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Leviticus 5:11 Bible in Basic English (BBE)

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11 But if he has not enough money for two doves or two young pigeons, then let him give, for the sin he has done, the tenth part of an ephah of the best meal, for a sin-offering; let him put no oil on it, and no perfume, for it is a sin-offering.

Cross Reference

Leviticus 2:1-2 BBE

KJV ASV YLT DARBY WEB STRONG

And when anyone makes a meal offering to the Lord, let his offering be of the best meal, with oil on it and perfume: And let him take it to Aaron's sons, the priests; and having taken in his hand some of the meal and of the oil, with all the perfume, let him give it to the priest to be burned on the altar, as a sign, an offering made by fire, for a sweet smell to the Lord.

Leviticus 2:4-5 BBE

KJV ASV YLT DARBY WEB STRONG

And when you give a meal offering cooked in the oven, let it be of unleavened cakes of the best meal mixed with oil, or thin unleavened cakes covered with oil. And if you give a meal offering cooked on a flat plate, let it be of the best meal, unleavened and mixed with oil.

Leviticus 2:15-16 BBE

KJV ASV YLT DARBY WEB STRONG

And put oil on it and perfume: it is a meal offering. And part of the meal of the offering and part of the oil and all the perfume is to be burned for a sign by the priest: it is an offering made by fire to the Lord.

Numbers 7:19-89 BBE

KJV ASV YLT DARBY WEB STRONG

He gave one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering; One gold spoon of ten shekels, full of spice; One young ox, one male sheep, one he-lamb of the first year, for a burned offering; One male of the goats for a sin-offering; And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Nethanel, the son of Zuar. On the third day Eliab, the son of Helon, chief of the children of Zebulun: His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering; One gold spoon of ten shekels, full of spice; One young ox, one male sheep, one he-lamb of the first year, for a burned offering; One male of the goats for a sin-offering; And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Eliab, the son of Helon. On the fourth day Elizur, the son of Shedeur, chief of the children of Reuben: His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering; One gold spoon of ten shekels, full of spice; One young ox, one male sheep, one he-lamb of the first year, for a burned offering; One male of the goats for a sin-offering; And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Elizur, the son of Shedeur. On the fifth day Shelumiel, the son of Zurishaddai, chief of the children of Simeon: His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering; One gold spoon of ten shekels, full of spice; One young ox, one male sheep, one he-lamb of the first year, for a burned offering; One male of the goats for a sin-offering; And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Shelumiel, the son of Zurishaddai. On the sixth day Eliasaph, the son of Reuel, chief of the children of Gad: His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering; One gold spoon of ten shekels, full of spice; One young ox, one male sheep, one he-lamb of the first year, for a burned offering; One male of the goats for a sin-offering; And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Eliasaph, the son of Reuel On the seventh day Elishama, the son of Ammihud, chief of the children of Ephraim: His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering; One gold spoon of ten shekels, full of spice; One young ox, one male sheep, one he-lamb of the first year, for a burned offering; One male of the goats for a sin-offering; And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Elishama, the son of Ammihud. On the eighth day Gamaliel, the son of Pedahzur, chief of the children of Manasseh: His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering; One gold spoon of ten shekels, full of spice; One young ox, one male sheep, one he-lamb of the first year, for a burned offering; One male of the goats for a sin-offering; And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Gamaliel, the son of Pedahzur. On the ninth day Abidan, the son of Gideoni, chief of the children of Benjamin: His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering; One gold spoon of ten shekels, full of spice; One young ox, one male sheep, one he-lamb of the first year for a burned offering; One male of the goats for a sin-offering; And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Abidan, the son of Gideoni. On the tenth day Ahiezer; the son of Ammishaddai, chief of the children of Dan: His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering; One gold spoon of ten shekels, full of spice; One young ox, one male sheep, one he-lamb of the first year, for a burned offering; One male of the goats for a sin-offering; And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Ahiezer, the son of Ammishaddai. On the eleventh day Pagiel, the son of Ochran, chief of the children of Asher: His offering was one silver plate; a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering; One gold spoon of ten shekels, full of spice; One young ox, one male sheep, one he-lamb of the first year, for a burned offering; One male of the goats for a sin-offering; And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Pagiel, the son of Ochran. On the twelfth day Ahira, the son of Enan, chief of the children of Naphtali: His offering was one silver plate, a hundred and thirty shekels in weight, one silver basin of seventy shekels, by the scale of the holy place; the two of them full of the best meal mixed with oil for a meal offering; One gold spoon of ten shekels, full of spice; One young ox, one male sheep, one he-lamb of the first year, for a burned offering; One male of the goats for a sin-offering; And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Ahira, the son of Enan. These were the offerings given for the altar by the chiefs of Israel, when the holy oil was put on it: twelve silver plates, twelve silver basins, twelve gold spoons; The weight of every silver plate was a hundred and thirty shekels, and of every basin seventy; the weight of all the silver of the vessels was two thousand and four hundred shekels, by the scale of the holy place; The weight of the twelve gold spoons of spice for burning was ten shekels for every one, by the scale of the holy place; all the gold of the spoons was a hundred and twenty shekels; All the oxen, for the burned offering were twelve, the male sheep twelve, the he-lambs of the first year twelve, with their meal offering; and the males of the goats for sin-offering twelve; And all the oxen for the peace-offerings, twenty-four oxen, the male sheep sixty, and the he-goats sixty, the he-lambs of the first year sixty. This was given for the altar after the holy oil was put on it. And when Moses went into the Tent of meeting to have talk with him, then the Voice came to his ears from over the cover which was on the ark of witness, from between the two winged ones. And he had talk with him.

Numbers 15:4-9 BBE

KJV ASV YLT DARBY WEB STRONG

Then let him who is making his offering, give to the Lord a meal offering of a tenth part of a measure of the best meal mixed with a fourth part of a hin of oil: And for the drink offering, you are to give with the burned offering or other offering, the fourth part of a hin of wine for every lamb. Or for a male sheep, give as a meal offering two tenth parts of a measure of the best meal mixed with a third part of a hin of oil: And for the drink offering give a third part of a hin of wine, for a sweet smell to the Lord. And when you make ready a young ox for a burned or other offering, or for the effecting of an oath, or for peace-offerings to the Lord: Then with the ox give a meal offering of three tenth parts of a measure of the best meal mixed with half a hin of oil.

Psalms 22:1-21 BBE

KJV ASV YLT DARBY WEB STRONG

<To the chief music-maker on Aijeleth-hash-shahar. A Psalm. Of David.> My God, my God, why are you turned away from me? why are you so far from helping me, and from the words of my crying? O my God, I make my cry in the day, and you give no answer; and in the night, and have no rest. But you are holy, O you who are seated among the praises of Israel. Our fathers had faith in you: they had faith and you were their saviour. They sent up their cry to you and were made free: they put their faith in you and were not put to shame. But I am a worm and not a man; cursed by men, and looked down on by the people. I am laughed at by all those who see me: pushing out their lips and shaking their heads they say, He put his faith in the Lord; let the Lord be his saviour now: let the Lord be his saviour, because he had delight in him. But it was you who took care of me from the day of my birth: you gave me faith even from my mother's breasts. I was in your hands even before my birth; you are my God from the time when I was in my mother's body. Be not far from me, for trouble is near; there is no one to give help. A great herd of oxen is round me: I am shut in by the strong oxen of Bashan. I saw their mouths wide open, like lions crying after food. I am flowing away like water, and all my bones are out of place: my heart is like wax, it has become soft in my body. My throat is dry like a broken vessel; my tongue is fixed to the roof of my mouth, and the dust of death is on my lips. Dogs have come round me: I am shut in by the band of evil-doers; they made wounds in my hands and feet. I am able to see all my bones; their looks are fixed on me: They make a division of my robes among them, by the decision of chance they take my clothing. Do not be far from me, O Lord: O my strength, come quickly to my help. Make my soul safe from the sword, my life from the power of the dog. Be my saviour from the lion's mouth; let me go free from the horns of the cruel oxen.

Psalms 69:1-21 BBE

KJV ASV YLT DARBY WEB STRONG

<To the chief music-maker; put to Shoshannim. Of David.> Be my saviour, O God; because the waters have come in, even to my neck. My feet are deep in the soft earth, where there is no support; I have come into deep waters, the waves are flowing over me. I am tired with my crying; my throat is burning: my eyes are wasted with waiting for my God. Those who have hate for me without cause are greater in number than the hairs of my head; those who are against me, falsely desiring my destruction, are very strong; I gave back what I had not taken away. O God, you see how foolish I am; and my wrongdoing is clear to you. Let not those who have hope in you be put to shame because of me, O Lord God of armies: let not those who are waiting for you be made low because of me, O God of Israel. I have been wounded with sharp words because of you; my face has been covered with shame. I have become strange to my brothers, and like a man from a far country to my mother's children. I am on fire with passion for your house; and the hard things which are said about you have come on me. My bitter weeping, and my going without food, were turned to my shame. When I put on the clothing of grief, they said evil of me. I am a cause of wonder to those in authority; a song to those who are given to strong drink. But as for me, let my prayer be made to you, O Lord, at a time when you are pleased; O God, give me an answer in your great mercy, for your salvation is certain. Take me from the grip of the sticky earth, so that I may not go down into it; let me be lifted up from the deep waters. Let me not be covered by the flowing waters; let not the deep waters go over my head, and let me not be shut up in the underworld. Give an answer to my words, O Lord; for your mercy is good: be turned to me, because of your great pity. Let not your face be covered from your servant, for I am in trouble; quickly give me an answer. Come near to my soul, for its salvation: be my saviour, because of those who are against me. You have seen my shame, how I was laughed at and made low; my haters are all before you. My heart is broken by bitter words, I am full of grief; I made a search for some to have pity on me, but there was no one; I had no comforter. They gave me poison for my food; and bitter wine for my drink.

Isaiah 53:2-10 BBE

KJV ASV YLT DARBY WEB STRONG

For his growth was like that of a delicate plant before him, and like a root out of a dry place: he had no grace of form, to give us pleasure; Men made sport of him, turning away from him; he was a man of sorrows, marked by disease; and like one from whom men's faces are turned away, he was looked down on, and we put no value on him. But it was our pain he took, and our diseases were put on him: while to us he seemed as one diseased, on whom God's punishment had come. But it was for our sins he was wounded, and for our evil doings he was crushed: he took the punishment by which we have peace, and by his wounds we are made well. We all went wandering like sheep; going every one of us after his desire; and the Lord put on him the punishment of us all. Men were cruel to him, but he was gentle and quiet; as a lamb taken to its death, and as a sheep before those who take her wool makes no sound, so he said not a word. They took away from him help and right, and who gave a thought to his fate? for he was cut off from the land of the living: he came to his death for the sin of my people. And they put his body into the earth with sinners, and his last resting-place was with the evil-doers, though he had done no wrong, and no deceit was in his mouth. And the Lord was pleased ... see a seed, long life, ... will do well in his hand. ...

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Leviticus 5

Commentary on Leviticus 5 Matthew Henry Commentary

John Gill   Keil & Delitzsch   Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible  

Chapter 5

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 (v. 1).
    • 2. In touching an unclean thing (v. 2, 3).
    • 3. In swearing (v. 4).
    • 4. In embezzling the holy things (v. 14-16).
    • 5. In any sin of infirmity (v. 17-19). Some other cases there are, in which these offerings were to be offered (ch. 6:2-4; 14:12; 19:21; Num. 6:12).
  • II. Concerning the trespass-offerings,

Lev 5:1-6

  • 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, Mt. 26:63, 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 Ki. 8:31), 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. 29:24. 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. 5:6. He shall be guilty in one of these (ch. 5:4), 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. 51:4), I have done this evil; and Achan's (Jos. 7:20), 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.

Lev 5:7-13

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.

Lev 5:14-19

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. 22:14-16, 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. 10:28. 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.