Leviticus 5 13

Leviticus 5:13 kjv

And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering.

Leviticus 5:13 nkjv

The priest shall make atonement for him, for his sin that he has committed in any of these matters; and it shall be forgiven him. The rest shall be the priest's as a grain offering.' "

Leviticus 5:13 niv

In this way the priest will make atonement for them for any of these sins they have committed, and they will be forgiven. The rest of the offering will belong to the priest, as in the case of the grain offering.'?"

Leviticus 5:13 esv

Thus the priest shall make atonement for him for the sin which he has committed in any one of these things, and he shall be forgiven. And the remainder shall be for the priest, as in the grain offering."

Leviticus 5:13 nlt

Through this process, the priest will purify those who are guilty of any of these sins, making them right with the LORD, and they will be forgiven. The rest of the flour will belong to the priest, just as with the grain offering."

Leviticus 5 verses

Leviticus 5 13 Meaning

Leviticus 5:13 succinctly describes the successful conclusion of the atoning ritual for unintentional sins outlined in the preceding verses. It affirms that through the prescribed sacrifice performed by the priest, divine forgiveness is extended to the individual who committed the sin. The verse also specifies that the remainder of the offering, specifically referring to the portion of the grain offering in the context of a poor person's offering, becomes the legitimate provision for the officiating priest, emphasizing their divinely ordained role and means of sustenance.

Leviticus 5 13 Context

Leviticus Chapter 5 details specific scenarios of unintentional sins that require atonement through offerings. These include inadvertently touching an unclean thing, failing to disclose information as a witness, or making a rash vow. Verses 1-13 describe the "sin offering" (chatta't) specifically for these situations. The chapter provides a graduated scale of offerings based on the offender's economic status: an animal (sheep or goat) for most, two birds (turtledoves or pigeons) for the poor, and a tenth of an ephah of fine flour without oil or frankincense for the very poor. Verse 13 concludes this section, emphasizing the outcome of forgiveness after the priestly ritual and the priest's right to consume the unoffered portion of the flour offering, a common practice for grain offerings where the priests received a portion for their sustenance. Historically, these regulations reinforced the Israelites' understanding of divine holiness, the pervasive nature of sin (even unintentional), and God's provision for reconciliation through a specific, divinely ordained system involving sacrifices and priestly mediation. This system underscored that reconciliation with a holy God was not arbitrary but required definite action and specific means.

Leviticus 5 13 Word analysis

• So the priest (וְכִפֶּר הַכֹּהֵן - vechipper hakkōhēn):
  • וְכִפֶּר (vechipper - and he shall make atonement): The verb here is the Piel form of the root כָּפַר (kāpar), which fundamentally means "to cover," "to purge," "to make propitiation." It signifies a ceremonial action performed by the priest that facilitates reconciliation. This action itself does not directly grant forgiveness but makes forgiveness possible by addressing the offense in God's prescribed manner. It points to a divine requirement for covering sin.
  • הַכֹּהֵן (hakkōhēn - the priest): Designates the specific individual authorized and appointed by God to perform these sacred rituals. The priest acts as an intermediary, carrying out the prescribed acts on behalf of the worshiper, highlighting the necessity of proper mediation between a sinful human and a holy God.
• shall make atonement for him (עָלָיו מֵחַטָּאתוֹ - ‘alav meḥaṭṭato):
  • עָלָיו (‘alav - for/over him): Indicates the direction or beneficiary of the atoning action, directly connecting the priestly act to the individual's specific sin.
  • מֵחַטָּאתוֹ (meḥaṭṭato - for his sin/from his sin): The term חַטָּאת (ḥaṭṭa’t) here means "sin." This points to the very real culpability of the individual and the seriousness of even unintentional offenses in God's eyes. It underscores that the atonement addresses a concrete moral breach.
• that he has committed in any of these (אֲשֶׁר חָטָא מֵאַחַת מֵהֵנָּה - asher ḥāṭā’ me’aḥat mehennah):
  • אֲשֶׁר חָטָא (asher ḥāṭā’ - that he has sinned): Reiterates the personal responsibility and acknowledges the specific act of sin committed.
  • מֵאַחַת מֵהֵנָּה (me’aḥat mehennah - from one of these/any of these): This refers back to the specific categories of unintentional sins enumerated at the beginning of Leviticus 5 (v.1-12), ensuring the ritual's precise application to those defined scenarios.
• and he shall be forgiven (וְנִסְלַח לוֹ - venislaḥ lô):
  • וְנִסְלַח לוֹ (venislaḥ lô - and he shall be forgiven to him): The Niphal passive verb from סָלַח (sālaḥ - to forgive, pardon). Crucially, this passive voice highlights that forgiveness is God's action. The priest performs the atonement, but God is the one who grants the pardon. This signifies that forgiveness is a divine prerogative, mediated through the prescribed covenantal means. It emphasizes God's grace and mercy within the context of strict adherence to His laws.
• And the rest shall be for the priest as a grain offering. (וְהַנּוֹתֶרֶת תִּהְיֶה לַכֹּהֵן כַּמִּנְחָה - vehanōteret tihyeh lakkōhēn kamminḥâ):
  • וְהַנּוֹתֶרֶת (vehanōteret - and what remains/the remnant): Refers specifically to the unused portion of the tenth of an ephah of fine flour (the "grain offering" or minchah) brought by the poor person as a sin offering (Lev 5:11-12). A handful of it would be burnt on the altar, and the remainder would belong to the priest.
  • תִּהְיֶה לַכֹּהֵן (tihyeh lakkōhēn - it shall be for the priest): Explicitly states that the unoffered part is the priest's portion. This was a crucial means of livelihood for the priests and their families, as they were not allotted tribal land.
  • כַּמִּנְחָה (kamminḥâ - as/like the grain offering): Establishes that the procedure for handling the remnant of this specific sin offering (the flour) is akin to that for a regular grain offering (cf. Lev 6:16-18). It underscores consistency in how priests were supported through various offerings.

Leviticus 5 13 Bonus section

The progressive scale of offerings (animal, then birds, then flour) presented in Leviticus 5:7-13, concluding with verse 13's pronouncement of forgiveness, showcases God's remarkable accessibility and mercy to all, regardless of their economic standing. It demonstrates that God's forgiveness is not a commodity for sale to the wealthy but is equally available to the poorest, requiring only what they are genuinely able to provide within the established covenantal framework. This principle teaches that while God demands holiness and prescribes a system for dealing with sin, His desire for reconciliation transcends material status. This understanding of "unintentional" sin, and the divine provision for its expiation, differentiates it from "high-handed" or presumptuous sins (cf. Num 15:30-31), for which there was often no prescribed sin offering, pointing to their graver nature in the Mosaic covenant. The concept of "kāpar" (atonement/covering) deeply resonates throughout the Scriptures, establishing a pattern that finds its ultimate fulfillment in Christ's shed blood as the once-for-all ransom and propitiation.

Leviticus 5 13 Commentary

Leviticus 5:13 provides the ultimate objective and outcome of the specified sin offerings: the divine act of forgiveness. This verse acts as a refrain in Leviticus, appearing after descriptions of offerings (e.g., Lev 4:20, 26, 31, 35), signaling the successful completion of the atonement process. It emphasizes that while the ritual is humanly performed by the priest, forgiveness itself is God's exclusive prerogative and merciful grant, underscoring His covenant faithfulness. The atoning act, the kāpar performed by the priest, provides the divinely appointed means to "cover" the sin, allowing God to then sālaḥ, to forgive. This distinction is vital; atonement sets the condition, forgiveness is the result.

Furthermore, the verse highlights the practicality of the priestly service. By granting the remaining portion of the offering to the priest, God ensures their material provision, acknowledging their dedication to sacred duties on behalf of the community. This also reminds the worshipers that reconciliation comes at a cost, involving not only the sacrifice but also the ongoing support of those who minister in God's name. This Levitical system, with its recurring cycle of sin, sacrifice, and forgiveness, served as a tangible and repeated lesson of humanity's need for divine intervention and God's gracious provision, foreshadowing the perfect and complete atonement uniquely accomplished through Jesus Christ (Heb 9:11-14), who as our High Priest offers Himself once for all.