Leviticus 6:2

Translation
King James Version
If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour;
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KJV (with Strong's)
If a soul H5315 sin H2398, and commit H4603 a trespass H4604 against the LORD H3068, and lie H3584 unto his neighbour H5997 in that which was delivered H6487 him to keep, or in fellowship H8667 H3027, or in a thing taken away by violence H1498, or hath deceived H6231 his neighbour H5997;
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Complete Jewish Bible
"If someone sins and acts perversely against ADONAI by dealing falsely with his neighbor in regard to a deposit or security entrusted to him, by stealing from him, by extorting him,
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Berean Standard Bible
“If someone sins and acts unfaithfully against the LORD by deceiving his neighbor in regard to a deposit or security entrusted to him or stolen, or if he extorts his neighbor
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American Standard Version
If any one sin, and commit a trespass against Jehovah, and deal falsely with his neighbor in a matter of deposit, or of bargain, or of robbery, or have oppressed his neighbor,
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World English Bible Messianic
“If anyone sins, and commits a trespass against the LORD, and deals falsely with his neighbor in a matter of deposit, or of bargain, or of robbery, or has oppressed his neighbor,
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Geneva Bible (1599)
If any sinne and commit a trespasse against the Lord, and denie vnto his neighbour that, which was take him to keepe, or that which was put to him of trust, or doth by robberie, or by violence oppresse his neighbour,
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Young's Literal Translation
`When any person doth sin, and hath committed a trespass against Jehovah, and hath lied to his fellow concerning a deposit, or concerning fellowship, or concerning violent robbery, or hath oppressed his fellow;
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See also
Colossians 3:9Proverbs 24:28Leviticus 5:15Leviticus 19:11Exodus 22:7Exodus 22:10Acts 5:4
In the KJVVerse 2,852 of 31,102

Study This Verse

SUMMARY

Leviticus 6:2 meticulously details specific instances where an individual's dishonest actions against a neighbor are considered a direct "trespass against the LORD." This verse, part of the broader instructions for the guilt (or trespass) offering, underscores the profound theological truth that human relationships are inextricably linked to one's relationship with God, establishing that offenses against others are simultaneously offenses against the divine, necessitating both atonement and restitution.

CONTEXT

  • Literary Context: This verse is an integral part of the instructions for the guilt offering (also known as the trespass offering, Leviticus 5:14). While Leviticus 5:14-19 addresses unintentional trespasses against the LORD's holy things or unknown sins, Leviticus 6:1-7 specifically deals with intentional acts of dishonesty and fraud against a neighbor, which are then compounded by a denial or lie. The preceding chapters (Leviticus 1-5) meticulously outline various other offerings—burnt, grain, peace, and sin offerings—each addressing different aspects of sin and worship. The guilt offering, however, uniquely emphasizes the need for not only atonement but also tangible restitution and a penalty, highlighting the restorative justice inherent in the Mosaic Law.
  • Historical & Cultural Context: In ancient Israel, a society structured around communal living and covenant relationship with Yahweh, integrity and truthfulness were paramount. Property rights, contractual agreements, and the sanctity of an oath were foundational to social order and religious piety. The Mosaic Law, as given through Moses, sought to establish a just and righteous society that reflected God's character. This verse addresses common scenarios of betrayal of trust that could arise in such a community: mishandling entrusted goods (as seen in Exodus 22:7-13), dishonesty in business partnerships ("fellowship"), or outright theft and denial. The severity with which these acts are treated—as a "trespass against the LORD"—demonstrates that ethical conduct was not merely a secular matter but a deeply spiritual one, directly impacting one's standing before God and within the covenant community. Such laws aimed to prevent social decay and promote a culture of honesty and accountability.
  • Key Themes: This verse significantly contributes to several overarching themes within Leviticus and the broader Pentateuch. Firstly, it underscores the theme of Holiness and Purity, revealing that God's demand for holiness extends beyond ritual purity to ethical conduct in daily life. Dishonesty defiles both the individual and the community. Secondly, it highlights Covenant Fidelity, emphasizing that breaches of trust between neighbors are ultimately breaches of the covenant relationship with God, who is the ultimate guarantor of justice and truth. Thirdly, the passage deeply explores Restorative Justice, moving beyond mere punishment to require tangible restitution and reconciliation, a principle foundational to God's desire for healing and wholeness within His people, as seen in the broader instructions for the guilt offering in Numbers 5:6-8.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sin (Hebrew, châṭâʼ', H2398): This primitive root (H2398) means "to miss," and figuratively, "to sin." It encompasses falling short of a standard, deviating from a path, or incurring guilt. In this context, it introduces the broader category of transgression, emphasizing that the actions described are not merely social faux pas but moral failures against God's righteous standards that lead to forfeiture or blame.
  • Trespass (Hebrew, maʻal', H4604): The noun maʻal (H4604) derives from a root meaning "to cover up" or "to act covertly." It signifies an act of unfaithfulness, perfidy, or a breach of trust, particularly against God. While the immediate action is against a neighbor, the use of maʻal elevates the offense to a violation of the covenant relationship with Yahweh, implying a betrayal of sacred trust or disloyalty that defiles.
  • Lie (Hebrew, kâchash', H3584): The verb kâchash (H3584) means "to be untrue," "to deny," "to deceive," or "to act falsely." Its inclusion highlights the intentionality and compounding nature of the sin. It's not just the initial act of wrongdoing (e.g., taking something by violence) but the subsequent denial or deception that solidifies the "trespass against the LORD" and triggers the specific requirements of the guilt offering, requiring one to submit themselves or be found a liar.

Verse Breakdown

  • "If a soul sin, and commit a trespass against the LORD,": This opening clause establishes the profound theological premise: any act of dishonesty or injustice against a fellow human being is ultimately an offense against God Himself. The "soul" (H5315, nephesh) refers to the individual person, emphasizing personal responsibility for their actions. The "trespass against the LORD" underscores that the covenant relationship requires righteous conduct towards both God and neighbor, viewing the horizontal offense as a vertical one.
  • "and lie unto his neighbour in that which was delivered him to keep,": This specifies the first scenario: a breach of trust where an individual denies possessing or misuses something that was entrusted to them for safekeeping (H6487, piqqâdôwn). This highlights the importance of integrity in stewardship and the sanctity of agreements within the community, particularly concerning deposits.
  • "or in fellowship,": This phrase (H8667, tᵉsûwmeth, combined with H3027, yâd, "hand") refers to dishonesty within a business partnership, a joint venture, or any shared enterprise, literally a "hand-deposit" or pledging. It speaks to the betrayal of trust and fraudulent dealings that could occur when individuals pool resources or work together.
  • "or in a thing taken away by violence,": This refers to robbery, extortion, or taking something by force (H1498, gâzêl, meaning "robbery" or "plunder"). The sin is not just the violent act, but the subsequent denial of having committed it, compounding the initial offense with deceit.
  • "or hath deceived his neighbour;": This final, broader clause (H6231, ʻâshaq, "to oppress, defraud, violate") encompasses any other form of fraud, swindling, or intentional deception not covered by the more specific categories. It serves as a catch-all for various acts of dishonesty, reinforcing the comprehensive nature of the law's demand for truthfulness and integrity in all interpersonal dealings.

Literary Devices

Leviticus 6:2 employs several literary devices to convey its message with precision and emphasis. Casuistic Law is prominently featured, presenting specific "if...then" scenarios that outline particular transgressions and their legal consequences. This detailed, case-by-case approach ensures clarity and comprehensiveness in applying the law to real-life situations. The verse also utilizes Enumeration, listing various forms of deceit (entrusted goods, fellowship, violence, general deception), which serves to illustrate the wide scope of actions considered a "trespass against the LORD." This enumeration emphasizes that dishonesty takes many forms, all of which are equally serious in God's eyes. Furthermore, there is an implicit Parallelism between the direct offense against the neighbor and the ultimate offense against the Lord, reinforcing the inseparable link between horizontal (human-to-human) and vertical (human-to-God) relationships. The Repetition of "his neighbour" throughout the verse stresses the relational context of these sins, anchoring the theological concept of trespass in everyday human interactions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 6:2 profoundly articulates the theological truth that sin against one's neighbor is inextricably linked to sin against God. The concept of "trespass against the LORD" for acts of human dishonesty reveals that ethical conduct is not merely a social construct but a divine imperative, flowing from the very nature of God and His covenant with His people. This passage emphasizes that true piety is demonstrated not only in ritual worship but also in righteous and honest dealings in the marketplace and within the community. It highlights God's demand for integrity, truthfulness, and justice, demonstrating that He is deeply concerned with how His people treat one another, viewing breaches of trust and acts of deception as direct affronts to His holiness and His covenant. The subsequent requirement for restitution (Leviticus 6:5) further underscores the principle of restorative justice, where repentance must be accompanied by tangible efforts to right the wrong and make amends for harm caused.

REFLECTION AND APPLICATION

Leviticus 6:2 serves as a timeless reminder that our integrity in human relationships is a direct reflection of our relationship with God. In a world often characterized by deception, fraud, and a casual disregard for truth, this ancient text calls believers to a radical standard of honesty and accountability. It challenges us to examine our own lives: Do we handle entrusted resources with absolute integrity? Are we transparent and fair in our business dealings and partnerships? Do we ever deny wrongdoing or deceive others to avoid consequences? This verse teaches us that every act of dishonesty, no matter how small or seemingly insignificant, carries spiritual weight, impacting our standing before God. It compels us to cultivate a heart that values truth above personal gain and to be quick to confess and make restitution when we have wronged another, recognizing that such actions are not just social niceties but acts of worship and obedience to the Lord.

Questions for Reflection

  • In what areas of my life might I be tempted to compromise on truthfulness or integrity, perhaps by denying a mistake or withholding information?
  • How does understanding that sin against a neighbor is also a "trespass against the LORD" change my perspective on interpersonal conflicts and ethical dilemmas?
  • What practical steps can I take to ensure I live with greater transparency and honesty in my daily interactions, both personal and professional?
  • If I have wronged someone, am I willing to not only confess but also make tangible restitution, as this passage implies?

FAQ

Why is lying against a neighbor considered a "trespass against the LORD" in this verse?

Answer: In the Old Testament covenant, Israel's relationship with God was intrinsically linked to their ethical conduct within the community. God's holiness and righteousness were to be mirrored in the lives of His people. Therefore, any act of injustice, dishonesty, or betrayal of trust against a fellow Israelite was seen as a direct violation of the covenant and an affront to the God who established it. Lying and deceit undermine the very fabric of the community that God intended to be a reflection of His character. When one defrauds or deceives a neighbor, they are not only breaking a human trust but also transgressing against God's moral law and His divine order for society, hence it is a "trespass against the LORD." This principle is echoed throughout the Law, emphasizing that love for God is demonstrated through love for one's neighbor, as seen in Leviticus 19:18.

What was the significance of the "trespass offering" (or guilt offering) connected to these sins?

Answer: The trespass offering (Hebrew: asham) was unique among the Levitical sacrifices because it specifically addressed sins that involved defrauding or causing damage to another person, or to God's holy things. Unlike the sin offering, which primarily atoned for unintentional sins and restored fellowship, the trespass offering had a strong emphasis on restitution. It required the offender not only to confess and offer a ram as a sacrifice but also to restore what was taken or damaged, plus an additional 20% (one-fifth) as a penalty (as detailed in Leviticus 6:5). This underscored the principle that true repentance for such sins involved not just spiritual atonement but also practical, tangible efforts to right the wrong and make amends for the harm caused. It ensured that justice was served and that the victim was compensated, promoting reconciliation and integrity within the community.

CHRIST-CENTERED FULFILLMENT

Leviticus 6:2, with its meticulous focus on restitution for sins against one's neighbor that are also a "trespass against the LORD," finds its ultimate fulfillment in Jesus Christ. The Old Testament's elaborate system of offerings, including the guilt offering, pointed to the profound truth that sin, whether against God or neighbor, demands a penalty and requires atonement. While the Law could identify sin and prescribe temporary remedies, it could not perfectly atone for the deep-seated human propensity to lie, deceive, and betray trust. Jesus, as the perfect Lamb of God who takes away the sin of the world, became the ultimate and final guilt offering, bearing the full weight of humanity's trespasses—both against God and against one another—on the cross. His sacrifice not only provides forgiveness for our sins but also empowers us to live lives of truth and integrity. He taught that genuine reconciliation with God often requires reconciliation with our human brothers and sisters, even urging us to first be reconciled to our brother before offering a gift at the altar. Through Christ, we are not only forgiven for our past deceptions but are also given the Holy Spirit to empower us to live truthfully, reflecting the character of the God who is truth, thereby fulfilling the spirit of the Law's demand for integrity and restitution in a new covenant way (Ephesians 4:25).

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Commentary on Leviticus 6 verses 1–7

This is the latter part of the law of the trespass-offering: the former part, which concerned trespasses about holy things, we had in the close of the foregoing chapter; this concerns trespasses in common things. Observe here,

I. The trespass supposed, Lev 6:2, Lev 6:3. Though all the instances relate to our neighbour, yet it is called a trespass against the Lord, because, though the injury be done immediately to our neighbour, yet an affront is thereby given to his Maker and our Master. He that speaks evil of his brother is said to speak evil of the law, and consequently of the Law-maker, Jam 4:11. Though the person injured be ever so mean and despicable, and every way our inferior, yet the injury reflects upon that God who has made the command of loving our neighbour second to that of loving himself. The trespasses specified are, 1. Denying a trust: If a man lie unto his neighbour in that which was delivered him to keep, or, which is worse, which was lent him for his use. If we claim that as our own which is only borrowed, left in our custody, or committed to our care, this is a trespass against the Lord, who, for the benefit of human society, will have property and truth maintained. 2. Defrauding a partner: If a man lie in fellowship, claiming a sole interest in that wherein he has but a joint-interest. 3. Disowning a manifest wrong: If a man has the front to lie in a thing taken away by violence, which ordinarily cannot be hid. 4. Deceiving in commerce, or, as some think, by false accusation; if a man have deceitfully oppressed his neighbour, as some read it, either withholding what is due or extorting what is not. 5. Detaining what is found, and denying it (Lev 6:3); if a man have found that which was lost, he must not call it his own presently, but endeavour to find out the owner, to whom it must be returned; this is doing as we would be done by: but he that lies concerning it, that falsely says he knows nothing of it, especially if he back this lie with a false oath, trespasseth against the Lord, who to every thing that is said is a witness, but in an oath he is the party appealed to, and highly affronted when he is called to witness to a lie.

II. The trespass-offering appointed. 1. In the day of his trespass-offering he must make satisfaction to his brother. This must be first done if thy brother hath aught against thee: Because he hath sinned and is guilty, (Lev 6:4, Lev 6:5), that is, is convicted of his guilt by his own conscience, and is touched with remorse for it; seeing himself guilty before God, let him faithfully restore all that he has got by fraud or oppression, with a fifth part added, to make amends to the owner for the loss and trouble he had sustained in the mean time; let him account both for debt and damages. Note, Where wrong has been done restitution must be made; and till it is made to the utmost of our power, or an equivalent accepted by the person wronged, we cannot have the comfort of the forgiveness of the sin; for the keeping of what is unjustly got avows the taking, and both together make but one continued act of unrighteousness. To repent is to undo what we have done amiss, which (whatever we pretend) we cannot be said to do till we restore what has been got by it, as Zaccheus (Luk 19:8), and make satisfaction for the wrong done. 2. He must then come and offer his gift, must bring his trespass-offering to the Lord whom he had offended; and the priest must make an atonement for him, Lev 6:6, Lev 6:7. This trespass-offering could not, of itself, make satisfaction for sin, nor reconciliation between God and the sinner, but as it signified the atonement that was to be made by our Lord Jesus, when he should make his soul an offering or sin, a trespass-offering; it is the same word that is here used, Isa 53:10. The trespasses here mentioned are trespasses still against the law of Christ, which insists as much upon justice and truth as ever the law of nature or the law of Moses did; and though now we may have them pardoned without a trespass-offering, yet not without true repentance, restitution, reformation, and a humble faith in the righteousness of Christ: and, if any make the more bold with these sins because they are not now put to the expense of a trespass-offering for them, they turn the grace of God into wantonness, and so bring upon themselves a swift destruction. The Lord is the avenger of all such, Th1 4:6.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. 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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