Leviticus 5:13

Translation
King James Version
And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering.
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KJV (with Strong's)
And the priest H3548 shall make an atonement H3722 for him as touching his sin H2403 that he hath sinned H2398 in one H259 of these, and it shall be forgiven H5545 him: and the remnant shall be the priest's H3548, as a meat offering H4503.
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Complete Jewish Bible
Thus the cohen will make atonement for him in regard to the sin he committed concerning any of these things, and he will be forgiven. The rest will belong to the cohanim, as with a grain offering.'"
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Berean Standard Bible
In this way the priest will make atonement for him for any of these sins he has committed, and he will be forgiven. The remainder will belong to the priest, like the grain offering.”
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American Standard Version
And the priest shall make atonement for him as touching his sin that he hath sinned in any of these things, and he shall be forgiven: and the remnant shall be the priest’s, as the meal-offering.
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World English Bible Messianic
The priest shall make atonement for him concerning his sin that he has sinned in any of these things, and he will be forgiven; and the rest shall be the priest’s, as the meal offering.’”
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Geneva Bible (1599)
So the Priest shall make an atonement for him, as touching his sinne that he hath committed in one of these poyntes, and it shall bee forgiuen him: and the remnant shalbe the Priests, as the meate offring.
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Young's Literal Translation
`And the priest hath made atonement for him, for his sin which he hath sinned against one of these, and it hath been forgiven him, and the remnant hath been to the priest, like the present.'
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See also
Leviticus 2:3Leviticus 4:26Leviticus 7:6Leviticus 2:101 Samuel 2:28Hosea 4:8Leviticus 5:6
In the KJVVerse 2,844 of 31,102

Study This Verse

SUMMARY

Leviticus 5:13 serves as a pivotal conclusion to the sacrificial laws concerning unintentional sins, articulating the divinely ordained process through which a priest mediates atonement for an individual's unwitting transgression. This verse assures the profound outcome of divine forgiveness upon the performance of the prescribed offering, underscoring God's gracious provision for reconciliation. Furthermore, it meticulously outlines the disposition of the "remnant" of the accompanying grain offering, designating it as the priest's portion, thereby highlighting God's intricate care for both the spiritual restoration of His people and the practical sustenance of those consecrated to His service.

CONTEXT

  • Literary Context: Leviticus 5:13 culminates a specific legislative unit (Leviticus 5:1-13) that meticulously details the various scenarios of unintentional sin and their corresponding sin offerings (חַטָּאת, chaṭṭâʼâh). Preceding this verse, the text outlines four distinct categories of unwitting transgressions: failing to testify as a witness when under oath, touching an unclean carcass (whether of an unclean animal, creeping thing, or human uncleanness), and making a rash, thoughtless oath. For each scenario, a specific offering is mandated, with a compassionate provision for individuals of varying economic means, ranging from a lamb or goat to two doves or pigeons, or even a tenth of an ephah of fine flour for the very poor. Thus, verse 13 functions as the definitive declaration of efficacy, confirming that the prescribed ritual successfully achieves atonement and forgiveness, and clarifies the priestly share of the offering. This section is distinct from the intentional, high-handed sins that often carried more severe penalties or no atonement provision within the sacrificial system, as seen in Numbers 15:30-31.

  • Historical & Cultural Context: In ancient Israel, the Tabernacle (and later the Temple) stood as the epicenter of their religious and communal life, symbolizing God's holy presence dwelling amidst His covenant people. The elaborate sacrificial system, meticulously detailed in the book of Leviticus, was not merely a set of rituals but God's divinely appointed means for maintaining a holy relationship between a righteous God and a sinful humanity. The concept of ritual purity was paramount, underpinning daily life and worship. Even unintentional transgressions or defilements could disrupt an individual's standing within the covenant community and before God, necessitating a means of restoration. The priest, a consecrated descendant of Aaron, served as the indispensable intermediary in this system, performing the intricate rites that mediated between the people and God. The provision for the priest's sustenance, explicitly mentioned in Leviticus 5:13, was fundamental to the operational integrity of the Tabernacle and later the Temple, as priests typically had no tribal land inheritance and relied on specific portions of the offerings for their livelihood, a principle reiterated in passages like Numbers 18:8-19.

  • Key Themes: Leviticus 5:13 profoundly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Central among these is the holiness of God and the absolute necessity of atonement to bridge the chasm created by human sin. The meticulous instructions for sin offerings, even for unintentional transgressions, underscore the pervasive nature of sin and its defiling effect, emphasizing that all sin, regardless of intent, offends a holy God. The theme of divine grace and provision is also prominent; God, in His mercy, provides a pathway for reconciliation, demonstrating His desire for His people to remain in fellowship with Him, rather than being cut off by their failings. The mediatorial role of the priesthood is another critical theme, highlighting that humanity, in its fallen state, cannot directly approach a holy God without a divinely appointed intercessor and prescribed means. Finally, the practical provision for the priests reinforces the theme of covenant faithfulness, where God ensures the sustenance of those dedicated to His service, thereby enabling the continuous operation of the sacrificial system that maintained the covenant relationship. These themes collectively prepare the reader for the ultimate and perfect provision found in Christ, as anticipated throughout the Old Testament, for example, in the prophetic promise of a new covenant in Jeremiah 31:31-34.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Priest (Hebrew, kôhên', H3548): This term refers to one officiating, specifically a priest. In the context of ancient Israel, the priests were members of the Aaronic lineage, consecrated by God to mediate between Him and the people. Their duties included performing sacrifices, offering incense, teaching the Law, and blessing the people. In Leviticus 5:13, the priest's action of "making atonement" is not merely a ritualistic act but a divinely authorized and efficacious one, essential for the reconciliation of the sinner with God.
  • Atonement (Hebrew, kâphar', H3722): This primitive root means "to cover," "to expiate," "to purge," "to make reconciliation," or "to pacify." In the sacrificial system, it signifies the act by which sin is covered, purged, or wiped away, thereby removing the guilt and defilement that separate a person from a holy God. It is a process that brings about a change in the relationship, allowing for restoration and renewed fellowship. The priest's action of "making atonement" was the divinely ordained means by which this reconciliation was achieved, not by human merit, but by God's prescribed method.
  • Forgiven (Hebrew, çâlach', H5545): This primitive root specifically refers to divine forgiveness, denoting a gracious act initiated by God. Unlike human forgiveness, which can be conditional, God's salach implies a complete pardoning and remission of sin, a wiping away of the offense. The phrase "it shall be forgiven him" emphasizes that the efficacy of the atonement ritual ultimately rests on God's sovereign will and gracious character to pardon those who approach Him through His prescribed means, highlighting His mercy and faithfulness.
  • Meat Offering (Hebrew, minchâh', H4503): While translated as "meat offering" in the KJV, this term is more accurately rendered as "grain offering" or "meal offering." It typically consisted of fine flour, often mixed with oil and frankincense, and was usually unleavened. Unlike the bloody sin or burnt offerings, the minchâh was a non-bloody offering, often presented as an act of devotion, thanksgiving, or as a complement to other sacrifices. In the context of Leviticus 5, for the very poor, it could serve as a substitute for a sin offering, demonstrating God's compassion and provision for all, regardless of their economic status. The "remnant" refers to the portion of this grain offering that was not burned on the altar but given to the priest.

Verse Breakdown

  • "And the priest shall make an atonement for him": This foundational clause underscores the indispensable mediatorial role of the Levitical priest. The priest, acting as God's consecrated representative, performed the precise ritual acts—such as sprinkling blood, burning a portion of the offering, or consuming the remaining part—that were necessary to effect reconciliation between the offending individual and a holy God. This highlights that atonement was not something an individual could achieve through personal effort or merit but required a divinely sanctioned intermediary and prescribed ritual.
  • "as touching his sin that he hath sinned in one of these": This specifies the precise scope of the atonement. It explicitly links the efficacy of the offering to the particular unintentional sins previously detailed in Leviticus 5:1-12. The phrase "in one of these" serves as a direct textual anchor, emphasizing the targeted nature of the sacrifice, addressing specific instances of error, oversight, or defilement rather than a general state of sinfulness. It reinforces the idea that even unwitting transgressions incurred guilt and necessitated a specific remedy.
  • "and it shall be forgiven him": This is the divine and ultimate outcome of the correctly performed atonement. Following the priest's ritual actions, God, in His boundless mercy and unwavering faithfulness to His covenant, grants full pardon to the individual. This declarative statement signifies the complete restoration of the individual's standing before God and within the covenant community, demonstrating that the sacrificial system was not merely a ritualistic exercise but a divinely established means to achieve genuine reconciliation, divine favor, and the removal of guilt.
  • "and [the remnant] shall be the priest's, as a meat offering": This concluding clause addresses the practical disposition of the offering, specifically the grain offering (minchâh) presented as a sin offering by the poor. Only a small portion of this offering was burned on the altar as a "memorial portion" to God. The remainder, the "remnant," was designated for the priest's consumption. This served a dual purpose: it provided a practical means of sustenance for the priestly class, who were dedicated to the service of the Tabernacle and did not possess tribal land inheritance, and it also signified the priest's participation in the sacred act and his share in the divine provision, underscoring the communal aspect of the sacrificial system.

Literary Devices

Leviticus 5:13, embedded within its broader legislative context, employs several significant literary devices that enhance its theological impact. Symbolism is pervasive, with the entire sacrificial system serving as a profound symbol of the gravity of sin, the necessity of divine intervention, and God's gracious provision for reconciliation. The priest himself acts as a symbolic mediator, prefiguring a greater High Priest to come. The act of "making atonement" symbolizes the covering, purging, and expiation of sin, leading to the restoration of purity and relationship with God. Furthermore, the Repetition of key terms like "sin" (חַטָּאת, chaṭṭâʼâh) and "atonement" (כָּפַר, kâphar) throughout Leviticus, and particularly within chapter 5, underscores their central and indispensable importance to the covenant relationship between God and Israel. The meticulous detailing of various sin scenarios and their corresponding remedies highlights both the pervasive nature of sin in human experience and God's comprehensive, compassionate provision for dealing with it. Finally, there is a clear element of Typology at play, as the entire Levitical system—including the mediatorial role of the priest, the efficacy of atonement, and the concept of divine forgiveness—points forward to, and finds its ultimate fulfillment in, the perfect and final work of Jesus Christ, the Lamb of God and the Great High Priest.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 5:13 powerfully encapsulates several core theological truths that transcend its ancient context, revealing the unchanging character of God and the enduring nature of sin. It underscores the absolute holiness of God, against whom all sin, even unintentional, is an offense, necessitating a divinely ordained means of reconciliation. The verse highlights the pervasive and serious nature of sin, demonstrating that even unwitting transgressions incurred guilt and required atonement to restore fellowship with a holy God. Crucially, it reveals God's profound grace and meticulous provision for forgiveness, establishing a system whereby pardon could be secured, thereby demonstrating His unwavering desire to maintain a relationship with His people. The priest's mediatorial role further emphasizes the principle that humanity, in its sinfulness, cannot directly approach a holy God but requires an intercessor. This entire sacrificial system, though temporary and preparatory, served as a profound pedagogical tool, meticulously teaching Israel about the immense cost of sin and the boundless nature of divine grace, all while pointing forward to a greater, more perfect sacrifice to come.

REFLECTION AND APPLICATION

Leviticus 5:13, while rooted in the ancient Israelite sacrificial system, offers profound and timeless truths that resonate deeply with contemporary believers. It serves as a stark reminder that all sin, whether consciously committed or unwittingly overlooked, is an offense against a holy God and necessitates divine intervention for reconciliation. For us, who live under the New Covenant, this verse encourages a profound sensitivity to the Holy Spirit's conviction, prompting us to examine our hearts and actions for even those "unintentional" areas of sin—blind spots, forgotten promises, or subtle attitudes—that might hinder our fellowship with God. While we no longer offer animal sacrifices, the underlying principle that sin must be dealt with remains paramount. This understanding deepens our appreciation for the finished work of Jesus Christ, our ultimate and perfect atonement, who bore the full weight of all our sins. It calls us to regularly confess our known and unknown transgressions, trusting in God's faithfulness and justice to forgive us through Christ's sacrifice. This passage fosters both a humble recognition of our ongoing need for grace and an immense gratitude for the complete and perfect redemption offered in the New Covenant, empowering us to walk in renewed purity and fellowship with our merciful God.

Questions for Reflection

  • How does the concept of "unintentional sin" in Leviticus challenge my modern understanding of sin, particularly regarding actions or attitudes I might not readily identify as sinful?
  • What does God's meticulous provision for atonement in Leviticus 5:13 reveal about His character, especially His holiness, justice, and profound desire for relationship with humanity?
  • How does knowing that even unintentional sins required a costly atonement deepen my appreciation for the complete and perfect work of Christ on the cross for all my sins?
  • In what practical ways can I cultivate a greater sensitivity to the Holy Spirit's conviction in my daily life, allowing Him to reveal and address even subtle or previously overlooked areas of sin?

FAQ

What constitutes an "unintentional sin" in the context of Leviticus 5?

Answer: In Leviticus 5, "unintentional sins" (often translated from the Hebrew shagag, meaning "to err," "to go astray," or "to unwittingly commit") refer to transgressions committed unknowingly, inadvertently, or through oversight, rather than through willful rebellion or deliberate defiance against God's commands. These include specific scenarios such as failing to testify as a witness when under oath, touching an unclean carcass (whether of an unclean animal, a creeping thing, or human uncleanness) without realizing it, or making a rash, thoughtless oath that is later broken. The key characteristic is the lack of deliberate intent to disobey, yet the act still incurred guilt and required atonement because it defiled the individual or violated God's holy standards, as detailed in Leviticus 5:1-4. These unintentional sins highlight God's absolute holiness and the pervasive nature of sin, even when not consciously intended.

Why was a portion of the offering given to the priest?

Answer: The portion of the grain offering (minchâh) that was not burned on the altar was designated for the priest as part of God's divinely ordained provision for their sustenance. The Levitical priests, particularly those of the Aaronic line, were consecrated to serve exclusively in the Tabernacle (and later the Temple) and, unlike the other tribes of Israel, did not receive a tribal land inheritance. Therefore, God meticulously ordained that they would live by the offerings of the people. This arrangement, detailed in various passages such as Numbers 18:8-19, ensured that those dedicated to ministering before the Lord were adequately supported, allowing them to focus entirely on their sacred duties without being burdened by worldly concerns for their livelihood. It underscores God's meticulous care for those who served Him and the integral role of the priesthood in maintaining the covenant relationship.

CHRIST-CENTERED FULFILLMENT

Leviticus 5:13, with its profound emphasis on priestly mediation, the necessity of atonement, and divine forgiveness for unintentional sins, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The entire Levitical sacrificial system, with its repeated offerings and the mediatorial role of the Aaronic priests, served as a divinely appointed shadow, pointing forward to the perfect reality that would be revealed in Christ. The blood of bulls and goats could only temporarily "cover" sin, providing a provisional means of reconciliation. However, Jesus, as the perfect Lamb of God who takes away the sin of the world, offered Himself as the once-for-all sacrifice for all sins—intentional and unintentional, known and unknown. His shed blood provides not merely a temporary covering but a complete removal and cleansing of sin, securing eternal redemption for all who believe. Moreover, Jesus is our great High Priest, who entered the true, heavenly tabernacle not with the blood of animals but with His own precious blood, securing an eternal and perfect atonement that the Levitical priests could never achieve through their repeated sacrifices. He perpetually intercedes for us before the Father, ensuring that the forgiveness promised in Leviticus 5:13 is not only fully realized but eternally secured for all who place their faith in Him, thereby fulfilling the Law's requirements and ushering in a new and living way to God (Hebrews 10:19-20).

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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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