Now if you stray unintentionally and do not obey all these commandments that the LORD has spoken to Moses-- Now if you sin unintentionallyThe phrase "Now if you sin unintentionally" introduces the concept of unintentional sin, which is a significant theme in the Old Testament. The Hebrew word for "sin" here is "חָטָא" (chata), which means to miss the mark or to err. This reflects the understanding that sin is not just a deliberate act of rebellion but can also be an inadvertent failure to meet God's standards. The term "unintentionally" is derived from the Hebrew "בִּשְׁגָגָה" (bishgagah), indicating actions done without intent or awareness. This highlights God's recognition of human fallibility and His provision for grace even when we are unaware of our transgressions. Historically, this reflects the communal and individual responsibility in ancient Israel to maintain holiness and purity before God. and do not obey all these commandments
The phrase "and do not obey all these commandments" underscores the comprehensive nature of the Law given to Israel. The Hebrew word for "obey" is "שָׁמַע" (shama), which means to hear, listen, or give heed. It implies an active engagement with God's word, not merely passive hearing. "All these commandments" refers to the entirety of the Mosaic Law, which was given to guide the Israelites in their covenant relationship with God. This phrase emphasizes the importance of obedience to God's revealed will and the seriousness of failing to adhere to His commands, even unintentionally. It reflects the historical context of a covenant community bound by divine law, where every commandment was integral to maintaining the relationship with God. that the LORD has spoken to Moses
The phrase "that the LORD has spoken to Moses" affirms the divine origin of the commandments. "The LORD" is the English representation of the Hebrew "יהוה" (YHWH), the sacred name of God, emphasizing His eternal and unchanging nature. The verb "has spoken" comes from the Hebrew "דָּבַר" (dabar), indicating a direct communication from God. Moses, as the mediator of the covenant, received these commandments directly from God, underscoring their authority and divine source. This phrase situates the commandments within the historical narrative of the Exodus and the Sinai covenant, where Moses served as the intermediary between God and the people of Israel. It highlights the importance of divine revelation and the role of Moses as a faithful servant in conveying God's will to His people. Persons / Places / Events 1. MosesThe leader of the Israelites, through whom God communicated His laws and commandments. Moses is central to the account as the mediator between God and the people. 2. The IsraelitesThe chosen people of God, who are receiving the laws and commandments to live by as they journey through the wilderness towards the Promised Land. 3. The LORD (Yahweh)The covenant God of Israel, who provides the laws and commandments to guide His people in holiness and righteousness. 4. The WildernessThe setting where the Israelites are journeying and receiving the laws. It represents a place of testing and reliance on God. 5. Unintentional SinThe focus of this passage, highlighting the need for atonement even when sins are committed unknowingly. Teaching Points The Seriousness of SinEven unintentional sins require atonement, highlighting the holiness of God and the pervasive nature of sin. God's Provision for ForgivenessThe sacrificial system points to God's grace in providing a means for forgiveness, ultimately fulfilled in Jesus Christ. Awareness and RepentanceBelievers are called to be aware of their actions and seek God's guidance to avoid sin, while also repenting for sins committed unknowingly. Community ResponsibilityThe passage underscores the communal aspect of sin and atonement, reminding believers of their responsibility to uphold God's commandments together. Living in HolinessThe call to obey God's commandments is a call to live a life set apart, reflecting God's holiness in our daily actions. Bible Study Questions 1. How does the concept of unintentional sin in Numbers 15:22 challenge our understanding of sin and accountability in our own lives? 2. In what ways does the sacrificial system in the Old Testament point to the ultimate sacrifice of Jesus Christ for our sins, both intentional and unintentional? 3. How can we cultivate a greater awareness of our actions to avoid unintentional sins, and what role does the Holy Spirit play in this process? 4. What are some practical steps we can take as a community of believers to support each other in living according to God's commandments? 5. How does understanding the seriousness of unintentional sin impact our approach to repentance and seeking God's forgiveness in our daily walk with Him? Connections to Other Scriptures Leviticus 4This chapter provides detailed instructions on offerings for unintentional sins, emphasizing the need for atonement and the seriousness of sin, even when committed unknowingly. Hebrews 9:7Discusses the high priest's role in offering sacrifices for both intentional and unintentional sins, connecting the Old Testament sacrificial system to the ultimate sacrifice of Christ. Psalm 19:12David's prayer for cleansing from hidden faults, reflecting the human tendency to sin unknowingly and the need for divine forgiveness. People Aaron, Ephah, Israelites, MosesPlaces Egypt, Wilderness of ParanTopics Commandments, Commands, Err, Erred, Error, Fail, Inadvertently, Laws, Observe, Observed, Sin, Spoken, Unintentionally, UnwittinglyDictionary of Bible Themes Numbers 15:22-26 6615 atonement, necessity
6616 atonement, in OT
7206 community Numbers 15:22-28 5803 carelessness Numbers 15:22-29 6183 ignorance, of God
6648 expiation Numbers 15:22-31 6021 sin, nature of
6027 sin, remedy for Library List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin, …
Alfred Edersheim—The Life and Times of Jesus the MessiahWe are Drawing Near the End, and to the Highest Conclusions of True Human Wisdom...
We are drawing near the end, and to the highest conclusions of true human wisdom; and full of deepest interest it is to mark the character of these conclusions. Reason speaks; that faculty that is rightly termed divine, for its possession marks those who are "the offspring of God." He is the Father of spirits, and it is in the spirit that Reason has her seat; whilst in our Preacher she is enthroned, and now with authority utters forth her counsels. Here we may listen to just how far she can …
F. C. Jennings—Old Groans and New Songs Seventh Day. Holiness and Obedience.
Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.'--Ex. xix. 4-6. Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought …
Andrew Murray—Holy in Christ The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of …
Alfred Edersheim—The Life and Times of Jesus the Messiah Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions …
Alfred Edersheim—Sketches of Jewish Social Life Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
Thomas Watson—The Ten Commandments The Worship of the Synagogue
One of the most difficult questions in Jewish history is that connected with the existence of a synagogue within the Temple. That such a "synagogue" existed, and that its meeting-place was in "the hall of hewn stones," at the south-eastern angle of the court of the priest, cannot be called in question, in face of the clear testimony of contemporary witnesses. Considering that "the hall of hew stones" was also the meeting-place for the great Sanhedrim, and that not only legal decisions, but lectures …
Alfred Edersheim—Sketches of Jewish Social Life Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel Jesus Heals on the Sabbath Day and Defends his Act.
(at Feast-Time at Jerusalem, Probably the Passover.) ^D John V. 1-47. ^d 1 After these things there was a feast of the Jews; and Jesus went up to Jerusalem. [Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast …
J. W. McGarvey—The Four-Fold Gospel The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that, …
Alfred Edersheim—The Life and Times of Jesus the Messiah Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 15:22 NIVNumbers 15:22 NLTNumbers 15:22 ESVNumbers 15:22 NASBNumbers 15:22 KJV
Numbers 15:22 Commentaries
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