What number verse is Leviticus 7:1 in the Bible?

Leviticus 7:1 is the 2,881st verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 7:1 sits at position 2,881.

6:306:30

Leviticus 7:1

Q: What is the primary difference between the sin offering and the trespass offering?

While both the sin offering (Hebrew: *chatta't*) and the trespass offering (Hebrew: *'asham*) dealt with sin and guilt, their primary distinctions lay in the nature of the offense and the required response. The sin offering typically addressed general or unintentional sins, often those that violated a negative command of God (e.g., Leviticus 4:2). It focused on cleansing and purification from ritual impurity or general moral failings. In contrast, the trespass offering (as introduced in Leviticus 7:1) specifically addressed offenses that involved a breach of trust, damage to another person's property or rights, or a desecration of holy things. Crucially, the trespass offering often required not only the sacrifice but also a component of restitution or compensation to the wronged party, plus an additional 20% (e.g., Numbers 5:6-8). It emphasized the restoration of what was lost or violated, highlighting both the spiritual and social dimensions of sin.

7:27:2

Translation

King James Version

¶ Likewise this is the law of the trespass offering: it is most holy.

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KJV (with Strong's)

Likewise this is the law ^H8451 of the trespass offering ^H817: it is most ^H6944 holy ^H6944.

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Complete Jewish Bible

"'This is the law for the guilt offering: it is especially holy.

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Berean Standard Bible

“Now this is the law of the guilt offering, which is most holy:

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American Standard Version

And this is the law of the trespass-offering: it is most holy.

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World English Bible Messianic

“‘This is the law of the trespass offering. It is most holy.

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Geneva Bible (1599)

Likewise this is the lawe of the trespasse offering, it is most holy.

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Young's Literal Translation

`And this is a law of the guilt-offering: it is most holy;

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Study This Verse

SUMMARY

Leviticus 7:1 introduces the specific regulations for the trespass offering, also known as the guilt offering, immediately highlighting its profound sacredness by declaring it "most holy." This verse serves as a crucial transition within the detailed instructions regarding the various sacrificial rituals, emphasizing the meticulous divine provision for addressing specific offenses that incurred guilt, often involving restitution, and underscoring the offering's unique and elevated status within Israel's covenant relationship with God.

CONTEXT

Literary Context: Leviticus 7:1 initiates a new section within the broader discussion of offerings in Leviticus 6-7, which primarily provides supplementary instructions for the priests regarding the handling and consumption of the sacrifices. Chapters 1-5 previously outlined the five main types of offerings from the perspective of the worshiper (burnt, grain, peace, sin, and trespass offerings). Specifically, Leviticus 6:1-7:7 reiterates and expands upon the laws for the burnt, grain, sin, and trespass offerings, detailing the priestly portions and procedures. This verse, therefore, circles back to the trespass offering, providing additional, crucial details for its proper execution and emphasizing its distinct "most holy" status, setting it apart in terms of handling and consumption. It follows the detailed instructions for the sin offering in Leviticus 6:24-30, underscoring the unique nature of the trespass offering despite its similar function in addressing sin.
Historical & Cultural Context: The trespass offering (Hebrew: 'asham) was a vital component of Israel's covenant worship, distinct from the sin offering in its primary focus. While the sin offering typically addressed general or unintentional sins against God's commands, the trespass offering specifically dealt with offenses that involved a breach of trust, damage to another person's property or rights, or a desecration of holy things, often requiring restitution or compensation in addition to the sacrifice. This offering underscored the need for both atonement before God and rectification of wrongs committed within the community or against God's holy possessions. The declaration "most holy" (Hebrew: qodesh qodashim) placed it in the highest category of sacredness, meaning it was exclusively for the priests, eaten only in the holy place, and handled with the utmost reverence. This reflects the seriousness with which God viewed offenses that impacted His holiness or the well-being of His people, providing a structured means for reconciliation and restoration within the covenant community. Such offerings were central to maintaining the purity and integrity of the tabernacle worship and the nation's relationship with Yahweh, as seen in the broader commands for holiness throughout the book of Leviticus.
Key Themes: This verse contributes significantly to several overarching themes within Leviticus and the Pentateuch. Firstly, it reinforces the theme of Divine Holiness and Purity, emphasizing God's absolute separation from sin and His demand for holiness from His people, reflected in the "most holy" status of the offering. Secondly, it highlights Atonement and Forgiveness, demonstrating God's provision for dealing with human sin and guilt, particularly those specific transgressions requiring restitution. Thirdly, it underscores the theme of Justice and Restitution within the Community, as the trespass offering often addressed wrongs committed against others, thereby promoting social harmony and ethical living among the Israelites. Finally, it speaks to the Role of the Priesthood as mediators and administrators of God's holy laws, responsible for the meticulous handling of these sacred offerings, as detailed throughout Leviticus chapters 6 and 7.

EXPOSITION AND ANALYSIS

Key Word Analysis

Law (Hebrew, tôwrâh', H8451): This term, derived from a root meaning "to teach" or "to instruct," refers to a precept or statute, often encompassing the Decalogue or the entire Pentateuch. In this context, it signifies a specific divine instruction or ordinance regarding the proper procedure for the trespass offering, emphasizing its origin in God's authoritative revelation and its binding nature for the covenant community.
Trespass Offering (Hebrew, ʼâshâm', H817): From a root meaning "to be guilty," this term denotes guilt or a fault, and by implication, a sacrifice offered to atone for such guilt. It specifically refers to an offering for sins that involved a violation of rights, property, or sacred things, often requiring restitution in addition to the sacrifice. Unlike the general sin offering, the ʼâshâm addressed tangible offenses that demanded compensation or restoration, highlighting the social and relational dimensions of sin within the covenant community.
Most Holy (Hebrew, qôdesh qôdesh', H6944): This phrase, literally "holy of holies" or "a sacred thing of sacredness," is an idiomatic superlative derived from H6944 (qôdesh). It signifies the highest degree of sacredness, indicating that the offering, once consecrated, was set apart exclusively for God and could only be eaten by the priests within the sacred precincts of the tabernacle/temple. This supreme holiness underscores the profound significance of the trespass offering in God's eyes and its critical role in maintaining the purity of His dwelling place and His people.

Verse Breakdown

"Likewise this [is] the law of the trespass offering:" This introductory clause serves as a legislative marker, signaling the commencement of specific, detailed instructions concerning the trespass offering. The word "Likewise" (often rendered "And this is" in other translations) connects these new regulations to the preceding discussions of offerings, indicating a continuation of the divine directives, but with a renewed focus on the particularities of the 'asham. It emphasizes that these are not arbitrary rules, but divinely ordained "law" (tôwrâh), demanding strict adherence from the priests and the people.
"it [is] most holy." This declarative statement immediately establishes the supreme sacredness of the trespass offering. The phrase "most holy" (qôdesh qôdesh) places this offering in the highest category of consecrated items, meaning it was entirely dedicated to God and was to be treated with the utmost reverence and care. This status dictated stringent handling procedures, including where it could be eaten (only in a holy place, within the tabernacle court) and by whom (only the male priests), underscoring its profound significance in the atonement process and its direct connection to God's absolute holiness.

Literary Devices

Leviticus 7:1 employs several literary devices to convey its message with precision and emphasis. The phrase "Likewise this is the law of..." functions as a Formulaic Introduction, a recurring legislative pattern throughout Leviticus that signals the beginning of specific legal codes. This repetitive structure emphasizes the divine authority and meticulous nature of the covenant laws. The declaration "it is most holy" serves as a powerful instance of Emphasis and Hyperlative, using a superlative (the Hebrew "holy of holies") to underscore the supreme sacredness of the trespass offering. This elevated status is not merely descriptive but prescriptive, dictating the stringent handling and consumption rules for the sacrifice. Furthermore, the verse acts as a Transition, bridging the general discussion of offerings with specific priestly directives, ensuring continuity and clarity in the sacrificial system while highlighting the unique importance of the trespass offering.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 7:1 powerfully communicates the seriousness of sin, especially those transgressions that involve specific harm or a breach of trust, and God's meticulous provision for atonement and reconciliation. The "most holy" status of the trespass offering underscores that even specific acts of wrongdoing, particularly those requiring restitution, necessitate a sacred act of divine intervention for cleansing and restoration. This highlights God's demand for both spiritual purity and practical justice within His covenant community, demonstrating His holiness and His desire for His people to live in integrity. The offering points to a God who not only forgives but also provides a way to rectify wrongs, emphasizing the holistic nature of His redemptive plan that addresses both vertical (Godward) and horizontal (manward) dimensions of sin.

REFLECTION AND APPLICATION

Leviticus 7:1, with its declaration of the trespass offering as "most holy," compels us to reflect on the profound seriousness of sin, particularly those actions that cause tangible harm or violate trust. It reminds us that God's holiness is absolute, and any transgression, no matter how seemingly small, carries significant weight in His sight, impacting both our relationship with Him and with others. For us today, while the animal sacrifices are no longer required, the principles embedded in the trespass offering remain profoundly relevant. We are called to acknowledge our own transgressions, not just generally, but specifically, especially when our actions have caused harm to others or violated sacred trusts. This verse encourages us to pursue not only spiritual forgiveness through Christ but also, where appropriate, practical restitution and reconciliation with those we have wronged. It fosters a deep appreciation for the comprehensive nature of Christ's atonement, which addresses both our general sinfulness and the specific guilt we incur, empowering us to live lives marked by integrity, repentance, and restorative justice, reflecting the holiness of the God who has redeemed us.

Questions for Reflection

In what specific areas of my life might I be neglecting to make restitution or seek reconciliation for wrongs committed against others or against God's holy principles?
How does the "most holy" status of the trespass offering deepen my understanding of the gravity of sin and the immense value of God's provision for atonement?
Considering Christ's ultimate sacrifice, what does it mean for me to live a life that reflects the "most holy" nature of the atonement I have received?

FAQ

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

Answer: While both the sin offering (Hebrew: chatta't) and the trespass offering (Hebrew: 'asham) dealt with sin and guilt, their primary distinctions lay in the nature of the offense and the required response. The sin offering typically addressed general or unintentional sins, often those that violated a negative command of God (e.g., Leviticus 4:2). It focused on cleansing and purification from ritual impurity or general moral failings. In contrast, the trespass offering (as introduced in Leviticus 7:1) specifically addressed offenses that involved a breach of trust, damage to another person's property or rights, or a desecration of holy things. Crucially, the trespass offering often required not only the sacrifice but also a component of restitution or compensation to the wronged party, plus an additional 20% (e.g., Numbers 5:6-8). It emphasized the restoration of what was lost or violated, highlighting both the spiritual and social dimensions of sin.

CHRIST-CENTERED FULFILLMENT

The declaration of the trespass offering as "most holy" in Leviticus 7:1 finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament trespass offering, with its requirements for specific atonement and restitution for offenses against God's holiness or human rights, foreshadowed the comprehensive work of Christ. He is the ultimate "most holy" sacrifice, without blemish or spot, whose life and death perfectly satisfied God's righteous demands for every form of sin and guilt. Just as the trespass offering provided a means for the Israelite to be reconciled for specific wrongs, Christ's atoning work on the cross addresses the entirety of our sin debt—both our general sinfulness and our specific acts of transgression that incur guilt and demand restitution. Isaiah 53:10 prophetically speaks of the Suffering Servant making himself an "offering for guilt," directly linking the Messiah to the 'asham. Through His perfect sacrifice, Jesus bore the full weight of our trespasses, making us truly "most holy" in God's sight, not by our own merit or animal blood, but by His precious blood (1 Peter 1:18-19). He not only atoned for our guilt but also initiated the ultimate restoration, reconciling us to God and empowering us to live lives marked by true righteousness and justice, reflecting the very holiness of God (2 Corinthians 5:21 and Romans 5:1-2).

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Commentary on Leviticus 7 verses 1–10

1 ¶ Likewise this is the law of the trespass offering: it is most holy.

2 In the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar.

3 And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards,

4 And the two kidneys, and the fat that is on them, which is by the flanks, and the caul that is above the liver, with the kidneys, it shall he take away:

5 And the priest shall burn them upon the altar for an offering made by fire unto the LORD: it is a trespass offering.

6 Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.

7 As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it.

8 And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered.

9 And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest's that offereth it.

10 And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.

Observe here, 1. Concerning the trespass-offering, that, being much of the same nature with the sin-offering, it was to be governed by the same rules, Lev 7:6. When the blood and fat were offered to God to make atonement, the priests were to eat the flesh, as that of the sin-offering, in the holy place. The Jews have a tradition (as we have it from the learned bishop Patrick) concerning the sprinkling of the blood of the trespass-offering round about upon the altar, "That there was a scarlet line which went round about the altar exactly in the middle, and the blood of the burnt-offerings was sprinkled round about above the line, but that of the trespass-offerings and peace-offerings round about below the line." As to the flesh of the trespass-offering, the right to it belonged to the priest that offered it, Lev 7:7. He that did the work must have the wages. This was an encouragement to the priests to give diligent attendance on the altar; the more ready and busy they were the more they got. Note, The more diligent we are in the services of religion the more we shall reap of the advantages of it. But any of the priests, and the males of their families, might be invited by him to whom it belonged to partake with him: Every male among the priests shall eat thereof, that is, may eat thereof, in the holy place, Lev 7:6. And, no doubt, it was the usage to treat one another with those perquisites of their office, by which friendship and fellowship were kept up among the priests. Freely they had received, and must freely give. It seems the offerer was not himself to have any share of his trespass-offering, as he was to have of his peace-offering; but it was all divided between the altar and the priest. They offered peace-offerings in thankfulness for mercy, and then it was proper to feast; but they offered trespass-offerings in sorrow for sin, and then fasting was more proper, in token of holy mourning, and a resolution to abstain from sin. 2. Concerning the burnt-offering it is here appointed that the priest that offered it should have the skin (Lev 7:8), which no doubt he might make money of. "This" (the Jews say) "is meant only for the burnt-offerings which were offered by particular persons; for the profit of the skins of the daily burnt-offerings for the congregation went to the repair of the sanctuary." Some suggest that this appointment will help us to understand God's clothing our first parents with coats of skins, Gen 3:21. It is probable that the beasts whose skins they were were offered in sacrifice as whole burnt-offerings, and that Adam was the priest that offered them; and then God gave him the skins, as his fee, to make clothes of for himself and his wife, in remembrance of which the skins ever after pertained to the priest; and see Gen 27:16. 3. Concerning the meat-offering, if it was dressed, it was fit to be eaten immediately; and therefore the priest that offered it was to have it, Lev 7:9. If it was dry, there was not so much occasion for being in haste to use it; and therefore an equal dividend of it must be made among all the priests that were then in waiting, Lev 7:10.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.

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Richard ChallonerAD 1781

Trespass: Trespasses, for which these offerings were to be made, were lesser offences than those for which the sin offerings were appointed.

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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Cross-References

Leviticus 5:14
¶ And the LORD spake unto Moses, saying,
Leviticus 6:7
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.
Leviticus 6:17
It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering.
Leviticus 6:25
Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy.
Leviticus 5:1
¶ And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity.
Leviticus 5:6
And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.
Numbers 6:12
And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled.