Leviticus 5:15

Translation
King James Version
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:
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KJV (with Strong's)
If a soul H5315 commit H4603 a trespass H4604, and sin H2398 through ignorance H7684, in the holy things H6944 of the LORD H3068; then he shall bring H935 for his trespass H817 unto the LORD H3068 a ram H352 without blemish H8549 out of the flocks H6629, with thy estimation H6187 by shekels H8255 of silver H3701, after the shekel H8255 of the sanctuary H6944, for a trespass offering H817:
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Complete Jewish Bible
"If anyone acts improperly and inadvertently sins in regard to the holy things of ADONAI, he is to bring as his guilt offering for ADONAI a ram without defect from the flock or its equivalent in silver shekels (using the sanctuary shekel as the standard), according to your appraisal of its value; it is a guilt offering.
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Berean Standard Bible
“If someone acts unfaithfully and sins unintentionally against any of the LORD’s holy things, he must bring his guilt offering to the LORD: an unblemished ram from the flock, of proper value in silver shekels according to the sanctuary shekel; it is a guilt offering.
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American Standard Version
If any one commit a trespass, and sin unwittingly, in the holy things of Jehovah; then he shall bring his trespass-offering unto Jehovah, a ram without blemish out of the flock, according to thy estimation in silver by shekels, after the shekel of the sanctuary, for a trespass-offering:
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World English Bible Messianic
“If anyone commits a trespass, and sins unwittingly, in the holy things of the LORD; then he shall bring his trespass offering to the LORD, a ram without defect from the flock, according to your estimation in silver by shekels, after the shekel of the sanctuary, for a trespass offering.
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Geneva Bible (1599)
If any person transgresse and sinne through ignorance by taking away things consecrated vnto the Lord, hee shall then bring for his trespasse offring vnto the Lord a ramme without blemish out of the flocke, worth two shekels of siluer by thy estimation after the shekel of the Sanctuarie, for a trespasse offring.
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Young's Literal Translation
`When a person committeth a trespass, and hath sinned through ignorance against the holy things of Jehovah, then he hath brought in his guilt-offering to Jehovah, a ram, a perfect one, out of the flock, at thy valuation in silver--shekels by the shekel of the sanctuary--for a guilt-offering.
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See also
Exodus 30:13Leviticus 4:2Leviticus 6:6Leviticus 7:6Deuteronomy 15:19Deuteronomy 15:20Ezra 10:19
In the KJVVerse 2,846 of 31,102

Study This Verse

SUMMARY

Leviticus 5:15 meticulously outlines the requirements for an asham, or trespass offering, specifically addressing unintentional sins committed against the "holy things of the LORD." This particular offering targets breaches of trust or sacrilege related to consecrated items, sacred dues, or anything dedicated to God, even when the transgression occurs through ignorance. The prescribed atonement and restitution involve the presentation of a flawless ram from the flock, along with a monetary estimation in silver, precisely calculated according to the standardized "shekel of the sanctuary," to fully compensate for the unwitting offense.

CONTEXT

  • Literary Context: Leviticus 5:15 is strategically placed within a larger legislative block (Leviticus 4-6) that comprehensively details various types of offerings, particularly focusing on how to address different categories of sin. While Leviticus 4 primarily deals with unintentional sins that defile an individual or the community, the immediate context of Leviticus 5:14-19 specifically delineates the trespass offering. This distinct offering was mandated for particular unintentional transgressions, especially those involving a breach of trust or sacrilege against God's holy things, or instances where an offense against a neighbor also constituted a violation of God's law, thereby necessitating both atonement and restitution. The progression from general sin offerings to specific trespass offerings highlights the nuanced nature of sin and God's meticulous provision for its remedy.
  • Historical & Cultural Context: In ancient Israel, the concept of holiness was foundational, permeating every facet of life, especially concerning the Tabernacle, its sacred furnishings, and anything consecrated for divine service. The "holy things of the LORD" could encompass a wide range of dedicated items, including tithes, firstfruits, vows, priestly portions, or even the sacred space itself. Sins committed "through ignorance" (bishgaga) were not excused, as they still violated God's absolute holiness and disrupted the covenant relationship. The stipulation of "thy estimation by shekels of silver, after the shekel of the sanctuary" underscores the critical importance of precise valuation and restitution in Israelite jurisprudence. The "shekel of the sanctuary," likely a standardized weight or measure maintained at the Tabernacle or later the Temple, ensured fair and consistent assessment, preventing fraud and upholding the integrity of transactions involving sacred matters. This system emphasized that even unintentional wrongs against God's property or rights carried tangible consequences, demanding both propitiation through sacrifice and reparation through restitution, often with an added penalty as seen in Leviticus 5:16 and Numbers 5:7.
  • Key Themes: Leviticus 5:15 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the absolute holiness of God, which demands purity and reverence in all interactions, particularly concerning His consecrated possessions. This verse also highlights the pervasive nature and seriousness of sin, demonstrating that even unintentional transgressions require divine intervention and atonement to restore righteousness. Furthermore, it underscores God's gracious provision for reconciliation, offering a prescribed pathway for individuals to be reconciled to Him even for hidden or unknown offenses. The unique inclusion of monetary restitution alongside the animal sacrifice emphasizes the theme of justice and making amends, revealing that sin not only affects the spiritual realm but also incurs tangible debts that must be paid to restore what was wronged.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Trespass (Hebrew, maʻal', H4604): This term (H4604, מַעַל) signifies an act of unfaithfulness, treachery, or sacrilege. Derived from the verb mâʻal (H4603), meaning "to cover up" or "to act covertly," maʻal implies a breach of trust or an offense against something consecrated or dedicated to God. It distinctly points to a violation of God's rights or property, setting it apart from a general "sin" (chatta't) which might be a broader transgression against a command. The maʻal specifically targets the sanctity of God's possessions or prerogatives, indicating a profound betrayal of covenant loyalty.
  • Ignorance (Hebrew, shᵉgâgâh', H7684): The phrase "through ignorance" (H7684, בִּשְׁגָגָה) indicates that the sin was committed unintentionally, inadvertently, or unwittingly. This contrasts sharply with deliberate, high-handed, or presumptuous sin. While unintentional, such a sin still required atonement because it objectively defiled the holy and violated God's perfect standard, even if the perpetrator was unaware of their transgression at the time. It highlights that sin's impact is not solely dependent on conscious intent but on its objective violation of God's nature.
  • Holy things (Hebrew, qôdesh', H6944): The term (H6944, קֹדֶשׁ) refers to anything set apart or consecrated for God's exclusive use or possession. This could include tithes, offerings, firstfruits, priestly portions, sacred vessels, or even the Tabernacle/Temple grounds themselves. To "sin in the holy things" meant to misuse, defile, or withhold what was rightfully God's, thereby infringing upon His sacred domain and violating the sanctity of His dedicated property.

Verse Breakdown

  • "If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD;": This opening clause meticulously establishes the specific conditions that necessitate the trespass offering. It identifies the perpetrator ("a soul," representing any individual), the precise nature of the offense ("commit a trespass," a maʻal or breach of trust), and the mitigating circumstance ("sin through ignorance," bishgaga, meaning unintentionally). Crucially, it specifies the domain of the sin: "in the holy things of the LORD," indicating that the offense is directly against God's consecrated property or rights, not merely a general moral failing. This highlights the particular gravity of violating God's sacred space or possessions.
  • "then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks,": This clause prescribes the primary sacrificial component of the offering. The requirement of a "ram without blemish" signifies the absolute need for a perfect, unblemished sacrifice, representing the purity required for atonement and symbolizing the transfer of guilt onto the animal. The offering is brought "unto the LORD," emphasizing that the sin, though perhaps against an item or a person, is ultimately an offense against God Himself, necessitating a direct act of propitiation toward Him.
  • "with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:": This final clause details the additional, unique component of the trespass offering: restitution. The phrase "with thy estimation by shekels of silver" indicates a mandatory monetary payment for the assessed value of the damage or loss incurred by the holy things, ensuring that God's rights are fully restored. The "shekel of the sanctuary" provides a precise, standardized measure, guaranteeing fairness and preventing arbitrary valuation. This entire package—sacrifice plus restitution—constitutes the "trespass offering" (asham), designed to make full amends for the unintentional sacrilege and to fully restore the integrity of the covenant relationship.

Literary Devices

Leviticus 5:15 masterfully employs several literary devices to convey its profound theological and legal weight. The predominant use of Legal Language is evident in its precise conditional phrasing ("If a soul commit... then he shall bring...") and the meticulous specifications for the offering, reflecting the exacting nature of divine law and its application to specific circumstances. The phrase "holy things of the LORD" utilizes Metonymy, where "holy things" (the consecrated objects or property) stands in for the broader concept of God's sacred rights, His absolute ownership, and the reverence due to Him. The requirement of "a ram without blemish" is a powerful instance of Symbolism, representing the ideal of purity, wholeness, and perfection necessary for a sacrifice that can effectively atone for sin, pointing toward the ultimate perfect sacrifice. Furthermore, the "shekel of the sanctuary" serves as a Symbol of divine order, integrity, and the absolute, unchanging standard by which all things, even monetary value, are measured in God's economy. The verse's clear structure, moving from the specific offense to the divinely prescribed remedy, demonstrates a vivid Cause and Effect relationship, underscoring the immediate and necessary consequences of sin, even unintentional, within the covenant framework.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 5:15 profoundly reveals God's absolute holiness and unwavering justice, demonstrating that even unintentional sins against His sacred domain incur guilt and demand atonement. It underscores that ignorance does not negate the objective reality of sin's defiling power or the inherent need for divine remedy. Yet, this verse also beautifully illustrates God's gracious provision for reconciliation, offering a prescribed path for His people to be restored to fellowship even for hidden or unknown transgressions. The dual requirement of sacrifice for atonement and restitution for damage highlights that sin not only breaks the relationship with God but also incurs a tangible debt that must be paid, emphasizing the seriousness of infringing upon God's rights and possessions. This principle of making full amends, not just for the spiritual offense but for its material consequences, is a vital aspect of biblical justice and underscores the comprehensive nature of divine reconciliation.

REFLECTION AND APPLICATION

Leviticus 5:15, though deeply rooted in the ancient Israelite sacrificial system, offers timeless principles for our lives today. It serves as a profound reminder that God's holiness is absolute, and our actions, even those committed without full awareness, can fall short of His perfect standard and infringe upon His sacred rights. This truth should cultivate in us a profound humility and a deep reverence for God and all that belongs to Him – His holy name, His inspired Word, His church (the body of Christ), our own bodies (as temples of the Holy Spirit), and the resources He has entrusted to us. We are called to be diligent, conscientious stewards of all that God has given, recognizing that even subtle neglect or misuse of spiritual things can constitute a "trespass." The provision for atonement, even for unknown sins, should fill us with immense gratitude for God's boundless mercy and grace. It encourages us to regularly examine our hearts, confess our known sins, and trust in God's comprehensive forgiveness, knowing that He covers even what we are unaware of, providing a pathway to restoration and peace.

Questions for Reflection

  • In what areas of my life might I be unintentionally "trespassing" against the "holy things of the LORD" (e.g., time, talents, resources, relationships, spiritual disciplines) due to ignorance, neglect, or lack of intentionality?
  • How does the concept of God providing a way for atonement for unintentional sin deepen my understanding of His perfect blend of justice and grace?
  • What does "restitution" look like in my life today when I realize I have wronged God or others, even if unintentionally, and how can I actively pursue it?
  • How can I cultivate a greater reverence and diligence in handling spiritual matters and all that God has consecrated, ensuring my actions align with His holiness?

FAQ

What is the difference between a "sin offering" and a "trespass offering"?

Answer: While both offerings dealt with sin, they addressed different aspects and consequences. A "sin offering" (chatta't), as detailed in Leviticus 4, primarily atoned for unintentional sins that defiled the individual or the community, thereby restoring ceremonial purity and fellowship with God. Its focus was on the sin itself and its defiling effect, which broke the covenant relationship. In contrast, a "trespass offering" (asham), as seen in Leviticus 5:14-19, specifically addressed unintentional sins that involved a breach of trust, sacrilege against God's holy things, or a wrong against a neighbor that also infringed upon God's law. The trespass offering uniquely included a component of restitution (payment for damages plus an added penalty), emphasizing the restoration of what was wronged in addition to atonement for the guilt incurred.

Why was ignorance not an excuse for sin in ancient Israel?

Answer: In God's perfect moral economy, sin, whether intentional or unintentional, still objectively violates His absolute holiness and disrupts the covenant relationship. Ignorance does not negate the reality of transgression or its defiling effect. While intentional, "high-handed" sins carried a more severe penalty, often resulting in being "cut off" from the community, unintentional sins still required atonement to maintain the purity of the community and the integrity of the relationship with a holy God. This highlights God's perfect standard and the pervasive nature of sin, even in its hidden forms, necessitating a divine provision for cleansing and restoration. It underscores that God's law is an objective standard, not merely dependent on human awareness or intent.

CHRIST-CENTERED FULFILLMENT

The trespass offering of Leviticus 5:15 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The requirement of a "ram without blemish" powerfully foreshadows the sinless perfection of Christ, who is the Lamb of God who takes away the sin of the world. Just as the ram bore the guilt of the unintentional trespass, so Christ, through His once-for-all sacrifice on the cross, bore the full weight of all our sins—known and unknown, intentional and unintentional. He became our ultimate asham offering, not only atoning for our guilt but also providing perfect restitution for every infringement upon God's holiness and rights. The author of Hebrews eloquently explains that Christ, through His own precious blood, entered the heavenly holy places "once for all, having obtained eternal redemption" (Hebrews 9:12). His perfect sacrifice perfectly cleanses our consciences from dead works to serve the living God (Hebrews 9:14). Moreover, the concept of restitution is profoundly fulfilled in Christ's redemptive work, as He not only pays the debt for our sins but also restores us to a right and reconciled relationship with God, making us heirs according to the hope of eternal life and reconciling us to the Father through the blood of His cross (Colossians 1:20). Through Christ, we receive complete forgiveness, restoration, and access to God, far surpassing the temporary and partial atonement offered by the Old Testament sacrifices, for He is the perfect mediator of a new covenant, securing an eternal inheritance for all who believe.

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Commentary on Leviticus 5 verses 14–19

Hitherto in this chapter orders were given concerning those sacrifices that were both sin-offerings and trespass-offerings, for they go by both names, Lev 5:6. Here we have the law concerning those that were properly and peculiarly trespass-offerings, which were offered to atone for trespasses done against a neighbour, those sins we commonly call trespasses. Now injuries done to another may be either in holy things or in common things; of the former we have the law in these verses; of the latter in the beginning of the next chapter. If a man did harm (as it is Lev 5:16) in the holy things of the Lord, he thereby committed a trespass against the priests, the Lord's ministers, who were entrusted with the care of these holy things, and had the benefit of them. Now if a man did alienate or convert to his own use any thing that was dedicated to God, unwittingly, he was to bring this sacrifice; as suppose he had ignorantly made use of the tithes, or first-fruits, or first-born of his cattle, or (which, it should seem by Lev 22:14-16, is principally meant here) had eaten any of those parts of the sacrifices which were appropriated to the priests; this was a trespass. It is supposed to be done through mistake, or forgetfulness, for want either of care or zeal; for if it was done presumptuously, and in contempt of the law, the offender died without mercy, Heb 10:28. But in case of negligence and ignorance this sacrifice was appointed; and Moses is told, 1. What must be done in case the trespass appeared to be certain. The trespasser must bring an offering to the Lord, which, in all those that were purely trespass-offerings, must be a ram without blemish, "of the second year," say the Jewish doctors. He must likewise make restitution to the priest, according to a just estimation of the thing which he had so alienated, adding a fifth part to it, that he might learn to take more heed next time of embezzling what was sacred to God, finding to his cost that there was nothing got by it, and that he paid dearly for his oversights. 2. What must be done in case it were doubtful whether he had trespassed or no; he had cause to suspect it, but he wist it not (Lev 5:17), that is, he was not very certain; in this case, because it is good to be sure, he must bring his trespass-offering, and the value of that which he feared he had embezzled, only he was not to add the fifth part to it. Now this was designed to show the very great evil there is in sacrilege. Achan, that was guilty of it presumptuously, died for it; so did Ananias and Sapphira. But this goes further to show the evil of it, that if a man had, through mere ignorance, and unwittingly, alienated the holy things, nay, if he did but suspect that he had done so, he must be at the expense, not only of a full restitution with interest, but of an offering, with the trouble of bringing it, and must take shame to himself, by making confession of it; so bad a thing is it to invade God's property, and so cautious should we be to abstain from all appearances of this evil. We are also taught here to be jealous over ourselves with a godly jealousy, to ask pardon for the sin, and make satisfaction for the wrong, which we do but suspect ourselves guilty of. In doubtful cases we should take and keep the safer side.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–19. 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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