Leviticus 6 4

Leviticus 6:4 kjv

Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,

Leviticus 6:4 nkjv

then it shall be, because he has sinned and is guilty, that he shall restore what he has stolen, or the thing which he has extorted, or what was delivered to him for safekeeping, or the lost thing which he found,

Leviticus 6:4 niv

when they sin in any of these ways and realize their guilt, they must return what they have stolen or taken by extortion, or what was entrusted to them, or the lost property they found,

Leviticus 6:4 esv

if he has sinned and has realized his guilt and will restore what he took by robbery or what he got by oppression or the deposit that was committed to him or the lost thing that he found

Leviticus 6:4 nlt

If you have sinned in any of these ways, you are guilty. You must give back whatever you stole, or the money you took by extortion, or the security deposit, or the lost property you found,

Leviticus 6 verses

Leviticus 6 4 Meaning

Leviticus 6:4 describes specific acts of injustice against a neighbor that necessitate not only spiritual atonement through a guilt offering but also tangible material restoration. When a person has sinned and become culpable by wrongful taking, whether through direct robbery, oppressive extortion, betraying a trust with a committed deposit, or illicitly retaining found lost property, they are obligated to return the full amount wrongfully acquired. This restoration is a vital component of making amends and finding reconciliation, demonstrating genuine repentance.

Leviticus 6 4 Context

Leviticus chapter 6 (specifically verses 1-7, but appearing as 5:20-26 in some Hebrew divisions and older translations) provides specific instructions regarding the "guilt offering" (or "trespass offering," ʾasham). This particular passage details scenarios where an individual has sinned against a neighbor by wronging them financially or concerning property, alongside deceiving God by making a false oath. Unlike some sacrifices for unintentional sins, this offering deals with intentional acts where the wrongdoer denies their actions or withholds property despite knowing the truth. The law emphasizes that simply performing a ritual is insufficient for true reconciliation. Material restitution to the offended party, in addition to the guilt offering to God and an added 20% penalty, is an essential prerequisite for atonement. This law underscores the interconnectedness of relationships with God and with fellow human beings within the covenant community of Israel. A breach of human trust or justice is also a breach of faith with God.

Leviticus 6 4 Word analysis

• וְהָיָה (v'hayah): "then it shall be." This is a common Hebrew transition, indicating a consequence or a next step directly tied to the preceding condition, which in this case is having "sinned and incurred guilt" as outlined in Lev 6:2-3. It links the transgression to the required action.
• כִּי יֶחֱטָא וְאָשֵׁם (ki yehěta v'ashem): "when he sins and incurs guilt."
  • יֶחֱטָא (yehěta): From root חָטָא (khata'), meaning "to miss the mark," "to go astray," "to sin." It denotes the active transgression or wrong action committed.
  • וְאָשֵׁם (v'ashem): From root אָשֵׁם (ashem), meaning "to be guilty," "to incur guilt," "to trespass." It signifies the resulting state of culpability or indebtedness before both God and man due to the specific act of sin. This is the condition that necessitates the 'asham offering.
  • Significance: This phrase emphasizes that the individual is not merely mistaken, but has committed a culpable act and stands in a state of guilt.
• וְהֵשִׁיב (v'heshiv): "he shall restore," "he shall return." From the root שׁוּב (shuv), meaning "to turn," "to return," "to bring back." This verb is central to the concept of restitution. It indicates not just an admission of guilt but a tangible, physical act of putting things right by giving back what was wrongfully taken or withheld. This physical restoration is integral to the spiritual atonement.
• אֶת־הַגְּזֵלָה (et-haggězēlâ): "what he took by robbery."
  • גְּזֵלָה (gězēlâ): From גָּזַל (gazal), "to snatch," "to tear away," "to rob," "to plunder." This term implies an overt act of forceful or violent taking, dispossessing someone of their property against their will.
• אֹו־אֶת־עֹשֶׁק יָדוֹ (ô-’et-’ōsheq yāḏô): "or what he got by extortion," literally "or the oppression of his hand."
  • עֹשֶׁק (’ōsheq): "oppression," "extortion," "fraudulent gain." This refers to gain obtained through more subtle means than direct robbery, such as defrauding, coercing, or using one's position to exploit others unjustly. It implies wrongful gain through oppressive means.
  • יָדוֹ (yāḏô): "his hand." Connects the oppressive action to the specific individual's doing.
  • Significance: This differentiates from overt robbery, capturing more insidious forms of exploitation.
• אֹו־פִקָּדוֹן אֲשֶׁר־הֻפְקַד אִתֹּו (ô-piqqādôn ’ăšer-huppāqd ’ittô): "or the deposit that was committed to him."
  • פִקָּדוֹן (piqqādôn): "deposit," "trust," "something entrusted." This refers to property placed in another's care for safekeeping.
  • הֻפְקַד (huppāqd): "was deposited," "was entrusted." This is a passive form of פָּקַד (paqad), highlighting that the property was _given to_ the person for safekeeping.
  • Significance: This addresses betrayal of trust and dishonesty regarding fiduciary responsibilities. It implies a deeper moral failure than simple theft, as it violates an established relationship of trust.
• אֹו אֲבֵדָה אֲשֶׁר מָצָא (ô ’ăvēḏâ ’ăšer māṣā’): "or the lost thing that he found."
  • אֲבֵדָה (’ăvēḏâ): "lost thing," "lost property." Something belonging to another that has gone missing.
  • מָצָא (māṣā’): "found." This refers to the act of discovering the lost item.
  • Significance: The sin here is not in finding the item, but in withholding it and claiming it as one's own, failing to seek its rightful owner as commanded in Dt 22:1-3.

Words-group analysis

• When he sins and incurs guilt: This phrase clarifies the condition under which the following restitution is required. It's not merely a mistake, but an intentional act of sin that renders one culpable and deserving of penalty. The act causes guilt both before God and the wronged party.
• Restore what he took by robbery or what he got by extortion, or the deposit that was committed to him or the lost thing that he found: This extensive list meticulously outlines four distinct categories of property wrongdoing, ranging from overt violence (robbery) to subtle deceit (extortion), breach of trust (deposit), and covetousness/dishonesty (retaining found property). The breadth of the list demonstrates the comprehensiveness of God's law in addressing various forms of material injustice among His people. It stresses that _any_ such wrongful gain must be rectified.

Leviticus 6 4 Bonus section

This verse highlights the interconnectedness of theology and practical living in the Israelite covenant. The legal and cultic stipulations of the Mosaic Law were not separate from daily ethical behavior but intrinsically linked. An unrepentant heart clinging to ill-gotten gains could not genuinely stand before a holy God, even with sacrifices. The principle of restitution ensures that the cost of sin is borne by the sinner, not the victim, and it deters future offenses by making the consequences real and palpable beyond ritual acts. This holistic approach to atonement ensures societal stability, maintains the integrity of justice within the community, and provides a clear pathway for genuine reconciliation—both divine and human. It teaches that faith without works, particularly works of justice and restitution, is insufficient for full restoration.

Leviticus 6 4 Commentary

Leviticus 6:4 unveils a foundational principle in biblical ethics: genuine repentance for wrongs against one's neighbor must extend beyond mere confession and ritual atonement; it demands concrete, tangible restitution. This verse, part of the instructions for the guilt offering, underscores that sin is not just a spiritual abstract but often has real-world consequences, especially regarding property and trust within the community. For the Israelite, robbing, defrauding, betraying a deposit, or keeping lost property were not only violations of human laws but fundamentally a "breach of faith against the LORD" (Lev 6:2), as lying about such actions before an oath meant profaning God's name.

The required restoration was therefore a dual action: making things right with the offended party and simultaneously with God. The specificity of the examples highlights the various ways integrity could be compromised within society, from overt violence to more subtle dishonesty. Without making restitution, the offering itself would be hollow, for true reconciliation is impossible when ill-gotten gain is retained. This principle prefigures later biblical teachings on repentance, particularly in the New Testament (Lk 19:8), where material restoration accompanies heartfelt turning from sin. It establishes a necessary link between vertical piety (relationship with God) and horizontal justice (relationship with humanity), revealing that God cares profoundly about justice and truth in human interactions.Practical Usage Examples:

• A merchant who used false weights in the past might identify those he cheated and refund them the overcharged amount, plus a penalty.
• Someone who unlawfully built a fence on a neighbor's property would be required to dismantle it and restore the land.
• An individual who damaged a borrowed item must either repair it or compensate the owner for its value.