the Fifth Week after Easter
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New Living Translation
Leviticus 5:4
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"'Or if anyone swears rashly with his lips to do evil, or to do good, whatever it is that a man might utter rashly with an oath, and it is hidden from him; when he knows of it, then he shall be guilty of 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.
Or when a person swears, speaking thoughtlessly with his lips, to do evil or to do good with regard to anything that the person in a sworn oath speaks thoughtlessly, but he is unaware of it, he will be guilty in any of these.
"‘Or someone might make a promise before the Lord without thinking. It might be a promise to do something bad or something good; it might be about anything. Even if he forgets about it, when he remembers, he will be guilty.
or when a person swears an oath, speaking thoughtlessly with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths—
'Or if anyone swears [an oath] thoughtlessly or impulsively aloud that he will do either evil or good, in whatever manner a person may speak thoughtlessly or impulsively with an oath, but he is unaware of it, when he recognizes it, he will be guilty in one of these.
'Or if a person swears thoughtlessly with his lips to do evil or to do good, in whatever matter people speak thoughtlessly with an oath, and it is hidden from him, and then he comes to know it, he will be guilty of one of these things.
Either if any sweare and pronounce with his lippes to do euill, or to doe good (whatsoeuer it bee that a man shall pronounce with an othe) and it be hid from him, and after knoweth that he hath offended in one of these poyntes,
Or if a person swears thoughtlessly with his lips to do evil or to do good, in whatever matter a man may speak thoughtlessly with a sworn oath, and it is hidden from him, and then he comes to know it, he will be guilty in one of these.
You are guilty the moment you realize that you have made a hasty promise to do something good or bad.
If someone allows to slip from his mouth an oath to do evil or to do good, and he doesn't remember that he clearly spoke this oath, then, no matter what it was about, when he learns of it, he is guilty.
Or if any one swear, talking rashly with the lips, to do evil or to do good, in everything that a man shall say rashly with an oath, and it be hid from him, when he knoweth [it], then is he guilty in one of these.
"You might make a quick promise to do something—it makes no difference if it is bad or good. People make many kinds of quick promises. You might make such a promise and forget it. When you remember your promise, you must pay a fine because you did not keep it.
or if anyone utters with his lips a rash oath to do evil or to do good, any sort of rash oath that people swear, and it is hidden from him, when he comes to know it, and he realizes his guilt in any of these;
Or if any person swears with his lips to do evil or to do good, in whatever decision a man has sworn by an oath, and he disregards it, and yet he knows that he has sinned in one of these things,
If you make a careless vow, no matter what it is about, you are guilty as soon as you realize what you have done.
Or if someone swears rashly to do what is good or evil—concerning anything a person may speak rashly in an oath—without being aware of it, but later recognizes it, he incurs guilt in such an instance.
Or if a person swears, speaking rashly with the lips, to do evil, or to do good, anything which the man speaks rashly with an oath, and it is hidden from him, and he knows, then he is guilty of one of these.
Or whan a soule sweareth, so yt he pronounceth wt his mouth to do euell or good (what so euer it be that a man pronounceth wt an ooth) & was not awarre of it, & afterwarde cometh to the knowlege therof, he hath offended in one of these.
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.
Or if anyone, without thought, takes an oath to do evil or to do good, whatever he says without thought, with an oath, having no knowledge of what he is doing; when it becomes clear to him, he will be responsible for any of these things.
Either if a soule sweare, and pronounceth with his lippes to do euill or to do good, whatsoeuer it be that a man shall pronounce with an othe, and the thyng be hyd from hym, and commeth to the knowledge of it, and hath offended in one of these:
or if any one swear clearly with his lips to do evil, or to do good, whatsoever it be that a man shall utter clearly with an oath, and it be hid from him; and, when he knoweth of it, be guilty in one of these things;
Or if a soule sweare, pronouncing with his lips to do euill, or to do good, whatsoeuer it be that a man shall pronounce with an oath, and it be hid from him, when he knoweth of it, then he shalbe guilty in one of these.
That unrighteous soul, which determines with his lips to do evil or to do good according to whatsoever a man may determine with an oath, and it shall have escaped his notice, and he shall afterwards know it, and so he should sin in some one of these things:
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:
Or if someone swears thoughtlessly with his lips to do anything good or evil-in whatever matter a man may rashly pronounce an oath-even if he is unaware of it, when he later realizes it, he will be guilty.
A soule that swerith, and bryngith forth with hise lippis, that it schulde do ether yuel, ether wel, and doith not, and confermeth the same thing with an ooth, ethir with a word, and foryetith, and aftirward vndirstondith his trespas, do it penaunce for synne,
`Or when a person sweareth, speaking wrongfully with the lips to do evil, or to do good, even anything which man speaketh wrongfully with an oath, and it hath been hid from him; -- when he hath known then he hath been guilty of one of these;
Or if any one swears rashly with his lips to do evil, or to do good, whatever man utters rashly with an oath, and it is hid from him; when he knows of it, then he shall be guilty in one of these [things].
Or if a soul shall swear, pronouncing with [his] lips to do evil, or to do good, whatever [it may 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 anyone swears rashly with his lips to do evil, or to do good, whatever it is that a man might utter rashly with an oath, and it is hidden from him; when he knows of it, then he shall be guilty of one of these.
"Or if a person swears, speaking thoughtlessly with his lips to do evil or to do good, whatever it is that a man may pronounce by an oath, and he is unaware of it--when he realizes it, then he shall be guilty in any of these matters.
If a person without thinking swears he will do something, whether bad or good, any foolish promise a person may swear, when he learns about it, he will be guilty.
Or when any of you utter aloud a rash oath for a bad or a good purpose, whatever people utter in an oath, and are unaware of it, when you come to know it, you shall in any of these be guilty.
Or, any person, whensoever he shall swear, speaking unadvisedly with the lips, to harm or to help, as regardeth anything wherein the son of earth may speak unadvisedly by way of oath, and it be hidden from him, - and then, he himself, getting to know it, becometh aware of his guilt as regardeth any one of these things.
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,
Or if any one utters with his lips a rash oath to do evil or to do good, any sort of rash oath that men swear, and it is hidden from him, when he comes to know it he shall in any of these be guilty.
"Or if you impulsively swear to do something, whether good or bad—some rash oath that just pops out—and you aren't aware of what you've done at the time, but later you come to realize it and you're guilty in any of these cases;
'Or if a person swears thoughtlessly with his lips to do evil or to do good, in whatever matter a man may speak thoughtlessly with an oath, and it is hidden from him, and then he comes to know it, he will be guilty in one of these.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
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: Leviticus 27:2-34, Joshua 2:14, Joshua 9:15, Judges 9:19, Judges 11:31, Judges 21:7, Judges 21:18, 1 Samuel 1:11, 1 Samuel 14:24-28, 1 Samuel 24:21, 1 Samuel 24:22, 1 Samuel 25:22, 2 Samuel 21:7, 2 Kings 6:31, Psalms 132:2-5, Ecclesiastes 5:2-6, Ezekiel 17:18, Ezekiel 17:19, Matthew 14:7, Matthew 14:9, Mark 6:23, Acts 23:12
Reciprocal: Leviticus 4:23 - if his sin Leviticus 5:2 - hidden Leviticus 6:4 - because Numbers 30:2 - swear Ecclesiastes 5:6 - before
Cross-References
Then God blessed them and said, "Be fruitful and multiply. Fill the earth and govern it. Reign over the fish in the sea, the birds in the sky, and all the animals that scurry along the ground."
This is the written account of the descendants of Adam. When God created human beings, he made them to be like himself.
When Adam was 130 years old, he became the father of a son who was just like him—in his very image. He named his son Seth.
After the birth of Enosh, Seth lived another 807 years, and he had other sons and daughters.
After the birth of Kenan, Enosh lived another 815 years, and he had other sons and daughters.
After the birth of Mahalalel, Kenan lived another 840 years, and he had other sons and daughters.
After the birth of Enoch, Jared lived another 800 years, and he had other sons and daughters.
After the birth of Methuselah, Enoch lived in close fellowship with God for another 300 years, and he had other sons and daughters.
After the birth of Lamech, Methuselah lived another 782 years, and he had other sons and daughters.
After the birth of Noah, Lamech lived another 595 years, and he had other sons and daughters.
Gill's Notes on the Bible
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 Psalms 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.''
Barnes' Notes on the Bible
Special occasions are mentioned on which sin-offerings are to be made with a particular confession of the offence for which atonement is sought Leviticus 5:5.
Leviticus 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 Proverbs 29:24; Numbers 5:21).
Leviticus 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 Leviticus 12:1.
Leviticus 5:4
Pronouncing - Idly speaking Psalms 106:33. The reference is to an oath to do something uttered in recklessness or passion and forgotten as soon as uttered.
Leviticus 5:6
His trespass offering - Rather, as his forfeit, that is, whatever is due for his offence. The term âtrespass-offeringâ 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 Leviticus 5:14 note).
A lamb or a kid of the goats - A sheep Leviticus 4:32 or a shaggy she-goat Leviticus 4:23.
Leviticus 5:7-10
See Leviticus 1:14-16; Leviticus 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.
Leviticus 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.
Leviticus 5:11
tenth part of an ephah i. e. - âthe tenth deal;â probably less than half a gallon. See Leviticus 19:36 note. This sin-offering of meal was distinguished from the ordinary ×× ×× mıÌnchaÌh Leviticus 2:1 by the absence of oil and frankincense.
Clarke's Notes on the Bible
Verse Leviticus 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.
