Leviticus 6 5

Leviticus 6:5 kjv

Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering.

Leviticus 6:5 nkjv

or all that about which he has sworn falsely. He shall restore its full value, add one-fifth more to it, and give it to whomever it belongs, on the day of his trespass offering.

Leviticus 6:5 niv

or whatever it was they swore falsely about. They must make restitution in full, add a fifth of the value to it and give it all to the owner on the day they present their guilt offering.

Leviticus 6:5 esv

or anything about which he has sworn falsely, he shall restore it in full and shall add a fifth to it, and give it to him to whom it belongs on the day he realizes his guilt.

Leviticus 6:5 nlt

or anything obtained by swearing falsely. You must make restitution by paying the full price plus an additional 20 percent to the person you have harmed. On the same day you must present a guilt offering.

Leviticus 6 verses

Leviticus 6 5 Meaning

Leviticus 6:5 addresses the specific requirement for making amends when someone has wronged another, especially through deception involving a false oath concerning property or entrusted goods. This law mandates complete restitution of the principal amount taken or withheld unlawfully, plus an additional punitive penalty of one-fifth (20%) of the value. This restoration and penalty must be given directly to the wronged party as soon as the offender realizes and confesses their guilt. This highlights God's demand for not only spiritual cleansing through sacrifice but also practical justice and reconciliation between individuals, reversing the damage caused by sin and dishonesty.

Leviticus 6 5 Context

Leviticus 6:5 is part of a broader set of instructions within the Book of Leviticus, specifically pertaining to the "guilt offering" (Hebrew: asham). Chapters 1-7 of Leviticus detail the various offerings through which the Israelites could approach a holy God. The asham or "trespass/guilt offering" is distinct from the sin offering (chattath), often covering situations where a specific wrong has been done to a neighbor, property, or sacred things, requiring restitution in addition to atonement.

This verse builds upon the scenario described in Leviticus 6:1-3, where an individual defrauds their neighbor—either by keeping something entrusted to them, robbing them, oppressing them, finding lost property and lying about it, or swearing falsely about any such act. Verse 6:5 then outlines the required steps for the guilty party after they come to realize their offense and the sin they have committed before the Lord. Historically and culturally, oaths were solemn vows invoking God's name, making a false oath a grave offense not only against the wronged person but directly against God. The law mandates practical redress, going beyond merely asking for forgiveness; it requires tangible steps to repair the harm.

Leviticus 6 5 Word analysis

• or anything (אוֹ מִכֹּל - 'o mikol): This phrase highlights the comprehensive nature of the offenses covered, implying that the requirement for restitution applies to any type of item or matter involved in the false oath. It indicates the broad scope of divine justice concerning property and honesty.
• about which he swore falsely (אֲשֶׁר נִשְׁבַּע עָלֶיהָ לַשָּׁקֶר - 'asher nishba' 'aleiha lashshaqer):
  • swore (נִשְׁבַּע - nishba'): From the root shava', meaning "to swear" or "to make an oath." In the biblical context, an oath was a profoundly solemn act, often involving an invocation of God as a witness, rendering a false oath blasphemous and a severe breach of trust and truth.
  • falsely (לַשָּׁקֶר - lashshaqer): From sheqer, meaning "falsehood," "lie," or "deception." This powerfully emphasizes the intentional and dishonest nature of the oath, signifying a deliberate perversion of truth and justice before God and man.
• he shall restore it (וְהֵשִׁיב - veheshiv): From the root shuv, "to return" or "to restore." This is a strong imperative, signifying that an active and direct effort is required from the offender to rectify the wrong. It's not a suggestion but a commandment.
• in full (בְּרֹאשׁוֹ - berosho): Literally "at its head" or "its principal." This specifies that the original amount or item that was withheld, stolen, or misrepresented must be returned entirely. There is no reduction or partial restitution allowed.
• and add a fifth to it (וַחֲמִשִׁתָיו יוֹסֵף - vachamishitav yosef):
  • a fifth (חֲמִשִׁתָיו - chamishittav): Refers to a one-fifth part, representing a 20% surcharge. This is a punitive addition to the restitution, acknowledging that the act of fraud and false swearing caused harm beyond just the loss of the principal. It accounts for potential lost income, distress, or the sheer gravity of the sin. It discourages such dishonesty.
  • add (יוֹסֵף - yosef): Indicates that this penalty is in addition to the principal.
• and give it (וְנָתַן - venatan): A direct command to hand over the restored principal and added fifth to the rightful owner.
• to him to whom it belongs (לַאֲשֶׁר הוּא לוֹ - la'asher hu lo): Clearly identifies the rightful recipient of the restitution—the person who was defrauded or from whom the property was unjustly taken. This focuses on repairing the relationship with the victim.
• on the day he realizes his guilt (בְּיוֹם אַשְׁמָתוֹ - beyom 'ashmato):
  • on the day (beyom): Signifies promptness. The restitution should not be delayed.
  • realizes his guilt (אַשְׁמָתוֹ - 'ashmato): From 'ashmah, the same word as "guilt offering." This points to the moment of conviction, where the offender genuinely becomes aware of and admits their wrongdoing, either through a sense of moral conviction, the prodding of their conscience, or the discovery of their sin by others. This realization triggers the obligation for immediate restitution.

Leviticus 6 5 Bonus section

The specific inclusion of "add a fifth to it" (20%) for sins against a neighbor or the Lord's holy things (as seen also in Lev 5:16 and Num 5:7-8) highlights that these trespasses carried both a financial and a spiritual component. The Asham (guilt offering) addressed situations where there was a discernible financial loss or definite harm, whereas the Chattath (sin offering) usually pertained to unwitting sins directly against God's commands without clear human financial loss. The fact that the asham requires an earthly transaction (restitution to the victim) before a heavenly one (sacrifice to God) reveals God's deep concern for inter-human justice as foundational to worship and right standing with Him. It means that spiritual forgiveness from God is intricately linked to making things right with the offended party.

Leviticus 6 5 Commentary

Leviticus 6:5 serves as a cornerstone of divine justice, illustrating that true repentance involves more than just internal sorrow or ceremonial ritual. For sins involving deception and injustice against others, particularly those compounded by a false oath, God demands concrete, practical rectification. The offender must fully restore what was unlawfully gained and pay an additional 20% penalty. This punitive element is not merely a fine; it acknowledges the exacerbated nature of the offense, serving as both a deterrent against future dishonesty and a recompense for the suffering, inconvenience, or moral breach inflicted upon the victim.

The phrase "on the day he realizes his guilt" is particularly profound. It emphasizes that this action of restitution should flow from a genuine inner conviction, not merely from being caught or compelled. This underscores the moral and spiritual transformation required: the recognition of sin (guilt) leads to action (restitution), and then sacrifice (guilt offering, as per Lev 6:6-7) completes the atoning process. This holistic approach reflects God's demand for integrity and the restoration of harmonious relationships within the community. It prefigures the New Testament principle that genuine faith is demonstrated by deeds of righteousness and that true repentance always seeks to right the wrong. An example of this is seen in Zacchaeus (Lk 19:8-9), who, after his encounter with Jesus, went beyond the Law's requirement by promising fourfold restitution for anything he had defrauded, demonstrating a transformed heart.