Lev 5.1-19 begins with three sions that will require a sin offering: the one who fails to give testimony, the contamination the Sanctuary and its kedusha, and one who does not fulfill a vow; then it deals with what is called a Korban Asham or guilt offering, which is most holy (kodshai kodashim) and killed anywhere in the Azarah (courtyard) and eaten by male kohanim in the courtyard within one day and night.
Holiness is…
v 1…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 (because he interfered with the execution of justice-Num 5.21).
v 2…Or if a person touches an unclean thing (Lev 11.24-43) whether a carcass of an unclean beast (rabbit, pig, camel, etc) or the carcass of unclean cattle (horse, donkey, etc), or the carcass of unclean swarming things (Lev 11.29), though it is hidden from him (that he has touched them and became unclean), then he will be guilty (if he partakes of the the korbanot or enters the Sanctuary).
v 3…Or if he touches human uncleanness, of whatever sort his uncleanness may be with which he became unclean, and it is hidden from him, and then he comes to know it, he will be guilty.
v 4…If a person swears (an oath) thoughtlessly with his lips to do evil or to do good, in whatever matter a man may speak thoughtlessly with an oath, and it is hidden from him (he forgot, etc) and then he comes to know it, he will be guilty in one of these (preceding things).
v 5…So it shall be when he becomes guilty in one of these (preceding things) that he shall confess that in which he has sinned.
v 6…He shall also bring his guilt offering (asham-even though it is a sin offering, asham is used because it is derived from the sin offering and refers to the severity of the sin; the word asham derives from “shemamah” meaning desolation) to the Lord for his sin which he has committed, a female (submissiveness) from the flock, a lamb or a goat as a sin offering. So the priest shall make atonement (restore a covering) on his behalf for his sin.
v 7…But if he cannot afford a lamb, then he shall bring to the Lord his guilt offering for that in which he has sinned, two turtledoves or two young pigeons, one for a sin offering and the other for a burnt offering (the two denotes the completeness of is offering and full atonement, when the rich only brought one).
v 8…And he shall bring them to the priest, who shall offer first that which is for the sin offering (to be restored) and shall nip its head (by the nail of the priest) at the front of its neck, but he shall not sever it (from the body).
v 9…He shall also sprinkle some of the blood of the sin offering on the side of the altar (or lower wall under the scarlet line), while the rest of the blood shall be drained out at the base of the altar; it is a sin offering.
v 10…The second (bird) he shall then prepare as a burnt offering (Korban Olah) according to the ordinance (in 1.14). So the priest shall make atonement (restore a covering) on his behalf for his sin which he has committed, and it shall be forgiven him.
v 11…But if his means are insufficient for two turtledoves or two young pigeons, then his offering for that which he has sinned, he shall bring a tenth of an ephah (which is an omer-Exo 16.36) of fine flour (solet) for a sin offering; he shall not put oil on it or place incense on it, for it is a sin offering (to distinguish from the common Minchah; at times a bread offering can be used for a blood offering).
v 12…And he shall bring it to the priest and the priest shall take his handful (a komatz which is a scoop with three fingers) of it as a memorial (to bring to mind his sin and God’s goodness) portion and offer it up on the altar, with the offerings of the Lord by fire; it is a soothing aroma (God is pleased with his faith and obedience).
v 13…So the priest shall make atonement (restore a covering) for him concerning his sin which he has committed from one of these (offenses described at the beginning of the chapter only), and it shall be forgiven him (the sin laid away and not brought up again); then the rest shall become the priest’s, like the grain offering (the whole tenth of an ephah is his, except for the kometz).’ “
v 14…Then the Lord spoke to Moses, saying,
v 15…”If a person (nefesh/soul) acts unfaithfully (trespass which is a breach of faith) and sins unintentionally against the Lord’s holy things (gifts for the Mishkan/Temple, the Tithe, or eating sacred things for the priests he should not have, etc), then he shall bring his guilt offering (asham) to the Lord; a ram without defect from the flock, of proper value, in silver by shekels, in terms of the shekel of the sanctuary (God’s standard not ours); for a guilt offering (an estimate was taken about the damage done in the holy things, and an account is made along with the ram and the cost paid; or the ram was to be of the same value or worth as shekels of silver).
v 16…And he shall make full restitution for that which he has sinned against the holy thing, and shall add if fifth part of it (besides paying for the whole damage), and give it to the priest. The priest shall then make atonement (restore a covering) for him with the ram of the guilt offering, and it shall be forgiven him.
v 17…Now if a person sins and does any of the things which the Lord has commanded not to be done, though he was unaware, still he is guilty, and shall bear his punishment (ignorance is no excuse-Rom 1).
v 18…He is then to bring to the priest a ram without defect from the flock, according to your valuation (as defined in v 15), for a guilt offering. So the priest shall make atonement for him concerning his error in which he sinned unintentionally and did not know it, and it shall be forgiven him.
v 19…It is a guilt offering; he was certainly guilty before the Lord.”
Holiness is…
Lev 6.1-30 tells us about guilt offerings for breach of trust and for thefts; specific instructions for the priests in the Korban Asham (guilt), the Korban Olah (burnt), the Korban Minchah (bread) and the Korban Chata’at (sin), where the first five chapters were addressed to the people of Israel. The korbanot were not only pictures of Yeshua, but they were also seen as “near death experiences” and speaks of the mortality of man.
v 1…Then the Lord spoke to Moses, saying,
v 2…When a person sins (not if) and acts unfaithfully against the Lord (all sin is against the Lord-Psa 51.3-4) and deceives his companion in regard to a deposit or a security ( of money or an animal that was given into his charge) entrusted to him (he says nothing was ever given to him), or through robbery, or if he has extorted from his companion (demanding money for its return),
v 3…or has found what was lost and lied about it and sworn falsely, so that he sins in regard to any one of the things a man may do;
v 4…then it shall be when he sins and becomes guilty, that he shall restore that which he took by robbery, or what he got by extortion, or the deposit which was entrusted to him or the lost thing which was found,
v 5…or anything about which he has sworn falsely; he shall make restitution for it in fill (in principle) and add to it one-fifth more (twenty percent). He shall give it the one to whom it belongs on the day he presents his guilt offering (be restored to your brother first-Matt 5.23).
v 6…Then (after he restored to his brother) he shall bring to the priest his guilt offering to the Lord; a ram without defect from the flock, of proper value, for a guilt offering;
v 7…and the priest shall make atonement (restore a covering) for him before the Lord, and he shall be forgiven (lay it away and not be brought up again) for any one of the things which he may have done to incur guilt.”
v 8…Then the Lord spoke to Moses, saying,
v 9…”Command Aaron and his sons saying, ‘This is the law (torah/instruction) for the burnt offering (the Tamid Olah or the daily sacrifice in the morning and the afternoon-Exo 29.38-42); the burnt offering itself shall remain on the hearth (firewood) on the altar all night until the morning and the fire on the altar is to be kept burning on it (Neh 10.34 says certain families donated the wood).
v 10…And the priest is to put on his linen robe, and he shall put on undergarments next to his flesh; and he shall take up the ashes to which the fire reduces the burnt offering on the altar (the fire did its work), and place them beside the altar (on the east side of the ramp until they accumulated, and then they were taken outside the camp).
v 11…Then he shall take off his garments and put on other garments and carry the ashes outside the camp to a clean place (he cannot where these garments outside of the courts, so he had to put them on and off in a tent or a building adjacent to the court; this alludes to after the fire of judgment has done its work, Yeshua, having put off his garments of this life, now is clothed in glory and in the Olam Haba, with his body taken to a clean place -Matt 27.59-60).
v 12…And the fire on the altar shall be kept burning on it (in rain or snow, wind or in any weather) It shall not go out, put the priest shall lay out the burnt offering on it, and offer up in smoke (burned) the fat portions of the peace offerings (Korban Shelem) on it.
v 13…Fire shall be kept burning continually (the fire of the Ruach Ha Kodesh is eternal) on the altar; it is not to go out (this fire went out when the Babylonians came and destroyed the Temple and the original fire was not there in the second Temple;a single priest watched this fire and that the tamid lamb was consumed; the high priest came along before sunrise, like a thief, to check the altar; if the priest was asleep he took coals from the altar and set fire to his garments-Zeph 1.12; Rev 16.15; we are not to let the fire go out on our altar/heart).
v 14…Now this is the law (torah/instruction) of the grain offering (Korban Minchah); the sons of Aaron shall present it before the Lord in front of the altar.
v 15…Then one of them shall lift up from it a handful (kometz with three of his fingers in a scoop) of fine flour (solet) of the grain offering, with its oil and all the incense that is on the grain offering, and he shall offer it up in smoke (burned) on the altar, a soothing aroma, as its memorial offering to the Lord (the bread is Yeshua, the bread out of heaven, the oil speaks of his anointing with the Holy Spirit and the incense alludes to his fragrant life, first for the glory of the Father and second for the redemption of man).
v 16…And what is left of it Aaron and his sons are to eat. It shall be eaten as unleavened cake (bread) in a holy place, they are to eat it in the court of the tent of meeting.
v 17…It shall not be baked with leaven. I have given it as their share from my offerings by fire, it is most holy (kodshai kodeshim meaning it can only be eaten in the court), like the sin offering and the guilt offering.
v 18…Every male among the sons of Aaron may eat it; it is a permanent ordinance throughout their generations, from the offerings by fire to the Lord. Whoever touches them shall be consecrated (already).’ “
v 19…Then the Lord spoke to Moses, saying,
v 20…”This is the offering which Aaron and his sons are to present to the Lord on the day when he is anointed; the tenth part of an ephah of fins flour (solet) as a regular grain offering, half of it in the morning and half of it in the evening (it is broken in half).
v 21…It shall be prepared with oil on a griddle. When it is well stirred (repeatedly baked) you shall bring it. You shall present the grain offering (minchah) in baked pieces, a soothing aroma to the Lord (he is pleased with their faith and obedience).
v 22…And the anointed priest (high priest) who will be in his place among his sons shall offer it. By permanent ordinance it shall be entirely offered up in smoke (burned) before the Lord.
v 23…So every grain offering of the priest shall be burned entirely and shall not be eaten.’ “
v 24…Then the Lord spoke to Moses, saying,
v 25…”Speak to Aaron and to his sons saying, ‘This is the law (torah/instruction) of the sin offering (Korban Chata’at); in the place where the burnt offering is slain (north of the altar-Lev 1.11) the sin offering shall be slain before the LOrd; it is most holy (kodshai kodeshim).
v 26…The priest who offers it for sin shall eat it (alluding to “bearing the sin” of the one who offered it and a type of Messiah). It shall be eaten in a holy place in the court of the tent of meeting (probably in a side tent with the same kedusha because it had an opening to the court).
v 27…Anyone who touches its flesh (of the sin offering) shall be consecrated (already) and when any of its blood splashes on a garment, in the holy place you shall wash what was splashed on (not to be taken elsewhere and washed).
v 28…Also the earthenware vessel in which it was boiled (it was porous and portions were retained) shall be broken; and if it was boiled in a bronze vessel (not porous and more valuable) then it shall be scalded and rinsed in water (whatever was retained could be scoured and removed).
v 29…Every male among the priests amy eat of it; it is most holy (kodshai kodeshim and eaten in the court, probably in a side tent, and later in the Temple there were side buildings).
v 30…But no sin offering of which any of the blood is brought into the tent of meeting (after the blood service on the altar) to make atonement (by mistake) in the holy place shall be eaten; it shall be burned with fire.’ “
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