Leviticus 5 10

Leviticus 5:10 kjv

And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.

Leviticus 5:10 nkjv

And he shall offer the second as a burnt offering according to the prescribed manner. So the priest shall make atonement on his behalf for his sin which he has committed, and it shall be forgiven him.

Leviticus 5:10 niv

The priest shall then offer the other as a burnt offering in the prescribed way and make atonement for them for the sin they have committed, and they will be forgiven.

Leviticus 5:10 esv

Then he shall offer the second for a burnt offering according to the rule. And the priest shall make atonement for him for the sin that he has committed, and he shall be forgiven.

Leviticus 5:10 nlt

The priest will then prepare the second bird as a burnt offering, following all the procedures that have been prescribed. Through this process the priest will purify you from your sin, making you right with the LORD, and you will be forgiven.

Leviticus 5 verses

Leviticus 5 10 Meaning

Leviticus 5:10 details the procedure for the second part of a specific tiered sin offering for those of lesser means. It states that after the initial bird is offered for a sin offering, the second bird is to be offered as a burnt offering, strictly following divine regulation. Through this process, carried out by the priest, atonement is made for the individual's committed sin, resulting in God's divine forgiveness. The verse underscores God's meticulous provision for atonement, even for unintentional sins, and His gracious act of forgiveness accessible to all, regardless of social standing or wealth.

Leviticus 5 10 Context

Leviticus Chapter 5 lays out the specific sacrificial requirements for individuals who commit unintentional sins, particularly those that result in guilt. These sins include failing to testify when witnessing wrongdoing, touching an unclean thing (unintentionally breaking purity laws), making a rash or thoughtless oath, or committing various trespasses concerning holy things. The chapter demonstrates a hierarchical system of offerings based on the sinner's ability to pay, reflecting God's compassion and desire that all, regardless of economic status, have a means to obtain atonement.

Verse 10 is part of this tiered system, specifically addressing the option for those "not able to bring a lamb" (Lev 5:7). Such individuals were permitted to bring "two turtledoves, or two young pigeons." One bird was designated for a sin offering (hatta't), specifically dealing with the defilement or guilt of the sin, and the second bird, as described in this verse, was for a burnt offering ('olah). This dual offering underlines a crucial point: atonement involved both dealing with the sin's penalty (sin offering) and renewing complete consecration and communion with God (burnt offering). This entire framework highlights the holiness of God, the gravity of even unintentional sin, and His prescribed pathway for restoration within the covenant community, ensuring that personal sin did not defile the Tabernacle and its worship.

Leviticus 5 10 Word analysis

• וְאֶת הַשֵּׁנִי (v'et ha-sheni): "And the second"

  • Signifies the specific sequence and duality of the offering mentioned in Leviticus 5:7. The first bird served as a hatta't (sin offering), while this second bird is the 'olah (burnt offering). This pair emphasizes two facets of reconciliation: addressing the sin's guilt and then consecrating oneself fully to God.

• יַעֲשֶׂה עֹלָה (ya'aseh 'olah): "he shall offer a burnt offering"

  • יַעֲשֶׂה (ya'aseh): "he shall do/make/offer." This verb implies a required action on the part of the offerer or through priestly facilitation.
  • עֹלָה ('olah): "burnt offering," from the root 'alah (to go up/ascend). This offering was completely consumed by fire on the altar, ascending to God as a "sweet savor." Symbolically, it represented complete surrender, dedication, and sometimes general atonement or propitiation for an individual's total being or in acknowledgment of sin in general. In this pairing, it supplements the sin offering, perhaps representing the re-consecration of the person after their guilt has been addressed.

• כַּמִּשְׁפָּט (ka-mishpat): "according to the ordinance"

  • כַּ (ka-): "according to," denoting adherence.
  • מִשְׁפָּט (mishpat): "judgment, custom, rule, ordinance, proper manner." This phrase stresses the divine imperative and the precision required in Yahweh's worship. Sacrifices were not arbitrary acts but meticulously prescribed rituals to be performed in the precise manner God commanded. This emphasizes God's sovereign authority and the need for human obedience to His revealed will for approaching Him.

• וְכִפֶּר עָלָיו הַכֹּהֵן (v'kipper 'alav ha-kohen): "and the priest shall make atonement for him"

  • וְכִפֶּר (v'kipper): "and he shall make atonement." From the verb kāphar, meaning "to cover," "to purge," "to expiate," "to make reconciliation." It's not about making a payment, but rather the act of ritual cleansing and the covering of sin before God, allowing reconciliation. The object is covered or purged so that God can relate to the person or thing without judgment. This verb is foundational to the sacrificial system's purpose.
  • עָלָיו ('alav): "for/upon him." Indicates the recipient of the atonement.
  • הַכֹּהֵן (ha-kohen): "the priest." The designated mediator chosen by God. The priest's role was indispensable, acting as God's representative to the people and the people's representative to God, carrying out the prescribed rituals that effect atonement. This prefigures the role of Christ as the ultimate High Priest.

• עַל חַטָּאתוֹ אֲשֶׁר חָטָא (al hatato asher hata): "for his sin which he hath sinned"

  • עַל (al): "for, concerning."
  • חַטָּאתוֹ (hatato): "his sin," a specific act of sin, transgression, or missing the mark. The term hatta't also refers to the "sin offering" itself. This refers to the particular unintentional sin for which the individual sought atonement, as outlined in the opening verses of Leviticus 5.
  • אֲשֶׁר חָטָא (asher hata): "which he hath sinned." Emphasizes that a specific act of sin has occurred and needs addressing.

• וְנִסְלַח לוֹ (v'nislakh lo): "and it shall be forgiven him."

  • וְנִסְלַח (v'nislakh): "and it shall be forgiven." This is a Niphal (passive) perfect form of the verb salach, meaning "to pardon, to forgive." The passive voice implies that God is the one who ultimately grants the forgiveness. Human actions (offering, priestly mediation) are the means, but divine grace is the source of pardon.
  • לוֹ (lo): "to him, for him." Specifies the beneficiary of God's forgiveness.

Words-group analysis:

• "he shall offer the second for a burnt offering according to the ordinance": This clause highlights the dual purpose of the offerings for the poor and the strict adherence to divine commands. It's not just "any offering" but a specific "burnt offering" (olah) that follows God's precise instruction (mishpat), indicating order, holiness, and the necessity of obedient worship. The sequence (sin offering first, then burnt offering) demonstrates that dealing with the guilt of sin (via sin offering) precedes the renewed consecration and communion with God (via burnt offering).
• "and the priest shall make atonement for him for his sin which he hath sinned": This phrase pinpoints the mediation necessary for atonement. The kohen (priest) acts as the divinely appointed agent to perform the kipper (atonement). This process covers or cleanses the hatta't (sin) of the individual, emphasizing that humans cannot directly reconcile with a holy God apart from His ordained means and His chosen mediator. This underscores the need for divine intervention in addressing human sin.
• "and it shall be forgiven him": This powerful concluding phrase reveals the ultimate outcome and the divine grace at play. The passive voice ("it shall be forgiven him") underscores that forgiveness is not something earned or merited by the act itself, but rather a gracious declaration by God. The sacrificial act, facilitated by the priest according to divine command, activates God's promised forgiveness. This completes the cycle from sin, through atonement, to divine pardon and restoration.

Leviticus 5 10 Bonus section

The specific distinction between hatta't (sin offering) and 'olah (burnt offering) is important. While the sin offering specifically addressed the 'deFILEment' and 'guilt' of a specific sin, the burnt offering often conveyed a general 'devotion,' 'consecration,' or 'propitiation.' In this paired scenario (especially for the poor), the hatta't deals with the sin's penalty/pollution, while the 'olah re-establishes the complete dedication and acceptable standing of the individual before God after reconciliation, highlighting a renewed covenant relationship. This demonstrates that salvation and restoration are both about addressing guilt and living in renewed consecration.

Furthermore, God’s provision for the poor through less costly offerings (birds instead of lambs, or even fine flour as per Lev 5:11) is a testament to His profound grace and the accessibility of atonement to all members of His covenant community. It prevents economic status from being a barrier to forgiveness, reflecting a core aspect of God's character as One who is just and merciful to the vulnerable. This inclusiveness finds its ultimate expression in Christ's ministry, which profoundly embraced the poor and marginalized (Matt 11:5, Lk 4:18).

Leviticus 5 10 Commentary

Leviticus 5:10, though seemingly procedural, is profound in its theological implications. It assures individuals that even their unintentional sins – those committed through ignorance, forgetfulness, or error – required a divinely appointed remedy due to God's absolute holiness. Any trespass, regardless of intent, caused spiritual defilement and created a barrier to full fellowship with a holy God and risked polluting the sacred space of the tabernacle.

This verse exemplifies God's compassionate justice. Recognizing socio-economic disparities, God provided a flexible sacrificial system, allowing even the poorest to obtain forgiveness. The pairing of the sin offering (dealing with guilt and cleansing) and the burnt offering (symbolizing renewed dedication and complete surrender) for unintentional sins emphasizes a holistic approach to restoration. Atonement isn't merely about cancelling guilt; it's about the subsequent re-establishment of a right and consecrated relationship with God.

The role of the priest and the phrase "according to the ordinance" emphasize that this forgiveness is not arbitrary but flows from a divinely established covenantal system, signifying God's ordered and righteous governance. Ultimately, this meticulous process foreshadows the ultimate and perfect sacrifice of Jesus Christ. His shed blood on the cross is the 'blood of the everlasting covenant,' fulfilling the true meaning of kipper (atonement) for all sins – intentional and unintentional. He, our Great High Priest, made one perfect sacrifice, securing eternal forgiveness and providing a pathway for continuous communion with God for all who trust in Him, removing the need for repeated animal sacrifices and their limitations.