Leviticus 7:7

Translation
King James Version
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.
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KJV (with Strong's)
As the sin offering H2403 is, so is the trespass offering H817: there is one H259 law H8451 for them: the priest H3548 that maketh atonement H3722 therewith shall have it.
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Complete Jewish Bible
The guilt offering is like the sin offering; the same law governs them - it will belong to the cohen who uses it to make atonement.
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Berean Standard Bible
The guilt offering is like the sin offering; the same law applies to both. It belongs to the priest who makes atonement with it.
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American Standard Version
As is the sin-offering, so is the trespass-offering; there is one law for them: the priest that maketh atonement therewith, he shall have it.
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World English Bible Messianic
“‘As is the sin offering, so is the trespass offering; there is one law for them. The priest who makes atonement with them shall have it.
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Geneva Bible (1599)
As the sinne offring is, so is the trespasse offring, one lawe serueth for both: that wherewith the Priest shall make atonement, shalbe his.
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Young's Literal Translation
as is a sin-offering, so is a guilt-offering; one law is for them; the priest who maketh atonement by it--it is his.
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See also
Leviticus 6:25Leviticus 6:26Leviticus 14:131 Corinthians 9:13
In the KJVVerse 2,887 of 31,102

Study This Verse

SUMMARY

Leviticus 7:7 establishes a precise legal uniformity within the Israelite sacrificial system, specifically concerning the disposition of the sin offering and the trespass offering. It mandates that despite their distinct purposes in atoning for different types of transgressions, the portion designated for the officiating priest from both offerings was governed by a single, identical law. This provision underscored the divine sustenance for the Levitical priesthood, directly linking their livelihood to their sacred duty of facilitating atonement for the people of Israel and highlighting the meticulous order of God's covenant instructions.

CONTEXT

  • Literary Context: Leviticus 7:7 is intricately woven into a larger section of Leviticus (chapters 6-7) that provides detailed, priestly instructions regarding the various offerings previously introduced in chapters 1-5. While earlier chapters focused on the worshiper's responsibilities and the general procedures for bringing offerings, chapters 6 and 7 delve into the intricate specifics of how the priests were to handle these sacrifices, including the portions they were permitted to consume. This verse immediately follows regulations concerning the sin offering in Leviticus 6:24-30 and precedes further details on the trespass offering in Leviticus 7:1-6. The placement of verse 7 serves as a summary statement, emphasizing a common rule for the priestly share of these two particular offerings, reinforcing the meticulous order and divine provision inherent in the sacrificial cult, and ensuring consistency in priestly entitlements.
  • Historical & Cultural Context: In ancient Israel, the Levitical priesthood was a full-time, hereditary vocation, set apart for the service of God at the tabernacle and later the temple. Unlike other tribes who received a territorial inheritance, the Levites were to be supported by the offerings and tithes of the people, as explicitly stated in Numbers 18:20-24. The sacrificial system was the central means by which Israel maintained covenant relationship with God, addressing sin and impurity. The sin offering (Hebrew: chaṭṭâʼâh) was primarily for unintentional sins and ritual impurity, while the trespass offering (Hebrew: ʼâshâm) addressed specific offenses involving restitution or desecration of holy things. The priest's consumption of a portion of these offerings was not merely sustenance but also a symbolic act, indicating their participation in the atonement process and bearing the iniquity of the people, as hinted in Leviticus 10:17. This verse, therefore, highlights both the divine provision for God's ministers and the precise, equitable nature of the Mosaic Law.
  • Key Themes: Leviticus 7:7 contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. It reinforces the theme of Divine Provision for Ministry, demonstrating God's faithfulness in sustaining those He calls to sacred service, a principle echoed in Deuteronomy 18:1-5. The declaration of "one law" for both offerings underscores the theme of Order and Precision in Divine Law, emphasizing God's meticulousness in establishing clear and consistent regulations for worship and daily life, ensuring no ambiguity in the sacred duties and entitlements. Furthermore, by linking the priest's portion to their act of "making atonement," the verse highlights the central theme of Atonement and Reconciliation, showcasing the vital mediatorial role of the priesthood in bridging the gap between a holy God and a sinful people, a concept foundational to the entire sacrificial system described in Leviticus 4-5.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sin Offering (Hebrew, chaṭṭâʼâh', H2403): This term, specifically H2403, refers to the sacrifice offered to atone for unintentional sins or to purify from ritual impurity. While the root word can mean "sin" generally, in this sacrificial context, it denotes the specific offering designed for expiation and purification. The priest's portion was typically eaten in a holy place, emphasizing its sacred nature and the priest's role in the purification process.
  • Trespass Offering (Hebrew, ʼâshâm', H817): This term, H817, designates a sacrifice for specific offenses, particularly those involving a breach of trust, misappropriation of holy things, or damage to a neighbor's property, often requiring restitution in addition to the offering. The ʼâshâm emphasized guilt and required compensation, highlighting the restorative aspect of atonement. Despite its distinct application from the chaṭṭâʼâh, Leviticus 7:7 declares a shared rule for the priest's portion.
  • Maketh Atonement (Hebrew, kâphar', H3722): This verb, H3722, is a primitive root meaning "to cover," "to purge," or "to make propitiation." In the context of the sacrificial system, it describes the priest's essential role in mediating between God and humanity, facilitating the removal or covering of sin through the prescribed rituals. The priest's right to the offering was directly tied to this profound, sacred function of bringing reconciliation and cleansing.

Verse Breakdown

  • "As the sin offering [is], so [is] the trespass offering": This clause establishes a direct parallel and equivalence between the two distinct offerings regarding a specific aspect. Despite their different purposes and procedures for the worshiper, the disposition of the priest's share from both was to be identical. It immediately signals a common rule about to be declared, setting up the subsequent declaration of uniformity.
  • "[there is] one law for them": This phrase explicitly states the uniformity implied in the preceding clause. It emphasizes the divine consistency and precision within the Mosaic Law. For the priest's portion, the regulations governing the sin offering and the trespass offering were not separate or distinct but were unified under a single, overarching statute. This ensured clarity, prevented ambiguity regarding priestly entitlements, and underscored the equitable nature of God's provisions.
  • "the priest that maketh atonement therewith shall have [it].": This final clause clarifies who receives the portion and why. The right to consume the offering is granted specifically to the priest who performs the atonement ritual. This directly links the priest's sustenance and privilege to his sacred duty of mediating reconciliation between God and the offerer. It underscores the profound responsibility and unique position of the priesthood in the Old Covenant system, where their livelihood was intrinsically tied to their spiritual function.

Literary Devices

Leviticus 7:7 primarily employs Legal Precision and Parallelism. The verse's concise structure and direct language exemplify the meticulous nature of Mosaic Law, leaving no room for ambiguity regarding the priestly portion. The opening phrase, "As the sin offering [is], so [is] the trespass offering," is a clear instance of Parallelism, drawing an explicit comparison between the two offerings to highlight their identical treatment concerning the priest's share. This is immediately reinforced by the declarative statement, "there is one law for them," which functions as a legal Summary Statement, consolidating the rule and emphasizing the divine consistency. The verse's focus on the "priest that maketh atonement" also serves as a form of Emphasis, highlighting the direct connection between sacred duty and divine provision, a recurring theme in the priestly codes that underscores the sanctity and importance of the priestly office.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 7:7 profoundly illustrates God's meticulous provision for those consecrated to His service, ensuring that the priests, who had no tribal land inheritance, were sustained through the very system they administered. This highlights the principle that those who dedicate their lives to spiritual ministry are worthy of material support, a theme that resonates throughout Scripture. Furthermore, the "one law" for both sin and trespass offerings underscores the unified nature of God's justice and His consistent approach to dealing with human transgression, regardless of its specific manifestation. The priest's role in "making atonement" and then receiving a portion of the offering emphasizes the sacred, mediatorial function of the priesthood, a function that pointed forward to a greater reality.

REFLECTION AND APPLICATION

While the Old Testament sacrificial system, including the specific regulations for priestly portions, has been fulfilled in Christ, the underlying principles of Leviticus 7:7 remain profoundly relevant for believers today. We are called to recognize and support those who minister God's Word and serve the spiritual needs of the community, understanding that their dedication often requires material provision, just as the priests of old were sustained by the offerings. Moreover, the meticulousness of God's law, even in seemingly minor details like priestly portions, reminds us of His perfect order, justice, and concern for all aspects of life and worship. This should inspire us to approach our own service to God with diligence and integrity, trusting in His faithful provision and acknowledging the sacredness of His calling. We are also reminded that our spiritual sustenance comes from Christ, our ultimate High Priest, who offered Himself entirely for our atonement, requiring no portion for Himself but giving all for us, thereby becoming our ultimate spiritual provision.

Questions for Reflection

  • How does the principle of supporting those in ministry, as seen in Leviticus 7:7, apply to the church today and our role within it?
  • What does God's meticulousness in detailing these laws reveal about His character, and how should that impact our approach to obedience and stewardship?
  • In what ways does understanding the Old Testament priest's role in "making atonement" deepen our appreciation for Christ's finished, all-sufficient work on the cross?

FAQ

Why were the sin offering and trespass offering treated the same for the priest's portion, even though their purposes were different?

Answer: While the sin offering (chaṭṭâʼâh) primarily addressed unintentional sins and ritual impurity, and the trespass offering (ʼâshâm) dealt with specific offenses requiring restitution, Leviticus 7:7 emphasizes that for the priest's portion, "there is one law for them." This uniformity underscored the consistency and precision of God's law regarding the support of the priesthood. Both offerings involved the priest's critical role in facilitating atonement and purification, and thus, the divine provision for their service was applied equally, regardless of the specific nature of the transgression being atoned for. It simplified the regulations for priestly sustenance and highlighted the overarching principle of divine provision for their sacred duties, as seen throughout Leviticus 6-7, ensuring that the priests were adequately sustained for their essential mediatorial work.

CHRIST-CENTERED FULFILLMENT

Leviticus 7:7, with its focus on the priest receiving a portion of the sin and trespass offerings for making atonement, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament priests, by consuming a part of the offerings, symbolically bore the iniquity of the people and were sustained by the very system they served. This pointed forward to Christ, our great High Priest, who did not merely partake of the offering but became the offering Himself. He is the Lamb of God who takes away the sin of the world, serving as both the perfect Sin Offering and Trespass Offering. Unlike the Levitical priests who received a portion for their service, Christ offered His entire self, His body once for all, making a complete and final atonement that requires no further sacrifice or priestly portion. His sacrifice cleanses us from all sin and guilt, not partially, but fully and eternally, as detailed in Hebrews 9:11-14. Through Him, we receive the full benefit of atonement, a spiritual sustenance that far surpasses any physical portion, for He is the bread of life who sustains us eternally and perfectly fulfills the shadow of the Old Covenant provisions.

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Commentary on Leviticus 7 verses 1–10

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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