Numbers 5:8

KJV

But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, [even] to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.

KJV (with Strong's)

But if the man {H376} have no kinsman {H1350} to recompense {H7725} the trespass {H817} unto, let the trespass {H817} be recompensed {H7725} unto the LORD {H3068}, even to the priest {H3548}; beside the ram {H352} of the atonement {H3725}, whereby an atonement shall be made {H3722} for him.

Complete Jewish Bible

But if the person has no relative to whom restitution can be made for the guilt, then what is given in restitution for guilt will belong to ADONAI, that is, to the cohen - in addition to the ram of atonement through which atonement is made for him.

Berean Standard Bible

But if the man has no relative to whom restitution can be made for the wrong, the restitution belongs to the LORD and must be given to the priest along with the ram of atonement, by which the atonement is made for him.

American Standard Version

But if the man have no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made unto Jehovah shall be the priest’s; besides the ram of the atonement, whereby atonement shall be made for him.

Commentary

### SUMMARY
Numbers 5:8 outlines a crucial provision within Israelite restitution law, addressing the unique circumstance where a trespass has been committed, but the wronged party has no surviving kinsman to receive compensation. In such cases, the restitution for the offense is to be directed to the LORD Himself, administered through the priest. This divine directive underscores the principle that all sin, even against a neighbor, ultimately offends God, and it meticulously distinguishes this material restitution from the ram of atonement, which addresses the spiritual guilt of the sin, emphasizing the dual requirements for complete restoration and reconciliation.

### CONTEXT
* **Literary Context:** Numbers 5:8 is embedded within a broader section of Mosaic law (Numbers 5:5-10) that meticulously defines various aspects of purity, justice, and restoration within the Israelite community. This passage immediately follows regulations concerning the expulsion of the ritually unclean from the camp (Numbers 5:1-4), establishing a clear transition from physical and ritual purity to ethical and moral integrity. The preceding verse, [Numbers 5:7](/numbers/5-7 "Numbers 5:7 - Confession and Restitution for Trespass"), lays down the foundational principle that an individual who commits a trespass must confess their sin, make full restitution, and add a twenty percent penalty (a fifth part) to the principal amount. Verse 8 then addresses the specific, less common, contingency where the injured party or their direct legal heirs are unavailable to receive this restitution, ensuring that the debt of justice does not simply vanish but is instead directed to God Himself, through His designated priestly representatives. This section of laws precedes the "law of jealousy" (Numbers 5:11-31), collectively illustrating the comprehensive and meticulous nature of God's covenant laws designed to maintain order, righteousness, and holiness within the Israelite camp.
* **Historical & Cultural Context:** The concept of restitution for wrongs was a cornerstone of ancient Near Eastern legal codes, reflecting a widespread societal emphasis on restoring justice, balance, and social harmony. In ancient Israel, this principle was profoundly amplified by the theological understanding that all sin, even when committed against a fellow human being, ultimately constituted a transgression against God (as articulated in [Psalm 51:4](/psalm/51-4 "Psalm 51:4 - Against You Only Have I Sinned")). The "kinsman" (Hebrew: _go'el_), a central figure in Israelite society, held significant legal and social responsibilities, serving as a redeemer, avenger, or protector of family rights and property, a role vividly portrayed in the book of [Ruth](/ruth/1 "The Book of Ruth"). If no such kinsman existed to receive the restitution, the Mosaic legal framework required a robust mechanism to ensure that justice was still served and the wrong was not left unaddressed. The priest, as God's designated representative and the custodian of the tabernacle and its sacred treasury, became the logical and divinely appointed recipient of such restitution. This arrangement symbolized that the debt, though uncollectible by human means, remained an outstanding obligation before the divine Judge. Furthermore, this provision also contributed to the economic sustenance of the priesthood, as portions of various offerings and restitutions were designated for their livelihood, as detailed in [Numbers 18](/numbers/18 "Numbers 18 - Duties and Support of Priests and Levites").
* **Key Themes:** Numbers 5:8 contributes significantly to several overarching theological and narrative themes within the book of Numbers and the Pentateuch. Firstly, it powerfully underscores the theme of **Divine Justice and Sovereignty**, demonstrating God's meticulous concern for righteousness and His active involvement in the administration of justice within His covenant community. Even when human avenues for restitution are exhausted, God ensures that wrongs are addressed. Secondly, it highlights the **Holistic Nature of Sin**, emphasizing that sin is not merely a private matter or a civil offense, but a breach of covenant that ultimately affects one's relationship with God. The requirement for restitution to the LORD when no kinsman exists reinforces this theological truth. Thirdly, the verse illuminates the **Mediatorial Role of the Priesthood**, showcasing the priest as God's representative, not only in matters of worship and sacrifice but also in the practical administration of divine law and the maintenance of communal holiness. Finally, the distinction drawn between material restitution and spiritual atonement reinforces the theme of **Comprehensive Restoration**, teaching that full reconciliation requires both making amends for tangible harm and seeking spiritual cleansing and forgiveness from God, a principle evident throughout the sacrificial system of [Leviticus](/leviticus/1 "The Book of Leviticus").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Man (Hebrew, _ʼîysh'_):** This term refers to an individual, a male person, or simply "a certain one." In this context, it denotes the specific individual who has committed the trespass and is obligated to make restitution. Its usage emphasizes the personal accountability of the offender under God's law.
* **Kinsman (Hebrew, _gâʼal'_):** Derived from a primitive root meaning "to redeem," this term refers to the next of kin, often translated as "redeemer" or "avenger." The _go'el_ had specific legal and social responsibilities within Israelite society, including buying back family land, avenging a death, or marrying a deceased brother's widow to perpetuate his name. In this context, the absence of a _go'el_ signifies that there is no legal heir or closest relative available to receive the restitution on behalf of the wronged party, thereby creating the unique legal situation addressed by this verse.
* **Trespass (Hebrew, _ʼâshâm'_):** More than a simple wrong, _ʼâshâm_ denotes guilt, a fault, or specifically a sin-offering. It implies an act of unfaithfulness or a breach of trust, particularly against God or something sacred. This term often carries the connotation of a deceptive or dishonest act that defiles or violates a covenant relationship. The use of _ʼâshâm_ here elevates the offense from a purely civil matter to one with significant spiritual implications, underscoring why the payment ultimately reverts to the LORD.
* **Recompensed (Hebrew, _shûwb'_):** A primitive root meaning "to turn back," this word, in its Hiphil stem as used here, signifies "to cause to return" or "to restore." It emphasizes the act of making amends by giving back what was taken or withheld. This term highlights the principle of restorative justice, aiming to return the situation to its rightful state as much as possible, even in the absence of a direct human recipient.
* **Atonement (Hebrew, _kippur'_):** From the root _kâphar_ ("to cover, to expiate"), _kippur_ refers to expiation, specifically in the plural, denoting "atonement." This crucial term refers to the spiritual act of covering or purging sin, typically through sacrifice, to restore a right relationship with God. The explicit distinction "beside the ram of the atonement" underscores that while restitution addresses the material or social wrong, atonement addresses the spiritual guilt and the breach in the relationship with God.

#### Verse Breakdown
* **"But if the man have no kinsman to recompense the trespass unto":** This opening clause meticulously sets the specific condition under which the subsequent divine directive applies. It addresses a legal contingency or an unfortunate circumstance where the direct beneficiary of restitution—the wronged party or their legal heir/kinsman—is unavailable, typically due to death or a lack of surviving family. This highlights the comprehensive and meticulous nature of Mosaic law, which anticipates various scenarios to ensure that justice is always served, leaving no loophole for unaddressed wrongs.
* **"let the trespass be recompensed unto the LORD, [even] to the priest":** This is the core divine directive for the specified condition. If no human recipient exists to receive the restitution, the obligation is then directed to God Himself. This signifies the profound theological truth that all wrongs, even those committed against a neighbor, ultimately constitute an offense against God's holiness and justice. The priest, acting as God's designated representative and administrator, receives the payment on behalf of the LORD. This payment would typically be deposited into the tabernacle treasury, contributing to the support of the priestly service and the upkeep of the sanctuary.
* **"beside the ram of the atonement, whereby an atonement shall be made for him":** This critical phrase establishes a clear and vital distinction between two separate, yet related, actions required for the wrongdoer. The material restitution (the principal amount of the trespass plus the added twenty percent penalty) addresses the tangible harm committed against the person and, by extension, against God's order. The "ram of the atonement," on the other hand, refers to the trespass offering (as detailed in [Leviticus 5:14-19](/leviticus/5-14-19 "Leviticus 5:14-19 - The Trespass Offering")). This offering specifically addresses the spiritual guilt of the sin itself, providing expiation and reconciliation with God. This distinction demonstrates that full restoration and reconciliation require both making amends for the tangible harm and seeking spiritual forgiveness and cleansing from God for the sin's spiritual defilement.

#### Literary Devices
Numbers 5:8 masterfully employs several literary devices to convey its intricate legal and theological principles. The primary structure is **Legal Casuistry**, a common feature of ancient Near Eastern law codes, presented in a precise "if... then..." format ("But if the man have no kinsman... let the trespass be recompensed..."). This conditional phrasing ensures absolute clarity and specificity in the application of the law, leaving no room for ambiguity. There is also a powerful use of **Emphasis through Distinction**, particularly evident in the phrase "beside the ram of the atonement." This clear separation highlights that material restitution for a wrong and spiritual atonement for sin are distinct, though equally necessary, requirements for complete reconciliation and cleansing. The designated role of the priest serves as potent **Symbolism**, representing God's direct involvement in matters of justice and the administration of His holy laws, even in circumstances where human avenues for resolution are exhausted. Furthermore, the repeated use of key terms like "trespass" and "recompense" serves as **Repetition for Emphasis**, reinforcing both the gravity of the offense and the unwavering divine requirement for amends to be made.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 5:8 offers profound theological insights into God's unwavering commitment to justice, righteousness, and the holistic nature of sin. It reveals that any transgression, even when committed against a fellow human being, ultimately carries an offense against God Himself. This verse teaches that the obligation to make amends for wrongdoing does not simply disappear because a human recipient is unavailable; the debt remains before God, who is the ultimate arbiter of justice. This highlights the integrated understanding of sin and repentance in the Old Testament, which necessitates both practical restitution for material wrongs and spiritual atonement for the guilt before God. The passage underscores that God is not merely concerned with ritual purity but with ethical conduct, moral integrity, and the complete restoration of justice and right relationships within His covenant community.

* [Leviticus 6:1-7](/leviticus/6-1-7 "Leviticus 6:1-7 - The Law of the Trespass Offering")
* [Luke 19:8](/luke/19-8 "Luke 19:8 - Zacchaeus' Pledge of Restitution")
* [Romans 3:23-25](/romans/3-23-25 "Romans 3:23-25 - Justification by Faith through Christ's Atonement")

### REFLECTION AND APPLICATION
Numbers 5:8, though rooted in the ancient legal framework of Israel, provides timeless and universal principles for personal accountability, ethical conduct, and the profound pursuit of holistic reconciliation. It challenges us to deeply consider that our actions, even those that appear to only affect other individuals, ultimately have profound implications for our relationship with God. The enduring principle is clear: wrongs must be righted. We are called to be individuals who not only confess our sins to God but also actively and diligently seek to make restitution where we have caused harm, even when such an act is difficult, inconvenient, or requires significant personal sacrifice. This verse serves as a powerful reminder that true repentance involves both seeking spiritual forgiveness from God and taking tangible, practical steps to repair the damage we have inflicted upon others. It encourages us to cultivate a conscience that is acutely sensitive to both our spiritual standing before a holy God and our ethical responsibilities to our neighbors, understanding that God's comprehensive justice demands both.

#### Questions for Reflection
* **In what ways do I tend to separate spiritual forgiveness from the practical, tangible need to make amends for wrongs I have committed against others?**
* **How does the idea that "the trespass... be recompensed unto the LORD" deepen my understanding of the gravity of sin and the necessity of personal accountability?**
* **Are there specific areas in my life where I need to take concrete steps toward restitution or reconciliation, even if the direct human recipient is difficult to reach, no longer present, or the act feels uncomfortable?**

### FAQ
**What is the primary purpose of Numbers 5:8?**

Answer: The primary purpose of [Numbers 5:8](/numbers/5-8 "Numbers 5:8 - Divine Justice and Restitution") is to ensure that restitution for a trespass is always made, upholding God's standard of justice even in unique circumstances. It establishes a divine mechanism for justice, directing the payment to the LORD via the priest when the wronged party or their legal kinsman is unavailable to receive it, thereby preventing the wrongdoer from escaping accountability and underscoring that all sin ultimately offends God.

**What is the difference between "restitution" and "atonement" as highlighted in this verse?**

Answer: [Numbers 5:8](/numbers/5-8 "Numbers 5:8 - Restitution vs. Atonement") clearly distinguishes between "restitution" and "atonement." Restitution refers to the act of making material amends for a wrong committed, such as returning stolen property or compensating for damages, often with an added penalty (here, one-fifth). It addresses the tangible harm done to the victim and the breach of social justice. Atonement, on the other hand, refers to the spiritual act of covering or purging sin before God, typically through a prescribed sacrifice (like the "ram of the atonement"). It addresses the guilt of the sin itself and seeks to restore the offender's relationship with God. Both were necessary for full reconciliation and cleansing in ancient Israelite law, demonstrating the holistic nature of God's demands for righteousness.

**Does this law have any relevance for believers today?**

Answer: While the specific legal mechanism of paying restitution to the priest is part of the Old Covenant law, the underlying principles of [Numbers 5:8](/numbers/5-8 "Numbers 5:8 - Enduring Principles") remain profoundly relevant for believers today. It teaches us about God's unwavering commitment to justice, the holistic nature of sin (which offends both God and neighbor), and the importance of making amends for wrongs committed. True repentance often involves not only confessing sin to God and seeking His forgiveness but also actively seeking to repair the harm done to others, as vividly exemplified by Zacchaeus in [Luke 19:8](/luke/19-8 "Luke 19:8 - Zacchaeus' Transformation and Restitution"). This principle calls us to a life of integrity where we strive to right wrongs and live justly.

### CHRIST-CENTERED FULFILLMENT
Numbers 5:8, with its intricate provisions for restitution for trespass and the clear distinction between material amends and spiritual atonement, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. In the Old Testament, a "trespass" (_ma'al_) was understood as a breach of trust, an act of unfaithfulness, and ultimately a profound offense against a holy God. Humanity's sin represents the quintessential _ma'al_ against the Creator, rendering us utterly incapable of making full restitution for the infinite debt we owe due to our rebellion. However, Jesus Christ steps forward as our perfect and ultimate "Kinsman-Redeemer" (_go'el_), perfectly fulfilling the role of one who pays the debt and restores what was lost. His sacrificial death on the cross serves as the perfect "ram of the atonement," the once-for-all sacrifice that fully covers, expiates, and purges our sin, making complete reconciliation with God possible ([Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Necessity of Blood Shedding")). Unlike the Old Testament system where restitution and atonement were distinct acts, Christ's singular, all-sufficient act of redemption accomplishes both: He pays the immense debt of our sin to God, thereby making full restitution on our behalf, and simultaneously provides the perfect atonement, reconciling us completely to the Father ([Colossians 1:19-20](/colossians/1-19-20 "Colossians 1:19-20 - Christ's Reconciling Work through His Blood")). Through Him, the debt that could never be recompensed by any human kinsman is fully satisfied, and we are brought into a right, eternal relationship with the LORD ([Romans 3:23-25](/romans/3-23-25 "Romans 3:23-25 - Justification by God's Grace through Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 6:6

And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:

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 7:7

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].

Leviticus 25:25

If thy brother be waxen poor, and hath sold away [some] of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.

Leviticus 25:26

And if the man have none to redeem it, and himself be able to redeem it;