Leviticus 5:18

Translation
King James Version
And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him.
Ask
KJV (with Strong's)
And he shall bring H935 a ram H352 without blemish H8549 out of the flock H6629, with thy estimation H6187, for a trespass offering H817, unto the priest H3548: and the priest H3548 shall make an atonement H3722 for him concerning his ignorance H7684 wherein he erred H7683 and wist H3045 it not, and it shall be forgiven H5545 him.
Ask
Complete Jewish Bible
He must bring a ram without defect from the flock, or its equivalent according to your appraisal, to the cohen for a guilt offering; the cohen will make atonement concerning the error which he committed, even though he was unaware of it; and he will be forgiven.
Ask
Berean Standard Bible
He is to bring to the priest an unblemished ram of proper value from the flock as a guilt offering. Then the priest will make atonement on his behalf for the wrong he has committed in ignorance, and he will be forgiven.
Ask
American Standard Version
And he shall bring a ram without blemish out of the flock, according to thy estimation, for a trespass-offering, unto the priest; and the priest shall make atonement for him concerning the thing wherein he erred unwittingly and knew it not, and he shall be forgiven.
Ask
World English Bible Messianic
He shall bring a ram without defect from of the flock, according to your estimation, for a trespass offering, to the priest; and the priest shall make atonement for him concerning the thing in which he sinned and didn’t know it, and he will be forgiven.
Ask
Geneva Bible (1599)
Then shall he bring a ramme without blemishe out of the flocke, in thy estimation worth two shekels for a trespasse offring vnto ye Priest: and the Priest shall make an atonement for him concerning his ignorance wherein he erred, and was not ware: so it shalbe forgiuen him.
Ask
Young's Literal Translation
`Then he hath brought in a ram, a perfect one, out of the flock, at thy valuation, for a guilt-offering, unto the priest; and the priest hath made atonement for him, for his ignorance in which he hath erred and he hath not known, and it hath been forgiven him;
Ask
See also
Leviticus 5:15Leviticus 5:16Leviticus 1:4Leviticus 6:6Leviticus 6:71 Timothy 2:51 Timothy 2:6
In the KJVVerse 2,849 of 31,102

Study This Verse

SUMMARY

Leviticus 5:18 meticulously outlines the provision for a trespass offering required for an unintentional sin committed in ignorance, where the individual was genuinely unaware of their transgression. This specific law underscores God's absolute holiness, which holds individuals accountable for all sin—whether known or unknown—while simultaneously demonstrating His profound mercy in establishing a clear pathway for atonement and forgiveness through the divinely prescribed sacrificial system. It profoundly illustrates the pervasive nature of human fallenness and the comprehensive scope of divine grace in reconciling humanity to a holy God.

CONTEXT

  • Literary Context: Leviticus chapter 5 is an integral part of the Mosaic Law, specifically detailing various scenarios requiring either a sin offering (chatta't) or a trespass offering (asham). The preceding verses (Leviticus 5:1-13) primarily address sin offerings for unintentional sins that become known, such as failing to testify, touching an unclean thing, or making a rash oath, emphasizing the need for purification from defilement. The focus then shifts in Leviticus 5:14-16 to the trespass offering (asham), which deals with offenses against "the holy things of the Lord" or against another person, often involving an element of restitution. Leviticus 5:17-19 then introduces a unique and profound category: unintentional sins committed without the individual's knowledge. Verse 18, in particular, specifies the requirement of a ram for such an unknown error, emphasizing that even unconscious transgressions against God's commands incur guilt and necessitate divine provision for atonement, distinct from the specific restitution cases outlined earlier in the chapter. This progression reveals the law's meticulousness in addressing the full spectrum of human sinfulness.
  • Historical & Cultural Context: The sacrificial system was the bedrock of ancient Israel's covenant relationship with Yahweh, a holy God who chose to dwell among them in the Tabernacle. In a society where ritual purity and adherence to divine commands were paramount for maintaining communion with God, the concept of sin—whether intentional or unintentional, known or unknown—carried immense theological and social weight. The various offerings, including the trespass offering, provided a structured and tangible means for the Israelites to deal with sin, restore their standing before God, and cleanse the Tabernacle from defilement. The ram, a valuable and unblemished animal, signified the significant cost of sin and the seriousness of the offense, even when committed in ignorance. The priest's role was indispensable, acting as the divinely appointed mediator who performed the precise ritual actions necessary for atonement, thereby bridging the gap between a sinful people and a holy God. This elaborate system, as detailed throughout the book of Leviticus, served to educate the people about God's character, the gravity of sin, and His merciful provision for reconciliation.
  • Key Themes: Leviticus 5:18 significantly contributes to several overarching themes within the book and the Pentateuch. Firstly, it highlights the absolute holiness of God, demonstrating that His perfect standard is so comprehensive that even unknown or unconscious transgressions incur guilt and require atonement. This underscores that sin is not merely a conscious act of rebellion but any deviation from God's perfect will, regardless of human awareness. Secondly, it emphasizes the theme of divine provision for sin. Despite the pervasive nature of sin, God, in His boundless mercy, provides a gracious means for reconciliation through the sacrificial system, ensuring that His people can maintain their covenant relationship with Him. This is a recurring theme seen in various offerings throughout Leviticus 4 and Leviticus 6. Thirdly, the verse reinforces the seriousness and cost of sin, even unintentional sin, by requiring a valuable ram and the priestly mediation, illustrating that forgiveness is never cheap but always comes at a significant cost. Finally, it subtly introduces the theme of human fallibility and pervasive sinfulness, acknowledging that humans are prone to err even without knowing it, thus requiring God's continuous and comprehensive grace for their redemption, echoing the sentiment found in Psalm 19:12.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Trespass Offering (Hebrew, ʼâshâm', H817): This term (H817) refers to a specific type of sacrifice that addresses guilt, liability, and often involves an element of restitution or compensation for an offense. Unlike the general "sin offering" (chatta't), which often focused on purification from defilement, the asham emphasizes the incurred debt or obligation due to a violation, particularly concerning God's holy things or another person's rights. In Leviticus 5:18, it highlights that even an unknown error incurs a debt before God, requiring a specific offering to cover this guilt.
  • Wist (Hebrew, yâdaʻ', H3045): This archaic English word (from H3045) translates to "to know" or "to be aware of." Its negative usage in the phrase "wist it not" (coupled with H7683, shâgag, to err, and H7684, shᵉgâgâh, ignorance) is crucial. It emphasizes that the sin in question was genuinely committed in ignorance, without conscious intent or knowledge of wrongdoing. This underscores the profound truth that sin's guilt is inherent in the act itself, irrespective of the offender's awareness, highlighting the absolute standard of God's holiness.
  • Atonement (Hebrew, kâphar', H3722): This foundational theological term (H3722) means "to cover," "to purge," "to expiate," or "to make propitiation." In the context of the sacrificial system, kâphar describes the process by which the priest, through the prescribed ritual and sacrifice, mediates the removal of guilt and the restoration of a right relationship between God and the sinner. It is the divine act of reconciliation, making forgiveness possible by covering the sin and appeasing divine wrath.

Verse Breakdown

  • "And he shall bring a ram without blemish out of the flock": This clause specifies the required animal for the trespass offering in this particular scenario. The "ram" (H352, ʼayil), a male sheep, was a valuable and strong animal, indicating the seriousness and costliness of the atonement. The phrase "without blemish" (H8549, tâmîym) denotes its perfect, unblemished condition, symbolizing the purity and acceptability required for an offering to a holy God.
  • "with thy estimation, for a trespass offering, unto the priest": The "estimation" (H6187, ʻêrek) refers to the value assigned to the ram, or potentially to the damage caused by the trespass, often determined by the priest. This highlights that even for unknown sins, there is a measurable cost or liability. The offering is brought "unto the priest" (H3548, kôhên), who serves as the divinely appointed mediator in the sacrificial system, performing the necessary rituals.
  • "and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist [it] not": This clause describes the central action and purpose of the offering. The priest performs the ritual act of "atonement" (H3722, kâphar) specifically for the individual's "ignorance" (H7684, shᵉgâgâh - an unintentional error or mistake) where they "erred" (H7683, shâgag - to stray or wander unintentionally) and "wist it not" (H3045, yâdaʻ - did not know). This emphasizes God's comprehensive provision for even the most hidden and unconscious transgressions.
  • "and it shall be forgiven him": This is the ultimate, blessed outcome of the atonement process. God grants forgiveness (H5545, çâlach), signifying the removal of guilt, the restoration of the individual's standing before Him, and the re-establishment of the covenant relationship. This demonstrates God's gracious response to the prescribed act of atonement.

Literary Devices

Leviticus 5:18 employs several literary devices to convey its profound theological message. Repetition of the concept of "ignorance" or "not knowing" (through the Hebrew terms shᵉgâgâh, shâgag, and yâdaʻ) emphatically highlights the unique category of sin being addressed, underscoring God's comprehensive provision for all human failings, even those beyond conscious awareness. Symbolism is central, with the "ram without blemish" serving as a potent symbol of the perfect, unblemished sacrifice required to cover human imperfection and sin, foreshadowing a greater, ultimate sacrifice. The act of "atonement" itself is symbolic of a covering or purging, illustrating God's merciful initiative to bridge the chasm created by sin. Furthermore, there is an implicit contrast between sins committed knowingly and those committed unknowingly (as addressed in other parts of Leviticus 5), which serves to magnify the depth of God's grace and the pervasive reach of His law, demonstrating that His holiness demands a response to all forms of sin, regardless of the offender's awareness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 5:18 unveils a profound aspect of God's character: His absolute holiness demands a response to all sin, yet His infinite mercy provides a pathway for reconciliation even for those transgressions committed unknowingly. This passage teaches that sin's guilt is inherent in the act, not solely dependent on human consciousness or intention. It underscores the pervasive nature of human fallenness, where even our best efforts can fall short of God's perfect standard, leading to unintentional and unknown breaches of His law. This comprehensive provision for unknown sins prefigures the ultimate, all-encompassing atonement that would be provided in the person and work of Jesus Christ, who perfectly satisfied the demands of God's justice for all sin, known and unknown.

REFLECTION AND APPLICATION

Leviticus 5:18 serves as a powerful and humbling reminder of the depth of God's holiness and the pervasive nature of sin, extending even into the unconscious aspects of our lives. It challenges our modern tendency to excuse actions based on ignorance, revealing that sin, regardless of awareness, creates a breach in our relationship with a perfectly holy God. This truth should cultivate a profound sense of humility within us, acknowledging that our righteousness is never based on our perfect knowledge or flawless performance, but entirely on God's gracious provision. It invites us to live in constant reliance on His mercy, trusting that His grace extends to cover not only our known transgressions but also every hidden fault and unconscious shortcoming. This passage fosters a deeper appreciation for the comprehensive nature of God's redemptive plan, prompting us to walk in greater reverence and dependence upon Him, knowing that He has made full provision for all our failings, ensuring our standing before Him is secure through His initiative, not our own.

Questions for Reflection

  • How does the concept of atonement for unknown sins deepen your understanding of God's absolute holiness and meticulous justice?
  • In what ways does this passage humble you regarding your own capacity for sin, even unintentional sin, and your need for divine grace?
  • How does God's provision in Leviticus 5:18 point you to the completeness and sufficiency of Christ's work on the cross for all your sins, known and unknown?

FAQ

What is the difference between a sin offering (chatta't) and a trespass offering (asham)?

Answer: While both the sin offering (chatta't) and the trespass offering (asham) dealt with unintentional sins, their specific applications and theological emphases differed. The sin offering primarily addressed sins that caused ritual impurity or defiled the Tabernacle and its holy things, focusing on cleansing and purification to restore the individual's purity before God. The trespass offering, as seen in Leviticus 5:14-19, specifically dealt with offenses against God's holy things (e.g., inadvertently withholding tithes or firstfruits) or against the property or rights of another person. A key distinction was that the asham often involved an element of restitution or compensation in addition to the sacrifice, emphasizing the incurred debt or liability of the offense. Thus, while both provided atonement, the chatta't focused on defilement and purification, and the asham on guilt, liability, and reparation.

Why would God require atonement for sins a person "wist not" (did not know)?

Answer: God's requirement for atonement for unknown sins, as described in Leviticus 5:18, underscores several profound theological truths. Firstly, it highlights God's absolute holiness and the pervasive nature of sin. Sin is not merely a conscious act of rebellion but also any deviation from God's perfect standard, whether by commission or omission. Even unknown transgressions violate His perfect law and disrupt the harmony of His creation, thus incurring guilt. Secondly, it demonstrates God's comprehensive grace and mercy. Knowing that humans are fallible and prone to error, even unknowingly, God provided a means for reconciliation for all types of sin. This provision ensured that His people could maintain a right relationship with Him, not based on their perfect awareness or performance, but on His divine provision for their shortcomings. It teaches that true righteousness comes from God's initiative and provision, not from human perfection.

CHRIST-CENTERED FULFILLMENT

Leviticus 5:18, with its meticulous provision for sins committed in ignorance, serves as a profound foreshadowing of the all-encompassing and perfect work of Jesus Christ. The "ram without blemish" required for the trespass offering finds its ultimate fulfillment in Christ, the Lamb of God who takes away the sin of the world, who was Himself "without blemish and without spot" (1 Peter 1:19). While the Levitical priest made atonement for specific, even unknown, errors, Jesus, as our great High Priest, offered Himself as the perfect, once-for-all sacrifice for all sin (Hebrews 9:26). His atoning blood covers not only our known transgressions but also every hidden fault and unconscious sin, providing a complete and eternal forgiveness that animal sacrifices could never achieve (Hebrews 10:4). Through faith in Him, we are fully reconciled to God, our guilt removed, and our relationship restored, not based on our awareness of every sin, but on His perfect and comprehensive redemption (Colossians 1:13-14). He is the ultimate "estimation" and satisfaction for all our trespasses, known and unknown, making us perfectly righteous before God (2 Corinthians 5:21).

Copy as

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.
Copy as
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.
Copy as

Continue studying Leviticus 5:18 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.