Numbers 5:5-10 · Bible study
Numbers 5:5-10 Commentary: Restitution and Divine Authority
Hebrew · 11 what the commentators say
Meaning in one sentence
Explores the law of restitution for sins against others, showing how confession, repayment plus a fifth, and the role of the priest uphold God's holiness in
Research Summary
- Meaning: Sins against others are acts of unfaithfulness toward God; they require confession, full restitution plus one-fifth, and if the victim has no heir, payment goes to the priest.
- Key words: ma'al (unfaithfulness) links interpersonal wrong to covenant breach; gō'ēl (kinsman-redeemer) ensures the debt can still be paid; terūmāh (heave offering) designates the priest’s share.
- Main debate: Whether 'no kinsman' applies only to proselytes or to any Israelite whose relative is unknown, most commentators see it as covering cases where the injured party died without heirs.
- Theological theme: Repentance includes concrete restoration; God is the ultimate recipient when human restitution is impossible.
- Best use: A teaching passage on the cost of forgiveness and the necessity of making things right, both humanly and before God.
Translation Comparison
BSB Berean Standard Bible 2020
5And the LORD said to Moses,
6“Tell the Israelites that when a man or woman acts unfaithfully against the LORD by committing any sin against another, that person is guilty
7and must confess the sin he has committed. He must make full restitution, add a fifth to its value, and give all this to the one he has wronged.
8But 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.
9Every sacred contribution the Israelites bring to the priest shall belong to him.
10Each man’s sacred gifts are his own, but whatever he gives to the priest will belong to the priest.”
WEB World English Bible 2000
5Yahweh spoke to Moses, saying,
6“Speak to the children of Israel: ‘When a man or woman commits any sin that men commit, so as to trespass against Yahweh, and that soul is guilty,
7then he shall confess his sin which he has done; and he shall make restitution for his guilt in full, add to it the fifth part of it, and give it to him in respect of whom he has been guilty.
8But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to Yahweh shall be the priest’s, in addition to the ram of the atonement, by which atonement shall be made for him.
9Every heave offering of all the holy things of the children of Israel, which they present to the priest, shall be his.
10Every man’s holy things shall be his; whatever any man gives the priest, it shall be his.’”
KJV King James Version 1769
5And the Lord spake unto Moses, saying,
6Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the Lord, and that person be guilty;
7Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.
8But 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.
9And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his.
10And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.
ASV American Standard Version 1901
5And Jehovah spake unto Moses, saying,
6Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, so as to trespass against Jehovah, and that soul shall be guilty;
7then he shall confess his sin which he hath done: and he shall make restitution for his guilt in full, and add unto it the fifth part thereof, and give it unto him in respect of whom he hath been guilty.
8But 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.
9And every heave-offering of all the holy things of the children of Israel, which they present unto the priest, shall be his.
10And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.
YLT Young's Literal Translation 1898
5And Jehovah speaketh unto Moses, saying,
6`Speak unto the sons of Israel, Man or woman, when they do any of the sins of man, by committing a trespass against Jehovah, and that person is guilty,
7and they have confessed their sin which they have done, then he hath restored his guilt in its principal, and its fifth is adding to it, and hath given it to him in reference to whom he hath been guilty.
8`And if the man have no redeemer to restore the guilt to, the guilt which is restored is Jehovah's, the priest's, apart from the ram of the atonements, whereby he maketh atonement for him.
9`And every heave-offering of all the holy things of the sons of Israel, which they bring near to the priest, becometh his;
10and any man's hallowed things become his; that which any man giveth to the priest becometh his.'
Darby Darby Bible 1890
5And Jehovah spoke to Moses, saying,
6Speak unto the children of Israel, When a man or woman shall commit any of all the sins of man to work unfaithfulness against Jehovah, and that soul is guilty,
7then they shall confess their sin which they have done; and he shall recompense his trespass according to the principal thereof, and shall add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.
8And if the man have no kinsman to recompense the trespass unto, the trespass which is recompensed to Jehovah shall be the priest's, besides the ram of the atonement, wherewith an atonement is made for him.
9And every heave-offering of all the holy things of the children of Israel, which they present unto the priest, shall be his.
10And every man's hallowed things shall be his: whatever any man giveth the priest shall be his.
Douay-Rheims Douay-Rheims Bible 1899
5And the Lord spoke to Moses, saying:
6Say to the children of Israel: When a man or woman shall have committed any of all the sins that men are wont to commit, and by negligence shall have transgressed the commandment of the Lord, and offended,
7They shall confess their sin, and restore the principal itself, and the fifth part over and above, to him against whom they have sinned.
8But if there be no one to receive it, they shall give it to the Lord, and it shall be the priest's, besides the ram that is offered for expiation, to be an atoning sacrifice.
9All the firstfruits also, which the children of Israel offer, belong to the priest:
10And whatsoever is offered into the sanctuary by every one, and is delivered into the hands of the priest, it shall be his.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Numbers 5:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Numbers 5:5-10 addresses sins committed against another person that also constitute unfaithfulness toward Yahweh. The passage supplements the earlier law in Leviticus 6:1-7, clarifying the procedure when the injured party has died and left no kinsman-redeemer. Barnes notes that the law covers 'more secret thefts' not usually brought to justice, requiring voluntary confession and full restitution plus a fifth. Keil and Delitzsch emphasize the term ma'al (unfaithfulness), showing that wronging a neighbor simultaneously violates the covenant with God. The passage underscores that such wrongs cannot simply be left unaddressed; the community's holiness before God demands both confession and material reparation. When the victim has no kinsman, the restitution goes to the priest, reinforcing that the offense remains a debt to Yahweh. The final verses (vv.9-10) extend the principle to all heave offerings and dedicated gifts, confirming the priest's provision from the people's holy things.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Confession and material restitution are required for sins that wrong another person, and when the victim has no heir, the payment goes to the priest as God’s representative.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Scope of the law | The passage deals with sins that wrong another person (fraud, theft, oppression) and are also a trespass against Yahweh. | Does it cover only property crimes, or also other interpersonal sins? Calvin restricts it to theft; Wesley extends it to any injury against a neighbour. |
| Identity of the 'no kinsman' case | The law anticipates that the injured person may have died before restitution is made. | Jewish tradition (as cited by Gill) holds this applies to the case of a proselyte (convert) who has no Israelite relatives. Other commentators, like Clarke, think it could apply to any person with no known next of kin. |
| Meaning of 'every man’s hallowed things shall be his' | The phrase refers to dedicatory offerings (firstfruits, vows) that are given to the priest. | Some (Barnes, Calvin) emphasize it means the priest receives them; others note that the context of v.9-10 is about the priest’s perquisites. The debate is minor: whether the individual retains a right to choose which priest receives the gift. |
| Addition of the fifth part | The 20% surcharge is both compensation to the victim and a deterrent penalty. | Wesley sees it as compensation for the victim’s loss and trouble; Poole distinguishes this law from the double or quadruple restitution in Exodus 22, noting it applies to those who voluntarily confess rather than those caught in flagrante. |
Historical & Cultural Context
The literary setting of Numbers 5:5-10 sits within a larger section (chapters 5-6) that prescribes measures for maintaining the camp's purity. The repeated formula 'Yahweh spoke to Moses, saying' appears as a structural marker throughout the book, grounding each regulation in direct divine command. This particular law assumes a context where the whole nation is encamped around the tent of meeting, and God dwells in their midst (Num 5:3). Defilement or unresolved wrongs threaten that sacred presence.
The Hebrew term gō'ēl (kinsman-redeemer) carries deep significance. As the Cambridge Bible explains, the next of kin had specific duties: to redeem a relative from slavery, to buy back family land, and to avenge blood. Here the gō'ēl is the person to whom restitution should be made if the injured party has died, normally the nearest male relative. The law anticipates cases where the wrongdoer comes forward only after the injured person's death, or where the victim was a resident alien with no family in Israel. Gill notes that Jewish tradition often applied this to a proselyte who died without heirs.
The addition of a fifth (20% surcharge) served both as compensation for the victim's loss and as a penalty to deter fraud. This aligns with similar provisions in Exodus 22 and Leviticus 6. The heave offering (terūmāh) mentioned in verse 9 refers to a portion lifted up and set apart for sacred use, often given to the priest as his due (cf. Num 15:19-21). Together, these verses confirm that the priestly class depended on the faithful giving of the people, while also upholding the principle that what was dedicated to God could not be diverted.
Textual Notes
The consulted sources note no significant textual variants for Numbers 5:5-10. The Hebrew manuscripts are consistent across the major traditions, and the passage appears without substantive differences in the Samaritan Pentateuch or the Septuagint. The formulaic introduction 'Yahweh spoke to Moses, saying' is stable throughout the book.
Reception History
Early Christian writers saw this passage as a model for penance: confession must precede forgiveness, and restitution must accompany repentance. The principle that wrongs against a neighbour are sins against God influenced later Catholic moral teaching on the 'social dimension' of sin. In the Reformation, Calvin used the passage to argue that even hidden sins must be confessed and restored, rejecting the idea that private confession to a priest alone sufficed. Jewish tradition (Talmud, Bava Kamma) developed the details of the restitution laws extensively, debating the specific cases where the fifth applies. Wesley and Methodist interpreters emphasized the moral obligation of restitution as essential to true conversion, often citing the example of Zacchaeus. Across traditions, the passage has consistently been read as establishing that God cares about concrete justice, not just spiritual sorrow.
Preaching This Verse
Three-point outline
- Sin against another is sin against God. The text describes wronging a neighbor as 'committing unfaithfulness against Yahweh' (v.6). Calvin points out that the law relates to more secret thefts that evade human justice, yet God holds the conscience accountable.
- Confession and restitution are inseparable. Verse 7 commands both confession and repayment with a fifth added. Clarke insists that without restitution where possible, God will not forgive. The pattern mirrors the New Testament call to Zacchaeus (Luke 19:8).
- When no human recipient exists, God receives. If the wronged person has died and left no kinsman, restitution goes to the priest as God's representative. This underlines that the debt is never cancelled; it is always owed to God.
Five-point outline
- Divine authority: The formula 'Yahweh spoke to Moses' establishes that this is not optional (v.5).
- Scope: Covers both men and women, any sin that injures another person (v.6).
- Process: Confession + full restitution + one-fifth surcharge (v.7).
- Exception: If the injured party has no kinsman, payment goes to the priest, plus the ram of atonement (v.8).
- Priestly provision: Heave offerings and dedicated gifts automatically belong to the priest (vv.9-10).
Illustration hooks
- A contractor overcharges a client and later feels guilty; he makes it right by returning the excess plus interest.
- A church member gossips and damages someone’s reputation; restoring trust requires a public apology and active repair.
- A child breaks a neighbour’s window, confesses, and uses allowance money to replace it, the principle begins in the home.
Questions your congregation is asking
- What if the person I wronged is no longer alive or reachable? Where does my restitution go?
- Is confession enough, or must I actually repay what I took?
- Does this Old Testament law have any binding force on Christians today?
Leading a Discussion
This passage ties together three strands: our responsibility to others, our accountability to God, and the role of the community (represented by the priest) in restoring what was broken. As you discuss, consider how guilt and restitution function in your own walk with God and others.
Discussion questions
- Why does the text describe a sin against a neighbor as a 'trespass against Yahweh' (v.6)?
- How does the requirement of confession (v.7) change the nature of the restitution compared to a simple repayment?
- The law adds a fifth (20%). What does this extra amount accomplish, both practically and symbolically?
- Verse 8 deals with the case where the wronged person has no kinsman. What does this teach about God’s concern for justice even when no human heir exists?
- How do verses 9-10 about priestly provision fit with the preceding restitution law? What does this reveal about God’s care for those who serve Him?
- If you had to confess and make restitution for a past wrong, what would be hardest: the confession, the repayment, or the added fraction?
- How can this passage shape our understanding of forgiveness and reconciliation in the church today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 5:1 | “‘If anyone sins, in that he hears a public adjuration to testify, he being a witness, whether he has seen or known, if he doesn’t report it, then he shall bear his iniquity. |
| Leviticus 5:4 | “‘Or if anyone swears rashly with his lips to do evil or to do good—whatever it is that a man might utter rashly with an oath, and it is hidden from him—when he knows of it, then he will be guilty of one of these. |
| Leviticus 5:14 | Yahweh spoke to Moses, saying, |
| Leviticus 6:7 | The priest shall make atonement for him before Yahweh, and he will be forgiven concerning whatever he does to become guilty.” |
| Leviticus 5:5 | It shall be, when he is guilty of one of these, he shall confess that in which he has sinned; |
| Leviticus 5:15 | “If anyone commits a trespass, and sins unwittingly regarding Yahweh’s holy things, then he shall bring his trespass offering to Yahweh: a ram without defect from the flock, according to your estimation in silver by shekels, according to the shekel of the sanctuary, for a trespass offering. |
| Leviticus 6:4 | then it shall be, if he has sinned, and is guilty, he shall restore that which he took by robbery, or the thing which he has gotten by oppression, or the deposit which was committed to him, or the lost thing which he found, |
| Leviticus 7:7 | “‘As is the sin offering, so is the trespass offering; there is one law for them. The priest who makes atonement with them shall have it. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists that confession and full restitution are non-negotiable conditions for divine forgiveness in cases of wrongdoing. He also notes that Jewish interpreters understood the law about a kinsman to apply only to foreigners who had no relative among the tribes of Israel.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that the law of restitution demands repayment to the actual person wronged, not merely a general offering. He notes the phrase about atonement literally means clearing the trespasser from guilt, and that “hallowed things” are the priest’s rightful share, including heave and dedicatory offerings.
Calvin's Commentaries Reformed 1564
Calvin treats this law as targeting secret thefts that escape human justice, requiring the guilty to examine their own conscience and voluntarily confess. Restitution must accompany any confession, or the confession is worthless. When no heir exists to receive repayment, the offering to the priest purges the house of stolen goods.
Cambridge Bible for Schools and Colleges Anglican 1880
This passage supplements earlier law by covering a specific gap: if the person you wronged has died and left no kinsman to receive restitution, the payment plus a fifth goes to the priest as God's representative, along with the required guilt-offering. Wronging a neighbour is ultimately a breach of faith with God.
Geneva Bible Notes Reformed 1599
The commentator observes that when a wronged person has no living relative to receive restitution, the payment plus the added fifth goes directly to the priest. This provision ensures that sins requiring both confession and material reparation still find their proper satisfaction, and it also supplies the priesthood with its due.
Gill's Exposition of the Bible Baptist 1748
Gill highlights two new elements in this restatement of the restitution law. A person must confess the sin before the trespass offering and fifth-part payment are accepted. If the wronged party is a proselyte who dies without heirs, the compensation goes to the priests, since the proselyte has no Israelite kinsman to receive it.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws a sharp contrast between this law and the one in Exodus. That earlier law targeted hardcore thieves, while this one addresses people driven to fraud by hardship, whose consciences are now troubled. It also provides for cases where the wronged party has died, with compensation going to the priest as God's representative.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch emphasize that trespasses against a neighbor's property are treated as unfaithfulness toward Jehovah, requiring confession and full restitution plus an added fifth. When the injured party has no Goël (nearest relative) to receive compensation, the repayment is made to the priests as an offering to Jehovah.
Lange's Commentary Reformed 1857
Lange emphasizes the psychological care built into the jealousy ritual. Its slow, formal procedure gave the woman time to confess or to experience her own conscience, and the innocent could rise to heroic trust in God. He sees it primarily as a protective measure, foreshadowing Christ's merciful pause with the adulteress.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees the command to remove the unclean as a necessary step after the camp was newly organized. His distinctive point is that the purity of the church must be as carefully protected as its peace and order. Reformation of structure is not complete without reformation of holiness.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley distinguishes sins against other people from sins directly against God, noting that wrongs like deceit or theft are simultaneously offenses against the Lord who commands justice. The restitution plus a fifth serves both as compensation to the injured party and as a penalty to discourage others. When the wronged person has no living relative, the payment goes to the priest as God's appointed deputy.