked, passed by, or forgiven, without a sacrifice, or without atonement made by sacrifice: or, "he shall offer a trespass offering to the Lord", or before the Lord, as Onkelos; or before the Word of the Lord, as Jonathan; and Maimonides out of SiphriF7Maimon. in Misn. Temurah, c. 7. sect. 6. observes, that whereas it is said, a trespass or trespass offering to the Lord, it was not lawful for the priests to eat of it.