Guilt ; by implication, a fault ; also a sin-offering
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The Hebrew *ʾāšām* carries a double weight that most English readers miss: it names both the subjective state of guilt and the specific sacrifice required to resolve it. This is not mere moral failure or regret — the term points to a legally constituted liability before God that requires concrete resolution in the sacrificial system.
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Full entry for אָשָׁם (H817) · Open the biblical lexicon
The Hebrew *ʾāšām* carries a double weight that most English readers miss: it names both the subjective state of guilt and the specific sacrifice required to resolve it. This is not mere moral failure or regret — the term points to a legally constituted liability before God that requires concrete resolution in the sacrificial system.
The BSB source-word alignment has 46 aligned rows for this entry. Common renderings include as a guilt offering (6), of the guilt offering (5), The guilt offering (5), his guilt offering (3), - (2).
The source-word alignment first shows this entry at Genesis 26:10. Its strongest book concentrations include Leviticus (27), Numbers (5), 1 Samuel (4), Ezekiel (4).
The Hebrew *ʾāšām* carries a double weight that most English readers miss: it names both the subjective state of guilt and the specific sacrifice required to resolve it. This is not mere moral failure or regret — the term points to a legally constituted liability before God that requires concrete resolution in the sacrificial system. In the Levitical system (Lev 5–6), the *ʾāšām* offering was prescribed for violations involving the sacred domain — desecrating holy things, false oaths, and wrongs committed against a neighbor — where the offense created a measurable debt.
The offerer brought a ram without blemish (Lev 5:15), and restitution to the wronged party was required alongside the sacrifice (Num 5:7). This dual requirement, payment to God and to neighbor, is a distinctive feature of the guilt-offering legislation. It insists that guilt before God and damage to human community are not separable problems. The word reaches one of its most theologically significant registers in Isaiah 53:10, where the Servant's soul is made an *ʾāšām* for the people.
Major elements of guilt-offering theology, including the bearing of liability, the costliness of the remedy, and the restoration it accomplishes, converge in that verse and provide a canonical pathway toward later cross theology. The *ʾāšām* does not let the conscience rest until the debt is discharged. That is precisely its pastoral usefulness: it names the seriousness of sin with precision and points with equal precision to the one sufficient remedy.
ʾāšām is currently counted by the local OT index at about 46 uses across the Hebrew Bible, concentrated in the Levitical legislation (Lev 5–7, 14, 19) and the priestly narrative of Numbers, with significant occurrences in Ezra 10, 1 Samuel 6, and the climax of Isaiah 53. The term functions in two registers: as a noun naming the state of guilt or liability, and as a technical designation for the guilt-offering that resolves it.
“If someone acts unfaithfully and sins unintentionally against any of the Lord’s holy things, he must bring his guilt offering to the Lord: an unblemished ram from the flock, of proper value in silver shekels according to the sanctuary shekel; it is a guilt offering.
The guilt-offering for violation of sacred things required a ram valued in silver — a metrically assessed payment. The precision signals that the *ʾāšām* is not symbolic appeasement but genuine debt-resolution. Unwitting violations still incur liability; ignorance does not nullify guilt before God.
And 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.
Restitution to the wronged human party is embedded in the *ʾāšām* legislation. Guilt before God and harm to neighbor are addressed together — the offering alone without restitution would leave the liability incomplete. This inseparability of vertical and horizontal repair distinguishes the guilt-offering from the sin-offering.
They replied, “If you return the ark of the God of Israel, do not send it away empty, but by all means return it to Him with a guilt offering. Then you will be healed, and you will understand why His hand has not been lifted from you.”
The Philistines, outside the covenant, intuit that the *ʾāšām* principle governs their distress: guilt unaddressed means the hand of God remains against them. The instinct that suffering from God's hand requires resolution through a guilt-offering appears even in those without Sinai law — suggesting the *ʾāšām* dynamic is woven into moral reality itself.
Yet it was the Lord’s will to crush Him and to cause Him to suffer; and when His soul is made a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the Lord will prosper in His hand.
The Servant's soul is made an *ʾāšām* — a technical guilt-offering term, not a generic sin word. Isaiah applies the full weight of the Levitical guilt-offering theology to the Servant's death: the debt is real, the substitute bears it in full, and the outcome is fruitfulness beyond death. This verse is a canonical hinge that links guilt-offering theology to its fulfillment in Christ.
They pledged to send their wives away, and for their guilt they presented a ram from the flock as a guilt offering.
Post-exilic Israel enacts the *ʾāšām* in a communal crisis of covenant violation. The offering signals that guilt is not a private matter managed internally — it requires a concrete, costly act of public resolution. The ram is the same species required in Leviticus 5, maintaining continuity across centuries of broken covenant life.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Hebrew word. Guilt as both culpability and the sacrificial remedy required to restore covenant relationship with God.
Guilt as both culpability and the sacrificial remedy required to restore covenant relationship with God.
guilt; by implication, a fault; also a sin-offering BDB: offence Usage: guiltiness, (offering for) sin, trespass (offering).
How this word appears across different grammatical cases and numbers.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 4 selected witnesses from 46 lexical occurrence verses.
אָשָׁם is built from this root:
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
The *ʾāšām* exposes a deficiency in most contemporary talk about sin: we tend to speak of sin as moral failure, bad choices, or relational damage, but we rarely speak of it as incurred legal liability requiring a specific remedy. The guilt-offering exists precisely because the Levitical system understood that guilt is not discharged by remorse, resolution, or even improved behavior.
It demands satisfaction. What makes Isaiah 53:10 so theologically powerful is that it applies the *ʾāšām* term — with all its precise, costly, legally-weighted meaning — to the Servant's death. The preacher can use this word to recover the substitutionary, debt-resolving dimension of atonement that sentimental accounts of the cross tend to flatten. Congregations who hear only that Jesus 'died for us' in a general relational sense are not hearing the full *ʾāšām* announcement: that a specific liability existed, a specific price was paid, and the conscience may now rest because the debt is fully discharged.
Isa.53.10
The root *ʾšm* carries both the stative sense (being in a state of guilt) and the resulting concrete reality (the offering that resolves it). BDB distinguishes the verb H816 (to be guilty, to incur guilt) from the noun H817 (the guilt state or guilt-offering), but both share the same semantic core: a liability that has been contracted and stands against the offender until addressed.
The term's precision — covering not just moral failing but legally defined debt — is what makes Isaiah 53:10 so striking. The Servant's death is cast in legal, not merely emotional, terms.
In the Levitical calendar, the *ʾāšām* was the most precisely calculated sacrifice: a ram of specific value, accompanied by restitution at 120% of the damage done. This exactness was not legalism but pastoral realism — it insisted that guilt has a shape and that genuine resolution must match that shape. Isaiah 53 picks up this logic and presses it to its ultimate expression: Christian synthesis sees the Servant's death as the sufficient sacrifice that bears the accumulated *ʾāšām* of God's people.
The NT writers, particularly the author of Hebrews, develop the same argument: the Levitical guilt-offerings were necessary and instructive, but they could not make the offerer's conscience permanently clean (Heb 10:1-4). The one whose soul was made an *ʾāšām* in Isaiah 53 accomplished what the ram could only anticipate. Pastors preaching on the cross can use the *ʾāšām* category to anchor the substitutionary, legally satisfied dimension of atonement — not as a detached theory, but as a Hebrew scriptural root that Paul and the other apostles are drawing on when they speak of justification, propitiation, and the forgiveness of sins.