Leviticuschapter 5
19 verses · Moses, by tradition · 15th to 13th century BC · The Law
And the Lord spake unto Moses, saying,
Introduction
Moses, by tradition, The Law, Leviticus Overview.
This chapter carries the sin offering into ordinary life and then opens the guilt offering. Its cases come from the lawcourt, the field and the careless word, the things a person hides or forgets until they come to light. It was written for Israelites at every income, down to the family that could not afford a pair of birds. Listen for the spoken confession asked before the gift, for the three prices of one remedy, and for the fifth part added to what is repaid. It teaches that confession and repayment belong together.
Context
- Who
- Israelites at every income, including those who could reach neither a lamb nor a pair of birds
- What
- Cases that call for a sin offering, priced by what the sinner can afford, and the first law of the guilt offering for a trespass in holy things.
- Where
- The tabernacle court at Sinai, and the ordinary places of a sworn oath and an unclean touch.
- When
- About 1445 BC on the traditional dating, at Sinai in the first month of the second year after the Exodus, while other scholars date the writing of the priestly laws later.
- Why
- To bring hidden and forgotten sins into the open through confession, and to require that what was taken be repaid with a fifth added.
Historical context
The chapter continues the speech of 4:1 and then opens a new one at verse 14, so it holds two of the thirty-three speeches of the book.
Show the rest of the historical context, 5 more paragraphs
Four cases come first. A witness under oath keeps back what he saw at verse 1, and a person touches something unclean at verse 2. A touch of human uncleanness follows at verse 3, and a rash oath at verse 4. All four share one condition, that the thing was hidden and then came to be known.
A first hearer would have noticed what verse 5 asks that the chapters before it never did. The man is to confess the sin aloud before he brings anything. Leviticus 16:21 later puts that same act in the high priest's mouth over the living goat.
The remedy is then priced three times, a female from the flock at verse 6, two birds at verse 7, and a tenth of an ephah of fine flour at verse 11. The flour keeps the name sin offering while carrying no blood at all, and no oil or frankincense goes on it.
Verse 15 turns to property. A trespass in the holy things costs a ram valued in shekels of the sanctuary, and verse 16 adds the harm back with a fifth part on top, paid to the priest. Numbers 5:7 carries the same rule over to a wrong done to a neighbour.
The last case at verses 17 to 19 is a man who suspects he has done wrong and cannot say what. No fifth part is named there, since a harm nobody can measure has no sum attached to it.
Significance
This chapter said that poverty changes the animal and leaves the forgiveness standing. The same sentence closes the lamb, the birds and the flour.
Show the rest of the significance, 1 more paragraph
It also put a price on honesty. A man who came forward on his own repaid the principal and a fifth more, where Exodus 22:9 set double payment on a thief the judges condemned.
This chapter in Jewish lifeWhat this chapter is in Jewish life and reading.
What is done
The offering of this chapter is scaled to what the giver can afford, and the tradition worked the scale out to the last coin. A man who set money aside for a lamb and then grew poor bought two birds from part of it and kept the rest. A poor man who set money aside for two birds and then grew poorer bought a tenth of an ephah of flour from part of it (Rashi on Leviticus 5:13:1). Rashi is quoted from the Pentateuch with Rashi's commentary translated by M. Rosenbaum and A. M. Silbermann, 1929 to 1934, which the corpus marks public domain. The bird brought as a sin offering was handled differently from the bird brought as a burnt offering. The priest stood close to the altar, held the nape, and made the blood spurt towards the altar, where the burnt offering needed only the wringing out (Rashi on Leviticus 5:9:1). Where two birds were brought, the sin offering was always offered first (Rashi on Leviticus 5:8:1). The flour of a poor man's sin offering went up without oil and without frankincense (Rashi on Leviticus 5:11:1). Where the wrong touched holy property, the man paid the Temple treasury the principal and a fifth on top of it (Rashi on Leviticus 5:16:1). Where it touched a neighbour, he paid back the capital sum itself (Rashi on Leviticus 5:24:1). None of these offerings has been brought since the Temple fell in AD 70, a break this site records on its feasts layer (src/lib/hebraic/feasts.ts).
How it is read
The chapter is read as a list of ordinary failures rather than of great crimes. The first is the witness who is put on oath and stays silent about what he saw (Rashi on Leviticus 5:1:1). The second is the man who becomes unclean and then eats holy food or enters the sanctuary, which the tradition takes from Shevuot 14b (Rashi on Leviticus 5:2:1). The uncleanness of the third verse is read as the uncleanness of a corpse, whether touched directly or at one remove (Rashi on Leviticus 5:3:1). The fourth is a rash oath, and the tradition holds it must be spoken with the lips to count (Rashi on Leviticus 5:4:1).
Ramban is quoted here from the Commentary on the Torah translated and annotated by Charles B. Chavel, New York, 1971 to 1976, which the corpus marks CC-BY. He takes up the order of confession and offering in the fifth verse. He holds that the man first brought the offering and laid his hands on it, and confessed while his hands lay on the animal. He proves the order from the confession of Aaron over the live goat (Ramban on Leviticus 5:5:1).
Two readings in this chapter carry past the altar. The first is the parable of the advocate. Rashi explains the order of the two by an advocate who goes in to the king to win a pardon. Once the pardon is won, the gift is carried in behind him (Rashi on Leviticus 5:8:1). The second is Rabbi Akiva on the deposit. A man who lends or trades does it before witnesses or by a document, so denying the debt denies the witnesses. A man who leaves a deposit with a neighbour wants no one to know of it except God, who stands between them. Denying the deposit therefore denies "the Third Being who is between them" (Rashi on Leviticus 5:21:1).
The rest of the reading is exact rather than broad. The word for the trespass of the fifteenth verse is read as exchanging, proved from Chronicles and from the passage on the faithless wife (Rashi on Leviticus 5:15:1). The paragraph on the ram is read as the offering for a doubtful sin, where a man ate one of two pieces of fat and cannot learn which one he ate (Rashi on Leviticus 5:17:1). That offering holds him until he knows, and the ram is valued at two shekels (Rashi on Leviticus 5:18:1). The doubled word of the nineteenth verse draws in one further case and shuts out two others (Rashi on Leviticus 5:19:1). The guilt of the twenty third verse begins where a man recognises what he owes and decides to confess it (Rashi on Leviticus 5:23:1).
Ibn Ezra stands on the seventh and twenty fifth verses (Ibn Ezra on Leviticus 5:7:1 and 5:25:1). The corpus keeps no text of him, because the licence Sefaria reports does not permit it. Malbim stands on the sixth and twentieth, and Sefaria holds no English version of either (Malbim on Leviticus, Vayikra 321:1 and 370:1).
What the rabbis say
The corpus carries forty Midrash and Talmud locators on this chapter and the text of none of them. Each is cited here rather than quoted, and what each teaches is reported as the teaching of the rabbis.
Thirty one of them are Talmudic. Bava Kamma carries seven, and the chapter's last paragraph is about property held for another. Four stand on the deposit and the repayment, at 63b:2, 105b:19, 104b:12 and 103a:9. Three more stand at 91b:2, 109b:10 and 111a:16. Chullin carries five, at 70b:12 and 71a:14 on uncleanness, and at 19b:13, 20a:7 and 21a:15 on the bird. Arakhin carries four, at 17b:16 and 18a:2 on the withheld evidence, and at 5b:18 and 4a:14 on the valuation. Horayot carries four, at 8b:11, 9a:1, 9a:5 and 7a:8. The Jerusalem Talmud carries seven, at Shevuot 2:1:2 and 6:1:3, Horayot 2:6:2, Pesachim 5:1:9, Shabbat 2:5:9, Shekalim 6:4:5 and Nedarim 4:2:2. Four more stand singly, at Bava Metzia 36a:7, Menachot 60b:5, Chagigah 10b:11, and in the Introductions to Tanaitic Literature at Halakhic Midrash 88.
Nine midrashic locators run beside them. Ein Yaakov carries three, at Horayot 2:1 and Kiddushin 4:21 in the Glick Edition and at Horayot 2:3. Midrash Aggadah carries two, at Genesis 15:9:4 and 9:2:1. The others are Midrash Lekach Tov, Leviticus 5:3:1, Bereshit Rabbah 44:14, Bamidbar Rabbah 8:5 on the deposit, and Sifra, Shemini, Chapter 12 6.
Sources: Rashi, Rashi on Leviticus 5:1:1 to 5:24:1, the Pentateuch with Rashi's commentary translated by M. Rosenbaum and A. M. Silbermann, 1929 to 1934, public domain; Ramban, Ramban on Leviticus 5:5:1, the Commentary on the Torah translated and annotated by Charles B. Chavel, New York, 1971 to 1976, CC-BY; Ibn Ezra, Ibn Ezra on Leviticus 5:7:1 and 5:25:1, cited by ref because the licence Sefaria reports does not permit the text; Malbim, Malbim on Leviticus, Vayikra 321:1 and 370:1, cited by ref because Sefaria holds no English version; MannaFest, the feasts layer, src/lib/hebraic/feasts.ts, on the Temple's fall in AD 70; The Sefaria corpus, scripts/data/sources/sefaria/leviticus/5.json, the 40 Midrash and Talmud locators of this chapter.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Four hidden sins that must be confessed
Leviticus 5:1-2
The chapter opens with four cases, and the first one is a silence. A man who hears a public charge and keeps back what he saw shall bear the iniquity, words that return at verse 17 to close the chapter. Verse 2 turns from what a man withholds to what he touches, the carcass of any unclean animal, some chapters ahead of the laws that define it.
Leviticus 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. Lev 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). Lev 5:2-3 Hid from him - Either through forgetfulness or indifference, so that purification had been neglected.”
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
Leviticus 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.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
The second case moves from a word withheld to a contact made. The carcass of an unclean wild animal, of livestock or of a crawling creature makes the man unclean even when he does not know he touched it. Adam Clarke notes that such a person washed and stayed unclean until evening under Leviticus 11:24-31, and that the offering was required when that washing had been neglected.
Leviticus 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).”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Leviticus 5:3-5
All four cases share one condition: the thing was hidden, so verses 2 to 4 each say even if he is unaware of it and hold him guilty when he realizes it. Verse 5 asks what chapters 1 to 4 never asked, that he must confess the sin he has committed. Leviticus 16:21 puts the same word in the high priest's mouth over the live goat.
Leviticus 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.”
The third case is a rash oath, spoken without thought, to do good or to do evil. Adam Clarke reads it of rash promises: a man who vowed an evil act would sin by keeping the oath, yet he was guilty for having made it, and a man who failed to do the good he vowed was guilty as well. In both cases he confesses and brings the offering.
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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Guilt in any of the four cases now requires the man to confess the particular sin before the offering is brought. John Wesley places the confession before the LORD at the place of worship and extends it to every sin offering, which it always accompanied. Adam Clarke explains why the word is required, since confession humbles the soul in a way that restitution alone may not.
Leviticus 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Leviticus 5:5
“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.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
The phrase guilt offering occurs here for the first time in Scripture, and the same verse calls the animal a sin offering, so two names rest on one beast. Commentators have worked at the distinction ever since, and Leviticus draws no line between them in words. A female lamb or goat from the flock is the offering chapter 4 set for a common man.
Leviticus 5:6
“This place speaks of him that being so unclean did come into the tabernacle, as may be gathered by comparing this place with Num. xix, 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.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Two birds, or a handful of flour
Leviticus 5:7-8
Poverty changes the offering and leaves the atonement standing. The same clause returns at Leviticus 12:8 for a woman after childbirth, and at Luke 2:24 Mary and Joseph offer a pair of turtledoves or two young pigeons under it. Both birds are still required, one as a sin offering and the other as a burnt offering.
Leviticus 5:7
“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.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
The priest takes the sin offering first, so the bird that answers for the particular sin is dealt with before the bird of the burnt offering. John Wesley, on verse 7, reads that order as teaching a worshipper to search out and confess his particular sins before resting in general devotion. Adam Clarke refers the rite at the neck back to his note on Leviticus 1:16.
Leviticus 5:8
“But shall not divide it - See Clarke’s note on Lev 1:16.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Leviticus 5:9-10
The blood goes on the side of the altar, while the rest of the blood is drained out at the base, lower than the horns where chapter 4 put the blood of a bull. John Gill cites the Mishnah, which places this blood beneath the scarlet thread marking the middle of the altar. The verse ends with he will be forgiven, as do verses 13, 16 and 18.
Leviticus 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.”
The second bird goes up whole as a burnt offering, according to the ordinance. Adam Clarke notes that this bird was wholly consumed as the LORD's, while the sin offering bird went to the priest to be eaten, citing Leviticus 6:26. John Wesley reads make atonement in two ways, as the priest declaring the man pardoned or as a type pointing to Christ.
Leviticus 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
Leviticus 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.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Leviticus 5:11-13
Below the birds the text goes down to flour, and the offering keeps the name sin offering with no blood, no olive oil and no frankincense. Hebrews 9:22 says nearly everything must be purified with blood, and this is the offering the word nearly leaves room for. Leviticus gives no reason, and the handful still burns on an altar that carries blood already.
Leviticus 5:11
“Tenth part of an ephah - About three quarts. The ephah contained a little more than seven gallons and a half.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
The poor man's flour is handled like a grain offering in its first step, since the priest takes a handful as a memorial portion and burns it on the altar. It is laid atop the offerings made by fire already there, and the verse closes by repeating that it is a sin offering. Adam Clarke, on verse 11, measures the whole tenth of an ephah at about three quarts.
The flour offering ends with the same promise of forgiveness as the animal offerings before it. What is left after the handful goes to the priest, as it does with the grain offering of chapter 2. John Wesley notes that the point is stated here because the sin offerings of chapter 4 for the priest and for the congregation left the priest no share.
Leviticus 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, chap. iv, 3, &c. chap. iv, 13, &c. the priest had no part reserved for him.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
Trespass against the holy things
Leviticus 5:14-16
A new speech turns from things done in ignorance to property. A man who acts unfaithfully against any of the LORD’s holy things brings a ram valued in silver shekels, and verse 16 adds a fifth of its value, given to the priest. Numbers 5:7 carries the rule to wrongs done to a neighbour, who receives the fifth.
Leviticus 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.”
The new case is a wrong done against the LORD’s holy things, committed without intent. Albert Barnes reads the holy things as the firstfruits, tithes and fees owed to the sanctuary, and John Wesley adds anything devoted to God and turned to common use. Wesley calls the ram a costlier sacrifice than the female of the flock, because sacrilege is the greater sin.
Leviticus 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.”
1 more voice on this verse
Leviticus 5:15
“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.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
ConnectionsIsaiah 53:10
The man repays the holy thing he harmed, adds a fifth of its value and gives the sum to the priest, who then makes atonement on his behalf with the ram. Adam Clarke reads the restitution as the amends set out in the preceding verse. The verse ends with the promise given to every case since verse 10, that he will be forgiven.
Leviticus 5:16
“Shall make amends - Make restitution for the wrong he had done according to what is laid down in the preceding verse.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
Leviticus 5:17-19
The last case is a man who has done wrong and cannot say what, since he was unaware, and the verse still holds him guilty. The ram is required as before and no fifth is named, since a harm nobody can measure has no sum attached. Verse 19 closes with a bare naming: It is a guilt offering; he was certainly guilty before the LORD.
Leviticus 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 ver. 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.”
John Wesley · Explanatory Notes upon the Old Testament (1765)evangelical
The offering for a sin the man cannot name is the same unblemished ram of proper value required in verse 15. The priest makes atonement for the wrong committed in ignorance, and the man is forgiven for what he did unaware. John Wesley, on verse 17, reads this case as covering miscarriages about holy things and holy duties.
The chapter closes by naming the offering and stating the man's guilt once more. Adam Clarke draws the reason from the second clause: the man brings a sacrifice because he has sinned, and on no other ground will the LORD accept him. John Wesley, on verse 17, takes guilty before the LORD in a particular sense, as a wrong in holy things.
Leviticus 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.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
How this psalm is built
The form: Case law in ritual form, four cases of guilt followed by an offering graded by what the offerer can afford, as law classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| The four cases the chapter opens with | A witness who keeps back what he saw at verse 1, a person who touches something unclean at verse 2, a touch of human uncleanness at verse 3, and a rash oath at verse 4. The first case is a silence, and the three that follow are things done out of sight.Counted for this lane over the store's Berean Standard Bible rows for Leviticus, 19 September 2026, Berean Standard Bible, Leviticus, read from the store. | Leviticus 5:1, Leviticus 5:2, Leviticus 5:3, Leviticus 5:4 |
| The one condition all four cases share | The thing was hidden from him, which verses 2, 3 and 4 each state, and then he comes to know it and is guilty. The knowledge arrives after the guilt is already standing.Counted for this lane over the store's Berean Standard Bible rows for Leviticus, 19 September 2026, Berean Standard Bible, Leviticus, read from the store. | Leviticus 5:2, Leviticus 5:3, Leviticus 5:4 |
| The three prices of one remedy | A female from the flock at verse 6, two turtledoves or two young pigeons at verse 7, and a tenth of an ephah of fine flour at verse 11. The offering falls twice and keeps the name sin offering all the way down.Counted for this lane over the store's Berean Standard Bible rows for Leviticus, 19 September 2026, Berean Standard Bible, Leviticus, read from the store. | Leviticus 5:6, Leviticus 5:7, Leviticus 5:11 |
| The sentence that closes each tier | And he will be forgiven. Counted over the store's Berean rows, the phrase falls four times in this chapter, at verses 10, 13, 16 and 18.Counted for this lane over the store's Berean Standard Bible rows for Leviticus, 19 September 2026, Berean Standard Bible, Leviticus, read from the store. | Leviticus 5:10, Leviticus 5:13, Leviticus 5:16, Leviticus 5:18 |
Poverty changes the animal and leaves the outcome
7 more paragraphs on the patterns
The same provision runs again at Leviticus 12:8 for a woman after childbirth. Luke 2:24 records Mary bringing the pair of birds at the temple, so the family of Jesus came under the clause written for those who could not reach a lamb. Both birds are still required at verse 7, one for a sin offering and one for a burnt offering.
The word almost in Hebrews 9:22
Hebrews 9:22 says that under the law almost everything is cleansed with blood. The qualifier is doing work, because verses 11 to 13 are the offering the rule steps around. Leviticus gives no reason for the exception and this study carries it as a gap.
Sacrifice and repayment running together
Verse 15 prices a trespass in the holy things at a ram valued in shekels of the sanctuary. Verse 16 then adds the harm back with a fifth part on top, paid to the priest. A man who has taken what belonged to the altar settles it with money as well as with an animal. Numbers 5:7 carries the same rule over to a wrong done to a neighbour, with the principal and the fifth paid to the person wronged.
The case that cannot be measured
Verses 17 to 19 take a man who suspects he has done wrong and cannot say what. The ram is required as before and no fifth part is named, since a harm nobody can measure has no sum attached to it. The passage returns to the words that opened the chapter, that he will bear his iniquity.
Keep studying
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The form and classifications
Adam Clarke and John Gill, both recorded in the store's exposition of Leviticus 6, MannaFest exposition of Leviticus 6, on verses 1 to 8; The text's own summary line, Leviticus 7:37, Berean Standard Bible, read from the store and This site's published filing of Leviticus among the books of the law, src/lib/bible/book-sections.ts, the entry Leviticus: law.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments; Alfred Edersheim, The Temple: Its Ministry and Services; Andrew Bonar, A Commentary on Leviticus; John Calvin, Commentary on the Four Last Books of Moses Arranged in the Form of a Harmony; John Gill, Exposition of the Old Testament; John Wesley, Explanatory Notes upon the Old Testament; Keil and Delitzsch, Biblical Commentary on the Old Testament: The Pentateuch and Matthew Henry, Commentary on the Whole Bible.