Leviticus 5:4
Leviticus 5:4 in Multiple Translations
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 realizes it, he is guilty in the matter.
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 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.
If you foolishly swear to do something (whether good or bad, and in whatever way people impulsively swear an oath), even if you're unaware of it being wrong, when you eventually realize it, you are guilty.
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 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 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 will be guilty of one of these.
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.
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,
If you carelessly make a solemn promise to do something that is good or that is bad, when you realize what you have done, you must ◄pay a penalty/be punished►.
Berean Amplified Bible — Leviticus 5:4
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Leviticus 5:4 Interlinear (Deep Study)
BIB
HEB
א֣וֹ
נֶ֡פֶשׁ
כִּ֣י
תִשָּׁבַע֩
לְ/בַטֵּ֨א
בִ/שְׂפָתַ֜יִם
לְ/הָרַ֣ע
א֣וֹ
לְ/הֵיטִ֗יב
לְ֠/כֹל
אֲשֶׁ֨ר
יְבַטֵּ֧א
הָ/אָדָ֛ם
בִּ/שְׁבֻעָ֖ה
וְ/נֶעְלַ֣ם
מִמֶּ֑/נּוּ
וְ/הוּא
יָדַ֥ע
וְ/אָשֵׁ֖ם
לְ/אַחַ֥ת
מֵ/אֵֽלֶּה
א֣וֹ
ʼôw
H176
or
Conj
נֶ֡פֶשׁ
nephesh
H5315
soul
N-cs
כִּ֣י
kîy
H3588
for
Conj
תִשָּׁבַע֩
shâbaʻ
H7650
to swear
V-Niphal-Imperf-3fs
לְ/בַטֵּ֨א
bâṭâʼ
H981
to speak rashly
Prep | V-Piel-Inf-a
בִ/שְׂפָתַ֜יִם
sâphâh
H8193
lips
Prep | N-fd
לְ/הָרַ֣ע
râʻaʻ
H7489
be evil
Prep | V-Hiphil-Inf-a
א֣וֹ
ʼôw
H176
or
Conj
לְ/הֵיטִ֗יב
yâṭab
H3190
be good
Prep | V-Hiphil-Inf-a
לְ֠/כֹל
kôl
H3605
all
Prep | N-ms
אֲשֶׁ֨ר
ʼăsher
H834
which
Rel
יְבַטֵּ֧א
bâṭâʼ
H981
to speak rashly
V-Piel-Imperf-3ms
הָ/אָדָ֛ם
ʼâdâm
H120
the man (Adam)
Art | N-ms
בִּ/שְׁבֻעָ֖ה
shᵉbûwʻâh
H7621
oath
Prep | N-fs
וְ/נֶעְלַ֣ם
ʻâlam
H5956
to conceal
Conj | V-Niphal-3ms
מִמֶּ֑/נּוּ
min
H4480
from
Prep | Suff
וְ/הוּא
hûwʼ
H1931
he/she/it
Conj | Pron
יָדַ֥ע
yâdaʻ
H3045
to know
V-Qal-Perf-3ms
וְ/אָשֵׁ֖ם
ʼâsham
H816
be guilty
Conj | V-Qal-3ms
לְ/אַחַ֥ת
ʼechâd
H259
one
Prep | Adj
מֵ/אֵֽלֶּה
ʼêl-leh
H428
these
Prep | Pron
Hebrew Word Study
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Hebrew Word Reference — Leviticus 5:4
א֣וֹ
ʼôw
H176
"or"
Conj
Desire can also mean or, and, or if, showing a choice between options, as seen in Proverbs 31:4. It is used to express alternatives or possibilities.
Definition: 1) or, rather 1a) implying that the latter choice is preferred 1b) or if, introducing an example to be seen under a particular principle 1c) (in series) either...or, whether...or 1d) if perchance 1e) except, or else 2) whether, not the least, if, otherwise, also, and, then
Usage: Occurs in 218 OT verses. KJV: also, and, either, if, at the least, [idiom] nor, or, otherwise, then, whether. See also: Genesis 24:49; Leviticus 25:49; Proverbs 30:31.
נֶ֡פֶשׁ
nephesh
H5315
"soul"
N-cs
The Hebrew word for soul or living being, used in the Bible to describe the essence of a person or animal. It encompasses the ideas of life, breath, and vitality, and is translated as 'soul' or 'creature' in the KJV. This word is central to biblical concepts of humanity and existence.
Definition: 1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion 1a) that which breathes, the breathing substance or being, soul, the inner being of man 1b) living being 1c) living being (with life in the blood) 1d) the man himself, self, person or individual 1e) seat of the appetites 1f) seat of emotions and passions 1g) activity of mind 1g1) uncertain 1h) activity of the will 1h1) uncertain 1i) activity of the character 1i1) uncertain
Usage: Occurs in 683 OT verses. KJV: any, appetite, beast, body, breath, creature, [idiom] dead(-ly), desire, [idiom] (dis-) contented, [idiom] fish, ghost, [phrase] greedy, he, heart(-y), (hath, [idiom] jeopardy of) life ([idiom] in jeopardy), lust, man, me, mind, mortally, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, [phrase] slay, soul, [phrase] tablet, they, thing, ([idiom] she) will, [idiom] would have it. See also: Genesis 1:20; Leviticus 26:43; Judges 18:25.
כִּ֣י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
תִשָּׁבַע֩
shâbaʻ
H7650
"to swear"
V-Niphal-Imperf-3fs
This Hebrew word means to swear an oath, like making a promise or vow. In the Bible, it is used when someone is making a serious promise, often with God as a witness. The KJV translates it as adjure or take an oath.
Definition: 1) to swear, adjure 1a) (Qal) sworn (participle) 1b) (Niphal) 1b1) to swear, take an oath 1b2) to swear (of Jehovah by Himself) 1b3) to curse 1c) (Hiphil) 1c1) to cause to take an oath 1c2) to adjure
Usage: Occurs in 175 OT verses. KJV: adjure, charge (by an oath, with an oath), feed to the full (by mistake for H7646 (שָׂבַע)), take an oath, [idiom] straitly, (cause to, make to) swear. See also: Genesis 21:23; Judges 21:18; Psalms 15:4.
לְ/בַטֵּ֨א
bâṭâʼ
H981
"to speak rashly"
Prep | V-Piel-Inf-a
To speak rashly means to talk thoughtlessly or angrily, as when someone pronounces judgment without thinking, like the Israelites did in the wilderness.
Definition: 1) to speak rashly or angrily, speak thoughtlessly 1a) (Qal) one that babbles, speaks rashly (part.) 1b) (Piel) to speak rashly, unadvisedly
Usage: Occurs in 3 OT verses. KJV: pronounce, speak (unadvisedly). See also: Leviticus 5:4; Psalms 106:33; Proverbs 12:18.
בִ/שְׂפָתַ֜יִם
sâphâh
H8193
"lips"
Prep | N-fd
This word refers to lips or language, and can also mean the edge or border of something. It is used in the Bible to describe the shore of a sea or the edge of a cup.
Definition: : lips/mouth 1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding 1a) lip (as body part) 1b) language 1c) edge, shore, bank (of cup, sea, river, etc)
Usage: Occurs in 164 OT verses. KJV: band, bank, binding, border, brim, brink, edge, language, lip, prating, (sea-)shore, side, speech, talk, (vain) words. See also: Genesis 11:1; Psalms 120:2; Psalms 12:3.
לְ/הָרַ֣ע
râʻaʻ
H7489
"be evil"
Prep | V-Hiphil-Inf-a
This word means to shatter or break something into pieces, making it useless or bad. It can also mean to afflict or displease someone.
Definition: 1) to be bad, be evil 1a)(Qal) 1a1) to be displeasing 1a2) to be sad 1a3) to be injurious, be evil 1a4) to be wicked, be evil (ethically) 1b) (Hiphil) 1b1) to do an injury or hurt 1b2) to do evil or wickedly 1b3) mischief (participle)
Usage: Occurs in 99 OT verses. KJV: afflict, associate selves (by mistake for H7462 (רָעָה)), break (down, in pieces), [phrase] displease, (be, bring, do) evil (doer, entreat, man), show self friendly (by mistake for H7462 (רָעָה)), do harm, (do) hurt, (behave self, deal) ill, [idiom] indeed, do mischief, punish, still, vex, (do) wicked (doer, -ly), be (deal, do) worse. See also: Genesis 19:7; Psalms 27:2; Psalms 2:9.
א֣וֹ
ʼôw
H176
"or"
Conj
Desire can also mean or, and, or if, showing a choice between options, as seen in Proverbs 31:4. It is used to express alternatives or possibilities.
Definition: 1) or, rather 1a) implying that the latter choice is preferred 1b) or if, introducing an example to be seen under a particular principle 1c) (in series) either...or, whether...or 1d) if perchance 1e) except, or else 2) whether, not the least, if, otherwise, also, and, then
Usage: Occurs in 218 OT verses. KJV: also, and, either, if, at the least, [idiom] nor, or, otherwise, then, whether. See also: Genesis 24:49; Leviticus 25:49; Proverbs 30:31.
לְ/הֵיטִ֗יב
yâṭab
H3190
"be good"
Prep | V-Hiphil-Inf-a
To be good means to be pleasing or joyful, making something or someone sound, beautiful, or happy. It is used in various forms, including being glad, doing well, or being content. It appears in many books, including Psalms and Proverbs.
Definition: 1) to be good, be pleasing, be well, be glad 1a) (Qal) 1a1) to be glad, be joyful 1a2) to be well placed 1a3) to be well for, be well with, go well with 1a4) to be pleasing, be pleasing to 1b) (Hiphil) 1b1) to make glad, rejoice 1b2) to do good to, deal well with 1b3) to do well, do thoroughly 1b4) to make a thing good or right or beautiful 1b5) to do well, do right
Usage: Occurs in 105 OT verses. KJV: be accepted, amend, use aright, benefit, be (make) better, seem best, make cheerful, be comely, [phrase] be content, diligent(-ly), dress, earnestly, find favour, give, be glad, do (be, make) good(-ness), be (make) merry, please ([phrase] well), shew more (kindness), skilfully, [idiom] very small, surely, make sweet, thoroughly, tire, trim, very, be (can, deal, entreat, go, have) well (said, seen). See also: Genesis 4:7; 2 Samuel 3:36; Psalms 33:3.
לְ֠/כֹל
kôl
H3605
"all"
Prep | N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
אֲשֶׁ֨ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
יְבַטֵּ֧א
bâṭâʼ
H981
"to speak rashly"
V-Piel-Imperf-3ms
To speak rashly means to talk thoughtlessly or angrily, as when someone pronounces judgment without thinking, like the Israelites did in the wilderness.
Definition: 1) to speak rashly or angrily, speak thoughtlessly 1a) (Qal) one that babbles, speaks rashly (part.) 1b) (Piel) to speak rashly, unadvisedly
Usage: Occurs in 3 OT verses. KJV: pronounce, speak (unadvisedly). See also: Leviticus 5:4; Psalms 106:33; Proverbs 12:18.
הָ/אָדָ֛ם
ʼâdâm
H120
"the man (Adam)"
Art | N-ms
Adam was the first human, created by God and mentioned in Genesis 2:19, who married Eve and had sons including Cain, Abel, and Seth.
Definition: The first named man living at the time before the Flood, first mentioned at Gen.2.19; married to Eve (H2332); father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33; Another spelling of a.dam (אָדָם "Adam" H0121) man, human being
Usage: Occurs in 526 OT verses. KJV: [idiom] another, [phrase] hypocrite, [phrase] common sort, [idiom] low, man (mean, of low degree), person. See also: Genesis 1:26; Judges 18:7; Psalms 8:5.
בִּ/שְׁבֻעָ֖ה
shᵉbûwʻâh
H7621
"oath"
Prep | N-fs
This word means an oath or curse, like a promise or vow. In the Bible, it appears in Numbers 5:21 and Deuteronomy 29:12, referring to God's oath. The KJV translates it as 'oath' or 'curse'.
Definition: 1) oath, curse 1a) oath 1a1) attesting of innocence 1a2) curse 1b) oath (of Jehovah)
Usage: Occurs in 29 OT verses. KJV: curse, oath, [idiom] sworn. See also: Genesis 24:8; 2 Samuel 21:7; Psalms 105:9.
וְ/נֶעְלַ֣ם
ʻâlam
H5956
"to conceal"
Conj | V-Niphal-3ms
This Hebrew word means to hide or conceal something from view. It appears in various forms, including being hidden or keeping a secret. In the Bible, it is used to describe hiding oneself or something from others.
Definition: 1) to conceal, hide, be hidden, be concealed, be secret 1a) (Qal) secret (participle) 1b) (Niphal) 1b1) to be concealed 1b2) concealed, dissembler (participle) 1c) (Hiphil) to conceal, hide 1d) (Hithpael) to hide oneself
Usage: Occurs in 27 OT verses. KJV: [idiom] any ways, blind, dissembler, hide (self), secret (thing). See also: Leviticus 4:13; Job 6:16; Psalms 10:1.
מִמֶּ֑/נּוּ
min
H4480
"from"
Prep | Suff
This Hebrew word means a portion or part of something, and is often used to show the relationship between things, like from or out of something.
Definition: prep 1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than 1a) from (expressing separation), off, on the side of 1b) out of 1b1) (with verbs of proceeding, removing, expelling) 1b2) (of material from which something is made) 1b3) (of source or origin) 1c) out of, some of, from (partitively) 1d) from, since, after (of time) 1e) than, more than (in comparison) 1f) from...even to, both...and, either...or 1g) than, more than, too much for (in comparisons) 1h) from, on account of, through, because (with infinitive) conj 2) that Aramaic equivalent: min (מִן־ "from" H4481)
Usage: Occurs in 1094 OT verses. KJV: above, after, among, at, because of, by (reason of), from (among), in, [idiom] neither, [idiom] nor, (out) of, over, since, [idiom] then, through, [idiom] whether, with. See also: Genesis 2:6; Exodus 16:32; Leviticus 14:26.
וְ/הוּא
hûwʼ
H1931
"he/she/it"
Conj | Pron
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)
Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.
יָדַ֥ע
yâdaʻ
H3045
"to know"
V-Qal-Perf-3ms
The Hebrew word for to know means to ascertain by seeing, and is used in many senses, including to learn, perceive, and recognize, as seen in various KJV translations.
Definition: 1) to know 1a) (Qal) 1a1) to know 1a1a) to know, learn to know 1a1b) to perceive 1a1c) to perceive and see, find out and discern 1a1d) to discriminate, distinguish 1a1e) to know by experience 1a1f) to recognise, admit, acknowledge, confess 1a1g) to consider 1a2) to know, be acquainted with 1a3) to know (a person carnally) 1a4) to know how, be skilful in 1a5) to have knowledge, be wise 1b) (Niphal) 1b1) to be made known, be or become known, be revealed 1b2) to make oneself known 1b3) to be perceived 1b4) to be instructed 1c) (Piel) to cause to know 1d) (Poal) to cause to know 1e) (Pual) 1e1) to be known 1e2) known, one known, acquaintance (participle) 1f) (Hiphil) to make known, declare 1g) (Hophal) to be made known 1h) (Hithpael) to make oneself known, reveal oneself Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Usage: Occurs in 874 OT verses. KJV: acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-) awares, can(-not), certainly, comprehend, consider, [idiom] could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be (ig-) norant, instruct, kinsfolk, kinsman, (cause to let, make) know, (come to give, have, take) knowledge, have (knowledge), (be, make, make to be, make self) known, [phrase] be learned, [phrase] lie by man, mark, perceive, privy to, [idiom] prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), [idiom] will be, wist, wit, wot. See also: Genesis 3:5; Leviticus 5:4; Judges 21:12.
וְ/אָשֵׁ֖ם
ʼâsham
H816
"be guilty"
Conj | V-Qal-3ms
To be guilty means to have done something wrong and deserve punishment, as seen in the story of Adam and Eve in Genesis 3:8-10.
Definition: 1) to offend, be guilty, trespass 1a) (Qal) 1a1) to do wrong, offend, trespass, commit an offense, do injury 1a2) to be or become guilty 1a3) to be held guilty 1a4) to be incriminated 1b) (Niphal) to suffer punishment 1c) (Hiphil) to declare guilty 2) (TWOT) to be desolate, acknowledge offense
Usage: Occurs in 32 OT verses. KJV: [idiom] certainly, be(-come, made) desolate, destroy, [idiom] greatly, be(-come, found, hold) guilty, offend (acknowledge offence), trespass. See also: Leviticus 4:13; Psalms 34:23; Psalms 5:11.
לְ/אַחַ֥ת
ʼechâd
H259
"one"
Prep | Adj
In the Bible, this Hebrew word means one or united, and is used to describe something that is single or unique. It is often translated as one, first, or alone. For example, in Genesis 1:5, God calls the light day and the darkness night, and separates them into one thing from another.
Definition: 1) one (number) 1a) one (number) 1b) each, every 1c) a certain 1d) an (indefinite article) 1e) only, once, once for all 1f) one...another, the one...the other, one after another, one by one 1g) first 1h) eleven (in combination), eleventh (ordinal)
Usage: Occurs in 739 OT verses. KJV: a, alike, alone, altogether, and, any(-thing), apiece, a certain, (dai-) ly, each (one), [phrase] eleven, every, few, first, [phrase] highway, a man, once, one, only, other, some, together, See also: Genesis 1:5; Exodus 36:26; Numbers 7:70.
מֵ/אֵֽלֶּה
ʼêl-leh
H428
"these"
Prep | Pron
This Hebrew word is used to point out specific people or things, like saying 'these' or 'those'. It appears in the book of Genesis, where God says 'let there be light' and separates the light from the darkness.
Definition: 1) these 1a) used before antecedent 1b) used following antecedent Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Usage: Occurs in 697 OT verses. KJV: an-(the) other; one sort, so, some, such, them, these (same), they, this, those, thus, which, who(-m). See also: Genesis 2:4; Exodus 35:1; Deuteronomy 1:35.
Study Notes — Leviticus 5:4
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- Leviticus 5:4 Summary
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- Gill's Exposition on Leviticus 5:4
- Jamieson-Fausset-Brown on Leviticus 5:4
- Matthew Poole's Commentary on Leviticus 5:4
- Trapp's Commentary on Leviticus 5:4
- Ellicott's Commentary on Leviticus 5:4
- Adam Clarke's Commentary on Leviticus 5:4
- Cambridge Bible on Leviticus 5:4
- Whedon's Commentary on Leviticus 5:4
- Sermons on Leviticus 5:4
Context — Sins Requiring a Sin Offering
2Or if a person touches anything unclean—whether the carcass of any unclean wild animal or livestock or crawling creature—even if he is unaware of it, he is unclean and guilty.
3Or if he touches human uncleanness—anything by which one becomes unclean—even if he is unaware of it, when he realizes it, he is guilty.
4Or 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 realizes it, he is guilty in the matter.
5If someone incurs guilt in one of these ways, he must confess the sin he has committed, 6and he must bring his guilt offering to the LORD for the sin he has committed: a female lamb or goat from the flock as a sin offering. And the priest will make atonement for him concerning his sin.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 5:2–6 | Do not be quick to speak, and do not be hasty in your heart to utter a word before God. After all, God is in heaven and you are on earth. So let your words be few. As a dream comes through many cares, so the speech of a fool comes with many words. When you make a vow to God, do not delay in fulfilling it, because He takes no pleasure in fools. Fulfill your vow. It is better not to vow than to make a vow and not fulfill it. Do not let your mouth cause your flesh to sin, and do not tell the messenger that your vow was a mistake. Why should God be angry with your words and destroy the work of your hands? |
| 2 | Acts 23:12 | When daylight came, the Jews formed a conspiracy and bound themselves with an oath not to eat or drink until they had killed Paul. |
| 3 | Judges 11:31 | then whatever comes out the door of my house to greet me on my triumphant return from the Ammonites will belong to the LORD, and I will offer it up as a burnt offering.” |
| 4 | Mark 6:23 | And he swore to her, “Whatever you ask of me, I will give you, up to half my kingdom!” |
| 5 | 1 Samuel 25:22 | May God punish David, and ever so severely, if I let one of Nabal’s men survive until morning.” |
| 6 | Numbers 30:8 | But if her husband prohibits her when he hears of it, he nullifies the vow that binds her or the rash promise she has made, and the LORD will absolve her. |
| 7 | Joshua 9:15 | And Joshua made a treaty of peace with them to let them live, and the leaders of the congregation swore an oath to them. |
| 8 | 1 Samuel 14:24–28 | Now the men of Israel were in distress that day, for Saul had placed the troops under an oath, saying, “Cursed is the man who eats any food before evening, before I have taken vengeance on my enemies.” So none of the troops tasted any food. Then all the troops entered the forest, and there was honey on the ground. And when they entered the forest and saw the flowing honey, not one of them put his hand to his mouth, because they feared the oath. Jonathan, however, had not heard that his father had charged the people with the oath. So he reached out the end of the staff in his hand, dipped it into the honeycomb, and put his hand to his mouth; and his eyes brightened. Then one of the soldiers told him, “Your father bound the troops with a solemn oath, saying, ‘Cursed is the man who eats food today.’ That is why the people are faint.” |
| 9 | 1 Samuel 1:11 | And she made a vow, pleading, “O LORD of Hosts, if only You will look upon the affliction of Your maidservant and remember me, not forgetting Your maidservant but giving her a son, then I will dedicate him to the LORD all the days of his life, and no razor shall ever come over his head.” |
| 10 | Leviticus 27:2–34 | “Speak to the Israelites and say to them, ‘When someone makes a special vow to the LORD involving the value of persons, if the valuation concerns a male from twenty to sixty years of age, then your valuation shall be fifty shekels of silver, according to the sanctuary shekel. Or if it is a female, then your valuation shall be thirty shekels. And if the person is from five to twenty years of age, then your valuation for the male shall be twenty shekels, and for the female ten shekels. Now if the person is from one month to five years of age, then your valuation for the male shall be five shekels of silver, and for the female three shekels of silver. And if the person is sixty years of age or older, then your valuation shall be fifteen shekels for the male and ten shekels for the female. But if the one making the vow is too poor to pay the valuation, he is to present the person before the priest, who shall set the value according to what the one making the vow can afford. If he vows an animal that may be brought as an offering to the LORD, any such animal given to the LORD shall be holy. He must not replace it or exchange it, either good for bad or bad for good. But if he does substitute one animal for another, both that animal and its substitute will be holy. But if the vow involves any of the unclean animals that may not be brought as an offering to the LORD, the animal must be presented before the priest. The priest shall set its value, whether high or low; as the priest values it, the price will be set. If, however, the owner decides to redeem the animal, he must add a fifth to its value. Now if a man consecrates his house as holy to the LORD, then the priest shall value it either as good or bad. The price will stand just as the priest values it. But if he who consecrated his house redeems it, he must add a fifth to the assessed value, and it will belong to him. If a man consecrates to the LORD a parcel of his land, then your valuation shall be proportional to the seed required for it—fifty shekels of silver for every homer of barley seed. If he consecrates his field during the Year of Jubilee, the price will stand according to your valuation. But if he consecrates his field after the Jubilee, the priest is to calculate the price in proportion to the years left until the next Year of Jubilee, so that your valuation will be reduced. And if the one who consecrated the field decides to redeem it, he must add a fifth to the assessed value, and it shall belong to him. If, however, he does not redeem the field, or if he has sold it to another man, it may no longer be redeemed. When the field is released in the Jubilee, it will become holy, like a field devoted to the LORD; it becomes the property of the priests. Now if a man consecrates to the LORD a field he has purchased, which is not a part of his own property, then the priest shall calculate for him the value up to the Year of Jubilee, and the man shall pay the assessed value on that day as a sacred offering to the LORD. In the Year of Jubilee the field shall return to the one from whom it was bought—the original owner of the land. Every valuation will be according to the sanctuary shekel, twenty gerahs to the shekel. But no one may consecrate a firstborn of the livestock, because a firstborn belongs to the LORD. Whether it is an ox or a sheep, it is the LORD’s. But if it is among the unclean animals, then he may redeem it according to your valuation and add a fifth of its value. If it is not redeemed, then it shall be sold according to your valuation. Nothing that a man sets apart to the LORD from all he owns—whether a man, an animal, or his inherited land—can be sold or redeemed; everything so devoted is most holy to the LORD. No person set apart for destruction may be ransomed; he must surely be put to death. Thus any tithe from the land, whether from the seed of the land or the fruit of the trees, belongs to the LORD; it is holy to the LORD. If a man wishes to redeem part of his tithe, he must add a fifth to its value. Every tenth animal from the herd or flock that passes under the shepherd’s rod will be holy to the LORD. He must not inspect whether it is good or bad, and he shall not make any substitution. But if he does make a substitution, both the animal and its substitute shall become holy; they cannot be redeemed.’” These are the commandments that the LORD gave to Moses for the Israelites on Mount Sinai. |
Leviticus 5:4 Summary
This verse reminds us to be careful with our words, because they have power and can get us into trouble. If we make a promise or say something without thinking, and later realize it was a mistake, we need to own up to it and make things right with God, as taught in Leviticus 5:5-6. This is similar to what we learn in Matthew 12:36-37, where our words will be judged, and in Ephesians 4:29, where we are encouraged to speak kindly and truthfully. By being mindful of our speech, we can avoid hurting others and ourselves, and instead use our words to build each other up and honor God.
Frequently Asked Questions
What does it mean to swear thoughtlessly with our lips?
According to Leviticus 5:4, it means to make a rash or careless promise or oath, either to do something good or evil, without considering the consequences or our ability to fulfill it, as seen in Judges 11:30-31 where Jephthah made a rash vow.
Can we really be guilty of sin if we are unaware of it?
Yes, as Leviticus 5:4 indicates, even if we are unaware of our thoughtless words or actions, when we realize our mistake, we are still guilty and must take responsibility for it, just like in Numbers 15:27-28 where unintentional sins still required atonement.
How does this verse relate to our speech and the power of our words?
This verse highlights the importance of being mindful of our words and the impact they can have on ourselves and others, as also taught in Proverbs 12:18 and James 1:26, emphasizing the need for careful and thoughtful communication.
What should we do if we realize we have sworn thoughtlessly or made a rash promise?
According to Leviticus 5:5-6, if we incur guilt in this way, we must confess our sin and bring a guilt offering to the Lord, demonstrating our repentance and commitment to making things right, as seen in Psalm 51:17 where a broken spirit and contrite heart are essential for forgiveness.
Reflection Questions
- In what ways might I be swearing thoughtlessly with my lips, and what are the consequences of such actions?
- How can I become more mindful of my words and the impact they have on myself and others?
- What role does confession and repentance play in restoring my relationship with God when I have sinned through thoughtless speech?
- In what ways can I apply the principle of being responsible for my words, even if spoken in ignorance, to other areas of my life?
Gill's Exposition on Leviticus 5:4
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
Jamieson-Fausset-Brown on Leviticus 5:4
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.
Matthew Poole's Commentary on Leviticus 5:4
If a soul swear, to wit, rashly, without consideration, either of God’ s law, or his own power or right, as David did, . To do evil; either, 1. To himself, to wit, to punish himself, either in his body, or estate, or something else which is dear to him. Or rather, 2. To his neighbour, as . Or to do good, to wit, to his neighbour, as , when a man either may not or cannot do it, which may frequently happen. And it be hid from him, i.e. he did not know, or not consider, that what he swore to do, was or would be impossible or unlawful. When he knoweth of it; when he discovers it to be so, either by his own consideration, or by information from others. In one of these; either in the good or evil which he swore to do.
Trapp's Commentary on Leviticus 5:4
Leviticus 5:4 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.Ver. 4. To do evil.] As David did to slay Nabal. Or to do good.] As the same David did to do good to Mephibosheth, and yet he was not so good as his oath. And it be hid from him.] As is usual with your common swearers, who will swear that they swear not. If men had such distempers of body, as their excrements come from them when they knew not of it, it would trouble them; but they swear, and let go much filth, and it is hid from them.
Ellicott's Commentary on Leviticus 5:4
(4) Pronouncing with his lips.—Better, speaking heedlessly with his lips. That is, if he uttered an oath in thoughtlessness or in passion, without his heart realising it, that he will do this or that. To do evil, or to do good.—That is, anything whatsoever which is comprehended under the name good and evil, as these two categories are idiomatically used to embrace all human action. (Comp. Genesis 24:50; Genesis 31:24; Numbers 24:13; Isaiah 51:23.) Whatsoever it be that a man shall pronounce with an oath.—Better, that a man heedlessly utters with an oath. That is, anything that a man may rashly or thoughtlessly undertake to do, or to abstain from doing, with an oath. And it be hid from him.—That is, if through this careless way in which it was done, he forgot all about it. (See Leviticus 5:2.) When he knoweth of it . . . —Better, and he then considereth it, and acknowledgeth that he is guilty (see Leviticus 4:13; Leviticus 4:22; Leviticus 5:2, &c.), in one of these things with regard to which a man may rashly swear that he will do or not do them, and contract guilt.
Adam Clarke's Commentary on Leviticus 5:4
Verse 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.
Cambridge Bible on Leviticus 5:4
4. The third case—when anyone utters a rash oath or vow. swear rashly] The Heb. verb occurs in the Pi‘el form (baṭ ?ṭ ?η) only here and Psalms 106:33; in sound it resembles the first part of βαττολογήσητε in Matthew 6:7. To take an oath or vow lightly, without considering its purport, is a breach of the 3rd commandment, and when he knoweth of it (i.e. reflects on, or is reminded of, what he has thoughtlessly uttered), he will acknowledge his guilt, and bring a Sin-Offering. It is not clear whether the offering not only makes atonement for the sin of rash swearing but also procures release from the obligation incurred by the rash oath. to do evil, or to do good] i.e. to perform any act whatever. Each of the four verses forms a complete sentence with protasis and apodosis in the text of R.V. and A.V., but all four verses should be taken as forming one long protasis to which Leviticus 5:5 is the apodosis. The translation would then be as follows: 1If anyone sin … if he do not utter it, but bears his iniquity; 2or if anyone touch … things, [and it be hidden from him, and he be unclean and guilty;] 3or if he touch the uncleanness … wherewith he is unclean, and it be hid from him, and he knoweth of it, and is guilty; 4or if anyone swear … oath, and it be hid from him, and he knoweth of it, and is guilty in one of these things: 5then it shall be, when he shall be guilty in one of these things, that.… The words in brackets are omitted in LXX.; ‘in one of these things’ at the end of Lev 5:4 seems strange, and may be a repetition of the phrase in Leviticus 5:5.
Whedon's Commentary on Leviticus 5:4
IN OATHS, Leviticus 5:4-5.4. If a soul swear… to do evil — This refers to an inconsiderate vow. In the light of subsequent knowledge it is found that the performance of the vow would be evil.
Sermons on Leviticus 5:4
| Sermon | Description | |
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Laws of Spiritual Progress - Part 1 by Derek Prince | In this sermon, the speaker discusses two lessons they have learned about making spiritual progress. The first principle they emphasize is the importance of taking a step of faith |
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1992 Missions Conference Talk - Part 2 by Richard Wurmbrand | This sermon emphasizes the importance of giving and listening, drawing from the story of St. Louis and the significance of prayer amidst distractions. It highlights the value of li |
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Block Logic (An Introduction to Hebrew Thought) by Robert Wurtz II | Robert Wurtz II delves into the concept of Hebrew thought, contrasting it with Greek logic and emphasizing the limitations of human understanding when it comes to grasping the trut |
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Let Me Speak, Lastly, to Those Who Do Pray by J.C. Ryle | J.C. Ryle emphasizes the significance of prayer in the life of a believer, urging Christians to approach prayer with reverence, humility, and earnestness. He highlights the necessi |
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Religious Word-Rationing by A.W. Tozer | A.W. Tozer addresses the issue of 'religious word-rationing,' emphasizing that many religious individuals often use excessive words as a substitute for meaningful actions. He refle |
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Epistle 111 by George Fox | George Fox warns believers to speak plainly and truthfully, allowing their words to reflect the light of Christ within them. He emphasizes that words should be life-giving and root |
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Prayer—the Long and Short of It! by David Wilkerson | David Wilkerson emphasizes the importance of concise and sincere prayer, warning against the tendency to use long, wordy prayers that may lack genuine intent. He argues that God de |