Leviticus 7:1 kjv
Likewise this is the law of the trespass offering: it is most holy.
Leviticus 7:1 nkjv
'Likewise this is the law of the trespass offering (it is most holy):
Leviticus 7:1 niv
"?'These are the regulations for the guilt offering, which is most holy:
Leviticus 7:1 esv
"This is the law of the guilt offering. It is most holy.
Leviticus 7:1 nlt
"These are the instructions for the guilt offering. It is most holy.
Leviticus 7 1 Cross References
| Verse | Text | Reference |
|---|---|---|
| Lev 5:6-7 | He shall bring his trespass offering to the Lord for the sin which he has committed... | Initial instruction for guilt offering. |
| Lev 6:17 | "Every male among the children of Aaron may eat it... It is most holy." | Applies "most holy" to sin offering. |
| Lev 10:17 | "Why have you not eaten the sin offering in the holy place...? It is most holy." | Emphasizes consumption in holy place. |
| Num 5:7-8 | He shall confess his sin which he has done, and shall make restitution in full... | Restitution associated with trespass. |
| Isa 53:10 | "Yet it was the will of the Lord to crush him; he has put him to grief; when you make his soul an offering for sin, he shall see his offspring; he shall prolong his days;" | Prophetic reference to Messiah as a guilt offering (asham). |
| Ezek 42:13 | "They are holy garments. And they shall eat the most holy offerings there..." | Sacred place for eating most holy offerings. |
| Ezek 44:29 | "They shall eat the grain offering, the sin offering, and the trespass offering..." | Priestly entitlement to these offerings. |
| John 1:29 | "Behold, the Lamb of God, who takes away the sin of the world!" | Christ as the ultimate sacrificial Lamb. |
| Heb 9:11-14 | But when Christ appeared as a high priest... he entered once for all into the holy places... | Christ's perfect and permanent sacrifice. |
| Heb 10:4-10 | For it is impossible for the blood of bulls and goats to take away sins... | Old Covenant sacrifices imperfect. |
| 1 Pet 2:24 | He himself bore our sins in his body on the tree, that we might die to sin... | Christ's bearing of sin, a complete payment. |
| 1 John 2:2 | He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. | Christ as full satisfaction for sin. |
| Col 2:13-14 | ...having forgiven us all our trespasses, by canceling the record of debt... | Christ's payment cancels sin's debt. |
| Rom 3:23-24 | for all have sinned and fall short of the glory of God, and are justified by his grace as a gift... | Universal human guilt requires divine provision. |
| Exod 22:1 | "If a man steals an ox or a sheep, and kills it or sells it, he shall restore five oxen for an ox..." | Principles of restitution in Old Law. |
| Rom 5:10 | For if while we were enemies we were reconciled to God by the death of his Son... | Reconciliation through Christ's death. |
| Eph 2:1 | And you were dead in the trespasses and sins... | Human condition before redemption. |
| 1 Cor 15:3 | For I delivered to you as of first importance what I also received: that Christ died for our sins... | Gospel central truth: Christ's death for sin. |
| 1 Pet 1:15-16 | but as he who called you is holy, you also be holy in all your conduct... | Call to holiness reflects God's nature. |
| Psa 40:6-8 | Sacrifice and offering you have not desired... burnt offerings and sin offerings you have not required. | True obedience preferred over mere ritual. |
| Jer 31:31-34 | "Behold, the days are coming, declares the Lord, when I will make a new covenant..." | New Covenant fulfills and surpasses Old. |
| Zech 3:3-4 | Now Joshua was standing before the angel, clothed with filthy garments... | Removal of guilt and sin represented. |
Leviticus 7 verses
Leviticus 7 1 Meaning
Leviticus 7:1 introduces the specific divine instructions, or law, concerning the trespass offering (also known as the guilt offering, Hebrew: asham). It unequivocally declares this particular sacrifice to be "most holy," signifying its supreme sacredness and restricted handling within the Israelite sacrificial system. This law served to guide the priests on the proper procedures for preparing and handling this offering, emphasizing its grave significance in atoning for specific sins involving breach of covenant and often requiring restitution.
Leviticus 7 1 Context
Leviticus 7:1 stands at the beginning of a section detailing the specific priestly duties regarding the handling and consumption of the sacrificial offerings, a continuation from the latter part of chapter 6. Chapters 1-5 previously outlined the general regulations for various sacrifices, primarily for the offerer, including the burnt offering (olah), grain offering (minchah), peace offering (shelamim), sin offering (chatta't), and trespass/guilt offering (asham). Chapters 6 and 7 then shift focus to the priests (sons of Aaron), providing precise instructions for their ritual roles, consumption of specific parts, and the sacred nature of the offerings. This verse specifically introduces the comprehensive laws for the trespass offering, distinguishing it in detail and reinforcing its utmost sanctity. The historical context is that of ancient Israel at Mount Sinai, receiving divine laws to establish a covenant relationship with a holy God, which required specific means for dealing with sin and uncleanness in the worship of the tabernacle.
Leviticus 7 1 Word analysis
- And (וְזֹאת, vezo't): The opening "And" (וְ, ve) connects this verse directly to the preceding instructions regarding sacrifices, indicating a continuation of the same theme of priestly regulations. "This" (זֹאת, zo't) refers forward to the detailed law that will follow.
- this (זֹאת, zo't): Feminine singular demonstrative pronoun, emphasizing the specific and singular nature of the instruction that is about to be laid out concerning the trespass offering.
- is (הִיא, hi'): The linking verb, indicating that the preceding demonstrative pronoun applies to the following noun phrase. In Hebrew, often implied, but explicit here for clarity and emphasis.
- the law (תּוֹרַת, torat): From the root yara, meaning to teach, instruct, direct. This word denotes divine instruction, precept, or teaching. It signifies God's authoritative guidance and commands, rather than merely a human rule. Here, it is specific ritual teaching.
- of the trespass offering (הָאָשָׁם, ha'asham): This is the offering for guilt or trespass. Asham (אָשָׁם) specifically denotes objective guilt, involving a breach of duty or damage that needs rectification, often financial or property-related, sometimes unintentionally incurred against God's holy things or against a neighbor. It usually involved a payment of restitution plus an additional one-fifth penalty. It addressed the need to make amends beyond mere confession.
- it (הִיא, hi'): A reiteration, further emphasizing the subject (the trespass offering).
- is most holy (קֹדֶשׁ קָדָשִׁים, qodesh qadashim): A superlative construction, literally "holiness of holies" or "holy of holies." This phrase signifies the highest degree of sanctity. It indicates that the offering, once sacrificed, becomes utterly sacred, to be handled with extreme care and reverence. Such offerings could only be consumed by priests within the confines of the Tabernacle court (later Temple courts), highlighting their purity and separation for God. It stresses the gravity of the sin being atoned for and the perfection required in approaching God.
Words-group by words-group analysis
- "And this is the law...": This opening phrase introduces a divine directive that is authoritative and comprehensive. It's not merely advice but a detailed set of regulations that must be followed precisely, highlighting the structured nature of worship and atonement under the Mosaic covenant.
- "...of the trespass offering...": This defines the specific focus of the upcoming instruction. Unlike the general sin offering (chatta't) that dealt with impurities or unintentional sins, the asham deals with specific trespasses that incur an objective debt or damage. The instruction is particularized to address this distinct aspect of sin.
- "...it is most holy.": This climactic declaration assigns the highest possible sacred status to the trespass offering. It's a foundational theological statement emphasizing the profound separation and purity associated with anything pertaining to God and atonement. This holiness ensures that it is set apart exclusively for divine purposes, highlighting both God's nature and the serious nature of the sin it remedies.
Leviticus 7 1 Bonus section
The concept of "most holy" (qodesh qadashim) in the Tabernacle/Temple system referred not only to offerings but also to the most sacred places (like the Holy of Holies where the Ark of the Covenant resided, Exod 26:33-34) and objects (like the incense altar, Exod 30:10). This classification ensured extreme reverence and limited access, reflecting God's utterly transcendent and pure nature. For offerings, it specified who could eat, where they could eat, and how strictly it must be kept separate from anything common or defiling. The trespass offering's specific focus on reparation and the added one-fifth penalty highlighted that certain sins incurred not only spiritual guilt but also a quantifiable debt to God or neighbor, requiring full restoration. This intricate legal aspect demonstrated God's justice in addition to His mercy.
Leviticus 7 1 Commentary
Leviticus 7:1 inaugurates the detailed instructions for priests regarding the trespass offering (asham), setting it apart as "most holy." This declaration of extreme sanctity (qodesh qadashim) underscores the grave nature of the sins it addressed—typically those involving a violation of divine or human rights where quantifiable damage or restitution was required, often accompanied by a penalty payment. This sacredness meant stringent handling protocols for the priests: the animal was slain, parts consumed by the fire on the altar, and the remainder eaten only by male priests within the Tabernacle courtyard. The asham symbolized God's demand for full rectification, not just forgiveness, pointing to the seriousness of any infringement against God's property, honor, or His people. This rigorous process prefigured the complete and perfect satisfaction for sin provided by Christ, who, as the ultimate "guilt offering" (Isa 53:10), not only atoned for general sin but fully paid the debt of our transgressions and reconciled us to a holy God (Col 2:13-14). The Levitical law, while perfect in its requirements, constantly pointed beyond itself to the coming sacrifice that could perfectly fulfill its holy demands.