Numbers 15:27

Translation
King James Version
And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering.
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KJV (with Strong's)
And if any H259 soul H5315 sin H2398 through ignorance H7684, then he shall bring H7126 a she goat H5795 of the first H1323 year H8141 for a sin offering H2403.
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Complete Jewish Bible
"'If an individual sins by mistake, he is to offer a female goat in its first year as a sin offering.
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Berean Standard Bible
Also, if one person sins unintentionally, he is to present a year-old female goat as a sin offering.
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American Standard Version
And if one person sin unwittingly, then he shall offer a she-goat a year old for a sin-offering.
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World English Bible Messianic
“‘If one person sins unwittingly, then he shall offer a female goat a year old for a sin offering.
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Geneva Bible (1599)
But if any one person sinne through ignorance, then he shall bring a shee goate of a yeere olde for a sinne offring.
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Young's Literal Translation
`And if one person sin in ignorance, then he hath brought near a she-goat, daughter of a year, for a sin-offering;
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See also
Leviticus 4:27Leviticus 4:28Acts 17:30Acts 3:171 Timothy 1:13
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From Mt. Sinai to Kadesh Barnea
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In the KJVVerse 4,181 of 31,102

Study This Verse

SUMMARY

Numbers 15:27 provides a specific legal provision within the Mosaic Law for an individual Israelite who commits a sin unintentionally or "through ignorance." This statute mandates the offering of a she-goat of the first year as a sin offering, underscoring the pervasive nature of sin's defilement—even when not committed with deliberate defiance—and God's meticulous yet gracious provision for atonement. This regulation highlights the comprehensive scope of divine holiness and the divinely ordained pathways for His people to maintain ritual purity and fellowship with Him in the wilderness and the Promised Land.

CONTEXT

  • Literary Context: Numbers 15:27 is embedded within a significant block of legislation (Numbers 15:1-31) that outlines various laws concerning offerings, vows, and purification rituals. This chapter serves as a crucial bridge following the devastating rebellion at Kadesh-Barnea and the subsequent divine judgment, which condemned the adult generation to forty years of wilderness wandering. The laws presented in chapter 15, particularly those pertaining to offerings, are explicitly framed as provisions for the Israelites after they enter the Promised Land, signaling a future of settled worship, ongoing covenant relationship, and the necessity of maintaining holiness in the land God was giving them. Critically, this section meticulously distinguishes between unintentional sins (addressed in verses 22-29), for which atonement was provided, and presumptuous, high-handed sins (verses 30-31), for which there was no animal sacrifice and the offender was to be "cut off" from the community. Numbers 15:27 specifically addresses the individual's unintentional sin, complementing the provision for the entire congregation's unintentional sin found in Numbers 15:24.
  • Historical & Cultural Context: The promulgation of these laws occurs during the Israelites' protracted sojourn in the wilderness, a period characterized by divine discipline, covenant renewal, and foundational preparation for their existence as a holy nation. The sacrificial system, divinely ordained and central to Israelite worship, was the primary means by which God addressed sin, maintained covenant integrity, and allowed His people to dwell in His holy presence. In a culture where ritual purity was paramount and sin was understood not merely as a moral failing but as a defilement that separated individuals and the community from a holy God, detailed instructions for atonement were absolutely essential. The Tabernacle, as the portable dwelling place of God among His people, served as the focal point for these intricate rituals. The concept of "ignorance" (שְׁגָגָה, sh'gagah) was a critical legal and theological distinction; it acknowledged human fallibility and the possibility of transgressing God's commands without malicious intent, yet still requiring a means of reconciliation because the act itself, regardless of intent, caused defilement. This contrasts sharply with the deliberate, defiant sins that challenged God's authority directly, as seen in Numbers 15:30-31.
  • Key Themes: This verse contributes significantly to several foundational theological themes within the Pentateuch. Firstly, it underscores the pervasive nature and seriousness of all sin, even those committed unknowingly or inadvertently. Sin is not merely a conscious act of rebellion but any deviation from God's perfect standard, highlighting the inherent need for divine intervention and atonement for humanity's fallen state. Secondly, it powerfully illustrates God's meticulous provision for atonement and restoration. The sacrificial system, though complex and demanding, offered a tangible pathway for individuals to be cleansed and reconciled with God, revealing His profound desire for ongoing fellowship with His people despite their imperfections. This specific offering for an individual's unintentional sin mirrors the broader provisions for sin offerings detailed in Leviticus 4, demonstrating a consistent divine principle across the Law. Thirdly, it reinforces the comprehensive scope and meticulousness of the Mosaic Law, which addressed virtually every facet of Israelite life, including various categories of transgression, ensuring that no sin went unaddressed and that the people understood the profound sanctity required for dwelling in God's holy presence.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Ignorance (Hebrew, shᵉgâgâh', H7684): This term (H7684, שְׁגָגָה) refers to a mistake or inadvertent transgression. It denotes an error, an action committed unwittingly or at unawares, without premeditation, malice, or defiant intent. This could arise from carelessness, a lack of full awareness of a specific law, a misunderstanding, or a simple oversight. The concept of shᵉgâgâh is crucial as it highlights God's nuanced understanding of human culpability, distinguishing between unintentional failings and deliberate acts of rebellion. It underscores God's mercy in providing a means of atonement for human frailty and imperfection, where the intent was not malicious.
  • Sin Offering (Hebrew, chaṭṭâʼâh', H2403): The term chaṭṭâʼâh (H2403, חַטָּאת) is derived from a root meaning "to miss" or "to err." In the context of the sacrificial system, it refers to a specific type of offering designed to address an "offence" and its "penalty," serving as a "sacrifice" or "expiation." Its primary purpose was "purifying" or "purification for sin," thereby cleansing the offender from ritual impurity and restoring them to a state of right standing and fellowship with God and the community. The chaṭṭâʼâh was not solely about guilt for a specific act but fundamentally about the defilement that sin caused, requiring purification and reconciliation to maintain the integrity of the covenant relationship.

Verse Breakdown

  • "And if any soul sin through ignorance": This opening clause establishes the specific condition under which the subsequent offering is required. "Any soul" (נֶפֶשׁ, nephesh) refers to any individual person within the Israelite community, emphasizing the personal accountability for sin. The critical qualifier "through ignorance" (בִּשְׁגָגָה, bish'gagah) specifies that the transgression was unintentional, not a deliberate act of rebellion or defiance against God's known commands. This distinction is vital, showcasing God's nuanced understanding of human culpability and His differentiation between categories of sin, even as all sin requires atonement.
  • "then he shall bring a she goat of the first year": This specifies the required offering for an individual's unintentional sin. The act of "bringing" (הֵבִיא, hevi') signifies the individual's active participation in the atonement process, acknowledging their transgression and seeking reconciliation. A "she goat" (עֵז, 'ez) was a common and relatively accessible animal, making this provision available to the common Israelite. The phrase "of the first year" (בַּת שְׁנָתָהּ, bat sh'natah) denotes a young, unblemished animal, signifying purity, vitality, and value—a fitting sacrifice for a holy God.
  • "for a sin offering": This concluding phrase clearly articulates the purpose of the sacrifice. It is a chaṭṭâʼâh, an offering specifically designed to atone for sin and cleanse from impurity. This underscores the profound theological truth that sin, even when unintentional, necessitates a divine remedy, and that God, in His grace, Himself provides the means for reconciliation through the divinely ordained sacrificial system.

Literary Devices

Numbers 15:27 primarily employs Legal Language and Prescriptive Instruction. The verse is an integral part of a larger legislative code, characterized by its precise, authoritative, and formulaic directives. The use of the conditional "if... then" structure (וְכִי... וְהֵבִיא) is a hallmark of ancient Near Eastern law codes, clearly outlining the specific circumstances and the mandatory response. This structure emphasizes the divine authority behind the commands and the non-negotiable nature of the stipulated actions. The detailed specification of the animal—"a she goat of the first year"—is an example of Meticulous Detail, reflecting the comprehensive and exact nature of the Mosaic Law, which left no ambiguity regarding the required sacrifice and the means of purification.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 15:27 profoundly reveals God's character as simultaneously holy and merciful. While His absolute holiness demands that all sin, even unintentional transgressions, be addressed and atoned for, His boundless mercy provides a clear, accessible pathway for atonement and restoration. This intricate system of sacrifice, though temporary and symbolic, served as a crucial pedagogical tool for Israel, teaching them about the gravity of sin, the necessity of shedding blood for atonement, and God's gracious initiative in providing reconciliation. It underscored the fundamental truth that sin creates a breach in the relationship with a holy God, and only a divinely appointed means can bridge that chasm. The meticulous nature of the law also demonstrated God's desire for His people to live in purity and devoted fellowship, providing clear and consistent instructions for how to return to Him when they inevitably fell short of His perfect standard.

REFLECTION AND APPLICATION

Numbers 15:27, though deeply rooted in ancient Israelite legal and ritual contexts, carries profound and enduring implications for believers today. It serves as a stark reminder that sin's defiling power extends beyond our conscious awareness or malicious intent. We are often unaware of how our actions, words, or even thoughts fall short of God's perfect standard, highlighting our inherent human frailty and the pervasive nature of sin in a fallen world. This verse cultivates a profound sense of humility, prompting us to acknowledge our constant, moment-by-moment need for God's grace and forgiveness, even for the "blind spots" in our lives. It encourages a posture of ongoing repentance and absolute reliance on Christ's finished work, rather than any form of self-righteousness or presumed innocence. For us, the "she goat" is no longer needed; instead, we look to the perfect Lamb of God, whose sacrifice was once for all. This understanding should lead to a deeper appreciation for the comprehensive nature of Christ's atonement, which covers all our sins—known and unknown, intentional and unintentional—and fosters a greater desire to walk in holiness, guided and empowered by the Holy Spirit.

Questions for Reflection

  • How does the concept of "unintentional sin" challenge my understanding of sin as merely conscious rebellion against God?
  • What does God's meticulous provision for unintentional sin reveal about His character, particularly His holiness and His desire for ongoing relationship with His people?
  • In what ways might I be committing "sins of ignorance" today, and how does this verse prompt me to rely more fully on Christ's atonement for all my shortcomings?
  • How does understanding the Old Testament sacrificial system, including the sin offering, deepen my appreciation for the completeness and sufficiency of Jesus' sacrifice on the cross?

FAQ

Why did God require a sacrifice for sins committed "through ignorance"? Didn't He know they didn't mean to sin?

Answer: God absolutely knew when sins were committed unintentionally. The requirement for a sacrifice for "sins of ignorance" (שְׁגָגָה, sh'gagah) highlights a crucial theological principle: sin, regardless of intent, defiles and separates from a holy God. It's not merely about conscious rebellion, but about falling short of God's perfect standard and holiness. The sacrificial system wasn't just about punishing deliberate wrongdoing; it was primarily about purification and reconciliation, providing a means to cleanse the individual and the community from the defilement of sin, thereby restoring their relationship with God. This meticulous provision demonstrated God's absolute holiness, His hatred of all sin, and His gracious desire to provide a pathway for His people to remain in fellowship with Him, even in their human weakness and imperfection. It taught Israel that even unknown transgressions had consequences and required divine remedy, pointing to the ultimate need for a perfect atonement, which would be fully revealed in Christ.

CHRIST-CENTERED FULFILLMENT

Numbers 15:27, with its provision for unintentional sin through the sacrifice of a she-goat, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The entire Old Testament sacrificial system, including the specific sin offering, served as a "shadow" pointing to the "substance" found in Christ (see Colossians 2:17). While the Israelite brought an animal to atone for a specific, often unintentional, transgression, Jesus, the perfect Lamb of God, offered Himself "once for all" (see Hebrews 7:27). His singular, perfect sacrifice on the cross was not merely for our known, intentional sins, but also for the countless "sins of ignorance"—the ways we fall short, transgress, or fail to meet God's standard without even realizing it (see Hebrews 9:7). Just as the Old Covenant sacrifice cleansed from ritual impurity, Christ's blood purifies our consciences from dead works to serve the living God (see Hebrews 9:14). He fully satisfied the demands of God's holiness for all sin, intentional or unintentional, providing complete and eternal redemption for all who believe (see Hebrews 10:10-14).

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Commentary on Numbers 15 verses 22–29

We have here the laws concerning sacrifices for sins of ignorance; the Jews understand it of idolatry, or false worship, through the error of their teachers. The case here supposed is that they had not observed all these commandments, Num 15:22, Num 15:23. If they had failed in the offerings of their acknowledgment, and had not brought them according to the law, then they must bring an offering of atonement, yea, though the omission had been through forgetfulness or mistake. If they failed in one part of the ceremony, they must make it up by the observance of another part, which was in the nature of a remedial law. 1. The case is put of a national sin, committed through ignorance, and become customary through a vulgar error (Num 15:24) - the congregation, that is, the body of the people, for so it is explained (Num 15:25): All the congregation of the children of Israel. The ceremonial observances were so numerous, and so various, that, it might easily be supposed, some of them by degrees would be forgotten and disused, as particularly that immediately before concerning the heave-offering of their dough: now if, in process of time, upon consulting the law, there should appear to have been a general neglect of that or any other appointment, then a sacrifice must be offered for the whole congregation, and the oversight shall be forgiven (Num 15:25, Num 15:26) and not punished, as it deserved, with some national judgment. The offering of the sacrifice according to the manner, or ordinance, plainly refers to a former statute, of which this is the repetition; and the same bullock which is there called a sin-offering (Lev 4:13, Lev 4:21) is here called a burnt-offering (Num 15:24), because it was wholly burnt, though not upon the altar, yet without the camp. And here is the addition of a kid of the goats for a sin-offering. According to this law, we find that Hezekiah made atonement for the errors of his father's reign, by seven bullocks, seven rams, seven lambs, and seven he-goats, which he offered as a sin-offering for the kingdom, and for the sanctuary, and for Judah (Ch2 29:21), and for all Israel, Num 15:24. And we find the like done after the return out of captivity, Ezr 8:35. 2. It is likewise supposed to be the case of a particular person: If any soul sin through ignorance (Num 15:27), neglecting any part of his duty, he must bring his offering, as was appointed, Lev 4:27, etc. Thus atonement shall be made for the soul that sins, when he sins through ignorance, Num 15:28. Observe, (1.) Sins committed ignorantly need to have atonement made for them; for, though ignorance will in a degree excuse, it will not justify those that might have known their Lord's will and did it not. David prayed to be cleansed from his secret faults, that is, those sins which he himself was not aware of, the errors he did not understand, Psa 19:12. (2.) Sins committed ignorantly shall be forgiven, through Christ the great sacrifice, who, when he offered up himself once for all upon the cross, seemed to explain the intention of his offering in that prayer, Father, forgive them, for they know not what they do. And Paul seems to allude to this law concerning sins of ignorance (Ti1 1:13), I obtained mercy, because I did it ignorantly and in unbelief. And it looked favourable upon the Gentiles that this law of atoning for sins of ignorance is expressly made to extend to those who were strangers to the commonwealth of Israel (Num 15:29), but supposed to be proselytes of righteousness. Thus the blessing of Abraham comes upon the Gentiles.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–29. 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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