TRV
Translation
King James Version
And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:
Complete Jewish Bible
He is to bring as his guilt offering to ADONAI a ram without defect from the flock, or its equivalent according to your appraisal, to the cohen; it is a guilt offering.
Berean Standard Bible
Then he must bring to the priest his guilt offering to the LORD: an unblemished ram of proper value from the flock.
American Standard Version
And he shall bring his trespass-offering unto Jehovah, a ram without blemish out of the flock, according to thy estimation, for a trespass-offering, unto the priest:
World English Bible Messianic
He shall bring his trespass offering to the LORD, a ram without defect from the flock, according to your estimation, for a trespass offering, to the priest.
Geneva Bible (1599)
Also he shall bring for his trespasse vnto the Lord, a ramme without blemish out of the flocke in thy estimation worth two shekels for a trespasse offring vnto the Priest.
Young's Literal Translation
`And his guilt-offering he bringeth in to Jehovah, a ram, a perfect one, out of the flock, at thy estimation, for a guilt-offering, unto the priest,
Study This Verse
Commentary on Leviticus 6 verses 1–7
1 ¶ And the LORD spake unto Moses, saying,
2 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;
3 Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein:
4 Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,
5 Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering.
6 And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:
7 And the priest shall make an atonement for him before the LORD: and it shall be forgiven him for any thing of all that he hath done in trespassing therein.
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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SUMMARY
Leviticus 6:6 meticulously outlines the specific requirements for the trespass offering (also known as the guilt offering), an integral part of Israel's sacrificial system designed to address particular offenses that involved measurable damage or loss, whether against God's holy things or against a neighbor. This verse specifies that the offering must be an unblemished ram and crucially emphasizes the element of "estimation," or restitution, which was to be presented to the priest, thereby ensuring both spiritual atonement and tangible reparation for the wrong committed.
CONTEXT
Literary Context: Leviticus 6:6 is situated within a detailed section of Leviticus, specifically Leviticus 5:14-6:7, which provides comprehensive instructions for the ʾāšām or trespass offering. This offering is distinct from the chaṭṭāʾt or sin offering, which primarily dealt with unintentional sins against God's general commandments where direct restitution was not applicable. In contrast, the trespass offering addressed offenses that resulted in quantifiable loss or damage, such as defrauding a neighbor, misusing consecrated items, or violating a sacred trust. The preceding verses, particularly Leviticus 6:1-5, elaborate on the specific scenarios necessitating this offering and the critical component of restitution, which included an additional fifth part (20%) to the estimated value of the damage. Therefore, Leviticus 6:6 serves as the culminating procedural instruction for presenting the offering itself, following the determination of guilt and the required restitution.
Historical & Cultural Context: In ancient Israel, the divinely ordained sacrificial system was the primary means for maintaining a covenant relationship with Yahweh and for addressing sin and impurity within the community. The concept of restitution was deeply embedded in the legal and social fabric of the ancient Near East, but in Israel, it was elevated to a theological imperative. Offenses were not merely civil matters but carried profound spiritual implications, demanding both divine forgiveness and human accountability. The requirement of "a ram without blemish" underscored the immense value and sanctity of the offering, reflecting the absolute holiness of God and the gravity of the sin. Rams were valuable animals, signifying a significant sacrifice for the offerer, representing a genuine cost. The priest's role was central, acting as the divinely appointed intermediary who received the offering, performed the necessary rituals, and facilitated the process of atonement and reconciliation between the individual and the LORD, thereby restoring the offender to a right standing within the community and before God. This intricate system ensured that justice was served, holiness was maintained, and the covenant relationship was upheld.
Key Themes: Leviticus 6:6 contributes significantly to several key themes prevalent throughout the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness, emphasizing God's absolute purity and the necessity for His people to approach Him with integrity and reverence, requiring unblemished sacrifices. Closely related is Justice and Righteousness, as the trespass offering uniquely highlights the divine demand for not only spiritual atonement but also tangible Restitution for wrongs committed against others, underscoring that offenses against one's neighbor are ultimately offenses against God. This demonstrates God's concern for both vertical (Godward) and horizontal (manward) dimensions of sin and reconciliation. The verse also reinforces the theme of Atonement, showing that sin requires a costly sacrifice to cover guilt and restore relationship. Finally, the central role of the priest in receiving the offering and mediating the process points to the theme of Mediation, a crucial aspect of Israel's covenant relationship with God, as seen in passages like Leviticus 4.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 6:6 employs several literary devices to convey its precise instructions and theological weight. Prescriptive Language is paramount, evident in the direct, imperative tone ("And he shall bring...") that leaves no room for ambiguity regarding the required actions. This reflects the legal and covenantal nature of the Mosaic Law, where divine commands are absolute and binding. The verse also utilizes Repetition, specifically of the phrase "trespass offering," which appears twice. This repetition serves to emphasize the distinct nature and specific purpose of this particular sacrifice, ensuring it is clearly differentiated from other offerings and highlighting its importance. Furthermore, Symbolism is deeply embedded in the requirements: the "ram without blemish" symbolizes purity, perfection, and the high value placed on atonement, foreshadowing a future, perfect sacrifice. The "estimation" or restitution, while a tangible payment, symbolizes the comprehensive nature of true repentance, which involves not only spiritual cleansing but also practical rectification of wrongs and a restoration of justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 6:6 profoundly underscores the multifaceted nature of sin and the comprehensive requirements for atonement and reconciliation within the Old Covenant. It teaches that sin, particularly that which causes quantifiable harm, demands not only spiritual forgiveness but also tangible reparation. This highlights God's unwavering commitment to both holiness and justice, demonstrating that divine mercy does not negate human responsibility to make things right. The offering of an unblemished ram points to the necessity of a perfect sacrifice for sin, a theme that resonates throughout the Old Testament and finds its ultimate fulfillment in the New. The integration of the "estimation" with the animal sacrifice reveals that true reconciliation involves both vertical (Godward) and horizontal (manward) dimensions, emphasizing that offenses against one's neighbor are ultimately offenses against God.
REFLECTION AND APPLICATION
While the Old Testament sacrificial system, including the trespass offering, has been perfectly fulfilled in Jesus Christ, the enduring principles embedded in Leviticus 6:6 remain profoundly relevant for believers today. This verse challenges us to consider the full weight and consequences of our actions, especially when our sins cause tangible harm or loss to others. It calls us to a repentance that is not merely intellectual or emotional, but practical and restorative. True confession often involves not only seeking God's forgiveness but also actively striving to make amends where possible, demonstrating a tangible commitment to reconciliation. This might involve apologizing sincerely, restoring stolen property, repairing damaged reputations, or seeking to heal wounds we have inflicted. The requirement of an unblemished sacrifice also serves as a powerful reminder of the costliness of sin and the absolute perfection of the atonement provided by Christ. We are called to live justly, to value integrity, and to pursue reconciliation in our relationships, reflecting the character of our God who is both merciful and just, and who demands that our repentance bear fruit in righteous living.
Questions for Reflection
FAQ
What is the primary difference between the trespass offering and the sin offering?
Answer: While both the trespass offering (asham) and the sin offering (chatta't) dealt with sin, their primary distinctions lay in the nature of the offense and the required response. The sin offering typically addressed unintentional sins against God's general commandments, where no direct, quantifiable damage or loss to a person or holy thing occurred. Its focus was on purifying the individual and the sanctuary from the defilement of sin. The trespass offering, as seen in Leviticus 6:6, specifically addressed offenses that resulted in measurable damage or loss, either to God's holy things (e.g., misusing tithes or offerings) or to a neighbor (e.g., fraud, theft, breach of trust). A unique and crucial aspect of the trespass offering was the requirement for restitution, where the offender had to repay the full value of the damage plus an additional 20% (as detailed in Leviticus 6:5) in addition to offering the unblemished ram for atonement. Thus, the trespass offering emphasized both spiritual atonement and tangible reparation, highlighting God's demand for justice and restoration.
CHRIST-CENTERED FULFILLMENT
Leviticus 6:6, with its meticulous instructions for the trespass offering, finds its profound and ultimate fulfillment in the person and work of Jesus Christ. The "ram without blemish" powerfully foreshadows 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). He alone was perfectly holy and qualified to be the ultimate sacrifice for our trespasses. The crucial element of "estimation" and restitution in the Old Testament offering points directly to Christ's complete and perfect payment for our sins. Humanity's trespasses against God and one another incurred an immeasurable debt, a "loss" that we could never repay. Yet, Christ, "who knew no sin, became sin for us", fully satisfying the divine demand for justice and making complete restitution on our behalf. His death on the cross was the ultimate trespass offering, not only atoning for our guilt but also fully restoring us to God, making perfect peace (Colossians 1:20). Through His one perfect sacrifice, offered "once for all" (Hebrews 10:10), He fulfilled the priestly role, presenting Himself as the perfect offering, thereby making us righteous before God and providing complete reconciliation for every trespass.