Leviticus 5:10

Translation
King James Version
And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.
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KJV (with Strong's)
And he shall offer H6213 the second H8145 for a burnt offering H5930, according to the manner H4941: and the priest H3548 shall make an atonement H3722 for him for his sin H2403 which he hath sinned H2398, and it shall be forgiven H5545 him.
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Complete Jewish Bible
He is to prepare the second as a burnt offering in the manner prescribed. Thus the cohen will make atonement for him in regard to the sin which he committed, and he will be forgiven.
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Berean Standard Bible
And the priest must prepare the second bird as a burnt offering according to the ordinance. In this way the priest will make atonement for him for the sin he has committed, and he will be forgiven.
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American Standard Version
And he shall offer the second for a burnt-offering, according to the ordinance; and the priest shall make atonement for him as concerning his sin which he hath sinned, and he shall be forgiven.
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World English Bible Messianic
He shall offer the second for a burnt offering, according to the ordinance; and the priest shall make atonement for him concerning his sin which he has sinned, and he shall be forgiven.
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Geneva Bible (1599)
Also he shall offer the seconde for a burnt offring as the maner is: so shall the Priest make an atonement for him (for his sinne which hee hath committed) and it shalbe forgiuen him.
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Young's Literal Translation
`And the second he maketh a burnt-offering, according to the ordinance, and the priest hath made atonement for him, because of his sin which he hath sinned, and it hath been forgiven him.
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See also
Leviticus 1:14Leviticus 1:17Leviticus 4:26Leviticus 4:20James 5:151 John 2:2Leviticus 5:16
In the KJVVerse 2,841 of 31,102

Study This Verse

SUMMARY

Leviticus 5:10 concludes the instructions for the sin offering provided for those of limited means, specifically detailing the ritual for the second of two birds. This verse mandates that the second bird be presented as a burnt offering, meticulously following the prescribed ritualistic procedures. It powerfully underscores the indispensable role of the priest in mediating atonement for the individual's unintentional sin, culminating in the divine declaration that the sin "shall be forgiven him," thereby restoring the individual to a right relationship with God and the community.

CONTEXT

  • Literary Context: Leviticus 5:10 is strategically placed within a broader section of Leviticus (Leviticus 5:1-13) that meticulously outlines various scenarios of unintentional sin and their corresponding sin offerings. This particular verse serves as the culmination of the specific provision for the poor, building directly upon the preceding instructions in Leviticus 5:7-9. Recognizing that not all Israelites could afford a more expensive lamb or goat, God, in His profound mercy, provided an alternative: two turtledoves or two young pigeons. Leviticus 5:8 details the offering of the first bird as a sin offering, which involved a specific wringing of its head and sprinkling of its blood. Leviticus 5:9 then specifies that the second bird is for a burnt offering. Leviticus 5:10 brings this dual offering to its ritualistic conclusion, emphasizing the precise execution of the burnt offering and the resulting divine forgiveness, thereby completing the holistic process of expiation and renewed communion.
  • Historical & Cultural Context: The Mosaic Law, as intricately detailed in the book of Leviticus, established a comprehensive system of sacrifices and rituals essential for maintaining the holiness of the Israelite community and facilitating their relationship with a holy God. In ancient Israel, sin, even if unintentional or committed in ignorance, created a defilement that required ritual purification and atonement to restore fellowship with God and the community. The provision for offerings of lesser value, such as turtledoves or pigeons, for those who were poor (as explicitly stated in Leviticus 5:7), powerfully highlights God's profound compassion, justice, and inclusivity. This ensured that economic status would never be a barrier to seeking atonement and receiving forgiveness. The priest's role was absolutely central to this system; he was the divinely appointed mediator, performing the precise rituals "according to the manner" prescribed by God, thereby validating the offering and effecting the necessary atonement. This entire system underscored the gravity of sin, the absolute necessity of atonement, and God's gracious and accessible provision for His people to live in His holy presence.
  • Key Themes: Leviticus 5:10 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Firstly, it reinforces the theme of God's Holiness and the Seriousness of Sin. Even unintentional sins are not trivial; they defile and require a divinely ordained remedy to restore purity and fellowship. Secondly, the verse highlights God's Gracious Provision and Mercy. The inclusion of a tiered system of sacrifices, particularly the provision for the poor in Leviticus 5:7-13, demonstrates God's compassion and desire for all His people, regardless of their economic status, to have access to atonement and reconciliation. Thirdly, it underscores the Indispensable Role of the Priesthood as mediators between a holy God and sinful humanity. The priest's actions are crucial for the efficacy of the sacrifice and the granting of forgiveness. Finally, the verse culminates in the theme of Divine Forgiveness and Restoration, emphasizing that the ultimate goal of the sacrificial system is the remission of sin and the re-establishment of a right relationship with God, as promised in the concluding phrase, "and it shall be forgiven him."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sin (Hebrew, châṭâʼ', H2398): The Hebrew root חָטָא (châṭâʼ) primarily means "to miss the mark." In a theological context, it signifies falling short of God's holy standard, whether through commission or omission, intentionally or unintentionally. In this verse, the emphasis is on the unintentional nature of the sin, yet it still necessitates expiation. The broader semantic range of the word includes forfeiture, lack, and the need for purification or reconciliation, all pointing to the disruption of the relationship with God that sin causes.
  • Atonement (Hebrew, kâphar', H3722): The Hebrew verb כָּפַר (kâphar) means "to cover," "to purge," "to make propitiation," or "to make atonement." In the context of the sacrificial system, it signifies the act by which sin is covered, expiated, or purged, God's wrath is appeased, and the broken relationship between God and the sinner is restored. It is a divinely ordained means through which the defilement of sin is dealt with, allowing for reconciliation and the re-establishment of fellowship, not merely by overlooking sin but by ritually addressing its consequences.
  • Forgiven (Hebrew, çâlach', H5545): The Hebrew verb סָלַח (çâlach) means "to pardon," "to forgive," or "to remit." This word specifically refers to God's sovereign act of pardoning sin, indicating His divine prerogative and gracious disposition to release the sinner from the guilt and penalty of their transgression. It emphasizes God's active role in remitting the sin, rather than merely overlooking it, thereby restoring the individual to a state of grace and acceptance within the covenant.

Verse Breakdown

  • "And he shall offer the second [for] a burnt offering, according to the manner": This clause specifies the fate of the second bird brought by the poor individual. After the first bird has been offered as a sin offering (Leviticus 5:8-9a), the second is to be presented as a burnt offering. The crucial phrase "according to the manner" (כַּמִּשְׁפָּט, kammišpāṭ) emphasizes the strict adherence to the prescribed ritual for a burnt offering. This means the offering must be performed precisely as detailed in the Law (e.g., Leviticus 1), which involved the complete burning of the animal on the altar, symbolizing total dedication and acceptance before God. This precision underscores the sanctity and divine origin of the sacrificial system.
  • "and the priest shall make an atonement for him for his sin which he hath sinned": This is the pivotal declaration regarding the priest's essential role and the ultimate purpose of the offering. The priest, acting as God's appointed representative, performs the ritual that effects atonement (kâphar). This act covers, purges, or expiates the specific unintentional sin the individual has committed. The repetition "for his sin which he hath sinned" powerfully emphasizes the direct and undeniable link between the specific transgression and the absolute necessity of a specific, divinely ordained means of reconciliation. The priest's action is not merely symbolic but efficacious within the covenant framework established by God.
  • "and it shall be forgiven him": This final, declarative clause states the divine and gracious outcome of the properly performed ritual and priestly mediation. Once atonement has been made "according to the manner," God Himself, in His sovereign grace, grants forgiveness (çâlach). This is the ultimate goal and blessed result of the sacrificial system: the complete remission of sin and the full restoration of the sinner to a right standing with God. It highlights God's merciful and just character and His willingness to pardon those who humbly approach Him through the prescribed means, even for transgressions committed unknowingly.

Literary Devices

Leviticus 5:10 employs several literary devices that enhance its meaning and underscore its theological significance. The most prominent is Legal Precision, vividly conveyed by the phrase "according to the manner" (כַּמִּשְׁפָּט). This emphasizes the meticulous and unyielding requirements of the Mosaic Law for ritual purity and proper worship, ensuring the validity of the sacrifice and the efficacy of the atonement, leaving no room for human improvisation or deviation. There is also profound Symbolism embedded in the two distinct offerings: the sin offering (the first bird) symbolizing the expiation of guilt and the removal of defilement, and the burnt offering (the second bird) symbolizing complete dedication, devotion, and renewed fellowship with God. This dual offering illustrates a holistic process of reconciliation—first dealing with the barrier of sin, then restoring the relationship and consecration. Finally, the verse concludes with a clear and comforting Divine Promise of forgiveness ("and it shall be forgiven him"), which serves as the ultimate assurance and motivation for the worshiper. This promise highlights God's character as both perfectly holy and infinitely merciful, willing to pardon those who seek Him through the established covenantal means.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 5:10 powerfully illustrates core theological truths that transcend its ancient context: God's absolute holiness, the pervasive seriousness of sin (even unintentional), the necessity of a divinely appointed means for atonement, and God's boundless grace in providing a way for reconciliation. The foundational principle that "without the shedding of blood there is no forgiveness" (Hebrews 9:22) is clearly demonstrated here, even in the compassionate provision for the poor. God's mercy is profoundly evident in His accommodation for those of limited means, ensuring that access to atonement was not restricted by economic status. The priest's mediation underscores the universal human need for an intercessor between a holy God and sinful humanity, a theme that finds its ultimate and perfect fulfillment in Christ. The promise of forgiveness emphasizes God's unwavering desire for His people to be cleansed, reconciled, and restored to fellowship, demonstrating His active and gracious role in remitting sin.

REFLECTION AND APPLICATION

Leviticus 5:10, though deeply rooted in the ancient Israelite sacrificial system, offers profound and enduring spiritual truths for believers today. It serves as a stark reminder that sin, in all its forms—whether committed knowingly or unknowingly, intentionally or unintentionally—is profoundly serious in God's sight and inherently requires divine intervention for reconciliation. Our God is perfectly holy, and His righteous standard is unwavering. Yet, this verse also beautifully highlights His incredible mercy and gracious provision. Just as He meticulously made a way for the poorest in Israel to find atonement and restoration, He has made the ultimate, perfect, and all-sufficient provision for all humanity through the perfect sacrifice of His Son, Jesus Christ. This passage calls us to a humble recognition of the weight of our own sin, to a sincere and contrite confession before Him, and to an unwavering trust in the complete and final atonement provided by Jesus Christ. It encourages us to live with a heightened awareness of God's majestic holiness and His ever-present, open invitation to forgiveness and restoration through Christ, knowing that true peace, joy, and purpose come from being fully reconciled to Him.

Questions for Reflection

  • How does God's meticulous provision for the poor in Leviticus 5:10 challenge our understanding of divine justice and mercy in our own lives?
  • In what ways do we, like the ancient Israelites, sometimes commit "unintentional" sins—sins of ignorance, omission, or oversight—that still require God's grace and forgiveness?
  • What does the priest's indispensable role in mediating atonement teach us about the universal necessity of an intercessor, and how does this truth powerfully point to Jesus Christ?
  • How does the divine assurance "it shall be forgiven him" impact your confidence in God's willingness to pardon your sins and restore you to fellowship today?

FAQ

Why were two birds required, and what was the difference between the sin offering and the burnt offering in this context?

Answer: Two birds were required to fulfill two distinct but complementary purposes in the atonement process for the poor. The first bird, detailed in Leviticus 5:8, was offered as a sin offering (חַטָּאת, chaṭṭāʾt). Its primary purpose was expiation—to cleanse the individual from the defilement of sin and to make propitiation for the specific transgression committed. The second bird, as described in Leviticus 5:10, was offered as a burnt offering (עֹלָה, ʻôlâh). While the sin offering dealt with the negative aspect of removing guilt and defilement, the burnt offering symbolized complete dedication, devotion, and renewed communion with God. It was entirely consumed on the altar, ascending as a "soothing aroma" to the Lord, signifying the worshiper's total surrender and acceptance by God. Thus, the two offerings together provided a holistic pathway to reconciliation: first, dealing with the sin itself, and then, restoring the relationship and recommitting to God in worship.

What does 'according to the manner' imply in the context of the offering?

Answer: The phrase "according to the manner" (כַּמִּשְׁפָּט, kammišpāṭ) implies strict and unwavering adherence to the precise, divinely prescribed ritual for the burnt offering. It means that the priest was to perform every single step of the sacrifice—from the preparation of the bird to its placement and complete burning on the altar—exactly as outlined in the Law (e.g., Leviticus 1). This emphatic stress on precision underscores the sanctity of the sacrificial system and the paramount importance of obedience in approaching a holy God. It signifies that the efficacy of the atonement was tied not to human innovation, emotional fervor, or personal preference, but solely to the faithful and exact execution of God's revealed will. Any deviation from the "manner" would render the offering unacceptable and ineffective in God's eyes.

Does this verse imply that all sins, even intentional ones, could be forgiven through sacrifice?

Answer: No, Leviticus 5:10, like the broader context of Leviticus 5, specifically deals with unintentional sins or sins committed in ignorance (שְׁגָגָה, shĕgāgāh). The Mosaic Law made a clear and crucial distinction between unintentional sins, for which various sin offerings were prescribed, and high-handed, defiant, or presumptuous sins (בְּיָד רָמָה, bĕyāḏ rāmāh), which carried much graver consequences, often including being "cut off from among his people" (Numbers 15:30-31). The sacrificial system provided a way for reconciliation for sins committed out of weakness, ignorance, or oversight, but it did not offer a ritual remedy for deliberate, defiant rebellion against God's explicit commands. This vital distinction highlights the extreme seriousness of willful sin and the inherent limitations of the Old Covenant sacrifices, thereby powerfully pointing to the need for a more perfect and comprehensive atonement that could truly deal with all forms of sin.

CHRIST-CENTERED FULFILLMENT

Leviticus 5:10, with its profound emphasis on priestly mediation, the necessity of atonement, and the divine promise of forgiveness for unintentional sin through sacrifice, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The entire Old Testament sacrificial system, including the compassionate provision for the poor, served as a preparatory shadow, pointing forward to the perfect reality that was to come (Hebrews 10:1). Jesus is our great High Priest, who, unlike the Levitical priests who repeatedly offered animal sacrifices, offered Himself as the perfect, once-for-all sacrifice for all time (Hebrews 7:27). He is the Lamb of God who takes away the sin of the world, whose precious blood provides the ultimate and completely sufficient atonement, not just for unintentional sins, but for all sins—past, present, and future (Ephesians 1:7). Where the Levitical priest "made an atonement for him for his sin," Christ's perfect sacrifice on the cross fully satisfied God's righteous demands, making complete propitiation for our sins and reconciling us to God (1 John 2:2). Through faith in Him, the divine promise "it shall be forgiven him" is realized in its fullest and most glorious sense, granting not just ritual cleansing but eternal redemption, complete reconciliation with God, and everlasting life (Colossians 1:13-14). The gracious provision for the poor in Leviticus beautifully foreshadows the radical inclusivity of the Gospel, where salvation is freely offered to all, regardless of their earthly status or means, through the unmerited grace of God in Christ Jesus (Romans 3:23-24).

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Commentary on Leviticus 5 verses 7–13

Provision is here made for the poor of God's people, and the pacifying of their consciences under the sense of guilt. Those that were not able to bring a lamb might bring for a sin-offering a pair of turtle-doves or two young pigeons; nay, if any were so extremely poor that they were not able to procure these so often as they would have occasion, they might bring a pottle of fine flour, and this should be accepted. Thus the expense of the sin-offering was brought lower than that of any other offering, to teach us that no man's poverty shall ever be a bar in the way of his pardon. The poorest of all may have atonement made for them, if it be not their own fault. Thus the poor are evangelized; and no man shall say that he had not wherewithal to bear the charges of a journey to heaven. Now,

I. If the sinner brought two doves, one was to be offered for a sin-offering and the other for a burnt-offering, Lev 5:7. Observe, 1. Before he offered the burnt-offering, which was for the honour and praise of God, he must offer the sin-offering, to make atonement. We must first see to it that our peace be made with God, and then we may expect that our services for his glory will be accepted. The sin-offering must make way for the burnt-offering. 2. After the sin-offering, which made atonement, came the burnt-offering, as an acknowledgment of the great mercy of God in appointing and accepting the atonement.

II. If he brought fine flour, a handful of it was to be offered, but without either oil or frankincense (Lev 5:11), not only because this would make it too costly for the poor, for whose comfort this sacrifice was appointed, but because it was a sin-offering, and therefore, to show the loathsomeness of the sin for which it was offered, it must not be made grateful either to the taste by oil or to the smell by frankincense. The unsavouriness of the offering was to intimate that the sinner must never relish his sin again as he had done. God by these sacrifices did speak, 1. Comfort to those that had offended, that they might not despair, nor pine away in their iniquity; but, peace being thus made for them with God, they might have peace in him. 2. Caution likewise not to offend any more, remembering what an expensive troublesome thing it was to make atonement.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–13. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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