(Ezek. 14:13), 'trespass'.

(Josh. 7:1), 'trespass'.

(Jer. 16:18), 'to fill'.

(Psa. 119:67), 'to go astray'.

(Deut. 7:10), 'destroy'.

(2 Sam. 4:11), 'take away'.

(1 Sam. 2:31), 'cut off'.

(Exod. 22:20),

'be utterly destroyed'.

(Gen. 17:14), 'cut off'.

(Gen. 15:14), 'judge'.

(Gen. 16:5), 'judge, etc'.

The word asham is used many times in Leviticus 4 and 5.  For example,

in Leviticus 4:13 asham is rendered 'are guilty', and is used to sum up the

whole verse, which is as follows:

'If the whole congregation of Israel Sin through Ignorance, and the

thing be Hid From The Eyes of the assembly, and they have Done somewhat

against any of the commandments of the Lord concerning things which

should not be done, And are guilty (asham)'.

Similar words come in verses 22 and 27; asham is guilt as a result of a

sin of ignorance.  In Leviticus 5:2 the touching of an unclean thing, if it

be hidden from a person, renders such guilty (asham).  In verse 17 come the

words, 'though he wist it not, yet is he guilty' and in verse 19, 'he hath

certainly trespassed against the Lord'.  Asham is used in Leviticus 6:4, not

only for a sin of ignorance, but for positive dishonesty: 'Because he hath

sinned, and is guilty (asham), that he shall restore that which he took

violently away'.

The result, effect, and fruit of asham are indicated in the other words

by which it is translated.  It gives 'offence' (Ezek. 25:12); it brings

'desolation' (Ezek. 6:6); it is 'found faulty' (Hos. 10:2); and carries with

it the element of destruction (Psa. 5:10).  The Greek renderings emphasize

the character of ignorance, foolishness, pollution, defilement and wandering.

It is possible that asham has been confounded with the verb shammah, 'to be

desolate', and therefore 'desolate' should be expunged from the meaning of

the word asham.

Returning to Leviticus 5 and 6 we find the word continually rendered

'trespass offering', and it is the word used in Isaiah 53:10, 'When thou