Leviticus 5 3

Leviticus 5:3 kjv

Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty.

Leviticus 5:3 nkjv

Or if he touches human uncleanness?whatever uncleanness with which a man may be defiled, and he is unaware of it?when he realizes it, then he shall be guilty.

Leviticus 5:3 niv

or if they touch human uncleanness (anything that would make them unclean) even though they are unaware of it, but then they learn of it and realize their guilt;

Leviticus 5:3 esv

or if he touches human uncleanness, of whatever sort the uncleanness may be with which one becomes unclean, and it is hidden from him, when he comes to know it, and realizes his guilt;

Leviticus 5:3 nlt

"Or suppose you unknowingly touch something that makes a person unclean. When you realize what you have done, you must admit your guilt.

Leviticus 5 verses

Leviticus 5 3 Meaning

Leviticus 5:3 describes a scenario where an individual unwittingly contracts ritual uncleanness by touching something that defiles, such as a corpse or an unclean animal. Although initially unaware of the transgression, once the person later becomes conscious of their state of impurity, they incur guilt and are obligated to perform a specific sacrifice for atonement. This provision addresses sins committed unintentionally, emphasizing that God's holiness requires even unknown breaches of purity laws to be addressed once revealed.

Leviticus 5 3 Context

Leviticus chapter 5 forms part of the priestly instructions for handling different categories of unintentional sin that require a sin offering or, in specific cases, a guilt offering. While previous chapters dealt with the broader concepts of offerings (burnt, grain, fellowship, sin, and guilt offerings), this chapter focuses on practical scenarios for individual transgressions. Verses 1-4 delineate specific cases where individuals, despite their unawareness at the time of the offense, incur guilt once the truth is known. This particular verse addresses ritual impurity resulting from contact with a source of "human uncleanness," highlighting that even accidental defilement had spiritual implications and needed specific atonement. The historical and cultural context underscores Israel's call to holiness as a nation consecrated to God. The extensive purity laws were designed to teach Israel about God's absolute holiness, the pervasive nature of sin and impurity, and the necessity of maintaining ritual cleanness to approach the holy God in the Tabernacle. This meticulous system contrasted sharply with the surrounding pagan cultures, where such ritual purity for approach to their deities was either non-existent or radically different, reinforcing Israel’s unique covenant relationship with the Lord.

Leviticus 5 3 Word analysis

• or if he touches (וְאִם־יִגַּ֨ע - ve'im yigga): This Hebrew phrase implies direct physical contact. The verb naga' (נגע) means "to touch, strike, reach." Here, it signifies the act of touching or making contact with a defiling substance or person, which then transmits ritual impurity to the individual. It suggests a personal, tangible encounter that results in a state of uncleanness.
• human uncleanness (בְּטֻמְאַ֥ת אָדָ֖ם - betum'at adam): This is a broad yet specific category of ritual impurity. Tum'at adam refers to defilement that originates from humans, encompassing a wide range of impurities detailed in Leviticus 11-15, such as touching a human corpse (Lev 11:24, Num 19), skin diseases (leprosy, Lev 13-14), or various bodily discharges (Lev 15). It underscores that human existence, in its fallen state, is prone to sources of defilement that render one ritually unfit to approach a holy God or participate fully in the community.
• anything by which one becomes unclean: This phrase further clarifies and broadens "human uncleanness," indicating any specific thing or circumstance that renders a person ritually impure according to the extensive purity laws of the Old Covenant. This includes a dead body, certain skin conditions, or bodily discharges as mentioned throughout Leviticus.
• and though he is unaware of it (וְנֶעְלַם מִמֶּֽנּוּ֙ - vene'lam mimmenu): The term ne'lam (נעלם) means "to be hidden, concealed, unknown." This element is crucial, as it defines the "unintentional" nature of the sin. The person did not commit the act with willful rebellion or full knowledge at the time. This highlights God's justice in distinguishing between deliberate sin and sin committed through oversight or ignorance. It implies that God is merciful toward human limitations and weakness.
• he later learns of it (וְיָדַע֮ וְאָשֵׁם֒ - veyada ve'ashem): This signifies the point of realization or discovery. The Hebrew verb yada' (ידע) means "to know, understand, become aware." The moment the individual gains knowledge of their prior unwitting act of defilement, their culpability, 'ashem, is officially incurred. It is this awareness, not merely the unknown act, that formally necessitates the required offering and cleansing process.
• he will be guilty (וְאָשֵׁם֒ - ve'ashem): The verb 'ashem (אשם) means "to be guilty, culpable, to suffer for one's guilt, to be subject to a penalty." In this context, it indicates a state of culpability before God due to the breach of the purity laws, even if unintentional. This guilt obligates the individual to perform the prescribed atonement ritual—typically a sin offering (chatta't) in such cases—to be ritually cleansed and restored to full standing in the community and with God.

Words-group by words-group analysis:

• "or if he touches human uncleanness — anything by which one becomes unclean": This phrase precisely defines the nature of the unintentional sin – it's an accidental breach of ritual purity through physical contact with sources of human-related defilement, covering various specified forms of uncleanness. This reflects the deep biblical understanding that even involuntary actions or states could affect one's standing before a holy God.
• "and though he is unaware of it, he later learns of it": This bipartite clause identifies the unique characteristic of these sins as being unintentional (ne'lam – hidden from him), yet discovered at a later time (yada' – comes to know). This distinguishes them from premeditated sins and also from sins that remain forever unknown. The discovery triggers the legal and religious obligation for atonement, showing God’s provision for forgiveness even for past errors.
• "he will be guilty": This final declaration emphasizes the outcome of the newfound awareness. It's not just a ritual inconvenience, but a state of spiritual culpability requiring specific divine remedy. This reinforces the sanctity of God's laws and the need for humanity to be continually cleansed to remain in fellowship with Him, regardless of intent at the moment of the infraction.

Leviticus 5 3 Bonus section

• The elaborate purity laws were not merely arbitrary rules but served to distinguish Israel from surrounding nations, reinforce God's distinct holiness, and prevent the spread of diseases. They educated the Israelites on God’s profound distinction between the clean and the unclean, life and death, reflecting spiritual realities.
• The emphasis on "he later learns of it" underscores a vital principle in God's dealing with humanity: responsibility and the need for atonement come when a person becomes aware of their wrongdoing or defilement. Ignorance is a factor in God's assessment of sin (cf. Luke 12:48).
• The prescribed sin offering (chatta't) for these offenses would symbolically cleanse the individual and restore their standing, allowing them to rejoin the assembly and partake in sacred rituals. The shedding of blood in the offering signified that a life was given to atone for the life (or ritual status) that was transgressed.

Leviticus 5 3 Commentary

Leviticus 5:3 lays out a specific case of unintentional ritual impurity that, upon discovery, demands a sin offering. This highlights several key theological truths within the Old Covenant system. Firstly, God's holiness is so absolute that even inadvertent contact with sources of defilement—such as a corpse, certain bodily discharges, or a leper—rendered an individual unclean and thereby unable to approach the holy Tabernacle or participate fully in Israelite communal life. This wasn't primarily a moral sin, but a state of ritual impurity that demonstrated humanity's pervasive imperfection in the presence of a perfectly holy God. Secondly, God graciously provides a path to reconciliation for such unintentional errors. He understands human frailty and oversight, and thus instituted a system where guilt only fully crystallized upon the knowledge of the offense. This is a merciful provision; God does not expect one to confess sins they are utterly unaware of, but He does expect action—a sin offering—once the impurity is brought to light. This reinforces the teaching that God is actively involved in His people's purification process. This practice ingrained in the Israelites the understanding that sin, in all its forms, required a blood covering, and pointed to the ultimate, perfect Sacrifice of Jesus Christ, whose blood purifies not only from all sins, both intentional and unintentional (Heb 9:13-14), but also from all moral defilement (1 Jn 1:9).