What number verse is Leviticus 7:2 in the Bible?

Leviticus 7:2 is the 2,882nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 7:2 sits at position 2,882.

7:17:1

Leviticus 7:2

Q: What was the primary difference between a "trespass offering" and a "sin offering"?

While both the trespass offering (ʼâshâm) and the sin offering (ḥaṭṭā’t) dealt with unintentional sins, their primary distinction lay in the nature of the offense and the required response. The sin offering generally covered unintentional sins against God's commands that did not involve a quantifiable loss or damage (e.g., touching an unclean thing, Leviticus 5:2-3). It focused on the defilement of the individual and the sanctuary, requiring cleansing. The trespass offering, however, specifically addressed unintentional sins that involved a breach of trust, a violation of holy things, or a quantifiable loss to another person or to God's sanctuary. These typically required not only atonement but also restitution, often with an additional 20% penalty (e.g., defrauding a neighbor, Leviticus 6:2-5). Leviticus 7:2 highlights that despite their differences, both offerings shared the same sacred space for slaughter, underscoring the common ground of atonement before God.

7:37:3

Translation

King James Version

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.

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KJV (with Strong's)

In the place ^H4725 where they kill ^H7819 the burnt offering ^H5930 shall they kill ^H7819 the trespass offering ^H817: and the blood ^H1818 thereof shall he sprinkle ^H2236 round about ^H5439 upon the altar ^H4196.

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Complete Jewish Bible

They are to slaughter the guilt offering in the place where they slaughter the burnt offering, and its blood is to be splashed against all sides of the altar.

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Berean Standard Bible

The guilt offering must be slaughtered in the place where the burnt offering is slaughtered, and the priest shall sprinkle its blood on all sides of the altar.

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American Standard Version

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

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World English Bible Messianic

In the place where they kill the burnt offering, he shall kill the trespass offering; and its blood he shall sprinkle around on the altar.

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Geneva Bible (1599)

In the place where they kill the burnt offering, shall they kill the trespasse offering, and the blood thereof shall he sprinkle rounde about vpon the altar.

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Young's Literal Translation

in the place where they slaughter the burnt-offering they do slaughter the guilt-offering, and its blood one doth sprinkle on the altar round about,

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Study This Verse

SUMMARY

Leviticus 7:2 provides precise instructions for the trespass offering, stipulating that its slaughter must occur at the same sacred location as the burnt offering—the north side of the altar of burnt offering. This verse further emphasizes the critical ritual of blood application, where the priest is to sprinkle the blood around the altar, thereby underscoring the profound significance of blood in the atonement process, the divine demand for precision and holiness in all sacrificial worship, and the unified nature of God's provision for sin.

CONTEXT

Literary Context: Leviticus 7:2 is situated within a detailed section of Leviticus (chapters 6-7) that elaborates on the laws of the various offerings, primarily from the perspective of the priests' duties and their designated portions. Following the general laws of the burnt, grain, sin, and trespass offerings presented in chapters 1-5, this segment provides practical, procedural instructions for their execution. Chapter 6 commences with the laws for the burnt offering, detailing its perpetual fire and the priest's vestments (Leviticus 6:8-13), followed by the grain offering's preparation and consumption (Leviticus 6:14-23), and then the sin offering's handling, particularly concerning its blood and the priest's portion (Leviticus 6:24-30). Leviticus 7:1-10 focuses specifically on the trespass offering, detailing its unique aspects, the priest's share, and its relationship to other sacrifices. The placement of verse 2, immediately after the general introduction to the trespass offering, highlights the procedural continuity and shared sacred space for atonement, directly linking the trespass offering to the established ritual of the burnt offering and emphasizing the consistency in approaching God through sacrifice.
Historical & Cultural Context: In ancient Israel, the sacrificial system was divinely ordained as the primary means for maintaining a covenant relationship with a holy God. The Tabernacle, a portable sanctuary, served as the central locus of worship where God's presence dwelt among His people. The "place where they kill the burnt offering" refers to the north side of the altar of burnt offering in the Tabernacle courtyard, a specific and consecrated area designated for the slaughter of certain sacrifices (Leviticus 1:11). This precise location was not arbitrary but signified a designated, holy space for approaching God through sacrifice, underscoring the order and reverence required. The meticulous instructions regarding the slaughter and blood application were crucial for maintaining ritual purity and demonstrating profound respect for God's holiness. The concept of blood as the life-force, central to atonement, was deeply ingrained in ancient Near Eastern cultures, but in Israel, it was uniquely tied to God's covenant and His provision for sin, as powerfully articulated in Leviticus 17:11. The trespass offering itself (Hebrew: ʼâshâm) addressed specific offenses that required not only forgiveness but also restitution, distinguishing it from the general sin offering and underscoring a societal and spiritual emphasis on making amends for wrongs committed.
Key Themes: Leviticus 7:2 contributes significantly to several key themes pervasive throughout the book of Leviticus and the broader Pentateuch. Firstly, it reinforces the theme of God's Holiness and Purity, demanding precise adherence to His prescribed rituals for approaching Him. The specific location and meticulous blood application underscore that God is unapproachable except on His own terms, emphasizing the absolute necessity of ritual purity. Secondly, the verse highlights the theme of Atonement and Expiation, central to the entire sacrificial system. The blood, representing life, is given for life, serving as the means by which sin is covered and reconciliation achieved with a holy God, a principle explicitly stated in Leviticus 17:11. Thirdly, it speaks to the theme of Order and Precision in Worship. Every detail, from the slaughtering location to the method of blood application, is divinely ordained, demonstrating that true worship is not haphazard but is conducted according to God's perfect design. Finally, by linking the trespass offering to the burnt offering through a shared sacred space, the verse subtly points to the Unity of God's Provision for Sin, suggesting that while sins may differ in nature, the ultimate means of dealing with them before God is through a costly, blood-shedding sacrifice.

EXPOSITION AND ANALYSIS

Key Word Analysis

Place (Hebrew, mâqôwm', H4725): This term, derived from a root meaning "to stand," refers to a specific, designated locality or spot. In the context of the Tabernacle and its rituals, mâqôwm often denotes a consecrated space, emphasizing its sacredness and its divine appointment for specific acts of worship. The instruction to kill the trespass offering in the same mâqôwm as the burnt offering highlights the intentionality and holiness associated with the area around the altar, signifying that access to God and atonement for sin are not arbitrary but occur in a divinely ordained setting.
Kill (Hebrew, shâchaṭ', H7819): This primitive root signifies "to slaughter," particularly in the context of sacrifice or massacre. It denotes a decisive and often violent act of taking life. In the sacrificial system, shâchaṭ is the technical term for the ritual slaughter of an animal, emphasizing the shedding of blood as an essential component of the atonement process. The repetition of this verb in the verse underscores the solemnity and necessity of this act for both the burnt offering and the trespass offering, signifying that a life must be given for sin.
Trespass Offering (Hebrew, ʼâshâm', H817): Derived from a root meaning "guilt" or "fault," this term denotes a specific type of sacrifice offered for sins involving a breach of trust, a quantifiable wrong, or a specific violation against holy things or a neighbor, often requiring restitution in addition to atonement. Unlike the general sin offering (ḥaṭṭā't), which addressed unintentional sins against God's commands, the ʼâshâm typically dealt with offenses that caused damage, defrauded, or involved a specific violation of a sacred trust (Leviticus 5:14-19 and Leviticus 6:1-7). The root meaning emphasizes the need to rectify a wrong and remove the accompanying guilt, highlighting God's concern for justice and restoration.
Sprinkle (Hebrew, zâraq', H2236): This verb describes the ritualistic act of throwing or dashing fluid or solid particles, not merely a gentle sprinkling. In the context of sacrifices, it signifies the forceful application of the life-blood of the animal to the altar, making atonement. The act of zâraq was a powerful visual and theological statement, conveying the transfer of guilt, the consecration of the altar, and the making of expiation. It was a vital part of the atonement process, symbolizing the life given for a life, and the means by which the worshiper's sin was covered and accepted by God.

Verse Breakdown

"In the place where they kill the burnt offering shall they kill the trespass offering:" This clause precisely specifies the location for the slaughter of the trespass offering. The "place where they kill the burnt offering" refers to the north side of the altar of burnt offering within the Tabernacle courtyard, a divinely designated and consecrated area (Leviticus 1:11). This detail emphasizes the meticulousness required in the sacrificial system and establishes a direct procedural link between the trespass offering and the burnt offering. By sharing the same sacred slaughtering ground, both offerings are underscored as fundamental acts of atonement and worship, performed in a divinely ordained, consecrated space. It highlights the unified nature of Israel's approach to God, regardless of the specific sin or purpose of the sacrifice, all requiring a life given.
"and the blood thereof shall he sprinkle round about upon the altar." This second clause describes the crucial ritual of blood application. Following the slaughter, the priest was to collect the blood and "sprinkle" (or dash) it "round about upon the altar." This act was not merely hygienic but deeply symbolic and theological. The blood, representing the life of the animal (Leviticus 17:11), was applied to the altar, the focal point of atonement and communion with God. This ritual ensured that the offering was accepted by God, making expiation for the worshiper's sin and purifying the sacred space. The phrase "round about" suggests a comprehensive and thorough application, ensuring the complete efficacy of the atoning act. It profoundly communicates the principle that life must be given for sin to be covered and forgiveness granted.

Literary Devices

Leviticus 7:2 primarily employs Instructional Language and Prescriptive Detail, characteristic of the legal and ritualistic sections of the Pentateuch. The verse functions as a direct command, leaving no room for ambiguity regarding the precise execution of the sacrifice. This precision underscores the absolute necessity of adherence to divine mandates when approaching a holy God. Furthermore, the verse utilizes profound Symbolism, where the physical actions and locations carry deep theological meaning. The "place where they kill the burnt offering" is not merely a geographical spot but a consecrated space symbolizing the divinely appointed point of encounter between human sin and divine provision. The "blood" itself is the most potent symbol, representing life and atonement, while the "altar" symbolizes God's presence, judgment, and mercy, the locus where reconciliation is achieved. The shared location for the slaughter of both the burnt and trespass offerings also implies a form of Parallelism or Typology, suggesting a common underlying principle of atonement and the seriousness with which all sin, whether general or specific, must be addressed before God. The meticulousness also serves as a Foreshadowing of the perfect, singular sacrifice to come.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 7:2 powerfully articulates core theological truths about God's holiness, the gravity of sin, and the divinely ordained path to atonement. The meticulous instructions for the trespass offering, particularly its shared slaughtering ground with the burnt offering and the critical application of blood to the altar, emphasize that all approaches to God, regardless of the specific nature of the sin, must be through a prescribed, sacrificial means. This highlights the indispensable role of blood in expiation—a life given for a life—and God's absolute demand for order, purity, and reverence in worship. The specific nature of the trespass offering also underscores God's comprehensive concern for not only general sin but also for specific wrongs that require restitution and repair, demonstrating His justice and His desire for reconciliation in all aspects of life. This ancient ritual lays a foundational principle: without the shedding of blood, there is no remission of sins.

REFLECTION AND APPLICATION

Leviticus 7:2, though rooted in an ancient sacrificial system, offers enduring insights for contemporary believers. The precise instructions for the trespass offering remind us that God is a God of order and holiness, who takes sin with utmost seriousness. Our worship and obedience, therefore, should reflect a similar reverence and intentionality. While we no longer offer animal sacrifices, the principle of a costly atonement remains profoundly relevant. This verse prompts us to consider the specific "trespasses" in our lives—those actions or inactions that have caused harm, broken trust, or violated God's standards, requiring not only forgiveness but perhaps also restitution or reconciliation. It challenges us to approach God with a sincere heart, acknowledging the gravity of our sin, and embracing the complete and perfect provision made for us in Christ. The shared location for the burnt and trespass offerings also encourages us to see all our spiritual acts, whether seeking forgiveness for specific wrongs or offering general devotion, as part of a unified, Christ-centered approach to God, recognizing that all our reconciliation comes through one ultimate sacrifice.

Questions for Reflection

How does the meticulousness of the sacrificial instructions in Leviticus 7:2 shape your understanding of God's character and His expectations for worship?
Beyond general confession, are there specific "trespasses" in your life that God might be calling you to address through restitution, reconciliation, or a deeper commitment to holiness?
In what ways can we, as New Covenant believers, embody the reverence and intentionality seen in the Old Testament sacrificial system in our own worship and daily walk, recognizing Christ as our ultimate sacrifice?

FAQ

What was the primary difference between a "trespass offering" and a "sin offering"?

Answer: While both the trespass offering (ʼâshâm) and the sin offering (ḥaṭṭā't) dealt with unintentional sins, their primary distinction lay in the nature of the offense and the required response. The sin offering generally covered unintentional sins against God's commands that did not involve a quantifiable loss or damage (e.g., touching an unclean thing, Leviticus 5:2-3). It focused on the defilement of the individual and the sanctuary, requiring cleansing. The trespass offering, however, specifically addressed unintentional sins that involved a breach of trust, a violation of holy things, or a quantifiable loss to another person or to God's sanctuary. These typically required not only atonement but also restitution, often with an additional 20% penalty (e.g., defrauding a neighbor, Leviticus 6:2-5). Leviticus 7:2 highlights that despite their differences, both offerings shared the same sacred space for slaughter, underscoring the common ground of atonement before God.

Why was the blood sprinkled "round about upon the altar"?

Answer: The act of sprinkling the blood "round about upon the altar" was a crucial ritual step with profound theological significance. The altar was the central point of atonement and communion with God in the Tabernacle. As Leviticus 17:11 states, "the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement by reason of the life." Sprinkling the blood consecrated the altar, signifying that the life of the animal had been given in substitution for the life of the worshiper, making expiation for sin. It was a visual declaration that the sin had been covered and accepted by God, allowing the worshiper to be reconciled. The "round about" detail suggests a complete and thorough application, ensuring the full efficacy of the atonement, encompassing the entire sacred space and the worshiper's full guilt.

What does the shared slaughtering place of the burnt offering and trespass offering signify?

Answer: The instruction in Leviticus 7:2 that the trespass offering be killed "in the place where they kill the burnt offering" signifies several important points. Firstly, it emphasizes the sacredness and specific consecration of that particular location (the north side of the altar) for all major blood sacrifices. Secondly, it highlights a theological continuity and unity among the various offerings. While the burnt offering was for general atonement and complete devotion (Leviticus 1) and the trespass offering for specific offenses requiring restitution (Leviticus 5:14-19 and Leviticus 6:1-7), their shared place of slaughter underscores that all sin, whether general or specific, ultimately requires a life given and atonement made before God at His altar. It points to the singular divine provision for sin and the seriousness with which God views all transgression, regardless of its specific nature, all requiring a blood sacrifice.

CHRIST-CENTERED FULFILLMENT

Leviticus 7:2, with its meticulous instructions for the trespass offering and the centrality of blood on the altar, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament sacrificial system, including the trespass offering, served as a "shadow of the good things to come" (Hebrews 10:1), pointing forward to the definitive sacrifice of God's Son. Jesus did not merely offer an animal; He offered Himself, becoming the perfect and final Lamb of God, whose precious blood was shed "once for all" (Hebrews 9:12) for the complete remission of sins. Where the trespass offering required restitution for specific wrongs, Christ's sacrifice provides full and eternal restitution for all humanity's trespasses against God's holiness, satisfying divine justice completely. His death on the cross, outside the city gates yet spiritually at the ultimate altar, superseded the Tabernacle's north side, establishing a new and living way into God's presence (Hebrews 10:19-20). Through His singular, perfect offering, Jesus fulfills the requirements of both the burnt offering (as a complete surrender and devotion to the Father's will) and the trespass offering (by fully paying the debt of our specific guilt and restoring our broken relationship with God), making it unnecessary for any further animal sacrifice, as His blood truly "cleanses us from all sin" (1 John 1:7).

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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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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 1:5
And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation.
Leviticus 1:11
And he shall kill it on the side of the altar northward before the LORD: and the priests, Aaron's sons, shall sprinkle his blood round about upon the altar.
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 5:9
And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering.
1 Peter 1:2
Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.
Ezekiel 40:39
¶ And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering.
Leviticus 4:29
And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering.