Numbers 15:27
And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering.
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EXPOSITORY (ENGLISH BIBLE)
(27) And if any soul sin through ignorance.—There is no restriction here, as in Leviticus 4:27, to sins of commission.

15:22-29 Though ignorance will in a degree excuse, it will not justify those who might have known their Lord's will, yet did it not. David prayed to be cleansed from his secret faults, those sins which he himself was not aware of. Sins committed ignorantly, shall be forgiven through Christ the great Sacrifice, who, when he offered up himself once for all upon the cross, seemed to explain one part of the intention of his offering, in that prayer, Father, forgive them, for they know not what they do. It looked favourably upon the Gentiles, that this law of atoning for sins of ignorance, is expressly made to extend to those who were strangers to Israel.Without the knowledge of the congregation - literally, as marginal. The words point to an error of omission which escaped notice at the time: i. e. to an oversight.27-29. if any soul sin through ignorance—not only in common with the general body of the people, but his personal sins were to be expiated in the same manner. No text from Poole on this verse. And if any soul sin through ignorance,.... Any private or particular person, by breaking any of the above commands, or any other, not rightly understanding them, or not adverting: to the circumstances required in the manner of performing them:

then he shall bring a she goat of the first year for a sin offering; which differed in this from the sin offering of a congregation that sinned through ignorance; that was a kid of the goats, whether male or female, but this was to be a female goat and of a year old.

And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering.
EXEGETICAL (ORIGINAL LANGUAGES)
27. The offering is a she-goat of one year old for a sin-offering.

27–29. Errors of an individual.Verse 27. - And if any soul sin through ignorance. No doubt by way of omission, as in the preceding case, and thus this regulation will be distinguished from that in Leviticus 4:27. In either case the ritual is apparently intended to be the same, although not so fully described here. In verse 29 the benefit of the ordinance is extended to strangers; this was natural in a law which directly contemplates the residence of Israel in their permanent home. "As for the assembly, there shall be one law for the Israelite and the stranger,...an eternal ordinance...before Jehovah." הקּהל, which is construed absolutely, refers to the assembling of the nation before Jehovah, or to the congregation viewed in its attitude with regard to God.

A second law (Numbers 15:17-21) appoints, on the ground of the general regulations in Exodus 22:28 and Exodus 23:19, the presentation of a heave-offering from the bread which they would eat in the land of Canaan, viz., a first-fruit of groat-meal (עריסת ראשׁית) baked as cake (חלּה). Arisoth, which is only used in connection with the gift of first-fruits, in Ezekiel 44:30; Nehemiah 10:38, and the passage before us, signifies most probably groats, or meal coarsely bruised, like the talmudical ערסן, contusum, mola, far, and indeed far hordei. This cake of the groats of first-fruits they were to offer "as a heave-offering of the threshing-floor," i.e., as a heave-offering of the bruised corn, in the same manner as this (therefore, in addition to it, and along with it); and that "according to your generations" (see Exodus 12:14), that is to say, for all time, to consecrate a gift of first-fruits to the Lord, not only of the grains of corn, but also of the bread made from the corn, and "to cause a blessing to rest upon his house" (Ezekiel 44:30). Like all the gifts of first-fruits, this cake also fell to the portion of the priests (see Ezek. and Neh. ut sup.).

To these there are added, in Numbers 15:22, Numbers 15:31, laws relating to sin-offerings, the first of which, in Numbers 15:22-26, is distinguished from the case referred to in Leviticus 4:13-21, by the fact that the sin is not described here, as it is there, as "doing one of the commandments of Jehovah which ought not to be done," but as "not doing all that Jehovah had spoken through Moses." Consequently, the allusion here is not to sins of commission, but to sins of omission, not following the law of God, "even (as is afterwards explained in Numbers 15:23) all that the Lord hath commanded you by the hand of Moses from the day that the Lord hath commanded, and thenceforward according to your generations," i.e., since the first beginning of the giving of the law, and during the whole of the time following (Knobel). These words apparently point to a complete falling away of the congregation from the whole of the law. Only the further stipulation in Numbers 15:24, "if it occur away from the eyes of the congregation through error" (in oversight), cannot be easily reconciled with this, as it seems hardly conceivable that an apostasy from the entire law should have remained hidden from the congregation. This "not doing all the commandments of Jehovah," of which the congregation is supposed to incur the guilt without perceiving it, might consist either in the fact that, in particular instances, whether from oversight or negligence, the whole congregation omitted to fulfil the commandments of God, i.e., certain precepts of the law, sc., in the fact that they neglected the true and proper fulfilment of the whole law, either, as Outram supposes, "by retaining to a certain extent the national rites, and following the worship of the true God, and yet at the same time acting unconsciously in opposition to the law, through having been led astray by some common errors;" or by allowing the evil example of godless rulers to seduce them to neglect their religious duties, or to adopt and join in certain customs and usages of the heathen, which appeared to be reconcilable with the law of Jehovah, though they really led to contempt and neglect of the commandments of the Lord.

(Note: Maimonides (see Outram, ex veterum sententia) understands this law as relating to extraneous worship; and Outram himself refers to the times of the wicked kings, "when the people neglected their hereditary rites, and, forgetting the sacred laws, fell by a common sin into the observance of the religious rites of other nations." Undoubtedly, we have historical ground in 2 Chronicles 29:21., and Ezra 8:35, for this interpretation of our law, but further allusions are not excluded in consequence. We cannot agree with Baumgarten, therefore, in restricting the difference between Leviticus 4:13. and the passage before us to the fact, that the former supposes the transgression of one particular commandment on the part of the whole congregation, whilst the latter (Numbers 15:22, Numbers 15:23) refers to a continued lawless condition on the part of Israel.)

But as a disregard or neglect of the commandments of God had to be expiated, a burnt-offering was to be added to the sin-offering, that the separation of the congregation from the Lord, which had arisen from the sin of omission, might be entirely removed. The apodosis commences with והיה in Numbers 15:24, but is interrupted by מעי אם, and resumed again with ועשׂוּ, "it shall be, if...the whole congregation shall prepare," etc. The burnt-offering, being the principal sacrifice, is mentioned as usual before the sin-offering, although, when presented, it followed the latter, on account of its being necessary that the sin should be expiated before the congregation could sanctify its life and efforts afresh to the Lord in the burnt-offering. "One kid of the goats:" see Leviticus 4:23. כּמּשׂפּט (as in Leviticus 5:10; Leviticus 9:16, etc.) refers to the right established in Numbers 15:8, Numbers 15:9, concerning the combination of the meat and drink-offering with the burnt-offering. The sin-offering was to be treated according to the rule laid down in Leviticus 4:14.

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