Numbers 5 8

Numbers 5:8 kjv

But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.

Numbers 5:8 nkjv

But if the man has no relative to whom restitution may be made for the wrong, the restitution for the wrong must go to the LORD for the priest, in addition to the ram of the atonement with which atonement is made for him.

Numbers 5:8 niv

But if that person has no close relative to whom restitution can be made for the wrong, the restitution belongs to the LORD and must be given to the priest, along with the ram with which atonement is made for the wrongdoer.

Numbers 5:8 esv

But if the man has no next of kin to whom restitution may be made for the wrong, the restitution for wrong shall go to the LORD for the priest, in addition to the ram of atonement with which atonement is made for him.

Numbers 5:8 nlt

But if the person who was wronged is dead, and there are no near relatives to whom restitution can be made, the payment belongs to the LORD and must be given to the priest. Those who are guilty must also bring a ram as a sacrifice, and they will be purified and made right with the LORD.

Numbers 5 verses

Numbers 5 8 Meaning

Numbers 5:8 establishes a protocol for restitution when a person has committed a trespass against another, but the wronged party or their designated kinsman-redeemer is unavailable to receive the compensation. In such cases, the restitution amount, signifying payment for the wrong done, is to be given to the Lord, which is then allocated to the priest. This payment is distinct from and supplementary to the ram of atonement, a sacrificial offering required to make expiation for the wrongdoer, demonstrating God's provision for both restorative justice among humans and divine forgiveness.

Numbers 5 8 Context

Numbers chapter 5 opens a section of regulations concerning the purity and holiness of the Israelite camp, crucial for God's continued presence among His people. Verses 1-4 address the removal of the unclean from the camp, maintaining its physical and ritual purity. Verses 5-10 then shift to the ethical and spiritual purity, focusing on instances of unfaithfulness or trespass (מעל - ma'al) against a fellow Israelite, which is simultaneously understood as a sin against the Lord. This section outlines the process of confession, restitution, and atonement for such offenses. Verse 8 specifically handles the exceptional case where the wronged party (or their legal representative, the "next of kin") cannot be found or has no heirs, emphasizing that even in such an absence, the debt for the sin remains and must be discharged, ultimately benefitting the priestly tribe who minister before the Lord. The passage underscores the systemic commitment to justice, holiness, and the theocentric nature of all sin and restoration in ancient Israel.

Numbers 5 8 Word analysis

• But if the man: Indicates a specific scenario, a continuation from the general law regarding restitution.
• has no next of kin (גּוֹאֵל - go'el): The Hebrew term go'el means "redeemer," "kinsman," or "avenger." Here, it specifically refers to the one who, by familial relationship, has the right and obligation to receive compensation on behalf of the injured party or deceased. This role often involved avenging bloodshed, redeeming land, or, as here, inheriting due compensation. The absence of a go'el or a designated heir meant the traditional recipient of restitution was unavailable.
• to whom restitution (אָשָׁם - 'asham) may be made: 'Asham refers to a trespass, an offense, or wrong committed, particularly a breach of trust or loyalty that incurs guilt. It can also refer to the required "trespass offering" that covers such a sin. The phrase highlights that a debt has been incurred due to a committed wrong.
• for the wrong done: Reinforces that the payment is for the injury or offense caused. It underscores the transactional nature of the legal process in restoring balance.
• the restitution that is made to the Lord (לַיהוָה - la-YHWH): This is a critical theological point. Even though the original offense was against a human, the inability to pay a human recipient does not negate the requirement for payment. The payment "to the Lord" signifies that all wrongs against humanity are ultimately also offenses against God's holiness and justice. It underlines God's ultimate ownership and sovereignty over justice.
• shall be the priest's: The priest, acting as the Lord's representative and mediator, becomes the beneficiary in these specific circumstances. This supports the Levitical law system, where priests received portions of various offerings and payments for their service and upkeep (e.g., Num 18:8-9). This practice prevented unclaimed restitution from simply vanishing and ensured it continued to serve a sacred purpose.
• in addition to: Emphasizes that this restitution payment is separate from and additional to another required element for expiation.
• the ram of atonement (אֵיל הַכִּפֻּרִים - eil ha-kippurim): The eil (ram) refers to a male sheep, a specific animal for sacrifice. Kippurim (from kaphar) means "atonements" or "coverings." This signifies the necessary expiatory sacrifice that deals with the guilt of the wrongdoer before God, irrespective of the restitution payment. The ram was specifically designated for the 'asham (guilt/trespass) offering in other contexts as well.
• with which atonement is made for him: Clarifies the purpose of the ram: to kaphar (make atonement, expiate, cover) for the offending person. The restitution settles the debt and makes things right, while the sacrifice covers the sin, bringing forgiveness and reconciliation with God. This two-pronged approach demonstrates a holistic understanding of reconciliation: payment for the physical/material debt, and spiritual cleansing for the sin itself.

Numbers 5 8 Bonus section

The phrase "in addition to" highlights the comprehensive nature of biblical reconciliation. The material payment (restitution) served to right the financial or physical wrong, while the ram offering addressed the spiritual offense. This distinction ensures that sin is understood not only as a civil infraction but as a profound theological matter requiring divine intervention for true forgiveness. The law, by ensuring payment to the Lord/priest, also acted as a form of social welfare, sustaining the priesthood and thus the infrastructure of worship. This reinforces that even apparent 'loopholes' or unclaimable assets revert to the sacred system, preventing moral or financial vacuum. The strict adherence to these details prevented any perception that a wrongdoing could simply disappear if the victim was no longer present to claim it.

Numbers 5 8 Commentary

Numbers 5:8 demonstrates the rigorous, yet gracious, nature of God's law. It illustrates that sin is not merely a private matter between individuals, but ultimately a disruption of divine order. When direct human reparation is impossible due to the absence of a wronged party's next of kin, God provides an alternative, directing the restitution to the priests who minister for Him. This prevents unresolved wrongdoing, ensuring that every act of unfaithfulness is accounted for, underscoring that accountability persists even when the immediate human beneficiary is absent. Importantly, the verse clarifies that restitution (settling the civil debt) is distinct from the ram of atonement (the expiatory sacrifice for the sin itself). This duality highlights that justice must be satisfied on a physical plane, while the deeper spiritual guilt requires divine covering. This intricate system foreshadows the comprehensive work of Christ, who as our ultimate Go'el, not only pays our debt (restitution for sin against God's law) but also serves as the final and perfect sacrifice for our atonement.