Leviticus 19:21

KJV

And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, [even] a ram for a trespass offering.

KJV (with Strong's)

And he shall bring {H935} his trespass offering {H817} unto the LORD {H3068}, unto the door {H6607} of the tabernacle {H168} of the congregation {H4150}, even a ram {H352} for a trespass offering {H817}.

Complete Jewish Bible

In reparation he is to bring a ram as a guilt offering for himself to the entrance of the tent of meeting.

Berean Standard Bible

The man, however, must bring a ram to the entrance to the Tent of Meeting as his guilt offering to the LORD.

American Standard Version

And he shall bring his trespass-offering unto Jehovah, unto the door of the tent of meeting, even a ram for a trespass-offering.

Commentary

### SUMMARY
Leviticus 19:21 outlines the specific requirements for a trespass offering (`asham`) in the context of a particular sexual transgression involving a betrothed female slave. This verse, embedded within the Holiness Code, underscores God's meticulous demand for accountability for all sins, His gracious provision for atonement, and the profound importance of restitution and reconciliation within the covenant community, even for offenses that fall outside capital crimes but still violate God's holy standards and the rights of others.

### CONTEXT
* **Literary Context:** Leviticus 19:21 is situated within the expansive "Holiness Code" (Leviticus 17-26), a pivotal section of the Torah that meticulously details the ethical, moral, and ritual requirements for Israel to live as a holy nation, set apart by God. Chapter 19, in particular, functions as a comprehensive compendium of commands that touch upon nearly every facet of daily life, ranging from ethical business practices and social justice to sexual purity and ritual observance. All these directives flow from the foundational command in [Leviticus 19:2](/leviticus/19-2 "Leviticus 19:2 - Be Holy, for I Am Holy") to "Be holy, for I the LORD your God am holy." Specifically, verse 21 provides the prescribed remedy and atonement procedure for the transgression detailed in [Leviticus 19:20](/leviticus/19-20 "Leviticus 19:20 - Adultery with a Betrothed Slave"), which concerns sexual relations with a female slave who is betrothed to another man but has not yet been fully redeemed or freed. This immediate literary context highlights the intricate and compassionate nature of God's law, which provided specific atonement procedures even for complex legal and moral dilemmas that fell outside capital offenses, ensuring a path to reconciliation and purification for the community.
* **Historical & Cultural Context:** In ancient Israel, slavery was a recognized social institution, distinct from the chattel slavery of later periods, often involving indentured servitude or debt-bondage with specific rights and protections under the law, as illustrated in passages like [Exodus 21:2-11](/exodus/21-2-11 "Exodus 21:2-11 - Laws Concerning Hebrew Servants"). The status of a "betrothed" woman was of paramount significance; while not yet fully married, she was legally bound to her future husband, and any sexual relations with another man constituted a serious offense against the sanctity of the future marriage and the property rights of her betrothed. However, the female slave's unredeemed status meant the act was not considered full adultery punishable by death, as it would be for a free, betrothed woman (cf. [Deuteronomy 22:23-24](/deuteronomy/22-23-24 "Deuteronomy 22:23-24 - Adultery with a Betrothed Virgin")). The "trespass offering" (`asham`) was a specific type of sacrifice, distinct from a general "sin offering" (`chattat`), typically required when a wrong involved defrauding another person, violating something holy, or causing damage that required restitution. The "door of the tabernacle of the congregation" (or "tent of meeting") was the central, sacred place of worship and divine encounter, symbolizing the offender's direct approach to God for atonement and reconciliation, underscoring that even social transgressions were ultimately offenses against God's holy standards and the covenant.
* **Key Themes:** Leviticus 19:21 contributes significantly to several overarching themes within the Holiness Code and the broader book of Leviticus. Foremost is the theme of **Holiness and Purity**, emphasizing that God's people must reflect His character in all aspects of their lives, including their sexual ethics and social interactions. The meticulous nature of the law, including the specific provision for this transgression, reinforces the idea that even seemingly lesser offenses require divine intervention for purification and restoration. Another key theme is **Justice and Restitution**, as the trespass offering (`asham`) is specifically designed to address wrongs that involve a measurable injury or debt, moving beyond mere forgiveness to require active steps of making amends. This highlights God's concern for rectifying wrongs and restoring relational harmony within the community. Finally, the verse underscores **Atonement and Reconciliation**, demonstrating God's gracious provision of a pathway for sinners to be reconciled to Him and to their community through prescribed sacrificial rituals. The emphasis on bringing the offering to the "door of the tabernacle of the congregation" (cf. [Leviticus 1:3](/leviticus/1-3 "Leviticus 1:3 - Burnt Offering at the Tent of Meeting")) reinforces the central role of the sanctuary as the locus of divine-human encounter and the means by which a holy God could dwell among an unholy people.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Trespass Offering (Hebrew, _ʾāšām_):** From H817, this term denotes a specific type of sacrifice, distinct from the more general "sin offering" (`chattat`). While both dealt with sin, the `asham` (guilt offering or trespass offering) was specifically required for offenses that involved a violation of another's rights, a desecration of something holy, or a breach of trust, often necessitating restitution or compensation in addition to the sacrifice itself. It carries the nuance of making amends for a wrong that has caused tangible damage or incurred a debt, emphasizing not only the spiritual cleansing but also the rectification of the wrong committed. In the context of [Leviticus 19:20-21](/leviticus/19-20-21 "Leviticus 19:20-21 - Law Concerning a Betrothed Slave"), the `asham` addresses the violation of property rights (the betrothed slave belonging to another) and the sanctity of betrothal.
* **Tabernacle of the Congregation (Hebrew, _ʾōhel môʿēd_):** Composed of H168 (`ohel`, "tent") and H4150 (`mow'ed`, "appointed time/place of meeting"), this phrase literally means "tent of meeting." It refers to the portable sanctuary where God met with His people. The "door" (H6607, _pethach_) or entrance of the tabernacle was the designated place for bringing offerings. This location was profoundly symbolic, representing the point of access to God's presence, where atonement was made, and reconciliation achieved. Bringing the offering to this specific place underscored that the trespass, though against a person, was ultimately an offense against God's holy law and required His divine intervention for forgiveness and restoration.
* **Ram (Hebrew, _ʾayil_):** From H352, this refers to a male sheep, specifically chosen for its strength and value. In the sacrificial system, the ram was a common animal for various offerings, particularly the trespass offering. Its selection here signifies the seriousness of the offense and the cost involved in making amends. As an unblemished, valuable animal, it served as a fitting substitute, bearing the weight of the transgression and highlighting the significant nature of the sacrifice required to cover the incurred debt or violation against God's standards and human rights.

#### Verse Breakdown
* **"And he shall bring his trespass offering unto the LORD":** This clause immediately establishes the divine recipient of the offering. Even though the transgression involved human parties (the betrothed slave and her master), the act was ultimately a violation of God's holy law and covenant. Therefore, the offering is presented to the LORD (H3068, _Yᵉhôvâh_), acknowledging His sovereignty and the spiritual dimension of the offense. It signifies the offender's direct appeal to God for atonement and forgiveness, recognizing that all sin is ultimately against Him.
* **"unto the door of the tabernacle of the congregation":** This specifies the precise, sacred location for the offering. The "door" of the "tent of meeting" was the sacred gateway to God's presence, the prescribed place where the sacrificial system facilitated communion between God and His people. Bringing the offering here was a public and ritualistic act, symbolizing the offender's approach to God for reconciliation and underscoring the communal nature of sin and atonement within Israel. It was the designated point of access where the divine and human spheres intersected for the purpose of expiation.
* **"[even] a ram for a trespass offering":** This identifies the specific animal required for this particular `asham` offering. A ram, a male sheep, was a valuable and unblemished animal, signifying the seriousness of the offense and the cost involved in making amends. Its selection for the trespass offering, as opposed to other animals for different sacrifices, highlights the specific nature of the `asham` as a guilt or restitution offering, emphasizing the need for a valuable sacrifice to cover the incurred debt or violation, both ritually and symbolically. The repetition of "trespass offering" underscores the specific type of atonement required.

#### Literary Devices
Leviticus 19:21 employs several literary devices to convey its message effectively and reinforce its legal and theological weight. **Legal Language** is paramount, as the verse is an integral part of a detailed code of laws. It uses precise terminology such as "trespass offering," "ram," and "tabernacle of the congregation" to ensure absolute clarity regarding the required ritual actions and the nature of the atonement. This precision underscores the meticulousness of God's justice and the structured nature of the path to atonement. **Symbolism** is also central to the verse's meaning: the "ram" symbolizes a valuable substitute for the offender, bearing the weight of the transgression and representing the cost of sin. The "door of the tabernacle" symbolizes the access point to God's presence, the sacred space where reconciliation occurs and where God meets His people to receive their offerings. The very act of "bringing" the offering signifies the offender's active participation, humility, and commitment to seeking atonement and making amends. Furthermore, there is an element of **Repetition** with the phrase "trespass offering" appearing twice, which serves to emphasize the specific nature of the required sacrifice and its direct correlation to the type of offense committed, reinforcing its significance within the broader sacrificial system and ensuring no ambiguity regarding the required ritual.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 19:21 profoundly illustrates God's unyielding demand for holiness and justice, even in complex social situations involving nuanced legal statuses. It reveals that all sin, regardless of its perceived severity or social context, constitutes a transgression against God's holy character and covenant. The provision of the trespass offering demonstrates God's gracious desire to provide a path for atonement and reconciliation, highlighting that His justice is always tempered with mercy and a desire for restoration. This verse also underscores the crucial importance of restitution and making amends for wrongs committed, particularly those that infringe upon the rights or property of others, emphasizing a holistic approach to sin that encompasses both spiritual cleansing and practical rectification. The meticulous nature of the law reveals God's comprehensive concern for the moral and social order of His people, where even the rights of a betrothed slave are protected and upheld through divine legislation and prescribed atonement, demonstrating the breadth of God's righteous concern for all within His covenant community.

* [Leviticus 5:14-19](/leviticus/5-14-19 "Laws for the Trespass Offering")
* [Leviticus 6:1-7](/leviticus/6-1-7 "Further Laws for the Trespass Offering and Restitution")
* [Numbers 5:6-8](/numbers/5-6-8 "Restitution for Trespass")

### REFLECTION AND APPLICATION
Leviticus 19:21, though rooted in the ancient legal and ritual framework of Israel, offers enduring principles for contemporary spiritual life and ethical conduct. It profoundly reminds us that our actions, even those that might seem minor or are committed within complex social dynamics, have consequences that extend beyond immediate human interactions; they are ultimately accounted for before God. The meticulous nature of the trespass offering teaches us the profound importance of taking full responsibility for our sins, acknowledging their impact on others and on our relationship with God, and actively seeking reconciliation. It challenges us to consider not only spiritual forgiveness but also the practical steps of restitution and making amends when our actions have harmed others, violated trust, or incurred a tangible debt. This verse encourages a posture of humility and accountability, recognizing that God, in His infinite grace, always provides a way for repentance and restoration. It calls us to live with integrity, respecting the rights and dignity of all people, and to understand that true holiness involves both internal purity of heart and outward acts of justice, compassion, and reconciliation in our daily lives.

#### Questions for Reflection
* **How does the concept of a "trespass offering" (requiring restitution) differ from a general "sin offering" in your understanding of accountability and forgiveness, and what implications does this have for your own life?**
* **In what areas of your life might you need to consider not just seeking forgiveness from God, but also making practical restitution or amends for wrongs committed against others?**
* **How does God's meticulous provision for atonement in the Old Testament, even for specific social transgressions, deepen your appreciation for the comprehensive and all-sufficient nature of Christ's sacrifice?**

### FAQ

**What is the difference between a "sin offering" and a "trespass offering" in the Old Testament?**

Answer: While both the sin offering (`chattat`) and the trespass offering (`asham`) dealt with sin, they had distinct purposes and applications. The sin offering primarily atoned for sins committed unintentionally or unknowingly against God's commands, often those that defiled the sanctuary or the worshiper, requiring purification to restore fellowship with God. It focused on the removal of guilt and defilement. The trespass offering, on the other hand, was specifically for sins that involved a violation of another person's rights, a desecration of holy things, or a breach of trust, often implying a measurable injury or debt. It typically required not only the sacrifice but also restitution to the injured party, plus an additional 20% (as seen in [Leviticus 6:5](/leviticus/6-5 "Leviticus 6:5 - Restitution in Trespass Offering")). It emphasized making amends and rectifying the wrong, not just seeking forgiveness for a general transgression, but also restoring what was lost or damaged.

**Why was a ram specifically required for this trespass offering?**

Answer: A ram, a male sheep, was a valuable and unblemished animal, symbolizing the seriousness of the offense and the cost associated with atonement. The specific animal required for an offering often correlated with the nature or severity of the sin, or the status of the offerer. For a trespass offering, a ram was a standard requirement (e.g., [Leviticus 5:15](/leviticus/5-15 "Leviticus 5:15 - Ram for Trespass Offering")), indicating a significant sacrifice necessary to cover the incurred guilt and debt. Its value underscored that making amends for a wrong was not a trivial matter but required a costly act of reconciliation, both to God and to the offended party, reflecting the gravity of violating God's holy standards and the rights of others.

### CHRIST-CENTERED FULFILLMENT
Leviticus 19:21, with its detailed requirement for a ram as a trespass offering brought to the tabernacle, powerfully foreshadows the ultimate and perfect sacrifice of Jesus Christ. The Old Testament sacrificial system, including the `asham` offering, served as a temporary and symbolic means of atonement, pointing forward to the one who would fully satisfy God's justice and provide complete reconciliation for all humanity. Jesus Himself became our ultimate "trespass offering," bearing the full weight of humanity's guilt and making perfect restitution for our sins. Unlike the ram, whose blood merely covered sins and required repeated offerings, Christ's blood "purifies our conscience from dead works to serve the living God" ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Blood Purifies")). He not only paid the penalty for our general sins but also perfectly atoned for every trespass against God's holiness and against one another, fulfilling the restitution element of the `asham` by perfectly restoring what was lost through sin and reconciling us to God ([Romans 5:10-11](/romans/5-10-11 "Romans 5:10-11 - Reconciliation Through Christ")). Through His finished work on the cross, we no longer need to bring rams to a physical tabernacle; instead, we approach God with confidence, knowing that the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God") has taken away the sin of the world, providing eternal forgiveness and complete restoration for all who believe ([1 Peter 2:24](/1_peter/2-24 "1 Peter 2:24 - Christ Bore Our Sins")). His sacrifice provides not just forgiveness, but a full and final restoration of relationship with God, making us righteous in His sight and enabling us to live lives of true holiness and justice.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 6:6

And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:

Leviticus 6:7

And the priest shall make an atonement for him before the LORD: and it shall be forgiven him for any thing of all that he hath done in trespassing therein.

Leviticus 5:1

¶ And if a soul sin, and hear the voice of swearing, and [is] a witness, whether he hath seen or known [of it]; if he do not utter [it], then he shall bear his iniquity.

Leviticus 5:6

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 5:15

If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering: