Leviticus 6:5

Lev 6:5 Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, [and] give it unto him to whom it appertaineth, in the day of his trespass offering.

Ver. 5. In the day of his trespass offering.] Before he compass God’s altar. See Mat 5:23, {See Trapp on "Mat 5:23"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 6:5. In the day of his trespass-offering — It must not be delayed, but restitution to man must accompany repentance toward God. Wherever wrong has been done, restitution must be made, and till it is made, to the utmost of our power, we cannot look for forgiveness; for the keeping of what is unjustly gotten, avows the taking: and both together make but one continued act of unrighteousness.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6:5 The instructions for the guilt offering assumed that a person’s conscience would induce voluntary reparation; when restitution was voluntary, the surcharge for loss of use to the owner was always 20 percent. Penalties were more severe in other cases (cp. Exod 22:1-15). There is a clear difference between voluntary confession and simply admitting sin after being caught.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

והאש על המזבח תוקד בו AND THE FIRE ON THE ALTAR SHALL BE BLAZING IN IT — Scripture uses here (in this section) many expressions from the root יקד “to ignite”: (Leviticus 6:2) “on the fire-place (מוקדה); (Leviticus 6:2) “and the fire upon the altar shall be blazing (תוקד) on it”; (Leviticus 6:5) “and the fire upon the altar shall be blazing (תוקד) on it”; (Leviticus 6:6) “a continual fire shall be blazing (תוקד) upon the altar” — all these passages have been expounded in Treatise Yoma 45b where our Rabbis state their different opinions as to the number of מערכות (wood-piles — fire-places) that were there (on the altar).

וערך עליה העלה AND HE SHALL SET THE BURNT OFFERING IN ORDER UPON IT — The morning continual burnt offering had to come first (Menachot 49a; cf. also Sifra, Tzav, Chapter 2 10 and Rashi on Leviticus 3:5).

‎‎‏ השלמים‎חלבי [AND HE SHALL CAUSE TO ASCEND IN FUMES THERÈON] THE FAT OF THE PEACE OFFERINGS — if people are bringing peace offerings there that day (this is no command that peace offerings must be placed on the altar after the daily burnt offering; if, however, any are being sacrificed on a particular day, it must be done at this point of the day’s work). — Our Rabbis, however, derived from here the following Halacha, taking the word השלמים in the sense of השלם “to complete”, “to finish”: עליה upon it — upon the continual burnt offering of the morning — complete the offering of all sacrifices; it follows therefore that no thing should be offered later than the continual burnt offering brought in the afternoon (Yoma 33a; Pesachim 58).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Verse 5. All that about which he hath sworn falsely] This supposes the case of a man who, being convicted by his own conscience, comes forward and confesses his sin.

Restore it in the principal] The property itself if still remaining, or the full value of it, to which a fifth part more was to be added.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) And shall add the fifth part more thereto.—The first thing the offender must do, when he realises and confesses his guilt, is to make restitution of the property which he had embezzled, if he still has it, or if that be impossible, he is to pay the value of it as estimated by the authorised tribunal. Besides this, the offender is to add a fifth part of the principal, to compensate for the loss which the owner sustained during the interval. It will be seen that in Exo_22:1-9, when a person was guilty of any of the offences here specified, the offender was condemned to make a four fold restitution, whilst in the passage before us the mulct is reduced to the restitution of the principal with the addition of a fifth part. The reason of this difference is that the law in Exodus deals with a culprit who is convicted of his crime in a court of justice by means of witnesses, whilst the law before us deals with an offender who, through compunction of mind, voluntarily confesses his offence, and to whom, without this voluntary confession, the offence could not be brought home. It is this difference which constitutes it a case for a trespass offering. (Comp. Num_5:7.)

In the day of his trespass offering.—Better, on the day of his guilt. That is, as soon as he acknowledges his guilt, and brings the sacrifice for his offence, he is to make the requisite restitution.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Or all that about which he hath sworn falsely,.... In all and each of the above cases, in which he had committed a trespass and denied it, and to the denial adds a false oath, and yet after all acknowledges it:

he shall even restore it in the principal; whatsoever he has embezzled, or cheated another of, or detained from the right owner, the whole of that was to be restored:

and shall add the fifth part more thereto; to the principal, see Lev 5:16 but Maimonides (l) says, this was an instruction to add a fifth to a fifth; and Aben Ezra takes the word to be plural, and observes, that the least of many is two, and so two fifths were to be added to the principal, but the first sense seems best:

and give it unto him to whom appertaineth; as, to his neighbour, who had deposited anything in his hands; or his partner, he had any ways wronged; or whomsoever he had defrauded in any respect; or the proprietor of lost goods; Ben Gersom observes, it was not to be given to his son, nor to his messenger: in the case of taking anything away by violence, though but the value of a farthing, it is said, that he shall be obliged to bring it after him (from whom he has taken it) even unto Media (should he be there); he shall not give it to his son, nor to his messenger, but he may give it to the messenger of the sanhedrim; and if he dies, he must return it to his heirs (m):

in the day of his trespass offering; when he brings that, but restoration must first be made: the Targum of Jonathan renders it, in the day he repents of his sin: and so Aben Ezra interprets it,"in the day he returns from his trespass;''when he owns and confesses it, is sorry for it, and determines to do so no more. Maimonides observes (n), that one that takes away anything by violence (which is one of the cases supposed) is not fined so much as a thief; he only restores the principal; for the fifth part is for his false oath; the reasons of which are, because robbery is not so frequently, and is more easily committed, and is more open, and against which persons may guard and make resistance, and the robber is more known than a thief who steals secretly; see Exo 22:1.

(l) In Misn. Trumot, c. 6. sect. 1. (m) Misnah Bava Kama, c. 9. sect. 6. (n) Ut supra, (l)) c. 41.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

In the day of his trespass offering - The restitution was thus to be associated with the religious act by which the offender testified his penitence.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Wronged. Hebrew and Chaldean add, "in the day of his sin-offering;" and the Septuagint, "in which he has convicted." No unnecessary delay in making restitution can be allowed to the sincere penitent, who wishes to make his peace with God.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

It must not be delayed, but restitution to man must accompany repentance towards God. Compare Mat 5:23.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. In the principal — The property itself or its full value must be restored, with the addition of the fifth part, as a compensation to the injured party, as a penalty for the unjust deed, and as a motive to honesty in the future.

In the day of his trespass offering — In the day his offering is to be presented. The reconciliation with the injured party must be made before the offering can be accepted. See note on Mat_5:23-24. The marginal reading of the Authorized Version, “in the day of his being found guilty,” is barely possible according to the Hebrew, but it is not suitable to this passage. No reference is had here to conviction by a criminal court, but to a conviction by the condemning voice of conscience.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In the day of his trespass offering is a better rendering than that of the margin, "in the day of his being found guilty," or" in the day of his trespass." The reparation is to take place, and immediately afterwards the offering is accepted.

Repentance, confession, satisfaction, absolution, follow each other in order. Without repentance confession is vain; without confession satisfaction is impracticable; without satisfaction there is no absolution. In the present case, the sense of absolution was conveyed to the soul of the sinner by the acceptance of his offering for trespass, after which he ceased to be, what he was before, virtually excommunicate from God"s people. The greater moral offenses were punished either by death, (Exo_21:12-17 Exo_31:15 Exo_32:27 Lev_20:9-16 Lev_24:23 Num_25:5 Deu_13:9 Deu_19:11Jo Deu_7:25) or by formal excommunication, when the offenders were cut off from the people of the Lord, though their lives were spared. (Lev_7:20, 21 Gen_17:14) But there was, and there is, an excommunication, not formally pronounced, when a man feels that his sin has separated between him and his God. In these cases the sin offering or the trespass offering restored to communion, but they might not be offered, that is, absolution might not be effected by them, unless preceded by repentance and confession, and, where the nature of the case admitted of it, by satisfaction for the wrong done.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In the day - It must not be delayed, but restitution to man must accompany repentance towards God. Wherever wrong has been done, restitution must be made, and till it is made to the utmost of our power we cannot look for forgiveness; for the keeping of what is unjustly got, avows the taking: And both together make but one continued act of unrighteousness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

in full

"fully" or "totally"

add one-fifth

This means the person must return what he owes to someone and pay an extra one-fifth of the value. See how you translated this in Leviticus 5:16. (See: Fractions)

pay it all to the owner

This can be translated in active form. AT: "to pay the person he owes" (See: Active or Passive)

he is found guilty

The person who stole is to be brought before the judge and be declared guilty. This can be stated in active form. AT: "the judge declares him guilty" (See: Assumed Knowledge and Implicit Information and Active or Passive)

worth the current value

This means the person must determine how many shekels the ram is worth by using the official standard of the sacred tent. You can make clear the understood information. See how this was translated in Leviticus 5:15. (See: Ellipsis)

The priest will make atonement for him

The abstract noun "atonement" can be stated as a verb. AT: "The priest will atone for him" (See: Abstract Nouns)

before Yahweh

"in the presence of Yahweh"

he will be forgiven

This means Yahweh will forgive the person, not the priest. This can be translated in active form. AT: "God will forgive him" (See: Active or Passive)

translationWords

restore

guilt

guilt offering

Yahweh

ewe

blemish

flocks

worthy

priest

atonement

forgive

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.