Leviticus 6:7

Translation
King James Version
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.
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KJV (with Strong's)
And the priest H3548 shall make an atonement H3722 for him before H6440 the LORD H3068: and it shall be forgiven H5545 him for any thing H259 of all that he hath done H6213 in trespassing H819 therein.
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Complete Jewish Bible
Thus the cohen will make atonement for him before ADONAI, and he will be forgiven in regard to whatever it was he did that made him guilty.
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Berean Standard Bible
In this way the priest will make atonement for him before the LORD, and he will be forgiven for anything he may have done to incur guilt.”
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American Standard Version
and the priest shall make atonement for him before Jehovah; and he shall be forgiven concerning whatsoever he doeth so as to be guilty thereby.
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World English Bible Messianic
The priest shall make atonement for him before the LORD, and he will be forgiven concerning whatever he does to become guilty.”
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Geneva Bible (1599)
And the Priest shall make an atonement for him before the Lord, and it shall be forgiuen him, whatsoeuer thing he hath done, and trespassed therein.
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Young's Literal Translation
and the priest hath made atonement for him before Jehovah, and it hath been forgiven him, concerning one thing of all that he doth, by being guilty therein.'
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See also
Leviticus 4:261 John 2:11 John 2:21 John 1:9Micah 7:18Leviticus 5:15Leviticus 5:16
In the KJVVerse 2,857 of 31,102

Study This Verse

SUMMARY

Leviticus 6:7 serves as the concluding statement for the trespass offering regulations, emphasizing the indispensable role of the priest in mediating atonement before the LORD. This ritual act, performed according to divine instruction, results in comprehensive divine forgiveness for any specific act of unfaithfulness, breach of trust, or quantifiable wrong committed by an individual. The verse powerfully underscores God's gracious provision for reconciliation and restoration within the Old Covenant, highlighting both the gravity of sin and His merciful pathway to pardon.

CONTEXT

  • Literary Context: Leviticus 6:7 provides the climactic declaration of forgiveness within the detailed instructions for the trespass offering, which spans from Leviticus 5:14 through this culminating verse. This section specifically addresses sins involving a breach of trust or violation of another's property rights, sacred things, or the LORD's commands, often characterized by dishonesty, fraud, or negligence. Unlike the sin offering, which primarily dealt with unintentional sins that defiled the sanctuary or the community, the trespass offering focused on rectifying wrongs where quantifiable damage or a specific violation of God's holy things or a neighbor's rights had occurred. The preceding verses meticulously detail the necessary steps for the offender: confessing the sin (Numbers 5:7), making full restitution to the wronged party, and adding a twenty percent penalty (Leviticus 6:5). Only after these preparatory actions, along with the sacrifice of an unblemished ram, could the priest perform the ritual of atonement, leading to the divine forgiveness promised in this verse.
  • Historical & Cultural Context: In ancient Israel, a covenant community governed by divine law, maintaining purity, holiness, and justice was paramount. Sins were not merely private matters but had profound implications for the entire community and, critically, for one's relationship with a holy God. The concept of "trespass" (Hebrew: ma'al) carried significant weight, often referring to an act of unfaithfulness or disloyalty, particularly against God or sacred property. Such offenses disrupted the delicate balance of the covenant relationship and required specific, tangible acts of repentance and reconciliation. The tabernacle (and later the temple) served as the central place where God's presence dwelt, and the sacrificial system was the divinely ordained means for sinful humanity to approach and be reconciled with Him. The priest, as a divinely appointed intermediary, played an indispensable role in facilitating these rituals, ensuring that the offerings were performed according to God's precise instructions, thereby making atonement possible and mediating God's forgiveness to the penitent individual. This system underscored both God's demand for justice and His profound mercy in providing a way for sin to be dealt with.
  • Key Themes: This verse contributes significantly to several key themes within the book of Leviticus and the broader Pentateuch. It highlights the Seriousness of Sin, particularly those acts of unfaithfulness or dishonesty that violate covenant obligations or harm others, emphasizing that such offenses create a tangible barrier between humanity and a holy God. Concurrently, it powerfully illustrates God's Provision for Atonement and Forgiveness, demonstrating His mercy in establishing a divinely ordained means for sin to be dealt with and for reconciliation to occur. The verse also underscores the Mediatorial Role of the Priesthood, as the priest is the one who performs the ritual "before the LORD," acting as an essential intermediary between the penitent individual and God, a role that finds its ultimate fulfillment in Christ (Hebrews 7:25). Finally, the requirement for restitution in the trespass offering (as detailed in Leviticus 6:5) alongside the ritual atonement emphasizes the theme of Justice and Restoration, indicating that true repentance involves not only spiritual cleansing but also tangible efforts to rectify wrongs committed against others.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Atonement (Hebrew, kâphar', H3722): This primitive root means "to cover," "to expiate," or "to condone." In the context of the sacrificial system, kâphar describes the ritual act performed by the priest, signifying a process by which sin is ritually "covered" or "purged" from God's sight. This act removes the barrier between a holy God and sinful humanity, allowing for reconciliation and restoration of fellowship. It is a divinely ordained means of dealing with the guilt and defilement of sin, not merely a symbolic gesture.
  • Forgiven (Hebrew, çâlach', H5545): This primitive root specifically denotes a divine act of pardoning or letting go of an offense. Unlike human forgiveness, çâlach emphasizes God's unilateral decision to grant pardon, which is contingent upon the prescribed ritual and the individual's obedience. It signifies a complete remission of the penalty and guilt associated with the trespass, restoring the individual to a right standing before God. This word highlights the gracious nature of God's character, as He is the one who ultimately grants forgiveness.
  • Trespassing (Hebrew, ʼashmâh', H819): This feminine noun refers to "guiltiness," a "fault," or the "presentation of a sin-offering." In the context of Leviticus 6:7, it specifically refers to the "trespass" or "unfaithfulness" (from the root ma'al) that the individual has committed. It implies a serious offense involving a violation of covenant obligations or a misuse of what belongs to God or to others, requiring specific restitution and a penalty, underscoring the severity of the offense and the need for tangible rectification in addition to ritual atonement.

Verse Breakdown

  • "And the priest shall make an atonement for him before the LORD:": This foundational clause establishes the indispensable role of the priest as the divinely appointed mediator. The phrase "make an atonement" (from kâphar) refers to the specific ritual actions performed by the priest with the blood of the sacrifice, which served to "cover" or "purge" the sin. The crucial phrase "before the LORD" emphasizes that this act of atonement is directed toward God, signifying that it is God who accepts the offering and, in turn, grants forgiveness. It underscores the divine initiative and acceptance necessary for reconciliation, highlighting that human effort alone is insufficient.
  • "and it shall be forgiven him for any thing of all that he hath done in trespassing therein.": This concluding clause declares the comprehensive and gracious outcome of the prescribed ritual and the priest's mediatorial act: divine forgiveness. The phrase "any thing of all that he hath done in trespassing therein" signifies that the forgiveness granted is complete and extends to every aspect of the specific ma'al (trespass) that was confessed and for which restitution and sacrifice were made. This demonstrates God's profound mercy in fully pardoning the penitent individual who has followed His prescribed way of dealing with sin, ensuring a full restoration of their standing before Him.

Literary Devices

Leviticus 6:7 employs several significant literary devices that reinforce its theological message. Primarily, it utilizes Legal Language/Formula, characteristic of the book of Leviticus, with its precise and prescriptive phrasing regarding ritual procedures and their outcomes. The repetitive use of terms like "atonement" and "forgiven" within the broader context of the trespass offering instructions reinforces the legal and theological gravity of the process. There is also a clear Covenantal Framework embedded in the text, as the entire system of trespass offerings operates within the Mosaic Covenant, defining the terms of relationship between God and Israel. The verse functions as a Culminating Statement, providing the definitive outcome of the detailed ritual previously described, bringing closure and assurance to the penitent. Finally, the act of "making atonement" and the resulting "forgiveness" are rich in Ritual Symbolism, representing the divine means by which defilement is cleansed, guilt is removed, and fellowship with a holy God is restored, pointing beyond the physical act to a deeper spiritual reality.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 6:7 profoundly illustrates the biblical truth that sin, particularly that which involves a breach of trust or harm to others, requires specific divine intervention for reconciliation. It underscores the seriousness of sin, which creates a barrier between humanity and a holy God, necessitating a "covering" or "propitiation." While the Old Testament sacrificial system provided a temporary and ritualistic means of atonement, it consistently pointed to the ultimate need for a perfect, once-for-all sacrifice. The priest's mediatorial role in this verse foreshadows the universal human need for an intercessor between God and humanity. Ultimately, this passage reveals God's unwavering commitment to justice—demanding restitution for wrongs—and His profound mercy—providing a gracious path to forgiveness and restoration for those who seek it through His appointed means.

REFLECTION AND APPLICATION

Leviticus 6:7, while rooted in an ancient ritual system, offers timeless principles for our lives today. It powerfully reminds us of the profound seriousness of sin, especially those acts of unfaithfulness or dishonesty that harm others or violate God's sacred trust. Every trespass, whether against God or neighbor, creates a spiritual debt that requires divine intervention for true forgiveness and reconciliation. We learn that God is not indifferent to our wrongs; He actively provides a path to restoration. For us, this path is no longer through animal sacrifices but through the perfect, complete, and sufficient sacrifice of Jesus Christ. However, the principle of making amends where possible, as seen in the restitution requirement of the trespass offering, remains vitally important. True repentance often involves not only confessing our sins to God but also seeking to rectify wrongs with those we have harmed, demonstrating a genuine desire for reconciliation and justice in our relationships. This verse encourages us to embrace God's gracious provision for forgiveness, to acknowledge the weight of our sin, and to actively pursue peace and righteousness in our interactions with others, reflecting the character of the God who forgives.

Questions for Reflection

  • How does understanding the detailed requirements of the trespass offering deepen your appreciation for the simplicity and completeness of Christ's sacrifice for your sins?
  • In what ways do we, as believers, still need to "make restitution" or seek reconciliation with others when our actions have caused harm, even though our forgiveness from God is complete in Christ?
  • How does the priest's role in Leviticus 6:7 illuminate the ongoing need for intercession and mediation in our spiritual lives, and how is this need ultimately fulfilled in Christ?

FAQ

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

Answer: While both the sin offering (Leviticus 4) and the trespass offering (Leviticus 5:14-6:7) dealt with sin and required atonement, they addressed different categories of offenses. The sin offering primarily focused on unintentional sins that defiled the sanctuary or the community, often sins of omission or ignorance, and its main purpose was to cleanse and purify the individual and the sacred space. The trespass offering, on the other hand, specifically addressed sins involving a breach of trust or a quantifiable wrong against God's holy things or a neighbor's property rights. These were often sins of commission, such as fraud, theft, or misuse of sacred items. A key distinction of the trespass offering was the mandatory requirement for full restitution to the wronged party, plus an additional twenty percent penalty, alongside the animal sacrifice. This emphasized the restoration of justice and the rectification of tangible harm, in addition to the spiritual cleansing.

Does this verse imply that forgiveness is earned through ritual?

Answer: No, this verse does not imply that forgiveness is earned through ritual in a meritorious sense. Rather, it describes God's divinely appointed means for His people to receive forgiveness within the Old Covenant. The Hebrew word for "forgiven" (salach) consistently refers to a divine act of pardon, emphasizing God's gracious initiative. The ritual, performed by the priest "before the LORD," was the prescribed way for the penitent individual to approach a holy God and demonstrate their obedience and reliance on His provision. It was an act of faith, not a payment that compelled God to forgive. The entire sacrificial system, including the trespass offering, pointed to the necessity of a divine provision for sin, which ultimately finds its complete and final fulfillment in the person and work of Jesus Christ, who provides a free gift of righteousness.

CHRIST-CENTERED FULFILLMENT

Leviticus 6:7, with its emphasis on priestly mediation, atonement, and comprehensive forgiveness for trespasses, finds its profound and ultimate fulfillment in Jesus Christ. The Old Testament priest, standing "before the LORD" to make atonement, was a shadow of the great High Priest to come. Jesus, unlike the Levitical priests, offered Himself as the perfect, once-for-all sacrifice, rendering all subsequent animal sacrifices obsolete. His death on the cross is the ultimate propitiation for our sins, truly "covering" and "purging" not just specific trespasses but the entirety of human sin and guilt. Through faith in Him, we receive complete and eternal forgiveness and reconciliation with God, a forgiveness that is not contingent on repeated rituals or restitution (though genuine repentance often leads to a desire for reconciliation). Jesus is the Lamb of God who takes away the sin of the world, fulfilling the deepest longing for atonement expressed in Leviticus 6:7 and providing a permanent pathway to peace with God through His shed blood.

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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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