Leviticus 6:7

KJV

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.

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.

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.

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.”

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.

Commentary

### 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](/leviticus/5-14 "Leviticus 5:14 - Introduction to the Trespass Offering") 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 (cf. [Numbers 5:7](/numbers/5-7 "Numbers 5:7 - Confession and Restitution")), making full restitution to the wronged party, and adding a twenty percent penalty ([Leviticus 6:5](/leviticus/6-5 "Leviticus 6:5 - Restitution and Penalty")). 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 (cf. [Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Christ Our Intercessor")). Finally, the requirement for restitution in the trespass offering (as detailed in [Leviticus 6:5](/leviticus/6-5 "Leviticus 6:5 - Restitution and Penalty")) 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'_):** 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'_):** 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'_):** 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.

* [Leviticus 16:30](/leviticus/16-30 "Leviticus 16:30 - Atonement on the Day of Atonement")
* [Romans 3:25](/romans/3-25 "Romans 3:25 - Christ as Propitiation")
* [Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without Shedding of Blood")

### 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](/leviticus/4 "Leviticus 4 - The Sin Offering")) and the trespass offering ([Leviticus 5:14-6:7](/leviticus/5-14 "Leviticus 5:14-6:7 - The Trespass Offering")) 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](/romans/5-17 "Romans 5:17 - Reign in Life Through Christ").

### 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](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest") to come. Jesus, unlike the Levitical priests, offered Himself as the perfect, [once-for-all sacrifice](/hebrews/10-10 "Hebrews 10:10 - Christ's Once-for-All Sacrifice"), rendering all subsequent animal sacrifices obsolete. His death on the cross is the ultimate [propitiation](/1_john/2-2 "1 John 2:2 - Christ, the Propitiation for Our Sins") 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](/colossians/1-14 "Colossians 1:14 - Redemption Through Christ's Blood") 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), fulfilling the deepest longing for atonement expressed in Leviticus 6:7 and providing a permanent pathway to peace with God through His shed blood.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 4:26

And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him.

1 John 2:1

¶ My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

1 John 2:2

And he is the propitiation for our sins: and not for ours only, but also for [the sins of] the whole world.

1 John 1:9

If we confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness.

Micah 7:18

Who [is] a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy.

Leviticus 5:15

If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:

Leviticus 5:16

And he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him.