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Compare Translations for Leviticus 5:1

Leviticus 5:1 ASV
And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter [it], then he shall bear his iniquity.
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Leviticus 5:1 BBE
And if anyone does wrong by saying nothing when he is put under oath as a witness of something he has seen or had knowledge of, then he will be responsible:
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Leviticus 5:1 CEB
If you sin: by not providing information after hearing a public solemn pledge even though you are a witness, knowing something, or having seen something so that you become liable to punishment;
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Leviticus 5:1 CJB
"'If a person who is a witness, sworn to testify, sins by refusing to tell what he has seen or heard about the matter, he must bear the consequences.
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Leviticus 5:1 RHE
If any one sin, and hear the voice of one swearing, and is a witness either because he himself hath seen, or is privy to it: if he do not utter it, he shall bear his iniquity.
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Leviticus 5:1 ESV
"If anyone sins in that he hears a public adjuration to testify, and though he is a witness, whether he has seen or come to know the matter, yet does not speak, he shall bear his iniquity;
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Leviticus 5:1 GW
[The LORD continued,] "Now, if you are a witness under oath and won't tell what you saw or what you know, you are sinning and will be punished.
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Leviticus 5:1 GNT
Sin offerings are required in the following cases. If you are officially summoned to give evidence in court and do not give information about something you have seen or heard, you must suffer the consequences.
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Leviticus 5:1 HNV
"'If anyone sins, in that he hears the voice of adjuration, he being a witness, whether he has seen or known, if he doesn't report it, then he shall bear his iniquity.
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Leviticus 5:1 CSB
"When someone sins [in any of these ways]: [If] he has seen, heard, or known about something he has witnessed, and did not respond to a public call to testify, he is guilty.
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Leviticus 5:1 KJV
And if a soul sin , and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity.
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Leviticus 5:1 LEB
" 'When a person sins in that he hears [the] utterance of a curse and he [is] a witness or he sees or he knows, if he does not make [it] known, then he shall bear his guilt.
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Leviticus 5:1 NAS
'Now if a person sins after he hears a public adjuration to testify when he is a witness, whether he has seen or otherwise known, if he does not tell it, then he will bear his guilt.
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Leviticus 5:1 NCV
"'If a person is ordered to tell in court what he has seen or what he knows and he does not tell the court, he is guilty of sin.
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Leviticus 5:1 NIRV
" 'Suppose a person has been called as a witness to something he has seen or learned about. Then if he does not tell what he knows, he has sinned. And he will be held accountable for it.
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Leviticus 5:1 NIV
" 'If a person sins because he does not speak up when he hears a public charge to testify regarding something he has seen or learned about, he will be held responsible.
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Leviticus 5:1 NKJV
'If a person sins in hearing the utterance of an oath, and is a witness, whether he has seen or known of the matter--if he does not tell it, he bears guilt.
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Leviticus 5:1 NLT
"If any of the people are called to testify about something they have witnessed, but they refuse to testify, they will be held responsible and be subject to punishment."
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Leviticus 5:1 NRS
When any of you sin in that you have heard a public adjuration to testify and—though able to testify as one who has seen or learned of the matter—do not speak up, you are subject to punishment.
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Leviticus 5:1 RSV
"If any one sins in that he hears a public adjuration to testify and though he is a witness, whether he has seen or come to know the matter, yet does not speak, he shall bear his iniquity.
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Leviticus 5:1 DBY
And if any one sin, and hear the voice of adjuration, and he is a witness whether he hath seen or known [it], if he do not give information, then he shall bear his iniquity.
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Leviticus 5:1 MSG
"If you sin by not stepping up and offering yourself as a witness to something you've heard or seen in cases of wrongdoing, you'll be held responsible.
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Leviticus 5:1 WBT
And if a soul shall sin, and hear the voice of swearing, and be a witness, whether he hath seen or known [of it]; if he doth not utter [it], then he shall bear his iniquity.
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Leviticus 5:1 TMB
"`And if a soul sin and hear the voice of swearing, and is a witness, whether he hath seen or known of it, if he does not utter it, then he shall bear his iniquity.
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Leviticus 5:1 TNIV
" 'If anyone sins because they do not speak up when they hear a public charge to testify regarding something they have seen or learned about, they will be held responsible.
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Leviticus 5:1 TYN
Whe a soule hath synned ad herde the voyce of cursyng ad is a witnesse: whether he hath sene or knowne of it yf he haue not vttered it, he shall bere his synne.
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Leviticus 5:1 WEB
"'If anyone sins, in that he hears the voice of adjuration, he being a witness, whether he has seen or known, if he doesn't report it, then he shall bear his iniquity.
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Leviticus 5:1 WYC
If a soul, that is, (a) man, sinneth, and heareth the voice of an oath, and is (a) witness, that is, (is) required to bear witnessing of a thing that he knoweth, for either he saw, either is witting, if he showeth (it) not, but hideth the truth, he shall bear his sin. (If someone taketh an oath, for he is a witness, for either he saw, or heard, or knoweth something, but if he hideth the truth, and telleth it not, he sinneth, and he shall bear his sin.)
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Leviticus 5:1 YLT
`And when a person doth sin, and hath heard the voice of an oath, and he [is] witness, or hath seen, or hath known -- if he declare not, then he hath borne his iniquity:
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Leviticus 5 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 5

Concerning various trespasses. (1-13) Concerning trespasses against the Lord. (14-19)

Verses 1-13 The offences here noticed are, 1. A man's concealing the truth, when he was sworn as a witness to speak the truth, the whole truth, and nothing but the truth. If, in such a case, for fear of offending one that has been his friend, or may be his enemy, a man refuses to give evidence, or gives it but in part, he shall bear his iniquity. And that is a heavy burden, which, if some course be not taken to get it removed, will sink a man to hell. Let all that are called at any time to be witnesses, think of this law, and be free and open in their evidence, and take heed of prevaricating. An oath of the Lord is a sacred thing, not to be trifled with. 2. A man's touching any thing that was ceremonially unclean. Though his touching the unclean thing only made him ceremonially defiled, yet neglecting to wash himself according to the law, was either carelessness or contempt, and contracted moral guilt. As soon as God, by his Spirit, convinces our consciences of any sin or duty, we must follow the conviction, as not ashamed to own our former mistake. 3. Rash swearing, that a man will do or not do such a thing. As if the performance of his oath afterward prove unlawful, or what cannot be done. Wisdom and watchfulness beforehand would prevent these difficulties. In these cases the offender must confess his sin, and bring his offering; but the offering was not accepted, unless accompanied with confession and humble prayer for pardon. The confession must be particular; that he hath sinned in that thing. Deceit lies in generals; many will own they have sinned, for that all must own; but their sins in any one particular they are unwilling to allow. The way to be assured of pardon, and armed against sin for the future, is to confess the exact truth. If any were very poor, they might bring some flour, and that should be accepted. Thus the expense of the sin-offering was brought lower than any other, to teach that no man's poverty shall ever bar the way of his pardon. If the sinner brought two doves, one was to be offered for a sin-offering, and the other for a burnt-offering. We must first see that our peace be made with God, and then we may expect that our services for his glory will be accepted by him. To show the loathsomeness of sin, the flour, when offered, must not be made grateful to the taste by oil, or to the smell by frankincense. God, by these sacrifices, spoke comfort to those who had offended, that they might not despair, nor pine away in their sins. Likewise caution not to offend any more, remembering how expensive and troublesome it was to make atonement.

Verses 14-19 Here are offerings to atone for trespasses against a neighbour. If a man put to his own use unwittingly, any thing dedicated to God, he was to bring this sacrifice. We are to be jealous over ourselves, to ask pardon for the sin, and make satisfaction for the wrong, which we do but suspect ourselves guilty of. The law of God is so very broad, the occasions of sin in this guilty of. The law of God is so very broad, the occasions of sin in this world are so numerous, and we are so prone to evil, that we need to fear always, and to pray always, that we may be kept from sin. Also we should look before us at every step. The true Christian daily pleads guilty before God, and seeks forgiveness through the blood of Christ. And the gospel salvation is so free, that the poorest is not shut out; and so full, that the most burdened conscience may find relief from it. Yet the evil of sin is so displayed as to cause every pardoned sinner to abhor and dread it.

Leviticus 5 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 5

Leviticus 5:1 . TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE.

1. if a soul . . . hear the voice of swearing--or, according to some, "the words of adjuration." A proclamation was issued calling any one who could give information, to come before the court and bear testimony to the guilt of a criminal; and the manner in which witnesses were interrogated in the Jewish courts of justice was not by swearing them directly, but adjuring them by reading the words of an oath: "the voice of swearing." The offense, then, for the expiation of which this law provides, was that of a person who neglected or avoided the opportunity of lodging the information which it was in his power to communicate.

Leviticus 5:2 Leviticus 5:3 . TOUCHING ANY THING UNCLEAN.

2. if a soul touch any unclean thing--A person who, unknown to himself at the time, came in contact with any thing unclean, and either neglected the requisite ceremonies of purification or engaged in the services of religion while under the taint of ceremonial defilement, might be afterwards convinced that he had committed an offense.

Leviticus 5:4-19 . FOR SWEARING.

4. if a soul swear--a rash oath, without duly considering the nature and consequences of the oath, perhaps inconsiderately binding himself to do anything wrong, or neglecting to perform a vow to do something good. In all such cases a person might have transgressed one of the divine commandments unwittingly, and have been afterwards brought to a sense of his delinquency.

5. it shall be, when he shall be guilty . . . that he shall confess that he hath sinned in that thing--make a voluntary acknowledgment of his sin from the impulse of his own conscience, and before it come to the knowledge of the world. A previous discovery might have subjected him to some degree of punishment from which his spontaneous confession released him, but still he was considered guilty of trespass, to expiate which he was obliged by the ceremonial law to go through certain observances.

6-14. he shall bring his trespass offering unto the Lord for his sins which he hath sinned--A trespass offering differed from a sin offering in the following respects: that it was appointed for persons who had either done evil unwittingly, or were in doubt as to their own criminality; or felt themselves in such a special situation as required sacrifices of that kind [BROWN]. The trespass offering appointed in such cases was a female lamb or kid; if unable to make such an offering, he might bring a pair of turtledoves or two young pigeons--the one to be offered for a sin offering, the other for a burnt offering; or if even that was beyond his ability, the law would be satisfied with the tenth part of an ephah of fine flour without oil or frankincense.

15, 16. sin through ignorance, in the holy things of the Lord, &c.--This is a case of sacrilege committed ignorantly, either in not paying the full due of tithes, first-fruits, and similar tribute in eating of meats, which belonged to the priests alone--or he was required, along with the restitution in money, the amount of which was to be determined by the priest, to offer a ram for a trespass offering, as soon as he came to the knowledge of his involuntary fraud.

17-19. if a soul sin . . . though he wist it not, yet is he guilty--This also refers to holy things, and it differs from the preceding in being one of the doubtful cases,--that is, where conscience suspects, though the understanding be in doubt whether criminality or sin has been committed. The Jewish rabbis give, as an example, the case of a person who, knowing that "the fat of the inwards" is not to be eaten, religiously abstained from the use of it; but should a dish happen to have been at table in which he had reason to suspect some portion of that meat was intermingled, and he had, inadvertently, partaken of that unlawful viand, he was bound to bring a ram as a trespass offering [ Leviticus 5:16 ]. These provisions were all designed to impress the conscience with the sense of responsibility to God and keep alive on the hearts of the people a salutary fear of doing any secret wrong.