Leviticus 5 6

Leviticus 5:6 kjv

And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.

Leviticus 5:6 nkjv

and he shall bring his trespass offering to the LORD for his sin which he has committed, a female from the flock, a lamb or a kid of the goats as a sin offering. So the priest shall make atonement for him concerning his sin.

Leviticus 5:6 niv

As a penalty for the sin they have committed, they must bring to the LORD a female lamb or goat from the flock as a sin offering; and the priest shall make atonement for them for their sin.

Leviticus 5:6 esv

he shall bring to the LORD as his compensation for the sin that he has committed, a female from the flock, a lamb or a goat, for a sin offering. And the priest shall make atonement for him for his sin.

Leviticus 5:6 nlt

Then you must bring to the LORD as the penalty for your sin a female from the flock, either a sheep or a goat. This is a sin offering with which the priest will purify you from your sin, making you right with the LORD.

Leviticus 5 verses

Leviticus 5 6 Meaning

Leviticus 5:6 outlines the requirement for an individual who has committed certain specific unintentional sins, detailed in the preceding verses, to bring a "trespass offering" to the LORD. This offering, specified as a female lamb or kid from the flock, serves a dual purpose: while a "trespass offering" (asham) often pertains to specific acts requiring restitution, in these cases it functions as a "sin offering" (hatta't) to address the defilement and guilt of the sin. The passage concludes by affirming that the designated priest will then perform atonement for the individual, thereby restoring their relationship with God.

Leviticus 5 6 Context

Leviticus Chapter 5 details specific cases of unwitting or inadvertent sin that render an Israelite "guilty" (אשם - ashem), distinct from high-handed rebellion against God. The preceding verses (5:1-5) enumerate these situations, including concealing knowledge of a witness, unknowingly touching an unclean thing (dead body, unclean animal), or uttering a rash oath. For such transgressions, a "trespass offering" (אשם - asham) is prescribed. Unlike the general "sin offering" (hatta't) of Chapter 4 that atoned for violations of God's commands (often for ceremonial defilement or unintentional moral wrongs), the trespass offering usually dealt with specific infringements involving defrauding God (e.g., against His holy things) or a fellow human, often necessitating restitution. Verse 6 specifies the exact animal required for these particular inadvertent sins, clarifying that the offering itself carries the expiatory power "as a sin offering" to achieve atonement. Historically, these intricate sacrificial laws served to maintain the holiness of the Israelite community, provided a tangible means for sin to be addressed and for the sinner to be restored, and established a framework highlighting the gravity of sin and the necessity of divine intervention through a mediator. This system stood in stark opposition to the capricious and often immoral cultic practices of surrounding pagan nations, demonstrating God's just, orderly, and gracious provision for sin.

Leviticus 5 6 Word analysis

• And he shall bring: The direct command places the responsibility on the individual sinner. This emphasizes personal accountability and proactive repentance in approaching God.
• his trespass offering: Hebrew: אֲשָׁמוֹ (ashamo). This identifies a specific category of offering, the asham, distinct from the general sin offering (hatta't). While traditionally linked to guilt for quantifiable wrongs (e.g., misappropriating holy things, violating oaths leading to material damage), in Leviticus 5:1-5, it also applies to sins of omission or accidental defilement. It underscores the concept of culpability and the need for restitution or propitiation.
• unto the Lord: Emphasizes that the transgression is ultimately against God, and thus the offering and reconciliation are directed toward Him. God is the sovereign arbiter and the one who provides the means of atonement.
• for his sin which he hath sinned: Hebrew: מֵחַטָּאתוֹ אֲשֶׁר חָטָא (mēḥaṭṭāṯô ʾăšer ḥāṭāʾ). This highlights the specific offense committed. The repeated word "sin" (חָטָא - ḥāṭāʾ – to miss the mark, to err, to go wrong) stresses the reality and seriousness of the transgression, even if unintentional in its inception.
• a female from the flock: Specifies the gender and source of the animal. Female animals were typically less costly than males, reflecting God's provision for those with limited means and perhaps indicating these particular trespasses, though requiring atonement, were not considered as severe as high-handed rebellion or violations requiring a male.
• a lamb or a kid of the goats: Identifies the acceptable animals – a young sheep (כבשה - kivśāh) or a young goat (עזים - ʿizzim). These were common, readily available animals, ensuring the offering system was accessible to the broader Israelite population. Their unblemished quality (implied, as with all sacrifices) was essential for their ritual purity.
• for a sin offering: Hebrew: לְחַטָּאת (lĕḥaṭṭāṯ). This crucial phrase indicates the function of this trespass offering in this specific context. It means that while called an asham, it effectively served the purpose of a hatta't—a sin offering designed to cleanse from defilement and deal with guilt, restoring ritual purity and fellowship. It blurs the distinction somewhat for these types of specific sins.
• and the priest shall make an atonement for him: Hebrew: וְכִפֶּר עָלָיו הַכֹּהֵן (vĕkhipper ʿālāyw hakkohen). This identifies the essential role of the priest (הַכֹּהֵן - hakkohen) as God's mediator. The verb kaphar (כפר), "to atone," literally means "to cover," "to purge," or "to expiate." The priest, by performing the ritual, ceremonially covered or purged the individual's sin, making reconciliation with God possible.
• concerning his sin: Reinforces the purpose of the entire ritual: to directly address and provide expiation for the specific transgression of the individual, leading to their forgiveness and restoration.

Leviticus 5 6 Bonus section

• Ethical-Moral Framework: Unlike pagan religions focused on appeasing arbitrary gods through rote rituals, the Mosaic sacrificial system, particularly with the asham, wove a deep moral and ethical framework into religious practice. The need for confession (Lev 5:5, a preceding step) and sometimes restitution (Lev 6:1-7, relating to asham more broadly) emphasized that true worship was intrinsically linked to personal accountability, honesty, and repair of wrong. This ethical dimension stood in sharp contrast to contemporary cults.
• Progression of Sacrifice Types: The detailed classification of sacrifices (burnt, grain, peace, sin, trespass) in Leviticus served a didactic purpose. Each offering highlighted different aspects of worship, sin, and reconciliation. The trespass offering (asham) particularly emphasized the objective guilt incurred, even for inadvertent acts, pointing to God's meticulous holiness and the far-reaching effects of sin. It taught the Israelites that sin required not just a general atonement but also, in specific cases, a remediation for any actual or ritual damage caused.

Leviticus 5 6 Commentary

Leviticus 5:6 outlines a divine provision for cleansing guilt stemming from specific inadvertent sins. It underscores God's holiness, demanding accountability for every transgression, even those committed without full awareness. The trespass offering (asham), while generally requiring restitution, functions here directly as a "sin offering" (hatta't), demonstrating God's singular pathway for dealing with both guilt and defilement through blood sacrifice. The prescribed animal, a female lamb or goat, signifies God's grace and accessibility of atonement. Critically, the priest's mediatorial role highlights that atonement is a divinely ordained act, not merely human effort. This sacrificial system, with its repeated, imperfect offerings, perpetually pointed forward to the once-for-all, perfect sacrifice of Jesus Christ, who, as our Great High Priest, fully bore our sins and made ultimate atonement through His own blood, rendering animal sacrifices fulfilled and obsolete. Thus, this verse implicitly prefigures the profound truth that "without shedding of blood there is no remission" (Heb 9:22) and that forgiveness flows from God's gracious provision through a substitutionary sacrifice.