### Core Meaning & Semantic Range
The Hebrew word **ʼâshâm**, represented by `{{H817}}`, refers to **guilt**, a **fault**, or a **sin-offering**. It appears 46 times across 41 unique verses in the Bible. The term covers the concepts of guiltiness, the specific fault committed, and the offering required to atone for it, often translated as "trespass offering" or "guiltiness."
### Biblical Occurrences & Contextual Analysis
In the biblical narrative, `{{H817}}` is used in several key contexts. It denotes a state of guilt or culpability, as when Abimelech `{{H40}}` feared that his people might have brought **guiltiness** upon themselves [[Genesis 26:10]]. The land of Israel `{{H3478}}` and Judah `{{H3063}}` was described as "filled with **sin**" against the Lord [[Jeremiah 51:5]]. Most frequently, it refers to a specific type of sacrifice, the "**trespass offering**," which was required for sins committed through ignorance `{{H7684}}` in the holy things `{{H6944}}` of the LORD `{{H3068}}` [[Leviticus 5:15]]. Prophetically, the term is used to describe the ultimate sacrifice, when the LORD's `{{H3068}}` servant would make his soul `{{H5315}}` an **offering for sin** [[Isaiah 53:10]].
### Related Words & Concepts
Several related words clarify the concept of guilt and its resolution:
* `{{H816}}` **ʼâsham** (to be guilty): As the primitive root, this verb describes the action of becoming guilty or trespassing. It's the state that necessitates an `{{H817}}` offering, as when one has "certainly **trespassed**" against the LORD `{{H3068}}` [[Leviticus 5:19]].
* `{{H2398}}` **châṭâʼ** (to sin): This word for sinning is often the cause for bringing a trespass offering `{{H817}}`. It is used for the harm done in the holy thing `{{H6944}}` for which amends must be made [[Leviticus 5:16]].
* `{{H2403}}` **chaṭṭâʼâh** (sin-offering): This term is frequently listed alongside the trespass offering `{{H817}}`, indicating a related but distinct category of sacrifice. Both are considered "most holy" [[Leviticus 6:17]] and are handled by the priests `{{H3548}}` in designated holy places `{{H4725}}` ([[Ezekiel 40:39]], [[Ezekiel 46:20]]).
* `{{H3722}}` **kâphar** (to make an atonement): This word describes the purpose of the trespass offering `{{H817}}`. The priest `{{H3548}}` uses the offering to **make an atonement** for the individual, leading to forgiveness `{{H5545}}` [[Leviticus 5:16]].
### Theological Significance
The theological weight of `{{H817}}` is significant, particularly in its legal and prophetic applications.
* **Atonement and Restitution:** The trespass offering `{{H817}}` uniquely combines sacrifice with restitution. In cases of trespass against another person, the guilty party was required to recompense `{{H7725}}` the principal value plus an added fifth part, in addition to bringing the offering to the LORD `{{H3068}}` [[Numbers 5:7]].
* **Sins of Ignorance:** The law of the trespass offering `{{H817}}` specifically addresses sins committed "through ignorance" `{{H7684}}` against the "holy things of the LORD" [[Leviticus 5:15]]. This highlights the theological principle that even unintentional offenses require atonement `{{H3722}}` to be forgiven `{{H5545}}` [[Leviticus 5:18]].
* **Prophetic Sacrifice:** In a profound theological application, `{{H817}}` is used to describe the substitutionary work of the LORD's `{{H3068}}` suffering servant. His soul `{{H5315}}` is made an "**offering for sin**," which pleases `{{H2654}}` the LORD and brings about prosperity `{{H6743}}` and prolonged `{{H748}}` days [[Isaiah 53:10]].
* **Corporate Responsibility:** The concept of **guiltiness** `{{H817}}` can apply to a group or nation. The Philistines `{{H6430}}`, afflicted by a plague `{{H4046}}`, returned a "**trespass offering**" to the God `{{H430}}` of Israel `{{H3478}}` in order to be healed `{{H7495}}` [[1 Samuel 6:3-4]].
### Summary
In summary, `{{H817}}` is a multifaceted term encompassing the state of guilt, the act of trespassing, and the specific sacrificial "trespass offering" required for atonement. It underscores the biblical principle that all offenses, even those done in ignorance `{{H7684}}`, require resolution before a holy `{{H6918}}` God. From the detailed rituals in Leviticus to its use by the Philistines `{{H6430}}` and its ultimate prophetic fulfillment in the suffering servant of [[Isaiah 53:10]], **ʼâshâm** reveals a deep theological framework for understanding and dealing with guilt through sacrifice and restitution.
TRV