SEV Biblia, Chapter 5:4
También la persona que jurare, pronunciando con sus labios hacer mal o bien, en cualesquiera cosas que el hombre profiere con juramento, y él no lo supiere; si después lo entiende, será culpado en una de estas cosas .
Clarke's Bible Commentary - 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.
John Gill's Bible Commentary
Ver. 4. Or if a soul swear , etc.] 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 Psalm 15:4,5). 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.”
Matthew Henry Commentary
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 nothin but the truth. If, in such a case, for fear of offending one that ha 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 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 wa ceremonially unclean. Though his touching the unclean thing only mad him ceremonially defiled, yet neglecting to wash himself according to the law, was either carelessness or contempt, and contracted mora guilt. As soon as God, by his Spirit, convinces our consciences of an sin or duty, we must follow the conviction, as not ashamed to own ou former mistake. 3. Rash swearing, that a man will do or not do such thing. As if the performance of his oath afterward prove unlawful, or what cannot be done. Wisdom and watchfulness beforehand would preven these difficulties. In these cases the offender must confess his sin and bring his offering; but the offering was not accepted, unles 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, the might bring some flour, and that should be accepted. Thus the expens of the sin-offering was brought lower than any other, to teach that n man's poverty shall ever bar the way of his pardon. If the sinne 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 mad with God, and then we may expect that our services for his glory wil 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 smel by frankincense. God, by these sacrifices, spoke comfort to those wh had offended, that they might not despair, nor pine away in their sins Likewise caution not to offend any more, remembering how expensive an troublesome it was to make atonement.
Original Hebrew
או 176 נפשׁ 5315 כי 3588 תשׁבע 7650 לבטא 981 בשׂפתים 8193 להרע 7489 או 176 להיטיב 3190 לכל 3605 אשׁר 834 יבטא 981 האדם 120 בשׁבעה 7621 ונעלם 5956 ממנו 4480 והוא 1931 ידע 3045 ואשׁם 816 לאחת 259 מאלה׃ 428
