Leviticus 5:17

Translation
King James Version
And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist it not, yet is he guilty, and shall bear his iniquity.
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KJV (with Strong's)
And if a soul H5315 sin H2398, and commit H6213 any H259 of these things which are forbidden to be done H6213 by the commandments H4687 of the LORD H3068; though he wist H3045 it not, yet is he guilty H816, and shall bear H5375 his iniquity H5771.
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Complete Jewish Bible
"If someone sins by doing something against any of the mitzvot of ADONAI concerning things which should not be done, he is guilty, even if he is unaware of it; and he bears the consequences of his wrongdoing.
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Berean Standard Bible
If someone sins and violates any of the LORD’s commandments even though he was unaware, he is guilty and shall bear his punishment.
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American Standard Version
And if any one sin, and do any of the things which Jehovah hath commanded not to be done; though he knew it not, yet is he guilty, and shall bear his iniquity.
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World English Bible Messianic
“If anyone sins, and does any of the things which the LORD has commanded not to be done; though he didn’t know it, yet he is guilty, and shall bear his iniquity.
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Geneva Bible (1599)
Also if any sinne and doe against any of the commandements of the Lord, which ought not to be done, and knowe not and sinne and beare his iniquitie,
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Young's Literal Translation
`And when any person sinneth, and hath done something against one of all the commands of Jehovah regarding things which are not to be done, and hath not known, and he hath been guilty, and hath borne his iniquity,
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See also
Leviticus 4:27Leviticus 4:13Psalms 19:12Leviticus 4:2Leviticus 4:4Leviticus 5:15Leviticus 4:22
In the KJVVerse 2,848 of 31,102

Study This Verse

SUMMARY

Leviticus 5:17 articulates a foundational principle within the Mosaic Law: an individual is held accountable and must bear the consequences of their transgression, even if the sin was committed unknowingly. This verse profoundly underscores the absolute nature of God's holiness and the comprehensive reach of His commandments, demanding atonement for all violations, regardless of human awareness or intent. It reveals that God's perfect standard operates independently of human perception, highlighting the pervasive reality of sin and the universal need for expiation to restore right standing with a holy God.

CONTEXT

  • Literary Context: Leviticus 5:17 serves as a concluding summary for a significant legislative section (chapters 4-5) that meticulously details the laws concerning various sin offerings (Hebrew: chatta'th) and guilt offerings (Hebrew: asham) under the Old Covenant. Chapter 4 systematically outlines specific unintentional sins committed by different members of the community—the anointed priest, the entire congregation, a leader, or a common person—each requiring a distinct sin offering. Chapter 5 then expands upon additional scenarios of unintentional sin, such as failing to testify as a witness in court, inadvertently touching an unclean thing (whether a carcass of an unclean animal, unclean livestock, or unclean creeping things), or making a rash oath without realizing its implications at the time. Leviticus 5:17 functions as a broad, encompassing principle, extending the requirement for atonement beyond these specific cases to include any of God's forbidden acts, thereby ensuring that no unintentional violation of God's law, however obscure, goes unaddressed. This verse thus acts as a comprehensive theological and legal capstone for the preceding detailed regulations.
  • Historical & Cultural Context: Within ancient Israel, the Mosaic Law established a sacred covenant relationship between Yahweh and His chosen people, demanding an exceptionally high standard of ritual purity and moral conduct. The Tabernacle, and subsequently the Temple, served as the earthly dwelling place of God's holy presence, making the maintenance of purity within the community and the sanctuary paramount. Sins, whether committed intentionally or unintentionally, were understood to defile both the individual and, by extension, the community and the holy space itself. The concept of "unintentional sin" (Hebrew: sh'gaga) was critically distinct from "presumptuous sin" (Hebrew: yad ramah), which involved deliberate and defiant rebellion against God, often carrying the severe penalty of being "cut off" from the community, as seen in Numbers 15:30-31. While presumptuous sin highlighted a rebellious heart, unintentional sin, though lacking malicious intent, still disrupted the covenant relationship and required a prescribed sacrifice to restore the individual's standing and cleanse the defilement. This system emphasized that God's law was an objective, absolute standard, not contingent on human knowledge or subjective awareness, and that all infractions, even those committed in ignorance, necessitated divine remedy through the sacrificial system.
  • Key Themes: Leviticus 5:17 contributes significantly to several major theological themes prevalent throughout the book of Leviticus and the broader Pentateuch. Primarily, it reinforces the theme of God's Absolute Holiness and the Pervasive Nature of Sin. It teaches that God's standard of righteousness is objective and unwavering, transcending human perception or intent. Even unknown sins are violations against His perfect character and law, highlighting humanity's inherent inability to perfectly uphold divine commands. This leads directly to the theme of the Necessity of Atonement. Since all sin, known or unknown, incurs guilt and defiles, a means of expiation is indispensable to restore fellowship with a holy God. The verse underscores the Comprehensive Scope of the Law, demonstrating that God's commandments cover every aspect of life and every action, leaving no room for unaddressed transgression. Finally, it subtly points to the Universal Need for Grace, as it becomes clear that human beings, even with the best intentions, cannot escape the reality of sin's defilement, thus requiring a divine provision for cleansing.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sin (Hebrew, châṭâʼ, H2398): This primitive root fundamentally means "to miss the mark," "to fall short," or "to go astray." In the context of Leviticus 5:17, it underscores that the individual's action, though not maliciously intended or consciously known to be wrong, nevertheless deviated from God's perfect standard. It represents a failure to conform to the divine will, regardless of the individual's awareness or intent, highlighting the objective nature of transgression.
  • Wist (Hebrew, yâdaʻ, H3045): The KJV's "wist" is an archaic form of "to know," directly translating the Hebrew "lo yadaʻ" as "did not know" or "was not aware." This phrase is the defining characteristic of the sin addressed in this verse, explicitly distinguishing it from deliberate or high-handed transgressions. It emphasizes that the culpability arises from the objective act, not from the subjective knowledge or intention of the one committing it.
  • Guilty (Hebrew, ʼâsham, H816): This verb signifies "to be guilty," "to incur guilt," or "to be held liable." Even without conscious knowledge of the sin, the individual's status before God is one of culpability. This term establishes the legal reality of the transgression, indicating that a breach has occurred and necessitates a response to address the incurred guilt and restore the covenant relationship.

Verse Breakdown

  • "And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD;": This opening clause sets the condition for the entire verse, defining the broad scope of the transgression. It refers to an individual (a "soul," Hebrew: nephesh, signifying a living person) who violates any of the prohibitions explicitly laid out in God's divine law. The phrase "any of these things" makes the principle universally applicable, encompassing all commandments, not merely those specifically itemized earlier in Leviticus 5. It establishes that the act itself, irrespective of intent, constitutes a violation.
  • "though he wist [it] not,": This is the crucial qualifier that defines the unique nature of the sin addressed here. The transgression was committed without the individual's conscious knowledge or awareness that they were violating a divine command. This distinguishes it from willful, defiant sin and highlights the objective standard of God's law, which applies even when human perception is lacking.
  • "yet is he guilty,": Despite the lack of awareness or malicious intent, the consequence is unequivocally stated: the individual is still legally culpable before God. Ignorance does not negate the fact of the transgression or its impact on one's standing with a holy God. This clause powerfully asserts that God's objective standard of holiness remains absolute, and any deviation from it incurs guilt.
  • "and shall bear his iniquity.": This final phrase declares the necessary outcome for the guilty party. The individual must accept responsibility for the incurred guilt and its consequences. In the context of the Old Covenant, this specifically implied that the individual was obligated to perform the prescribed sacrificial ritual (a sin offering or guilt offering) to achieve expiation and remove the burden of their offense, thereby restoring their relationship with God and the community. It signifies the necessary reckoning and payment for the sin committed.

Literary Devices

Leviticus 5:17 primarily employs Legal Formulation and Emphasis. The verse is meticulously structured as a conditional legal statement, characteristic of the Mosaic Law, clearly outlining a specific scenario ("if a soul sin, and commit any of these things... though he wist [it] not") and its unavoidable consequence ("yet is he guilty, and shall bear his iniquity"). This precise, declarative language leaves no room for ambiguity regarding accountability before God. The phrase "any of these things" provides a powerful element of Inclusivity, broadening the scope of unintentional sin to cover all forbidden acts within God's commandments, not just those specifically enumerated earlier in the chapter. This comprehensive breadth, coupled with the stark declaration of guilt despite ignorance, serves as a profound Emphasis on the absolute holiness of God and the pervasive nature of sin, even in its unperceived forms. The verse underscores that God's standard is not relative to human knowledge or subjective awareness but is an objective, unchanging reality.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 5:17 profoundly reveals the comprehensive nature of sin and the absolute holiness of God, demonstrating that His perfect standard is not contingent on human awareness. It teaches that all transgressions, whether known or unknown, defile and incur guilt, necessitating atonement. This principle highlights the pervasive reach of sin, exposing humanity's inherent inability to perfectly uphold God's law, even unwittingly. It underscores the universal need for a perfect, comprehensive sacrifice that can cover all our shortcomings, both perceived and unperceived, before a perfectly righteous God, pointing forward to the ultimate solution provided in Christ.

REFLECTION AND APPLICATION

Leviticus 5:17 serves as a humbling and profound reminder of God's absolute holiness and the pervasive nature of sin, even in its most subtle and unrecognized forms. It challenges our modern tendency to equate guilt solely with conscious intent, revealing that our actions have objective consequences before God, regardless of our awareness. For believers today, this verse should cultivate a profound sense of humility and a deeper appreciation for God's boundless grace. It encourages us to diligently study His Word, not just to avoid known sins, but to grow in our understanding of His perfect will, thereby minimizing our "hidden faults" and living more fully in alignment with His character. More importantly, it drives us to rely completely on the comprehensive and perfect work of Jesus Christ. His sacrifice on the cross covers every sin—known and unknown, intentional and unintentional—providing a complete cleansing and a perfect righteousness that we could never achieve through our own efforts, knowledge, or performance. This truth offers immense comfort and assurance, confirming that our standing before God is secured by Christ's perfection, not by our imperfect awareness or performance.

Questions for Reflection

  • How does Leviticus 5:17 challenge your understanding of personal accountability before God, particularly concerning actions you might not perceive as sinful?
  • In what ways might we unknowingly transgress God's commands today, and how does this verse deepen our appreciation for Christ's all-sufficient atonement?
  • What practical steps can you take to cultivate a greater awareness of God's will and a more humble posture before His holy standards, recognizing your ongoing need for grace?

FAQ

Does "unintentional sin" imply that God doesn't care about our intentions, only our actions?

Answer: Not at all. God certainly cares deeply about our intentions, as evidenced by the clear distinction within the Mosaic Law between unintentional sin (which required a sin offering for cleansing) and presumptuous, high-handed sin (which often carried more severe consequences, including being "cut off" from the community, as seen in Numbers 15:30-31). However, Leviticus 5:17 underscores that God's law is an objective standard of holiness and righteousness. A transgression, even if committed without knowledge or malicious intent, still defiles and disrupts the covenant relationship. The focus here is on the objective reality of the violation against God's perfect standard, not solely the subjective state of the human heart. The fact that atonement was required for unintentional sins highlights the pervasive nature of sin and the absolute necessity of cleansing to maintain purity and fellowship with a holy God.

How does this Old Testament principle apply to Christians today, since we no longer offer animal sacrifices?

Answer: Leviticus 5:17 provides a crucial theological backdrop for understanding the comprehensive and perfect nature of Christ's redemptive work on the cross. It reveals humanity's profound and universal need for a perfect atonement that covers all sin, including those we are not even aware of. For Christians, this verse points directly to Jesus Christ as the ultimate and sufficient sacrifice. His death on the cross was a once-for-all atonement (Hebrews 10:10) that perfectly satisfied God's righteous demands for every sin—known, unknown, intentional, or unintentional. We are no longer required to offer animal sacrifices because Christ's blood provides a complete and eternal cleansing (Hebrews 9:12). This truth deepens our appreciation for the magnitude of His grace and the sufficiency of His redemptive work, assuring us that even our "hidden faults" (Psalm 19:12) are covered by His precious blood.

CHRIST-CENTERED FULFILLMENT

Leviticus 5:17, with its stark declaration of guilt for even unknown transgressions, powerfully foreshadows the absolute necessity and comprehensive nature of Christ's atoning work. The Old Testament sacrificial system, including its meticulous provisions for unintentional sins, continually pointed to humanity's pervasive sinfulness and the unyielding demand of God's holiness for expiation. No human, however diligent or well-intentioned, could ever perfectly discern or atone for every single transgression, known or unknown, against God's infinite standard. This profound dilemma, inherent in the Old Covenant, is perfectly resolved and fulfilled in Jesus Christ. He is the Lamb of God who takes away the sin of the world, whose single, perfect sacrifice on the cross covers the entirety of human sin—past, present, and future. Unlike the Old Covenant high priest who entered the Most Holy Place annually with blood to make atonement for the sins of the people, including their "sins of ignorance" (Hebrews 9:7), Christ entered once for all into the heavenly sanctuary, securing eternal redemption through His own blood (Hebrews 9:12). He, who knew no sin, became sin for us, bearing the full weight of our iniquity, including those hidden faults we are unaware of (Psalm 19:12). Through faith in Him, we are not merely forgiven for our known transgressions but are declared righteous, fully cleansed from all unrighteousness, standing blameless before a holy God, not by our awareness or efforts, but by His complete and perfect work.

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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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