Exegetical and Hermeneutical Commentary of 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.
4. The third case when anyone utters a rash oath or vow.
swear rashly ] The Heb. verb occurs in the Pi‘el form ( ba) only here and Psa 106:33; in sound it resembles the first part of in Mat 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 Lev 5:5 is the apodosis. The translation would then be as follows: 1 If anyone sin if he do not utter it, but bears his iniquity; 2 or if anyone touch things, [and it be hidden from him, and he be unclean and guilty;] 3 or if he touch the uncleanness wherewith he is unclean, and it be hid from him, and he knoweth of it, and is guilty; 4 or if anyone swear oath, and it be hid from him, and he knoweth of it, and is guilty in one of these things: 5 then 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 Lev 5:5.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If a soul swear, to wit, rashly, without consideration, either of Gods law, or his own power or right, as David did, 1Sa 25:22.
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 1Sa 25:22; Act 23:12.
Or to do good, to wit, to his neighbour, as Mar 6:23, 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. if a soul sweara rashoath, without duly considering the nature and consequences of theoath, perhaps inconsiderately binding himself to do anything wrong,or neglecting to perform a vow to do something good. In all suchcases a person might have transgressed one of the divine commandmentsunwittingly, and have been afterwards brought to a sense of hisdelinquency.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Or if a soul swear,…. A rash or vain oath:
pronouncing with his lips; not in his heart, as Jarchi notes; not saying within himself that he would do this, or that, or the other thing, but expressing his oath plainly and distinctly, with an audible voice:
to do good, or to do evil; which was either impossible or unlawful for him to do; whether the good or evil he swears to do is to himself or to another; whether he swears to do good to himself, and evil to another, or, good to another, and evil to himself, see Ps 15:4. The Targum of Jonathan paraphrases it,
“whatsoever a man expresses, whether of anything present or future;”
as if he swears he has done such and such a thing, whether good or evil; or that he will do it, be it what it will, and it is not in the power of his hands to do it, or, if he did it, it would be doing a wrong thing:
whatsoever [it be] that a man shall pronounce with an oath, and it be hid from him; he has forgot that he ever swore such an oath:
and when he knoweth [of it], then he shall be guilty in one of these; when he is told of it, and it is made clearly to appear to him, that he did at such a time, and in such a place, deliver out a rash oath concerning this, or the other thing, then he shall be chargeable with guilt in one of these; either in rashly swearing to do good when it was not in his power, or to do evil, which would have been unlawful. The Targum of Jonathan is,
“if he knows that he has falsified, and repents not, he is guilty.”
Fuente: John Gill’s Exposition of the Entire Bible
4. Or if a soul shall swear. The Gulf is also ascribed to error and ignorance, when a person does inconsiderately what he has promised not to do; for the oath is not in that case violated, which would be criminal; (267) but in this very carelessness there is enough of wrong, because sound religion would renew the recollection of the vow. Consequently, where no anxiety (to fulfill it) is shewn, there is no serious desire to do so. But this commandment was necessary, because it might often happen that men who had pledged their faith in a vow, and had broken it in thoughtlessness, would deem themselves released from every, and would in future give themselves up to indulgence, whereas they who arrive at such a pitch of licentiousness, harden themselves more and more, until at length they throw off all reverence for God. God would therefore have vows kept faithfully, lest those who despised them should thus rush into impiety. If then any one had thoughtlessly broken faith, he is commanded to make atonement to God; not on account of his levity, as some think, as if he had rashly promised what he might not, but on account of his neglect, because he had not given diligence to remember the vow at the proper time. Now if the Papists stupidly wrest this text after their custom, in order to establish the obligation of all kinds of vows, their confutation is easy; viz., that God requires this stedfastness only with respect to lawful vows duly made. We have already understood from the teaching of Moses, what is the rule of pious vow-making; whence we gather, that those which profane God’s name are by no means to be kept; for if we set out with doing wrong, obstinacy in it is doubly wicked. In this passage, therefore, “to do evil” is not to perform any improper action, but to undertake something which would otherwise be disagreeable and burdensome to the flesh; such as to diminish domestic expenditure, or to deprive one’s self of luxuries, or to determine upon abstinence from something which would gratify or profit us.
(267) “ Ce qui seroit repute a crime enorme;” which would be accounted an enormous crime. — Fr.
Fuente: Calvin’s Complete Commentary
(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. Gen. 24:50; Gen. 31:24; Num. 24:13; Isa. 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 Lev. 5:2.)
When he knoweth of it . . . Better, and he then considereth it, and acknowledgeth that he is guilty (see Lev. 4:13; Lev. 4:22; Lev. 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
INADVERTENCY IN OATHS, Lev 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. In this dilemma he must refrain from that evil deed. Nevertheless his broken vow must be accounted a fault to be atoned for by a trespass offering.
Or to do good The good may have become impracticable by reason of circumstances hid from him when the vow was made, or because of neglect or procrastination till the opportunity has passed by. Keil extends the inadvertency in oaths to any thing affirmed with an oath without due reflection, and afterwards discovered to be a deviation from the truth.
5. He shall confess Confession is the natural expression of true penitence, breaking down pride and promoting the virtue of humility, an essential of true piety. For the traditional form of confession, see note on Lev 4:4.
Sinned in that thing The public acknowledgment of specific sins is much more difficult than the vague confession of sinfulness, easily made, because it does not isolate the sinner from a sinful race. While a general confession of sins is required, there are occasions demanding their individual and specific disclosure both to God and man. TRESPASS OFFERING THEREFOR, 6-13.
Fuente: Whedon’s Commentary on the Old and New Testaments
Lev 5:4. Or if a soul shall swear, pronouncing with his lips to do evil, &c. This seems to refer to the case of rash or hasty vows or oaths; as the word which we render pronouncing, signifies to speak rashly, foolishly, or unadvisedly. If a man forgot such rash oaths or vows, yet at length recollected them, he was to bear the guilt of them, and to acknowledge it by a trespass-offering. Then he shall be guilty in one of these, at the end of the verse, signifies, according to Houbigant, in either or any one of those matters specified in the preceding verses; see Lev 5:17.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rash vows are of this kind. Ecc 5:6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 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. 1Sa 25:22
Or to do good.
And it be hid from him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
pronouncing with his lips = speaking heedlessly.
evil. Hebrew. ra’a’. App-44.
evil . . . good. Figure of speech Synecdoche (of the Whole), to include all human actions. Compare Gen 24:50; Gen 31:29. Num 24:13.
Fuente: Companion Bible Notes, Appendices and Graphics
if a soul: This relates to rash oaths or vows, which a man was afterwards unable, or which it would have been sinful, to perform.
to do evil: Lev 27:2-34, Jos 2:14, Jos 9:15, Jdg 9:19, Jdg 11:31, Jdg 21:7, Jdg 21:18, 1Sa 1:11, 1Sa 14:24-28, 1Sa 24:21, 1Sa 24:22, 1Sa 25:22, 2Sa 21:7, 2Ki 6:31, Psa 132:2-5, Ecc 5:2-6, Eze 17:18, Eze 17:19, Mat 14:7, Mat 14:9, Mar 6:23, Act 23:12
Reciprocal: Lev 4:23 – if his sin Lev 5:2 – hidden Lev 6:4 – because Num 30:2 – swear Ecc 5:6 – before
Fuente: The Treasury of Scripture Knowledge
Lev 5:4. If a soul swear Rashly and unadvisedly, without consideration, either of Gods law or of his own power or right, as David did, 1Sa 25:22 : so the following word, , lebattee, rendered pronouncing, properly signifies, Psa 106:33. The meaning is, Whosoever shall, in a passion or otherwise, make an oath to do a person an injury, or to do him a kindness, and afterward, forgetting his oath, shall fail in the performance, so soon as he recollects himself he shall make atonement for his offence. In the case of threatening private revenge, or to do evil in any other way, the oath ought to be recalled, as being a thing in itself unlawful. But the person who thus rashly uttered that oath was involved in guilt, and needed to have his sin expiated. And for a similar reason he was punishable, if with an oath he promised to do any thing that was not in his power. It may also be understood of a persons making a vow to do something either beneficial or hurtful to himself, as to fast, or afflict himself. For that is the sense of swearing to do evil, or to his own hurt. And it be hid from him That is, if through forgetfulness he neglect punctually to perform what he promised on oath. When he knoweth it, he shall be guilty in one of these As soon as he recollects himself, and comes to the knowledge of such an omission, he shall be obliged to expiate his offence by sacrifices, being guilty in one of these; that is, in one of the things which are forbidden to be done.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
5:4 Or if a soul {b} 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.
(b) Or, vow rashly without just examination of the circumstances, and not knowing what shall be the issue of the same.