What number verse is Leviticus 7:5 in the Bible?

Leviticus 7:5 is the 2,885th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 7:5 sits at position 2,885.

7:47:4

Leviticus 7:5

Q: How is the trespass offering different from the sin offering?

While both the trespass offering (asham) and the sin offering (ḥaṭṭāʾt) addressed the issue of sin, their primary distinctions lay in the nature of the offense and the required response. The sin offering typically addressed unintentional sins that violated God's commands, often concerning ritual impurity or general moral failings, and did not necessarily involve a quantifiable loss to God or another person. Its primary purpose was to cleanse from impurity and atone for sin in a broad sense. In contrast, the trespass offering (Leviticus 7:5) specifically addressed offenses that involved a breach of trust, misappropriation of God's holy things, or defrauding a neighbor, where a measurable loss or damage had occurred (see Leviticus 5:14-19 and Leviticus 6:1-7). A key and distinctive feature of the trespass offering was the explicit requirement for restitution—returning what was taken or damaged, plus an additional 20%—in addition to the sacrifice itself, emphasizing the importance of making amends and restoring what was owed to the wronged party.

7:67:6

Translation

King James Version

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

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KJV (with Strong's)

And the priest ^H3548 shall burn ^H6999 them upon the altar ^H4196 for an offering made by fire ^H801 unto the LORD ^H3068: it is a trespass offering ^H817.

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Complete Jewish Bible

The cohen will make them go up in smoke on the altar as an offering made by fire to ADONAI ; it is a guilt offering.

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Berean Standard Bible

The priest shall burn them on the altar as an offering made by fire to the LORD; it is a guilt offering.

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American Standard Version

and the priest shall burn them upon the altar for an offering made by fire unto Jehovah: it is a trespass-offering.

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World English Bible Messianic

and the priest shall burn them on the altar for an offering made by fire to the LORD: it is a trespass offering.

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Geneva Bible (1599)

Then the Priest shall burne them vpon the altar, for an offring made by fire vnto the Lord: this is a trespasse offring.

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Young's Literal Translation

and the priest hath made them a perfume on the altar, a fire-offering to Jehovah; it is a guilt-offering.

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Study This Verse

SUMMARY

Leviticus 7:5 meticulously details the priest's sacred duty concerning the trespass offering, specifying that he is to burn the designated portions of the sacrifice upon the altar as a fire offering dedicated to the LORD. This verse underscores the precise ritual requirements for atonement for specific offenses that incurred guilt and often demanded restitution, highlighting God's meticulous instructions for worship, the divine acceptance of the offering, and the indispensable role of the priesthood in mediating reconciliation within the Old Covenant sacrificial system.

CONTEXT

Literary Context: Leviticus 7:5 is nested within a larger instructional block (Leviticus 6:8-7:38) that provides comprehensive guidelines for the priests concerning the various offerings previously introduced in Leviticus 1-5. While the earlier chapters generally describe the offerings from the perspective of the worshiper, this section shifts focus to the priestly responsibilities, the distribution of sacrificial portions, and the specific laws governing each type of offering. This particular verse expands upon the regulations for the trespass offering (asham), building on its initial introduction in Leviticus 5:14-19 and further details regarding offenses against others in Leviticus 6:1-7. The immediate preceding verses (Leviticus 7:3-4) delineate which specific fat portions of the trespass offering—the fat tail, the fat covering the entrails, the two kidneys with their fat, and the lobe of the liver—are to be presented to the LORD, thus setting the precise stage for the priest's burning action described in verse 5.
Historical & Cultural Context: The sacrificial system was the bedrock of Israelite worship and their unique covenant relationship with Yahweh. It served as the divinely ordained mechanism for addressing sin, expressing devotion, and maintaining ritual purity and fellowship within the community. The trespass offering (asham) held a distinct place, specifically addressing offenses that involved "trespass" against God's holy things or defrauding a neighbor, often necessitating quantifiable restitution in addition to the sacrifice. This reflected a societal structure where both spiritual integrity and social equity were paramount. The act of burning the offering on the altar was not mere disposal but a profound symbolic act: it represented the complete dedication of the sacrifice to God, its transformation into a "pleasing aroma" ascending to Him, and the divine acceptance of the atonement. The priest, as God's designated mediator, played a crucial role in ensuring that every aspect of the offering was performed according to God's precise commands, thereby upholding the sanctity of worship and the purity of the people before a holy God. The altar itself, as described in Exodus 27:1-8, was the consecrated focal point of sacrifice, where the life of the offering was given up and its essence consumed by fire, symbolizing the expiation of guilt.
Key Themes: Leviticus 7:5 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. It powerfully reinforces the theme of God's Holiness and Purity, emphasizing that approach to Him requires meticulous adherence to His prescribed rituals, underscoring His absolute distinction from human sin. The verse highlights the theme of Atonement and Expiation, demonstrating God's provision for dealing with human sin and guilt through substitutionary sacrifice, allowing for reconciliation. Implicit is the theme of Priestly Mediation, as the priest acts as the indispensable intermediary between a holy God and sinful humanity, performing the sacred acts necessary for atonement. Furthermore, the specific nature of the trespass offering reinforces the theme of Restitution and Justice, particularly for offenses involving quantifiable loss or damage, illustrating that true repentance often involves making amends to those wronged, not just seeking divine forgiveness. Finally, the "offering made by fire" speaks to the theme of Divine Acceptance, as the consumed sacrifice signifies God's reception and approval of the offering and, by extension, the penitent worshiper.

EXPOSITION AND ANALYSIS

Key Word Analysis

Priest (Hebrew, kôhên', H3548): This term refers to one who officiates in sacred rites. In the context of the Old Testament, it denotes an individual from the Aaronic lineage, divinely appointed to mediate between God and humanity by performing sacrifices and other cultic duties. The priest's role was not merely ceremonial but essential for the proper execution of the sacrificial system and the maintenance of the covenant relationship.
Burn (Hebrew, qâṭar', H6999): This verb specifically means "to smoke" or "to turn into fragrance by fire," particularly in the context of worship. It implies a sacred act of dedication, where the substance is transformed by fire and its essence ascends as an aroma to God. It is distinct from mere destruction, signifying an offering's acceptance and the communication between the worshiper and the divine.
Offering made by fire (Hebrew, ʼishshâh', H801): This term, used in a liturgical sense, refers to any offering that is consumed by fire on the altar. It underscores the method of presentation to the LORD, signifying that the offering is wholly given over to God and transformed through the sacred flame. It emphasizes the concept of a "food offering" to God, symbolizing His sustenance from the offerings of His people and His acceptance of their devotion and obedience.
Trespass offering (Hebrew, ʼâshâm', H817): This specific type of sacrifice addresses "guilt" or "culpability," particularly for offenses against God's holy things or against a neighbor, often involving a quantifiable loss or damage. Unlike the general sin offering, the asham frequently required restitution of the wronged party plus an additional 20%, highlighting the need for both atonement for the guilt and restoration of what was wrongfully taken or damaged.

Verse Breakdown

"And the priest shall burn them": This clause emphatically highlights the exclusive and indispensable role of the divinely appointed Aaronic priest in the sacrificial ritual. It was not the offerer, but the authorized priest, who performed the sacred act of burning the designated portions. "Them" refers to the specific fat portions of the trespass offering, as meticulously outlined in the preceding verses (Leviticus 7:3-4), which were considered the LORD's exclusive portion.
"upon the altar": The altar was the consecrated, divinely appointed place of sacrifice, serving as the focal point of atonement, expiation, and communion with God. Burning the offering upon this sacred structure signified its proper presentation to God in the prescribed manner, ensuring its acceptance and efficacy. It functioned as the sacred interface where the human offering met the divine recipient.
"[for] an offering made by fire unto the LORD": This crucial phrase clarifies both the purpose and the ultimate recipient of the burning act. The offering was not for human consumption or disposal, but a sacred gift entirely dedicated to Yahweh, consumed by fire as a symbol of its ascent and acceptance. This underscored God's absolute sovereignty and His inherent right to receive the choicest parts of the offering as a demonstration of the worshiper's devotion and an act of propitiation.
"it [is] a trespass offering": This concluding declaration explicitly identifies the specific type of sacrifice being performed. It serves as a definitive categorization, distinguishing this offering from others and reinforcing its unique purpose of atoning for specific acts of trespass and guilt, particularly those that often required accompanying restitution and compensation.

Literary Devices

Leviticus 7:5 masterfully employs several literary devices to convey its profound meaning and reinforce its significance within the broader sacrificial system. Ritual Language is paramount, characterized by precise instructions and technical cultic terms such as "burn," "altar," "offering made by fire," and "trespass offering." This specialized vocabulary defines the sacred actions and objects within the cultic sphere, ensuring the correct and meticulous execution of divine commands, thereby emphasizing the order, holiness, and reverence required in approaching God. Symbolism is deeply embedded, particularly in the act of "burning" the offering upon the "altar." The fire itself symbolizes divine presence, purification, and the consumption of the sacrifice, representing its complete dedication and transformation into a pleasing aroma for God. The ascending smoke further symbolizes the offering's acceptance and the vital communication between the worshiper and the divine. The very identification "it is a trespass offering" functions as both Repetition and Categorization, reinforcing the specific nature and distinct purpose of this sacrifice within the intricate sacrificial system, ensuring no ambiguity regarding its unique role in addressing guilt and requiring restitution.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 7:5, while detailing an ancient ritual, articulates enduring theological truths concerning the nature of sin, the necessity of atonement, and the absolute holiness of God. The meticulous instructions for burning the trespass offering on the altar underscore the profound seriousness with which God regards sin, especially those offenses that involve guilt and demand restitution. It powerfully highlights the principle that sin creates a debt—both to God and frequently to others—that cannot be ignored but must be addressed through a divinely appointed means of atonement. The act of burning signifies God's gracious acceptance of the offering as a substitute, a sacred means by which the guilt of the offerer is transferred, dealt with, and expiated, thereby restoring fellowship. This intricate process profoundly foreshadows the ultimate, perfect sacrifice that would fully and finally deal with all sin and guilt for all time.

REFLECTION AND APPLICATION

While the physical burning of animal sacrifices has been superseded and fulfilled by the coming of Christ, the profound spiritual and ethical principles embedded in Leviticus 7:5 remain profoundly relevant for believers today. This verse serves as a potent reminder that sin, particularly when it involves wrongdoing against others or the misappropriation of what rightfully belongs to God, carries a tangible weight of guilt that demands intentional and earnest dealing. It challenges us to acknowledge the gravity of our trespasses, urging us not to trivialize them, and to recognize that genuine repentance often involves not only seeking God's forgiveness but also, where humanly possible, actively making amends and offering restitution to those we have wronged. Just as the priest mediated the offering on the altar, we are called to bring our brokenness, our guilt, and our sins before God through our perfect High Priest, Jesus Christ. The "offering made by fire" symbolizes a complete surrender and dedication to God; similarly, our lives are to be living sacrifices, wholly devoted to Him in gratitude for His ultimate atonement. This passage encourages us to cultivate a conscience keenly sensitive to guilt and to actively pursue reconciliation and restitution as a tangible outflow of genuine repentance and faith in Christ.

Questions for Reflection

In what specific areas of my life might I be carrying unaddressed guilt, particularly related to wrongs committed against God or against others?
How does the detailed and demanding nature of the trespass offering challenge my contemporary understanding of the seriousness and consequences of sin?
What practical and concrete steps can I take to make restitution or seek reconciliation where I have wronged someone, embodying the spirit of the asham in a New Covenant context?
How does understanding the priest's indispensable role in this verse deepen my appreciation for Jesus Christ as my ultimate and perfect High Priest?

FAQ

How is the trespass offering different from the sin offering?

Answer: While both the trespass offering (asham) and the sin offering (ḥaṭṭāʾt) addressed the issue of sin, their primary distinctions lay in the nature of the offense and the required response. The sin offering typically addressed unintentional sins that violated God's commands, often concerning ritual impurity or general moral failings, and did not necessarily involve a quantifiable loss to God or another person. Its primary purpose was to cleanse from impurity and atone for sin in a broad sense. In contrast, the trespass offering (Leviticus 7:5) specifically addressed offenses that involved a breach of trust, misappropriation of God's holy things, or defrauding a neighbor, where a measurable loss or damage had occurred (see Leviticus 5:14-19 and Leviticus 6:1-7). A key and distinctive feature of the trespass offering was the explicit requirement for restitution—returning what was taken or damaged, plus an additional 20%—in addition to the sacrifice itself, emphasizing the importance of making amends and restoring what was owed to the wronged party.

Why was it necessary for the priest to burn the offering upon the altar?

Answer: The priest's role in burning the offering upon the altar was absolutely critical for several profound theological and practical reasons within the Israelite sacrificial system. Firstly, the priest acted as God's divinely appointed mediator, ensuring that the sacrifice was performed precisely according to divine command, thereby maintaining the sanctity and efficacy of the ritual. Burning the offering, specifically the fat portions, on the altar signified its complete dedication and transfer to the LORD. The ascending smoke symbolized the offering's ascent to God, indicating divine acceptance and acting as a "pleasing aroma" (as seen in Genesis 8:21 after the flood). The altar itself was the consecrated, sacred place where atonement was made, a holy space where the life of the animal was given in exchange for the life of the offerer, symbolizing the taking away of guilt and the expiation of sin. This act was not merely a means of disposal but a deeply sacred act of communion, expiation, and propitiation.

CHRIST-CENTERED FULFILLMENT

Leviticus 7:5, with its profound focus on the priest burning the trespass offering upon the altar for atonement, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. He is not merely a participant in the Old Covenant sacrificial system but its very culmination, perfection, and replacement. As our Great High Priest, Jesus did not merely offer an animal; He offered Himself, "through the eternal Spirit" (as described in Hebrews 9:14), becoming simultaneously both the perfect priest and the spotless, once-for-all sacrifice. The "burning" on the altar, symbolizing complete dedication, transformation, and the ascent of the offering to God, is powerfully fulfilled in Christ's willing surrender to death on the cross, which was a "fragrant offering and sacrifice to God" (as highlighted in Ephesians 5:2). Just as the trespass offering addressed specific guilt and often required restitution for wrongs, Jesus' sacrifice fully atones for all our trespasses against God's holiness and against others, making complete and perfect restitution for our spiritual debt. He "himself bore our sins in his body on the tree" (as proclaimed in 1 Peter 2:24), paying the full penalty and reconciling us completely to God. Through His one perfect sacrifice, Jesus has forever dealt with the guilt of sin, rendering the Levitical trespass offering obsolete, yet revealing its deep typological purpose in His redemptive work.

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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 2:2
And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD:
Leviticus 2:16
And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD.
Leviticus 1:13
But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.
1 Peter 4:1
¶ Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;
1 Peter 4:2
That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.
Leviticus 3:16
And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD'S.
Leviticus 1:9
But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD.