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.

KJV (with Strong's)

Or if he touch {H5060} the uncleanness {H2932} of man {H120}, whatsoever uncleanness {H2932} it be that a man shall be defiled {H2930} withal, and it be hid {H5956} from him; when he knoweth {H3045} of it, then he shall be guilty {H816}.

Complete Jewish Bible

If he touches some human uncleanness, no matter what the source of his uncleanness is, and is unaware of it, then, when he learns of it, he is guilty.

Berean Standard Bible

Or if he touches human uncleanness—anything by which one becomes unclean—even if he is unaware of it, when he realizes it, he is guilty.

American Standard Version

Or if he touch the uncleanness of man, whatsoever his uncleanness be wherewith he is unclean, and it be hid from him; when he knoweth of it, then he shall be guilty.

Commentary

### SUMMARY
Leviticus 5:3 meticulously addresses the scenario of an individual who inadvertently contracts ritual uncleanness from another person but remains initially unaware of their defiled state. This verse stipulates that upon gaining knowledge of their defilement, the individual immediately incurs guilt and accountability, thereby necessitating a prescribed offering to achieve atonement and restore their ritual purity before God. It profoundly underscores the pervasive nature of holiness within the Israelite community and articulates the principle that even unwitting transgressions, once brought to light, demand a specific response and divine provision for cleansing.

### CONTEXT
* **Literary Context:** This verse is intricately woven into the fabric of Leviticus chapters 4 and 5, which provide detailed instructions for various sin offerings (*chaṭṭaʾt*) and guilt offerings (*ʾāšām*) required for unintentional transgressions. Specifically, [Leviticus 5:1-13](/leviticus/5-1-13 "Leviticus 5:1-13 - Specific Unwitting Sins Requiring a Guilt Offering") delineates four distinct cases of unwitting sin that necessitate a guilt offering: withholding testimony ([Leviticus 5:1](/leviticus/5-1 "Leviticus 5:1 - Failure to Testify")), touching an unclean animal carcass ([Leviticus 5:2](/leviticus/5-2 "Leviticus 5:2 - Touching Unclean Animals")), touching human uncleanness (the subject of this verse, [Leviticus 5:3](/leviticus/5-3 "Leviticus 5:3 - Touching Human Uncleanness")), and making a rash, unfulfilled oath ([Leviticus 5:4](/leviticus/5-4 "Leviticus 5:4 - Rash Oaths")). The unifying thread across these cases is the initial lack of awareness, followed by a subsequent realization, which then triggers the solemn obligation for atonement. This section immediately follows the comprehensive instructions for sin offerings for various societal groups in [Leviticus 4](/leviticus/4 "Leviticus 4 - Sin Offerings for Unintentional Sins"), thereby emphasizing that even passive or unknown defilement profoundly impacts one's standing before a holy God.
* **Historical & Cultural Context:** Ancient Israel functioned under a meticulously structured system of ritual purity, which served as a cornerstone of their covenantal relationship with God, who had chosen to dwell among them in the Tabernacle. This intricate system meticulously differentiated between "clean" and "unclean" states, not primarily as moral judgments, but as designations of suitability for approaching the sacred and participating in communal worship. Contact with various sources of "uncleanness"—such as dead bodies, specific animal carcasses, certain skin diseases (as meticulously described in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases and Mildew")), or bodily discharges (expounded upon in [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws Concerning Bodily Discharges"))—rendered an individual ritually defiled. While some defilements were immediately obvious, others, like the one described in [Leviticus 5:3](/leviticus/5-3 "Leviticus 5:3 - Touching Human Uncleanness"), could occur without the individual's immediate knowledge. The Mosaic Law, therefore, instituted a divinely ordained mechanism for addressing such unwitting defilement, ensuring that the community remained ritually pure and perpetually fit for the divine presence. The stringent requirement for a sacrifice upon awareness underscored the profound seriousness of any breach of holiness, irrespective of initial intent, and the absolute necessity of divine provision for restoration.
* **Key Themes:** Leviticus 5:3 significantly contributes to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of **God's Absolute Holiness**. The meticulousness of the purity laws, even for unwitting defilement, highlights God's utterly transcendent and pure nature, emphasizing that nothing impure can stand in His presence. Another critical theme is **The Pervasiveness of Sin and Defilement**. This verse demonstrates that defilement is not solely a matter of conscious, intentional transgression; it can be contracted unknowingly, illustrating humanity's inherent susceptibility to impurity and the far-reaching effects of a fallen world. Furthermore, it underscores the theme of **Accountability and Atonement**. Once awareness is gained, accountability is immediate, highlighting the principle that ignorance does not nullify the need for cleansing before a holy God. This leads directly to the theme of **Divine Provision for Cleansing**, as God Himself institutes the sacrificial system as the means by which defilement, even unwitting, can be remedied and fellowship restored, pointing forward to the ultimate provision found in Christ. These themes collectively reinforce the necessity of a mediator and a divinely appointed means of reconciliation for a people called to walk in holiness before a holy God, as seen throughout the book of [Leviticus](/leviticus/1 "Leviticus - The Book of Holiness").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Touch (Hebrew, _nâgaʻ'_):** This verb (H5060) signifies physical contact, often with the implication of reaching or striking. In the context of ritual law, "touching" an unclean thing or person was the primary means by which defilement was transmitted. It denotes the act that initiates the state of impurity, emphasizing that even a momentary or accidental physical interaction could have significant ritual consequences.
* **Uncleanness (Hebrew, _ṭumʼâh'_):** This noun (H2932) refers to a state of ritual impurity or religious defilement. It is a condition that renders an individual unfit to participate in sacred activities or enter holy spaces, distinct from moral sin. *Ṭumʼâh* is often contagious, meaning contact can transfer the state of impurity. It is a temporary state, requiring specific rituals, such as washing, waiting, or offering sacrifices, to achieve purification. The concept underscores the absolute holiness of God and the meticulous standards required for His people to dwell in His presence.
* **Guilty (Hebrew, _ʼâsham'_):** This verb (H816) means "to be guilty" or, by implication, "to be punished or perish." In this context, it signifies culpability or accountability, particularly in the context of needing to make amends or offer a sacrifice. It implies a breach of a covenantal obligation, even if unwitting. Once the individual "knoweth [of it]," their state transitions from unknowingly defiled to knowingly culpable, requiring a specific action—in this case, a guilt offering—to rectify their standing before God and the community.

#### Verse Breakdown
* **"Or if he touch the uncleanness of man":** This opening clause introduces the specific hypothetical scenario: a person comes into physical contact with a source of ritual impurity originating from another human being. This could encompass contact with a corpse, a person afflicted with a skin disease, or someone experiencing a bodily discharge, all of which are detailed as sources of uncleanness elsewhere in Leviticus. The emphasis here is on the *human* origin of the defilement.
* **"whatsoever uncleanness [it be] that a man shall be defiled withal":** This parenthetical phrase broadens the scope, clarifying that the specific *type* of human uncleanness is secondary to the *fact* of defilement itself. It ensures that the law applies comprehensively to any form of human impurity that renders a person ritually unclean. The passive voice, "shall be defiled," highlights the involuntary nature of the contamination, underscoring that the individual is acted upon by the source of impurity.
* **"and it be hid from him":** This is the crucial condition that defines the nature of the transgression. The individual is initially unaware of the contact or its defiling effect. This lack of immediate knowledge distinguishes the offense from intentional sin, categorizing it as an unwitting or inadvertent transgression. The hidden nature of the defilement means there was no opportunity for immediate purification rites.
* **"when he knoweth [of it], then he shall be guilty":** This final clause establishes the precise moment of accountability. Upon gaining knowledge of the defilement, the individual's status shifts from unknowingly defiled to knowingly culpable. This awareness triggers the solemn obligation to confess the sin and bring the prescribed offering, demonstrating that ignorance, while initially mitigating, does not negate the need for atonement once the truth is revealed and understood.

#### Literary Devices
Leviticus 5:3 employs several literary devices to convey its precise legal and profound theological message. The primary structural device is a **Conditional Clause**, introduced by the conjunction "Or if," which meticulously sets forth a specific hypothetical situation (touching human uncleanness unknowingly) and then unequivocally states the resulting consequence ("then he shall be guilty"). This precise, legalistic phrasing is a hallmark of the Mosaic Law, providing clear parameters for Israelite behavior and accountability. There is also a subtle yet powerful use of **Emphasis through Repetition** with the word "uncleanness" (derived from the Hebrew roots *ṭumʼâh* and *ṭâmêʼ*), which appears multiple times within the verse. This repetition underscores the pervasive nature of ritual impurity and the meticulousness required for its management within the community. Furthermore, the phrase "whatsoever uncleanness [it be]" functions as a **Generalization**, ensuring that the law applies broadly to all forms of human impurity, thereby preventing loopholes and emphasizing the comprehensive reach of God's holiness standards. The verse's precision in defining the conditions for guilt highlights the inherent **Divine Justice** embedded in the Law, where accountability is tied not to initial intent at the moment of contact, but to the subsequent knowledge of defilement and the failure to act accordingly.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 5:3 provides profound insight into the absolute holiness of God and the pervasive nature of sin and defilement, even when committed unknowingly. It teaches that God's standards are so high that even unwitting breaches of His ceremonial law required atonement. This principle extends beyond mere ritual purity to encompass moral and spiritual sin, revealing that ignorance does not ultimately nullify guilt before a perfectly holy God. Once knowledge is gained, responsibility is immediate, underscoring humanity's inherent need for a divinely provided means of cleansing and restoration. This highlights our deep dependence on grace and atonement, as we are often unaware of the full extent of our transgressions against God's perfect and righteous law.

* [Numbers 15:27-29](/numbers/15-27-29 "Numbers 15:27-29 - Offerings for Unintentional Sins")
* [Psalm 19:12](/psalms/19-12 "Psalm 19:12 - Hidden Faults and Presumptuous Sins")
* [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned and Fall Short of God's Glory")

### REFLECTION AND APPLICATION
Leviticus 5:3 serves as a powerful and convicting reminder that our standing before God is not solely predicated on our conscious intentions or immediate awareness. It reveals that God's holiness is so utterly absolute that even inadvertent defilement or sin incurs guilt and necessitates a response. For believers today, while the specific ritual laws of the Old Testament find their ultimate fulfillment in Christ, the underlying theological principle remains profoundly relevant: sin, whether known or unknown, creates a barrier between us and a holy God. This verse encourages a posture of profound humility and diligent self-examination, prompting us to consider that we may unknowingly harbor attitudes, engage in actions, or commit omissions that are displeasing to God. It calls us to cultivate a heightened sensitivity to the conviction of the Holy Spirit and the illuminating truth of God's Word, knowing that when light is shed on our previously hidden faults, we become immediately accountable to seek forgiveness and cleansing. Our appropriate response, mirroring that of the Israelite, should be one of humble confession and unwavering reliance on the divinely provided means of atonement.

#### Questions for Reflection
* **In what areas of my life might I be unknowingly out of alignment with God's will or unknowingly harboring sin?**
* **How does the principle of "guilty upon knowing" challenge my understanding of personal responsibility before a holy God?**
* **What is my immediate and prayerful response when the Holy Spirit convicts me of a sin I was previously unaware of?**
* **How does this verse deepen my appreciation for the comprehensive and all-encompassing nature of Christ's atonement, which covers even my unknown sins?**

### FAQ

**Does Leviticus 5:3 mean I am guilty of sins I don't know about?**

Answer: Leviticus 5:3 indicates that under the Old Testament ceremonial law, a person could contract ritual uncleanness unknowingly. While they were not held accountable *before* they knew, the moment they gained knowledge of the defilement, they became "guilty" and were obligated to make an offering for atonement. This principle suggests that even unwitting transgressions against God's holy standards require a response once revealed. Spiritually, it implies that sin, whether known or unknown, separates us from God's perfect holiness. However, the New Testament emphasizes that God's grace in Christ covers all our sins, including those we commit in ignorance, once we come to faith and confess them. As [Acts 17:30](/acts/17-30 "Acts 17:30 - God Overlooks Ignorance") states, God "overlooked such times of ignorance, but now he commands all people everywhere to repent." Our guilt is addressed by Christ's sacrifice, and our responsibility begins when we are enlightened.

**How does this verse relate to modern Christian understanding of sin?**

Answer: While Christians are not bound by the specific ritual purity laws of the Old Testament, Leviticus 5:3 offers profound spiritual lessons for our understanding of sin. It highlights God's absolute holiness and the pervasive nature of sin, even that which is committed unintentionally or unknowingly. Just as unwitting ritual defilement required atonement, so too do our moral and spiritual sins, even those we commit in ignorance or only later realize. The verse underscores that God's standards are not dependent on our subjective awareness or immediate intent. It calls us to humility, recognizing that we may inadvertently offend God, and to a readiness to confess and seek forgiveness when the Holy Spirit or God's Word brings such sins to light, as encouraged in [1 John 1:9](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness"). Ultimately, it points to the comprehensive nature of Christ's sacrifice, which atones for all our sins, known and unknown, providing a complete and perfect cleansing.

### CHRIST-CENTERED FULFILLMENT
Leviticus 5:3, with its profound emphasis on unwitting defilement and the subsequent declaration of guilt upon knowledge, finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. The intricate Old Testament sacrificial system, with its myriad offerings for both known and unknown sins, served as a prophetic shadow, meticulously pointing forward to the perfect, once-for-all sacrifice of Christ. Unlike the Israelite who had to bring a specific animal offering upon realizing their defilement, believers in Christ possess a compassionate High Priest who has already offered Himself as the spotless [Lamb of God, who takes away the sin of the world!](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). His precious blood possesses the power to cleanse us from *all* sin, including those we were completely unaware of ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Cleansing Blood") and [1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing from All Sin")). Christ's atonement is so utterly comprehensive that it covers not only our deliberate transgressions but also the "hidden faults" and "sins of ignorance" that we may commit without immediate awareness ([Psalm 19:12](/psalms/19-12 "Psalm 19:12 - Who Can Discern His Errors?")). When the Holy Spirit, in His gracious work, convicts us of a sin we previously overlooked or were ignorant of, we do not bring an animal sacrifice; instead, we humbly confess it to God, trusting implicitly in Christ's finished work on the cross, knowing that He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness ([1 John 1:9](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness")). Thus, Jesus Christ perfectly fulfills the deep need for atonement highlighted in Leviticus 5:3, providing a complete, permanent, and eternally efficacious solution for our defilement before a perfectly holy God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 19:11

¶ He that toucheth the dead body of any man shall be unclean seven days.

Numbers 19:16

And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.

Leviticus 15:1

¶ And the LORD spake unto Moses and to Aaron, saying,

Leviticus 15:33

And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.

Leviticus 12:1

¶ And the LORD spake unto Moses, saying,

Leviticus 12:8

And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.

Leviticus 22:4

What man soever of the seed of Aaron [is] a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing [that is] unclean [by] the dead, or a man whose seed goeth from him;