Numbers 15:28

Numbers 15:28

ESV: And the priest shall make atonement before the LORD for the person who makes a mistake, when he sins unintentionally, to make atonement for him, and he shall be forgiven.

KJV: And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him.

NIV: The priest is to make atonement before the LORD for the one who erred by sinning unintentionally, and when atonement has been made, that person will be forgiven.

NKJV: So the priest shall make atonement for the person who sins unintentionally, when he sins unintentionally before the LORD, to make atonement for him; and it shall be forgiven him.

NLT: The priest will sacrifice it to purify the guilty person before the LORD, and that person will be forgiven.

Meaning

This verse outlines the divine provision for an individual who commits a sin inadvertently or unknowingly under the Old Covenant Law. When such an unintentional offense occurs, the priest is mandated to perform a specific ritual of atonement. Through this priestly mediation and the accompanying sacrifice (as detailed in the preceding verses), the individual's sin is covered and cleansed, resulting in forgiveness from God. It highlights God's mercy in providing a means for restoration, distinguishing such acts from high-handed rebellion.

Cross References

Context

Numbers chapter 15 provides detailed laws regarding offerings and sacrifices for the Israelite community, particularly in anticipation of their settled life in the Promised Land. The preceding verses (Num 15:1-21) lay out rules for various types of offerings accompanying food sacrifices. Numbers 15:22-26 specifically addresses atonement for sins committed unintentionally by the entire congregation. Verse 27 narrows the focus to an individual who sins unintentionally, requiring a specific sin offering. Numbers 15:28, then, articulates the outcome of that ritual: the priest's role in making atonement and the subsequent divine forgiveness. Critically, these verses are immediately followed by the strong condemnation of presumptuous sin (Num 15:30-31), where a person sins "with a high hand," despising God's word, for which no atonement is provided in the Levitical system, leading to being "cut off from among his people." This contrast underscores the grace and provision for unintended sin in Num 15:28 while maintaining the severe consequences for defiant rebellion. Historically, these laws were crucial for maintaining the holiness of the camp and the purity of the covenant relationship between Yahweh and Israel in the wilderness and beyond.

Word analysis

• And the priest: The individual specifically chosen and consecrated by God to mediate between God and the people. The Hebrew term is ha-kohen (הַכֹּהֵן), signifying a divinely appointed role essential for the execution of sacrificial rites and the process of atonement.
• shall make atonement: The Hebrew word here is v'kipper (וְכִפֶּר), from the root kaphar (כָּפַר). It fundamentally means "to cover," "to purge," or "to make propitiation." It signifies a process where a defilement or offense is removed, often through a blood sacrifice, allowing for reconciliation with God and restoration to a state of ritual purity and fellowship. It is God who truly forgives, but the priest performs the ritual act.
• for the soul: The Hebrew nephesh (נֶפֶשׁ) refers to a living being, the person themselves, or the life-principle. It emphasizes that the atonement is for the individual, the whole person who has sinned, not just the action.
• that erreth: The Hebrew hayoosheget (הַשֹּׁגֶגֶת), derived from the root shagag (שָׁגַג). This term is crucial, meaning "to err inadvertently," "to go astray unintentionally," or "to act by mistake." It explicitly defines the nature of the sin as one committed without full knowledge or deliberate intent.
• when he sinneth ignorantly: This phrase reinforces and elaborates on the "erreth" aspect, using another form related to inadvertent error or mistake (bishgagah, בִּשְׁגָגָה). This distinction between unintentional and deliberate sin is foundational in the Levitical system. It demonstrates God's mercy in providing a remedy for human fallibility, which is distinct from rebellion. It served as a safeguard against a fatalistic view that any sin would sever a person from the covenant, provided the sin was not high-handed.
• before the Lord: Liphney YHWH (לִפְנֵי יְהוָה). This signifies that the sin is not just against another person or the community, but primarily an offense in God's presence and sight. It highlights divine omnipresence and the ultimate accountability to the covenant God.
• to make an atonement for him: A reiteration using the same root kaphar (lekapper, לְכַפֵּר), emphasizing the purpose and completion of the atoning act. It underscores the efficacy and specific intent of the priest's actions.
• and it shall be forgiven him: V'nisalach lo (וְנִסְלַח לוֹ). This is the climactic outcome. The Hebrew verb salach (סָלַח) specifically denotes God's act of pardoning sin, a divine prerogative. Unlike kaphar which is often performed by human agents or ritual, salach is exclusively performed by God. This indicates that while the priest facilitates the atonement, it is ultimately God who grants the forgiveness, restoring the sinner to His favor and communion.

Commentary

Numbers 15:28 illustrates the meticulous grace embedded within God's Old Covenant Law for Israel. It clarifies God's provision for dealing with sin committed out of ignorance or inadvertence, underscoring that His covenant with His people was not contingent on absolute flawlessness but allowed for restoration after human failings. The role of the priest was critical as the divinely appointed mediator, performing the specific ritual of atonement (often through a sin offering or hattat as mentioned in previous verses), which covered the transgression. This covering, kaphar, was essential for cleansing the individual and enabling them to remain in the covenant relationship. Crucially, the ultimate forgiveness, salach, was a direct act of God Himself, demonstrating His character as merciful and just. This verse implicitly points to the limitation of the Law, as it could only provide covering for unintentional sins within a system of recurring sacrifices. It thus beautifully foreshadows the perfect and once-for-all atonement achieved by Jesus Christ, the Great High Priest, who, through His own blood, secured eternal forgiveness for all sins for those who believe, fulfilling and transcending the Old Covenant provisions.

Bonus section

The sacrificial system, particularly the hattat (sin offering) indicated in the verses immediately preceding Numbers 15:28, provided a crucial pathway for an individual or community to re-establish a right standing with God after committing an unintentional sin. Unlike sacrifices intended to express thanksgiving or fellowship, the sin offering specifically addressed purification from defilement and atonement for transgression. The blood of the sacrifice was the core element, understood as representing life given to atone for sin, symbolizing substitutionary death and cleansing. This entire system not only provided practical means of dealing with sin but also ingrained in the Israelites the holiness of God, the gravity of sin (even unintentional), and the necessity of divine grace mediated through a divinely appointed channel. The distinction between unintentional and high-handed sin also highlights the ethical and moral core of the Law: ignorance could be remedied, but deliberate, contemptuous rebellion against God's word brought swift and definitive judgment without a ritual remedy. This shows God's infinite wisdom in providing justice and mercy within His Law.

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