Both offerings point to a serious view of sin and the gracious provision of atonement in order to live in right relationship with God.
“The guilt offering is like the sin offering, there is one law for them; the priest who makes atonement with it shall have it.” (v.7)
In Leviticus 7:7, recorded sometime between 1445 and 1405 BC during the ministry of Moses, the LORD explains that the guilt offering and the sin offering follow the same guidelines. These sacrifices were part of God’s covenantal system for Israel, distinguishing between various kinds of wrongdoing and how they were to be remedied before the LORD. A guilt offering, in particular, was often associated with acts that could require compensation or restitution, while the sin offering could address unintentional sin or broader impurity (see commentary_ISA_53_10.json, which references the concept of the guilt offering). Despite some differences in circumstances for each type of sacrifice, the law binds them together in their ultimate purpose: to cleanse from sin and maintain a proper relationship between the people and their Suzerain God.
Because of the parallel between the two offerings, the verse states that there is “one law for them,” meaning the ritual requirements largely overlap. The instruction that “the priest who makes atonement with it shall have it” indicates a shared portion for the priest—he may take part of the sacrificial animal for his sustenance or consecrated use (see commentary_LEV_4_1.json, which discusses how priests handled these offerings). It underscores the role of God’s appointed mediators who served Israel by offering sacrifices on behalf of the people and receiving a portion as part of their service to the LORD.
From a broader biblical perspective, both the sin and guilt offerings reflect humanity’s need for purification from wrongdoing. Each offering highlighted that sin damages fellowship with God and others, and that restoration requires both confession and a substitute. Later, the New Testament describes Jesus as the fulfillment of all offerings; He made atonement once and for all, rendering Himself a guilt offering that pleases the Father and brings reconciliation for those who believe (Isaiah 53:10; Hebrews 10:12).
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Leviticus 7:7 meaning
“The guilt offering is like the sin offering, there is one law for them; the priest who makes atonement with it shall have it.” (v.7)
In Leviticus 7:7, recorded sometime between 1445 and 1405 BC during the ministry of Moses, the LORD explains that the guilt offering and the sin offering follow the same guidelines. These sacrifices were part of God’s covenantal system for Israel, distinguishing between various kinds of wrongdoing and how they were to be remedied before the LORD. A guilt offering, in particular, was often associated with acts that could require compensation or restitution, while the sin offering could address unintentional sin or broader impurity (see commentary_ISA_53_10.json, which references the concept of the guilt offering). Despite some differences in circumstances for each type of sacrifice, the law binds them together in their ultimate purpose: to cleanse from sin and maintain a proper relationship between the people and their Suzerain God.
Because of the parallel between the two offerings, the verse states that there is “one law for them,” meaning the ritual requirements largely overlap. The instruction that “the priest who makes atonement with it shall have it” indicates a shared portion for the priest—he may take part of the sacrificial animal for his sustenance or consecrated use (see commentary_LEV_4_1.json, which discusses how priests handled these offerings). It underscores the role of God’s appointed mediators who served Israel by offering sacrifices on behalf of the people and receiving a portion as part of their service to the LORD.
From a broader biblical perspective, both the sin and guilt offerings reflect humanity’s need for purification from wrongdoing. Each offering highlighted that sin damages fellowship with God and others, and that restoration requires both confession and a substitute. Later, the New Testament describes Jesus as the fulfillment of all offerings; He made atonement once and for all, rendering Himself a guilt offering that pleases the Father and brings reconciliation for those who believe (Isaiah 53:10; Hebrews 10:12).