Teks -- Leviticus 4:1-35 (NET)

Sin Offering Regulations

4:1 Then the Lord spoke to Moses: 4:2 “Tell the Israelites, ‘When a person sins by straying unintentionally from any of the Lord’s commandments which must not be violated, and violates any one of them–

For the Priest

4:3 “‘If the high priest sins so that the people are guilty, on account of the sin he has committed he must present a flawless young bull to the Lord for a sin offering. 4:4 He must bring the bull to the entrance of the Meeting Tent before the Lord, lay his hand on the head of the bull, and slaughter the bull before the Lord. 4:5 Then that high priest must take some of the blood of the bull and bring it to the Meeting Tent. 4:6 The priest must dip his finger in the blood and sprinkle some of it seven times before the Lord toward the front of the veil-canopy of the sanctuary. 4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent. 4:8 “‘Then he must take up all the fat from the sin offering bull: the fat covering the entrails and all the fat surrounding the entrails, 4:9 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys) 4:10 –just as it is taken from the ox of the peace offering sacrifice– and the priest must offer them up in smoke on the altar of burnt offering. 4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung– 4:12 all the rest of the bull– he must bring outside the camp to a ceremonially clean place, to the fatty ash pile, and he must burn it on a wood fire; it must be burned on the fatty ash pile.

For the Whole Congregation

4:13 “‘If the whole congregation of Israel strays unintentionally and the matter is not noticed by the assembly, and they violate one of the Lord’s commandments, which must not be violated, so they become guilty, 4:14 the assembly must present a young bull for a sin offering when the sin they have committed becomes known. They must bring it before the Meeting Tent, 4:15 the elders of the congregation must lay their hands on the head of the bull before the Lord, and someone must slaughter the bull before the Lord. 4:16 Then the high priest must bring some of the blood of the bull to the Meeting Tent, 4:17 and that priest must dip his finger in the blood and sprinkle some of the blood seven times before the Lord toward the front of the veil-canopy. 4:18 He must put some of the blood on the horns of the altar which is before the Lord in the Meeting Tent, and all the rest of the blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent. 4:19 “‘Then the priest must take all its fat and offer the fat up in smoke on the altar. 4:20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. So the priest will make atonement on their behalf and they will be forgiven. 4:21 He must bring the rest of the bull outside the camp and burn it just as he burned the first bull– it is the sin offering of the assembly.

For the Leader

4:22 “‘Whenever a leader, by straying unintentionally, sins and violates one of the commandments of the Lord his God which must not be violated, and he pleads guilty, 4:23 or his sin that he committed is made known to him, he must bring a flawless male goat as his offering. 4:24 He must lay his hand on the head of the male goat and slaughter it in the place where the burnt offering is slaughtered before the Lord– it is a sin offering. 4:25 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out the rest of its blood at the base of the altar of burnt offering. 4:26 Then the priest must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement on his behalf for his sin and he will be forgiven.

For the Common Person

4:27 “‘If an ordinary individual sins by straying unintentionally when he violates one of the Lord’s commandments which must not be violated, and he pleads guilty 4:28 or his sin that he committed is made known to him, he must bring a flawless female goat as his offering for the sin that he committed. 4:29 He must lay his hand on the head of the sin offering and slaughter the sin offering in the place where the burnt offering is slaughtered. 4:30 Then the priest must take some of its blood with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar. 4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement on his behalf and he will be forgiven. 4:32 “‘But if he brings a sheep as his offering, for a sin offering, he must bring a flawless female. 4:33 He must lay his hand on the head of the sin offering and slaughter it for a sin offering in the place where the burnt offering is slaughtered. 4:34 Then the priest must take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering, and he must pour out all the rest of its blood at the base of the altar. 4:35 Then the one who brought the offering must remove all its fat (just as the fat of the sheep is removed from the peace offering sacrifice) and the priest must offer them up in smoke on the altar on top of the other gifts of the Lord. So the priest will make atonement on his behalf for his sin which he has committed and he will be forgiven.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Lev 4:1 - The Lord spake unto Moses

The laws contained in the three first chapters, seem to have been delivered to Moses at one time. Here begin the laws of another day, which God delivered from between the Cherubim.

Wesley: Lev 4:2 - If a soul sin

This must necessarily be understood of more than common daily infirmities; for if every such sin had required an offering, it had not been possible either for most sinners to bear such a charge, or for the altar to receive so many sacrifices, or for the priests to manage so infinite a work. And for ordinary sins, they were ceremonially expiated by the daily offering, and by that on the great day of atonement, Lev 16:30.

Wesley: Lev 4:2 - Through ignorance

Or, error, either not knowing his act to be sinful, as appears by comparing Lev 4:13-14, or not considering it, but falling into sin thro' the power of some sudden passion or temptation, as the Hebrew word signifies, Psa 119:67.

Wesley: Lev 4:2 - Things which ought not to be done

The words may be rendered, in or about every, or any of the commandments of the Lord which should not be done; or, which concern things that should not be done, namely, in any negative commands. (And there is great reason why a sacrifice should be more necessary for these, than for other sins, because affirmative precepts do not so strictly and constantly bind men as the negative do.) Then he shall offer according to his quality, which is here to be understood out of the following verses.

Wesley: Lev 4:3 - If the priest

That is, the high-priest, who only was anointed after the first time. His anointing is mentioned, because he was not compleat high-priest 'till he was anointed.

Wesley: Lev 4:3 - Do sin

Either in doctrine or practice, which it is here supposed he may do. And this is noted as a character of imperfection in the priesthood of the law, whereby the Israelites were directed to expect another and better high-priest, even one who is holy, harmless, and separate from sinners, Heb 7:26.

Wesley: Lev 4:3 - According to the sin of the people

In the same manner as any of the people do; which implies that God expected more circumspection from him, than from the people. But the words may be rendered, to the sin or guilt of the people, which may be mentioned as an aggrevation of his sin, that by it he commonly brings sin, and guilt, and punishment upon the people, who are infected or scandalized by his example.

Wesley: Lev 4:3 - A young bullock

The same sacrifice which was offered for all the people, to shew how much his sin was aggravated by his quality.

Wesley: Lev 4:3

@@ Sin-offering __ Heb. sin, which word is oft taken in that sense.

Wesley: Lev 4:4 - On the head

To testify both his acknowledgment of his sin, and faith in God's promise for the expiation of his sins through Christ, whom that sacrifice typified.

Wesley: Lev 4:4 - Kill the bullock

By one of the priests, whom he should cause to do it.

Wesley: Lev 4:5 - To the tabernacle

Into the tabernacle; which was not required nor allowed in any other sacrifice, possibly to shew the greatness of the high-priest's sin, which needed more than ordinary diligence in him, and favour from God to expiate it.

Wesley: Lev 4:6 - Seven times

A number much used in scripture, as a number of perfection; and here prescribed, either to shew that his sins needed more then ordinary purgation, and more exercise of his faith and repentance, both which graces he was obliged to join with that ceremonial rite.

Wesley: Lev 4:6 - Before the veil

The second veil dividing between the holy of holies, which is generally called the veil of the sanctuary.

Wesley: Lev 4:7 - All the blood

All the rest; for part was disposed elsewhere.

Wesley: Lev 4:12 - The whole bullock

So no part of this was to be eaten by the priests, as it was in other sin-offerings. The reason is plain, because the offerer might not eat of his own sin-offering, and the priest was the offerer in this case, as also in the sin-offering for the whole congregation below, of which the priest himself was a member.

Wesley: Lev 4:12 - Shall be carried forth

Not himself, which would have defiled him, but by another whom he shall appoint for that work.

Wesley: Lev 4:12 - Without the camp

To signify either, The abominable nature of sin, especially in high and holy persons, or when it overspreads a whole people. Or, The removing of the guilt or punishment of that sin from the people. Or, That Christ should suffer without the camp or gate.

Wesley: Lev 4:12 - Where the ashes are

For the ashes, though at first they were thrown down near the altar, Lev 1:16, yet afterwards they, together with the filth of the sacrifices, were carried into a certain place without the camp.

Wesley: Lev 4:13 - The whole congregation

The body of the people, or the greater part of them, their rulers concurring with them.

Wesley: Lev 4:14 - A bullock

But if the sin of the congregation was only the omission of some ceremonial duty, a kid of the goats was to be offered, Num 15:24.

Wesley: Lev 4:15 - The elders

Who here acted in the name of all the people, who could not possibly perform this act in their own persons.

Wesley: Lev 4:17 - And sprinkle it

It was not to be poured out there, but sprinkled only; for the cleansing virtue of the blood of Christ was sufficiently represented by sprinkling. It was sprinkled seven times: seven is a number of perfection; because God made the world in six days, and rested the seventh. This signified the perfect satisfaction Christ made, and the compleat cleansing of our souls thereby.

Wesley: Lev 4:18 - The altar

Of incense: Which is before the Lord - That is, before the holy of holies, where the Lord was in a more special manner present.

Wesley: Lev 4:20 - For a sin-offering

That is, for the priest's sin-offering, called the first bullock, Lev 4:21.

Wesley: Lev 4:24 - The burnt-offering

So called by way of eminency, to wit, the daily burnt-offering.

Wesley: Lev 4:24 - It is a sin-offering

And therefore to be killed where the burnt-offering is killed; whereby it is distinguished from the peace-offering, which were killed elsewhere.

Wesley: Lev 4:26 - It shall be forgiven

Both judicially, as to all ecclesiastical censures or civil punishment; and really, upon condition of repentance and faith in the Messiah to come.

Wesley: Lev 4:28 - A female

Which here was sufficient, because the sin of one of those was less than the sin of the ruler, for whom a male was required.

Wesley: Lev 4:33 - He shall slay it

Not by himself, but by the hands of the priest.

Wesley: Lev 4:35 - Burn them

The fat; but he useth the plural number, because the fat was of several kinds, as we saw Lev 4:8-9, Heb. upon the offerings, together with them, or after them; because the burnt-offerings were to have the first place.

JFB: Lev 4:2 - If a soul shall sin through ignorance against any of the commandments of the Lord

A soul--an individual. All sins may be considered, in a certain sense, as committed "through ignorance," error, or misapprehension of one's true interests. The sins, however, referred to in this law were unintentional violations of the ceremonial laws,--breaches made through haste, or inadvertency of some negative precepts, which, if done knowingly and wilfully, would have involved a capital punishment.

JFB: Lev 4:2 - do against any of them

To bring out the meaning, it is necessary to supply, "he shall bring a sin offering."

JFB: Lev 4:3 - If the priest that is anointed do sin

That is, the high priest, in whom, considering his character as typical mediator, and his exalted office, the people had the deepest interest; and whose transgression of any part of the divine law, therefore, whether done unconsciously or heedlessly, was a very serious offense, both as regarded himself individually, and the influence of his example. He is the person principally meant, though the common order of the priesthood was included.

JFB: Lev 4:3 - according to the sin of the people

That is, bring guilt on the people. He was to take a young bullock (the age and sex being expressly mentioned), and having killed it according to the form prescribed for the burnt offerings, he was to take it into the holy place and sprinkle the atoning blood seven times before the veil, and tip with the crimson fluid the horns of the golden altar of incense, on his way to the court of the priests,--a solemn ceremonial appointed only for very grave and heinous offenses, and which betokened that his sin, though done in ignorance, had vitiated all his services; nor could any official duty he engaged in be beneficial either to himself or the people, unless it were atoned for by blood.

JFB: Lev 4:11 - the skin of the bullock, and all his flesh

In ordinary circumstances, these were perquisites of the priests. But in the expiation necessary for a sin of the high priest, after the fat of the sacrifice was offered on the altar, the carcass was carried without the camp [Lev 4:12], in order that the total combustion of it in the place of ashes might the more strikingly indicate the enormity of the transgression, and the horror with which he regarded it (compare Heb 13:12-13).

JFB: Lev 4:13-21 - if the whole congregation of Israel sin through ignorance

In consequence of some culpable neglect or misapprehension of the law, the people might contract national guilt, and then national expiation was necessary. The same sacrifice was to be offered as in the former case, but with this difference in the ceremonial, that the elders or heads of the tribes, as representing the people and being the principal aggressors in misleading the congregation, laid their hands on the head of the victim. The priest then took the blood into the holy place, where, after dipping his finger in it seven times, he sprinkled the drops seven times before the veil. This done, he returned to the court of the priests, and ascending the altar, put some portion upon its horns; then he poured it out at the foot of the altar. The fat was the only part of the animal which was offered on the altar; for the carcass, with its appurtenances and offals, was carried without the camp, into the place where the ashes were deposited, and there consumed with fire.

JFB: Lev 4:22-26 - When a ruler hath sinned, and done somewhat through ignorance against any of the commandments

Whatever was the form of government, the king, judge, or subordinate, was the party concerned in this law. The trespass of such a civil functionary being less serious in its character and consequences than that either of the high priest or the congregation, a sin offering of inferior value was required--"a kid of the goats"; and neither was the blood carried into the sanctuary, but applied only to the altar of burnt offering; nor was the carcass taken without the camp; it was eaten by the priests-in-waiting.

JFB: Lev 4:27-34 - if any one of the common people sin through ignorance

In this case the expiatory offering appointed was a female kid, or a ewe-lamb without blemish; and the ceremonies were exactly the same as those observed in the case of the offending ruler [Lev 4:22-26]. In these two latter instances, the blood of the sin offering was applied to the altar of burnt offering--the place where bloody sacrifices were appointed to be immolated. But the transgression of a high priest, or of the whole congregation, entailing a general taint on the ritual of the tabernacle, and vitiating its services, required a further expiation; and therefore, in these cases, the blood of the sin offering was applied to the altar of incense [Lev 4:6, Lev 4:17].

JFB: Lev 4:35 - it shall be forgiven him

None of these sacrifices possessed any intrinsic value sufficient to free the conscience of the sinner from the pollution of guilt, or to obtain his pardon from God; but they gave a formal deliverance from a secular penalty (Heb 9:13-14); and they were figurative representations of the full and perfect sin offering which was to be made by Christ.

Clarke: Lev 4:2 - If a soul shall sin through ignorance

If a soul shall sin through ignorance - That is, if any man shall do what God has forbidden, or leave undone what God has commanded, through ignorance of the law relative to these points; as soon as the transgression or omission comes to his knowledge, he shall offer the sacrifice here prescribed, and shall not suppose that his ignorance is an excuse for his sin. He who, when his iniquity comes to his knowledge, refuses to offer such a sacrifice, sins obstinately and wilfully, and to him there remains no other sacrifice for sin - no other mode by which he can be reconciled to God, but he has a certain fearful looking for of judgment - which shall devour such adversaries; and this seems the case to which the apostle alludes, Heb 10:26, etc., in the words above quoted. There have been a great number of subtle questions started on this subject, both by Jews and Christians, but the above I believe to be the sense and spirit of the law.

Clarke: Lev 4:3 - If the priest that is anointed

If the priest that is anointed - Meaning, most probably, the high priest. According to the sin of the people; for although he had greater advantages than the people could have, in being more conversant with the law of God, and his lips should understand and preserve knowledge, yet it was possible even for him, in that time in which the word of God had not been fully revealed, to transgress through ignorance; and his transgression might have the very worst tendency, because the people might be thereby led into sin. Hence several critics understand this passage in this way, and translate it thus: If the anointed priest shall lead the people to sin; or, literally, if the anointed priest shall sin to the sin of the people; that is, so as to cause the people to transgress, the shepherd going astray, and the sheep following after him.

Clarke: Lev 4:4 - Lay his hand upon the bullock’ s head

Lay his hand upon the bullock’ s head - See Clarke’ s note on Lev 1:4.

Clarke: Lev 4:6 - Seven times

Seven times - See Clarke’ s note on Exo 29:30. The blood of this sacrifice was applied in three different ways

1.    The priest put his finger in it, and sprinkled it seven times before the veil, Lev 4:6

2.    He put some of it on the horns of the altar of incense

3.    He poured the remaining part at the bottom of the altar of burnt-offerings, Lev 4:7.

Clarke: Lev 4:12 - Without the camp

Without the camp - This was intended figuratively to express the sinfulness of this sin, and the availableness of the atonement. The sacrifice, as having the sin of the priest transferred from himself to it by his confession and imposition of hands, was become unclean and abominable, and was carried, as it were, out of the Lord’ s sight; from the tabernacle and congregation it must be carried without the camp, and thus its own offensiveness was removed, and the sin of the person in whose behalf it was offered. The apostle (Heb 13:11-13) applies this in the most pointed manner to Christ: "For the bodies of those beasts whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach."

Clarke: Lev 4:13 - If the whole congregation of Israel sin

If the whole congregation of Israel sin - This probably refers to some oversight in acts of religious worship, or to some transgression of the letter of the law, which arose out of the peculiar circumstances in which they were then found, such as the case mentioned 1Sa 14:32, etc., where the people, through their long and excessive fatigue in their combat with the Philistines, being faint, flew on the spoil, and took sheep, oxen, and calves, and slew them on the ground, and did eat with the blood; and this was partly occasioned by the rash adjuration of Saul, mentioned 1Sa 14:24 : Cursed be the man that eateth any food until evening

The sacrifices and rites in this case were the same as those prescribed in the preceding, only here the elders of the congregation, i. e., three of the Sanhedrin, according to Maimonides, laid their hands on the head of the victim in the name of all the congregation.

Clarke: Lev 4:22 - When a ruler hath sinned

When a ruler hath sinned - Under the term נשיא nasi , it is probable that any person is meant who held any kind of political dignity among the people, though the rabbins generally understand it of the king

A kid of the goats was the sacrifice in this case, the rites nearly the same as in the preceding cases, only the fat was burnt as that of the peace-offering. See Lev 4:26 and Lev 3:5.

Clarke: Lev 4:27 - The common people

The common people - עם הארץ am haarets , the people of the land, that is, any individual who was not a priest, king, or ruler among the people; any of the poor or ordinary sort. Any of these, having transgressed through ignorance, was obliged to bring a lamb or a kid, the ceremonies being nearly the same as in the preceding cases. The original may denote the very lowest of the people, the laboring or agricultural classes

The law relative to the general cases of sins committed through ignorance, and the sacrifices to be offered on such occasions, so amply detailed in this chapter, may be thus recapitulated. For all sins and transgressions of this kind committed by the people, the prince, and the priest, they must offer expiatory offerings. The person so sinning must bring the sacrifice to the door of the tabernacle, and lay his hands upon its head, as in a case already referred to, acknowledging the sacrifice to be his, that he needed it for his transgression; and thus he was considered as confessing his sin, and the sin was considered as transferred to the animal, whose blood was then spilt to make an atonement. See Clarke on Lev 1:4 (note). Such institutions as these could not be considered as terminating in themselves, they necessarily had reference to something of infinitely higher moment; in a word, they typified Him whose soul was made an offering for sin, Isa 53:10. And taken out of this reference they seem both absurd and irrational. It is obviously in reference to these innocent creatures being brought as sin-offerings to God for the guilty that St. Paul alludes 2Co 5:21, where he says, He (God) made him to be sin ( ἁμαρτιαν, a sin-offering) for us Who Knew No Sin, that we might be made the righteousness of God - holy and pure by the power and grace of God, in or through him. And it is worthy of remark, that the Greek word used by the apostle is the same by which the Septuagint, in more than fourscore places in the Pentateuch, translate the Hebrew word הטאה hattaah , sin, which in all those places our translation renders sin-offering. Even sins of ignorance cannot be unnoticed by a strict and holy law; these also need the great atonement: on which account we should often pray with David, Cleanse thou me from secret faults! Psa 19:12. How little attention is paid to this solemn subject! Sins of this kind - sins committed sometimes ignorantly, and more frequently heedlessly, are permitted to accumulate in their number, and consequently in their guilt; and from this very circumstance we may often account for those painful desertions, as they are called, under which many comparatively good people labor. They have committed sins of ignorance or heedlessness, and have not offered the sacrifice which can alone avail in their behalf. How necessary in ten thousand cases is the following excellent prayer! "That it may please thee to give us true repentance; to forgive us all our sins, negligences, and ignorances; and to endue us with the grace of thy Holy Spirit, to amend our lives according to thy Holy Word."- Litany.

Calvin: Lev 4:5 - And the priest that is anointed shall take

5.And the priest that is anointed shall take It is well known that what is here prescribed as to the sprinkling of blood, and its pouring out, as well as to the burning of the fat and the kidneys, is the same as in the other sacrifices; and the comparison in the 10^th verse sufficiently proves that, the ordinary forms were observed in other particulars. But inasmuch as it might seem absurd that the priest, who was himself guilty, should come before God to perform the office of reconciliation, it was necessary to prescribe the details more accurately, to obviate all doubt. Although, therefore, he was unworthy to approach God, yet, since the law of the priesthood was inviolable, he was admitted to the discharge of his duties; for it was not lawful that more mediators should be appointed. In order, then, that more reverence should be paid to the rites of the Law, and that men should seek after no other way of reconciliation, God extended His grace to the fault of the priest. The blood was sprinkled before the Lord, that the people might learn that through the sight of the sacrifice sins were hidden and buried, so as to come no more into remembrance before God; but the rest of the blood was poured before the altar, because it was holy, and therefore ought by no means to be cast elsewhere like anything profane.

Calvin: Lev 4:13 - And if the whole congregation

13.And if the whole congregation The very same sacrifice which was enjoined on the priest is required of the people; since he who went into the sanctuary in the name of all to present all the tribes before God, represented the whole body. It seems indeed that the kind of ignorance here spoken of is different from the former kind; since it was said “if the thing be hid;” yet I think that these infirmities are comprised, in which it often happens that men are blinded for a time. ²⁶¹ For many do not search into themselves, and therefore slumber in their sins; whereas if they honestly examined their doings, their conscience would straightway smite them. It might, then, happen that the whole people should fail to be aware of their sin, whilst dealing with themselves too gently and indulgently. The meaning therefore is, that although no sense of sin should at first arouse them to repentance, yet, if afterwards they should be awakened so as to begin to acknowledge their crime, God must be propitiated by sacrifices; for otherwise the people might make a cloak for themselves of their error.

Calvin: Lev 4:22 - When a ruler hath sinned

22.When a ruler hath sinned A peculiar atonement is also appointed for the transgression of the rulers; and, although he speaks of the ruler in the singular number, yet inasmuch as the law was not yet enacted that one individual should bear rule, he undoubtedly designates the heads and governors generally, because they who bear rule do more injury by their bad example than private persons. If, then, any of the judges or governors had sinned through error, he might indeed be set free by a lesser victim than the priest or the whole people, yet there was individually this difference between them, that they were to offer she-goats or lambs, and the ruler a he-goat; and the object of this was that those in authority should more carefully keep themselves pure from every transgression, whereas otherwise they are wont to indulge themselves more freely, as if their rank and dignity allowed them greater license. Where we have given as our translation, “If (the sin) shall have become known,” ( si innotuerit ,) translators are not agreed. ²⁶² The word used is properly a disjunctive particle Or; ²⁶³ but it is sometimes used for the conditional particle, as we shall see in the next chapter. Those who retain the primary and genuine meaning of the word do violence to the signification of the last word of the foregoing verse, and translate it, “shall have offended” instead of “shall have felt that he has offended;” but since it appears from many passages that או , o, is equivalent to אם , im, there is no need of wresting the words to an improper sense. The word הודע , hodang, which they render transitively “to make known,” may fitly bear my translation, unless this is preferred, “if he shall have known,” ( si cognoverit) The words which Moses continually repeats, “the priest shall make an atonement for him, and his; iniquity shall be forgiven him,” some coldly restrict to external and civil cleansing, as if Moses only removed his condemnation before men; but God rather offers pardon to sinners, and assures them that He will be favorable to them, lest fear or doubt should prevent them from freely calling upon Him. And assuredly those who do not acknowledge that the legal rites were sacraments, are not acquainted with the very rudiments of the faith. Now to all sacraments, at any rate to the common sacraments of the Church, a spiritual promise is annexed: it follows, therefore, that pardon was truly promised to the fathers, who reconciled themselves to God by the offering of sacrifices, not because the slaying of beasts expiated sins, but because it was a certain and infallible symbol, in which pious minds might acquiesce, so as to dare to come before God with tranquil confidence. In sum, as now in baptism sins are sacramentally washed away, so under the Law also the sacrifices were means of expiation, though in a different way; since baptism sets Christ before us as if He were present, whilst under the Law He was only obscurely typified. Figuratively indeed what applies to Christ only is transferred to the signs, for in Him alone was manifested to us the fulfillment of all spiritual blessings, and He at length blotted out sins by His one and perpetual sacrifice; but since the question here is not as to the value of the legal ceremonies in themselves, let it suffice that they truly testified of the grace of God, of which they were the types; and so let not that profane imagination be listened to, that the sacrifices only politically and as far as regarded men absolved those by whom they were offered from guilt and condemnation.

Defender: Lev 4:34 - blood of the sin-offering

The various sin offerings were offered for sins committed unintentionally, once those sins were made known (Lev 4:2, Lev 4:27, Lev 4:28). The shed blood was first sprinkled around the altar, then the bulk of the animal burned "without the camp" (Lev 4:21). The latter act was later said to typify the offering of Christ outside the camp (Heb 13:10-13)."

TSK: Lev 4:2 - through // which ought

through : Lev 5:15, Lev 5:17; Num 15:22-29; Deu 19:4; 1Sa 14:27; Psa 19:12; 1Ti 1:13; Heb 5:2, Heb 9:7

which ought : Lev 4:27; Gen 20:9; Jam 3:10

TSK: Lev 4:3 - the priest // a young bullock // for a sin

the priest : Lev 8:12, Lev 21:10-12; Exo 29:7, Exo 29:21

a young bullock : Lev 4:14, Lev 9:2, Lev 16:6, Lev 16:11; Eze 43:19

for a sin : Lev 5:6; Exo 29:14, Exo 30:10; Num 8:8; Ezr 8:35; Rom 8:3; 2Co 5:21; Heb 5:3; Heb 7:27, Heb 7:28

TSK: Lev 4:4 - bring // lay his hand

bring : Lev 1:3; Exo 29:10, Exo 29:11

lay his hand : Lev 1:4, Lev 16:21; Isa 53:6; Dan 9:26; 1Pe 3:18

TSK: Lev 4:5

Lev 4:16, Lev 4:17, Lev 16:14, Lev 16:19; Num 19:4; 1Jo 1:7

TSK: Lev 4:6 - dip // seven times

dip : Lev 4:17, Lev 4:25, Lev 4:30, Lev 4:34, Lev 8:15, Lev 9:9, Lev 16:14, Lev 16:19; Num 19:4

seven times : The number seven is what is called a number of perfection among the Hebrews; and is often used to denote the completion, fulness, or perfection of a thing. Lev 14:16, Lev 14:18, Lev 14:27, Lev 25:8, Lev 26:18, Lev 26:24, Lev 26:28; Jos 6:4, Jos 6:8

TSK: Lev 4:7 - the horns // all the blood

the horns : Lev 8:15, Lev 9:9, Lev 16:18; Exo 30:1-10; Psa 118:27; Heb 9:21-25

all the blood : Lev 4:18, Lev 4:34, Lev 5:9, Lev 8:15; Eph 2:13

TSK: Lev 4:8

Lev 4:19, Lev 4:26, Lev 4:31, Lev 4:35, Lev 3:3-5, Lev 3:9-11, Lev 3:14-16, Lev 7:3-5, Lev 16:25; Isa 53:10; Joh 12:27

TSK: Lev 4:10 - peace offerings

peace offerings : Lev 23:19; Psa 32:1; 1Ti 2:5, 1Ti 2:6

TSK: Lev 4:11

Lev 4:21, Lev 6:30, Lev 8:14-17, Lev 9:8-11, Lev 16:27; Exo 29:14; Num 19:5; Psa 103:12; Heb 13:11-13

TSK: Lev 4:12 - without the camp // the ashes // burn him // where the ashes are poured out

without the camp : Heb. to without the camp, This was intended, figuratively, to express the enormity of this sin, and the availableness of the atonement. The sacrifice, as having the sin of the priest transferred from himself to it, by his confession and imposition of hands, was become unclean and abominable, and was carried, as it were, out of God’ s sight; and thus its own offensiveness was removed, with the sin of the person in whose behalf it was offered. Lev 13:46; Num 5:3, Num 15:35, Num 19:3

the ashes : Lev 6:10, Lev 6:11

burn him : Exo 29:14; Num 19:5; Heb 13:11

where the ashes are poured out : Heb. at the pouring out of the ashes

TSK: Lev 4:13 - the whole congregation // through ignorance // and are guilty

the whole congregation : This may refer to some oversight in acts of religious worship, or to some transgression of the letter of the law, which arose out of the peculiar circumstances in which they were found, as in the case mentioned in 1Sa 14:32, et seq. The sacrifices and rites in this case were the same as in the preceding; only here the elders laid their hands on the head of the victim, in the name of all the congregation.

through ignorance : Lev 4:1, Lev 4:2, Lev 5:2-5, Lev 5:17; Num 15:24-29; Jos 7:11, Jos 7:24-26; 1Ti 1:13; Heb 10:26-29

and are guilty : Lev 5:2-5, Lev 5:17, Lev 6:4; Ezr 10:19; Hos 5:15 *marg. 1Co 11:27

TSK: Lev 4:14 - young bullock

young bullock : Lev 4:3

TSK: Lev 4:15 - the elders // lay

the elders : Exo 24:1, Exo 24:9; Num 11:16, Num 11:25; Deu 21:3-9

lay : Lev 4:4, Lev 1:4, Lev 16:21

TSK: Lev 4:16

Lev 4:5-12; Heb 9:12-14

TSK: Lev 4:17

Lev 4:6, Lev 4:7

TSK: Lev 4:18 - upon the // and shall pour out

upon the : Lev 4:7

and shall pour out : The reason for pouring out the blood, which is so constantly and strictly required by the law, was in opposition to an idolatrous custom of the ancient Zabii, who ""were accustomed to eat of the blood of their sacrifices, because they imagined this to be the food of their gods, with whom they thought they had such communion, by eating their meat, that they revealed to them future things.""- Maimonides

TSK: Lev 4:19

Lev 4:8-10, Lev 4:26, Lev 4:31, Lev 4:35, Lev 5:6, Lev 6:7, Lev 12:8, Lev 14:18; Num 15:25; Psa 22:14; Heb 1:3; Heb 9:14

TSK: Lev 4:20 - with the // an atonement

with the : Lev 4:3

an atonement : Lev 4:26, Lev 1:4, Lev 5:6, Lev 6:7, Lev 12:8, Lev 14:18; Exo 32:30; Num 15:25; Dan 9:24; Rom 5:11; Gal 3:13; Heb 1:3, Heb 2:17, Heb 9:14, Heb 10:10-12; 1Jo 1:7, 1Jo 2:2; Rev 1:5

TSK: Lev 4:21 - as he // a sin offering

as he : Lev 4:11, Lev 4:12

a sin offering : Lev 16:15, Lev 16:21; 2Ch 29:21-24; Ezr 8:35; Mat 20:28; 2Co 5:21; 1Ti 2:5, 1Ti 2:6

TSK: Lev 4:22 - a ruler hath sinned // and done

a ruler hath sinned : Under the term nasi , that is, one preferred or elevated above others, from nasa , to exalt, it is probable that any person is meant who held any kind of political dignity among the people; and it evidently means the head of a tribe as in Num 1:4, Num 1:16; Num 7:2. But the Rabbins generally understand it of the prince of the great sanhedrin, who, when they were under the regal form of government, was the king. A kid of the goats was the sacrifice in this case; and the rites were nearly the same as in the preceding, only the fat was burnt as that of the peace offering (Lev 4:26). Exo 18:21; Num 16:2; 2Sa 21:1-3, 2Sa 24:10-17

and done : Lev 4:2, Lev 4:13

TSK: Lev 4:23 - if his sin // a kid

if his sin : Lev 4:14, Lev 5:4; 2Ki 22:10-13

a kid : Lev 9:3, Lev 23:19; Num 7:16, Num 7:22, Num 7:28, Num 7:34, Num 15:24, Num 28:15, Num 28:30, Num 29:5, Num 29:11, Num 29:16, Num 29:19; Rom 8:3

TSK: Lev 4:24 - And he // in the place // it is a sin

And he : Lev. 4:4-35; Isa 53:6

in the place : Lev 1:5, Lev 1:11, Lev 3:2, Lev 3:8, Lev 3:13, Lev 4:4, Lev 4:15, Lev 4:29, Lev 4:33, Lev 6:25, Lev 7:2, Lev 16:15; Exo 29:38

it is a sin : Lev 4:3, Lev 4:21, Lev 4:31, Lev 4:35

TSK: Lev 4:25 - put

put : Lev 4:7, Lev 4:18, Lev 4:30, Lev 4:34, Lev 8:10, Lev 8:15, Lev 9:9, Lev 16:18; Isa 40:21; Rom 3:24-26, Rom 8:3, Rom 8:4, Rom 10:4; Heb 2:10, Heb 9:22

TSK: Lev 4:26 - the fat // an atonement

the fat : Lev 4:8-10, Lev 4:35, See note on Lev 3:5. Lev 6:20-30

an atonement : Lev 4:20; Num 15:28

TSK: Lev 4:27 - any one // common people

any one : Heb. any soul, Lev 4:2; Num 15:27

common people : Heb. people of the land , Amos haaretz ; that is, any individual who was not a priest, king, or ruler among the people; an ordinary person. Any of these having transgressed, was obliged to bring a lamb or kid, the ceremonies being nearly the same as in the preceding cases. Lev 4:2, Lev 4:13; Exo 12:49; Num 5:6, Num 15:16, Num 15:29

TSK: Lev 4:28 - a kid // a female

a kid : Lev 4:23, Lev 4:32, Lev 5:6; Gen 3:15; Isa 7:14; Jer 31:22; Rom 8:3; Gal 4:4, Gal 4:5

a female : Lev 4:23; Gal 3:28

TSK: Lev 4:29

Lev 4:4, Lev 4:15, Lev 4:24, Lev 4:33; Heb 10:4-14

TSK: Lev 4:30 - upon the horns // pour out

upon the horns : Lev 4:25, Lev 4:34; Isa 42:21; Rom 8:3, Rom 8:4, Rom 10:4; Heb 2:10

pour out : There may have been some place at the bottom of the altar to receive and carry off the blood.

TSK: Lev 4:31 - all the fat // a sweet // and the priest

all the fat : Lev 4:8-10, Lev 4:19, Lev 4:26, Lev 4:35, Lev 3:3-5, Lev 3:9-11, Lev 3:14-16

a sweet : Lev 1:9, Lev 1:13, Lev 1:17, Lev 3:3, Lev 3:5, Lev 8:21; Exo 29:18; Ezr 6:10; Job 42:8; Psa 40:6, Psa 40:7; Psa 51:16, Psa 51:17, Psa 69:30, Psa 69:31; Isa 42:21, Isa 53:10; Mat 3:17; Eph 5:2; Heb 1:3; Heb 9:12, Heb 9:14, Heb 9:15, Heb 10:12, Heb 10:14; 1Pe 2:4, 1Pe 2:5; 1Jo 1:7, 1Jo 4:9, 1Jo 4:10; Rev 5:9

and the priest : Lev 4:26, Lev 4:35

TSK: Lev 4:32 - a lamb // without blemish

a lamb : Lev 4:28, Lev 3:6, Lev 3:7, Lev 5:6; Exo 12:3, Exo 12:5; Isa 53:7; Luk 1:35; Joh 1:29, Joh 1:36; Heb 7:26; 1Pe 1:18-20, 1Pe 2:22, 1Pe 2:24, 1Pe 3:18; Rev 5:6, Rev 5:8, Rev 5:9

without blemish : Lev 4:28; Eph 5:27; Heb 9:14; 1Pe 2:22, 1Pe 3:18

TSK: Lev 4:33

Lev 4:4, Lev 4:29-31

TSK: Lev 4:34 - the horns of the altar

the horns of the altar : Lev 4:25, Lev 4:30; Isa 42:21; Joh 17:19; Rom 8:1, Rom 8:3, Rom 10:4; 2Co 5:21; Heb 2:10; Heb 10:29; 1Pe 1:18-20, 1Pe 2:24, 1Pe 3:18

TSK: Lev 4:35 - And he // according // and the priest shall make

And he : Lev 4:31

according : Lev. 1:1-6:19

and the priest shall make : Lev 4:20, Lev 4:26, Lev 4:30, Lev 4:31, Lev 1:4, Lev 5:6, Lev 5:10, Lev 5:13, Lev 6:7, Lev 9:7, Lev 12:8, Lev 14:18, Lev 14:53, 16:1-34; Num 15:25; Rom 3:24-26, Rom 4:25, Rom 5:6-11, Rom 5:15-21, Rom 8:1, Rom 8:3, Rom 8:4, Rom 10:4; 2Co 5:21; Eph 1:6, Eph 1:7, Eph 5:2; Col 1:14; Heb 1:3, Heb 4:14, Heb 7:26, Heb 9:14; 1Pe 1:18, 1Pe 1:19; 1Pe 2:22, 1Pe 2:24, 1Pe 3:18; 1Jo 1:7, 1Jo 2:2, 1Jo 4:9, 1Jo 4:10; Rev 1:5, Rev 1:6

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Lev 4:2 - Through ignorance // Against any of the commandments of the Lord concerning things which ought not to be done // And shall do against any of them

This must necessarily be understood of more than common sins and daily infirmities; for if every such sin had required an offering, it had not been possible either for most sinners to bear such a charge, or for the altar to receive so many sacrifices, or for the priests to manage so infinite a work. And for ordinary sins, they were ceremonially expiated by the daily offering, and by that on the great day of atonement, Lev 16:30 .

Through ignorance or, error ; either not knowing his fact to be sinful, as appears by comparing Lev 4:13,14 , or not considering it, but rashly and unadvisedly falling into sin through the power of some sudden passion or temptation, as the Hebrew word signifies, Psa 119:67 . Compare Job 19:4 Psa 19:13 .

Against any of the commandments of the Lord concerning things which ought not to be done: the words may be thus rendered, in or about every, or any of the commandments of the Lord which should not be done ; or, which concern things that should not be done , to wit, in any negative commands. And there is great reason why a sacrifice should be more necessary for these than for other sins, because affirmative precepts do not so strictly and constantly bind men as the negative do; and if a man through ignorance have neglected them, he may yet recover his error, and fulfil them.

And shall do against any of them then he shall offer according to his quality, which is here to be understood out of the following verses.

Poole: Lev 4:3 - The priest that is anointed // Do sin // According to the sin of the people // A young bullock // For a sin-offering

The priest that is anointed i.e. the high priest, who only was anointed after the first time. See Exo 29:7 30:30 40:15 Lev 10:7 Num 3:3 . His anointing is mentioned, because he was not complete high priest till he was anointed.

Do sin either in doctrine or practice, which it is here supposed he may do. And this is noted as a blot and character of imperfection in the priesthood of the law, whereby the Israelites were directed to expect another and better High Priest, even one who is holy, harmless, and separate from sinners , Heb 7:26 .

According to the sin of the people in the same manner as any of the people do, which implies that God expected more circumspection and care from him than from the people. But the words may be rendered, to the sin or guilt of the people , which may be mentioned as a reason of the law, and an aggravation of his sin, that by it he commonly brings sin, and guilt, and punishment upon the people, who are infected or scandalized by his example.

A young bullock the same sacrifice which was offered for all the people, to show how much his sin was aggravated by his quality.

For a sin-offering Heb. sin , which word is oft taken in that sense, as Exo 29:14 .

Poole: Lev 4:4 - He shall lay his hand upon the bullock’ s head // And kill the bullock

He shall lay his hand upon the bullock’ s head to testify both his acknowledgment of his sin, and his faith in God’ s promise for the expiation of his sins through Christ, whom that sacrifice typified.

And kill the bullock to wit, by one of the priests, whom he shall cause to do it; for this priest is distinguished from the anointed priest , Lev 4:5 .

Poole: Lev 4:5

Into the tabernacle; which was not required nor allowed in any other sacrifice, possibly to show the greatness of the high priest’ s sin, which needed more than ordinary diligence in him and favour from God to expiate it.

Poole: Lev 4:6 - Seven times // Before the veil

Seven times a number much used in Scripture, as a number of perfection; and here prescribed, either to show that his sins needed more than ordinary purgation, and more frequent and manifest exercises of his faith and repentance, both which graces he was obliged to join with that ceremonial rite.

Before the veil to wit, the second veil dividing between the holy of holies, which is generally called by the name here used, as Exo 26:31 35:12 40:3,21 Nu 4:5 .

Poole: Lev 4:7 - All the blood

The altar of sweet incense which is in the tabernacle ; the altar of burnt-offerings was without the tabernacle.

All the blood so also below, Lev 4:18,30,34 , to wit, all the rest, as it is expressed Lev 5:9 , for part was disposed elsewhere.

Poole: Lev 4:12 - Shall he carry forth // Without the camp

So no part of this was to be eaten by the priests, as it was in other sin-offerings, Lev 6:26 . The reason is plain, because the offerer might not eat of his own sin-offering, and the priest was the offerer in this case, as also in the sin-offering for the whole congregation below, Lev 4:21 , of which the priest himself was a member.

Shall he carry forth not himself, which would have defiled him, but by another whom he shall appoint for that work, as may be gathered from Lev 16:27,28 .

Without the camp to signify either,

1. The horrible and abominable nature of sin, especially in high and holy persons, or when it overspreads a whole people. Or,

2. The removing of the guilt and punishment of that sin from the people, and their duty of keeping such wickedness out of the camp for time to come. Or,

3. That Christ should suffer without the camp or gate, as he did. See Heb 13:11,12 . Where the ashes are poured out; for the ashes, though at first they were thrown down near the altar, Lev 1:16 , yet afterwards they, together with the filth of the sacrifices, were carried into a certain place without the camp. See Lev 6:10,11 .

Poole: Lev 4:13 - The whole congregation

The whole congregation the body of the people, or the greater part of them, their rulers concurring with them.

Poole: Lev 4:14 - Against it // A young bullock

Against it against any one of the said commandments.

A young bullock but if the sin of the congregation was only the omission of some ceremonial duty, a kid of the goats was to be offered, Num 15:24 .

Poole: Lev 4:15 - The elders of the congregation

The elders of the congregation i.e. the rulers of the people, of whom see Exo 3:16 24:1 , who here acted in the name of all the people, who could not possibly perform this act in their own persons.

Poole: Lev 4:18 - Before the Lord

Before the Lord that is, before the holy of holies, where the Lord was in a more special manner present; namely, the altar of incense, as before, Lev 4:7 .

Poole: Lev 4:20 - For a sin-offering

For a sin-offering to wit, for the priest’ s sin-offering, called the first bullock. Lev 4:21 .

Poole: Lev 4:22 - A ruler // Through ignorance

A ruler to wit, of the people, or a civil magistrate.

Through ignorance either not knowing it to be sin, or not observing and considering it till it be done. See before on Lev 4:22 .

Poole: Lev 4:23

The disjunctive or is here put for the copulative and , as it is 1Co 12:13 13:8 15:11 ; for it is evident that he speaks of the same person, and of the same sin.

Poole: Lev 4:24 - The burnt-offering

The burnt-offering is so called by way of eminency, to wit, the daily burnt-offering, of which Exo 29:38 , of which place see Lev 1:11 . It is a sin-offering, and therefore to be killed where the burnt-offering is killed, as is expressed Lev 6:25 Lev 7:2 ; whereby it is distinguished from the peace-offerings, which were killed elsewhere, Lev 3:2 .

Poole: Lev 4:26

Both ceremonially and judicially, as to all ecclesiastical censures or civil punishments; and really, upon condition of their repentance and faith in the Messias to come.

Poole: Lev 4:27 - The common people

The common people whether Israelites, or strangers embodied with them and proselytes; for both were under one and the same law, Exo 12:49 Num 15:16 .

Poole: Lev 4:28 - A female

A female was here sufficient, because the sin of one of those was less than the sin of the ruler, for whom a male was required, Lev 4:21 .

Poole: Lev 4:33 - He

He to wit, the offerer . And slay, not by himself, but by the hands of the priest.

Poole: Lev 4:35 - Shall burn them // According to the offerings made by fire

Shall burn them i.e. the fat; but he useth the plural number, because the fat was of several kinds, as we saw Lev 4:8,9 .

According to the offerings made by fire Heb. upon the offerings, together with them, or after them; because the burnt-offerings were to have the first place. See Poole "Lev 3:5" .

Haydock: Lev 4:2 - Ignorance // Not to be done

Ignorance. To be ignorant of what we are bound to know is sinful: and for such culpable ignorance, these sacrifices, prescribed in this and the following chapter, were appointed. (Challoner) ---

Not to be done. Hence the Rabbins admit sins of ignorance, only against the negative precepts. But when God forbids one thing, he commands the contrary; and we may sin by ignorance against any of his ordinances. If the ignorance be voluntary, it enhances the crime; and Aristotle well observes that drunkards, who do an injury, are to be doubly punished, because their fault is voluntary in its cause, (ad Nicom. iii. 7). But if the ignorance were perfectly involuntary, and inculpable, no sacrifice was required; so that God here speaks only of that sort of ignorance which involved some degree of negligence. This fault could not be forgiven without interior good dispositions. The sacrifice only reached to the cleansing of the flesh, (Hebrews ix. 13,) or to screen the culprit from the severity of the law and of the magistrates; (Calmet) though they might help the inward dispositions of the heart, and thus contribute to obtain God's pardon. (Origen; St. Augustine, q. 20) The difference between peccatum and delictum, is not perfectly ascertained. Some think the former word denotes sins of malice, and the latter those of ignorance. Tirinus maintains the contrary, as a more costly sacrifice, he says, is required for the latter. (Haydock)

Haydock: Lev 4:3 - Anointed // Offend // Calf

Anointed. That is, "the high priest," Septuagint. Inferior priests were not anointed, except the sons of Aaron, at the beginning. (Calmet) ---

Ignorance in such a one is greatly to be avoided, as it tends to scandalize the people. (Haydock) ---

The same ceremonies are prescribed, as on the day of expiation; only the priest did not enter the most holy place. ---

Offend, in some smaller matter. If he engaged his brethren in the crime of idolatry, he should die. Deuteronomy xiii. 15. (Calmet) ---

Before the solemn unction, he might be expiated, like one of the princes. (Menochius)

Calf. Hebrew par, does not specify the age. (Calmet)

Haydock: Lev 4:5 - The blood

The blood. As the figure of the blood of Christ shed for the remission of our sins; and carried by him into the sanctuary of heaven.

Haydock: Lev 4:6 - Seven // Sanctuary

Seven. A number consecrated in Scripture, (Calmet) and not superstitious. (Worthington) ---

Apuleius (Met. xi.) mentions it. Septies submerso fluctibus capite. (Calmet) ---

Sanctuary, or most holy place. (Menochius)

Haydock: Lev 4:12 - Ashes

Ashes of the victims. They were first laid beside the altar of holocausts. By this ceremony, the priest begged that his sins might be removed from the sight of God, (Menochius) by virtue of Christ's sacrifice, who suffered out of the gate of Jerusalem, Hebrews xiii. 13. The high priest was obliged to offer this sacrifice himself, to expiate his own sin, as well as that of the people, Hebrews ix. 7.

Haydock: Lev 4:13 - Multitude

Multitude assembled. Septuagint add, "be involuntarily ignorant, and no one of the congregation perceive the truth, ( or word,) and shall transgress, by commission or omission, one of all the precepts of the Lord." Such was the offence of Saul and the people, 1 Kings xiv. 33. On these occasions, the elders were to put their hands on the victim, to acknowledge the general offence, if it were not of too heinous a nature to be expiated by sacrifice. See Deuteronomy xiii. 12.

Haydock: Lev 4:22 - A prince

A prince. King, magistrate, general, chief of a tribe, or great family; in a word, one elevated above the rest ( Nasi ); as appears, Numbers i. 4. and vii. 2.

Haydock: Lev 4:24 - He

He. Samaritan and Septuagint read, "they shall have," referring it to the priests.

Haydock: Lev 4:26 - Him

Him. Moses does not here specify what was to be done with the flesh. But (chap. vi. 26,) he commands it to be given to the priests. (Calmet) ---

In the sacrifices for the sins of the multitude, or of the priest, all was consumed; to express a greater detestation of such offences, (Tirinus) and that the priests might derive no benefit from them. (Theodoret, q. 3.; St. Thomas Aquinas, [Summa Theologiae] i. 2, q. 102, a. 3.) (Worthington) ---

Those who offered these victims received no part of them again, nor were oil or incense used; as all delicacies must be rejected by penitents. (Tirinus)

Haydock: Lev 4:27 - The land

The land. A rustic or plebeian. (Menochius) ---

The offences of such might be expiated by the sacrifice of a goat, ewe, lamb, ram, two pigeons, or flour, chap. v. 7. and xi. 15. (Calmet)

Haydock: Lev 4:29 - Of

Of, &c. One Hebrew manuscript, the Septuagint, and Syriac read, "in the place in which he shall slay the holocaust." The Samaritan has they slay, both here and ver. 24. and 33, which seems the truer reading. (Kennicott)

Haydock: Lev 4:35 - For a

For a. Hebrew may be "according to, like (Haydock) upon, besides, after the holocausts." (Calmet) See chap. iii. 5.

Gill: Lev 4:1 - And the Lord spake unto Moses, saying.

And the Lord spake unto Moses, saying. Continued to speak to him, or, after some pause made, proceeded to speak to him, and give things in commandment concerning the sin offering, what it should be, and for whom, as follows.

Gill: Lev 4:2 - Speak unto the children of Israel, saying // if a soul should sin through ignorance // against any of the commandments of the Lord ( concerning things which ought not to be done // and shall do against any of them

Speak unto the children of Israel, saying,.... For this law concerning the sin offering, as the rest, only belonged to them, and such as were proselyted to them:

if a soul should sin through ignorance; sin is from the soul, though committed by the body; it is the soul that sins, Eze 18:4 it includes, as Aben Ezra observes, both Israelites and proselytes; who sinned through ignorance either of the law, that such things were forbidden, or of having committed them, they being done unobserved, and through inadvertency; or were forgotten that they were done, or were done through error and mistake; these sins are what the apostle calls the errors of the people, their strayings out of the way through ignorance and inadvertency, Heb 5:2 such sins as a man is overtaken with unawares, and is drawn into at once through temptation and the prevalence of corruption; these are the errors and secret faults which David distinguishes from presumptuous sins, Psa 19:12,

against any of the commandments of the Lord ( concerning things which ought not to be done.) The Jewish writers ^m distinguish the commandments of the Lord into affirmative and negative, and make their number to be six hundred and thirteen; two hundred and forty eight are affirmative, according to the number of bones in a man's body, and three hundred sixty five are negative ones, according to the number of the days of the year; and they observe ⁿ, it is only the transgression of negative precepts that is here meant, and for which a sin offering was to be brought:

and shall do against any of them; it must be something done, and not merely said: hence the Jews ^o say, that as the neglect of circumcision, and of the passover, does not come under this law, because they are affirmative precepts; so neither blasphemy, because there is nothing done, only something said: of these sins of ignorance, they give instances as follows; if any man eats the fat that is about the kidneys, thinking it is the fat that is about the heart; or that lies with a woman forbidden by the law, thinking her to be his wife; or that commits idolatry, by bowing to the idol, thinking that the law forbids sacrifice, incense, and libation, but not bowing; or that profanes the sabbath, thinking it is a common day ^p.

Gill: Lev 4:3 - If the priest that is anointed do sin // according to the sin of the people // then let him bring for the sin which he has sinned // a young bullock // without blemish // unto the Lord // for a sin offering

If the priest that is anointed do sin,.... That is, the high priest, as the Targums of Onkelos and Jonathan, and the Septuagint version, render it; who in after times was only anointed, though at first Aaron's sons were anointed with him; so an high priest is described in Lev 21:10 and such an one was liable to sin, and often did; which shows not only that the greatest and best of men are not without sin, but proves what the apostle observes, that the law made men high priests which had infirmity, even sinful infirmities, who needed to offer for themselves as well as for the people; by which it appeared that perfection could not be had by the Levitical priesthood, and that it was proper it should cease, and another priesthood take place, Heb 7:11,

according to the sin of the people; committing the like sins of error and ignorance as the common people, to which he was liable as they; or "to make the people guilty"; as the margin reads; to which agrees the Septuagint version, "so that the people sin"; and the Vulgate Latin version, "making the people to sin"; either by his doctrine or example, and both through ignorance, heedlessness, and inadvertency: the Targum of Jonathan is,"when he offers the offering of sin for the people, not according to its manner''or rite; as if his sin lay in erring while he was offering; but be it in which way it may, whether by any unadvised inadvertent action of his own, or ignorant instruction of the people, so causing them to err, or any ignorance or mistake in offering the sacrifices of the people:

then let him bring for the sin which he has sinned; in either way:

a young bullock; not an ox which was three years old, nor a calf which was but of one year, but a bullock which was of two years; so Maimonides ^q observes, that wherever it is said a calf, that is a young one of the first year, but a bullock it is a young one of the second year: as are men's characters, so are the aggravations of their sins, and sacrifices were proportioned thereunto; the high priest was obliged to bring the same offering as the whole congregation did in a like case; see Lev 4:13.

without blemish; a type of the sacrifice of Christ offered up without spot to God, as it follows:

unto the Lord; against whom sin is committed, and therefore sacrifice both in the type and antitype must be brought and offered up to him, by whom it is accepted, and to whom it is of a sweetsmelling savour, namely, the unblemished sacrifice of Christ:

for a sin offering; or "for sin": the sin offering is called sin itself, and so is Christ the antitype of it, 2Co 5:21 Christ is most holy in himself, had no sin in him, nor knew any, nor were any committed by him; yet he appeared in the likeness of sinful flesh, took the place of sinners, and was their substitute, had all their sins laid upon him, and was by imputation made sin itself, and became an offering for it, and so fully answered the type of the sin offering.

Gill: Lev 4:4 - And he shall bring the bullock unto the door of the tabernacle of the congregation before the Lord // and shall lay his hand on the bullock's head // and kill the bullock before the Lord

And he shall bring the bullock unto the door of the tabernacle of the congregation before the Lord,.... As the bullock of the burnt offering; See Gill on Lev 1:3,

and shall lay his hand on the bullock's head; the Targum of Jonathan says his right hand; See Gill on Lev 1:4,

and kill the bullock before the Lord; at the door of the tabernacle, that is, in the court, as Gersom observes; according to the above Targum, the butcher killed it, and not the priest: See Gill on Lev 1:5 all this is typical of the imputation of sin to Christ, and of his death.

Gill: Lev 4:5 - And the priest that is anointed shall take of the bullock's blood // and bring it to the tabernacle of the congregation

And the priest that is anointed shall take of the bullock's blood,.... Let out and received into a basin; this he did himself, and not another, for he offered for himself, and the blood was to make atonement for him:

and bring it to the tabernacle of the congregation; out of the court where the bullock was slain, into the holy place, where were the vail that divided between the holy of holies, and the altar of sweet incense, after mentioned.

Gill: Lev 4:6 - And the priest shall dip his finger in the blood // and sprinkle of the blood seven times before the Lord // before the vail of the sanctuary

And the priest shall dip his finger in the blood,.... The finger of his right hand, as Gersom observes, and so Maimonides ^r; for blood was always taken and sprinkled with the right hand, if done with the left it was wrong, according to the Jewish canons ^s and though it is only said the priest, and not that is anointed, as before, yet it seems to mean him and not another; though if a private priest did this, Gersom says, it would be right, and so Maimonides ^t:

and sprinkle of the blood seven times before the Lord; a figure of the blood of Christ, called, in allusion to this rite, the blood of sprinkling; which being presented before the Lord, calls for pardon from him, and sprinkled on the conscience, speaks peace there, and perfectly cleanses from all sin, which the seven times sprinkling is a symbol of:

before the vail of the sanctuary: the words may be literally rendered, "the face of the vail of the sanctuary": as if the blood was sprinkled on the outside of the vail. Jarchi's note is,"over against the place of its holiness, he directed (it) over against between the staves; the blood shall not touch the vail, but if it touches, it touches it;''that is, it is no matter. And according to Maimonides ^u the blood of bullocks and goats burnt was sprinkled seven times upon the vail, which divided between the and the holy of holies. This typified the vail of flesh, whose blood gives boldness to enter into the holiest of all, Heb 10:19.

Gill: Lev 4:7 - And the priest shall put some of the blood // upon the horns of the altar of sweet incense before the Lord, which is in the tabernacle of the congregation // and shall pour all the blood of the bullock at the bottom of the altar of burnt offering, which is at the door of the tabernacle of the congregation

And the priest shall put some of the blood,.... With his finger, which he dipped into it:

upon the horns of the altar of sweet incense before the Lord, which is in the tabernacle of the congregation; this was the golden altar on which incense was offered: it was placed before the vail, on the outside of it, in the holy place, see Exo 30:1 and the priest, when he put the blood on the horns of it, began at the northeast horn, so to the northwest, then to the southwest, and last to the southeast ^w; and the priest dipped his finger at every horn, and when he had finished at one horn, he wiped his finger at the edge of the basin, and after that dipped a second time; for what remained of the blood on his finger was not fit to put upon another horn ^x. This rite shows, that the intercession of Christ, signified by the altar of sweet incense, proceeds upon the foot of his blood and sacrifice, Rev 8:3 1Jo 2:1,

and shall pour all the blood of the bullock at the bottom of the altar of burnt offering, which is at the door of the tabernacle of the congregation; this altar stood without the holy place, and the altar of incense within; and after the priest had sprinkled of the blood of the bullock, upon the horns of the altar of incense, what remained he poured at the bottom of the altar of burnt offering; for though it is said "all" the blood, it can mean no more than what was left; wherefore the Vulgate Latin version renders it, "all the remaining blood": and Jarchi's explanatory note is, the rest of the blood. The place where this was poured, according to Maimonides ^y, was the west bottom of the altar; and Gersom on the place observes the same. This denotes the efficacy of Christ's blood to make atonement for sin, and the reverent esteem it ought to be had in, being precious blood.

Gill: Lev 4:8-10 - And he shall take off from it all the fat of the bullock for the sin offering

And he shall take off from it all the fat of the bullock for the sin offering,.... When the priest had killed the bullock, and sprinkled and poured the blood, as before commanded; he then cut up the bullock, and took out its inwards, and put them in a vessel, and salted them, and strowed them on the fires ^z, and burnt them, and the fat of them, as he did with the sacrifice of the peace offerings; so that what is here said, and in the two next verses Lev 4:9, is the same with what is ordered concerning them in Lev 3:3; see Gill on Lev 3:3, Lev 3:4, Lev 3:5. Jarchi and Gersom both observe that they agree, that as one brings peace into the world, so does the other.

Gill: Lev 4:11 - And the skin of the bullock // and all his flesh, with his head, and with his legs, and his inwards, and his dung

And the skin of the bullock,.... Not taken off; for the sin offerings that were burnt were not flayed at all, but were cut in pieces with their skins on them ^a; in other burnt offerings the skin was taken off, and was a perquisite of the priest, Lev 7:8 but this being an offering for the priest, the skin was burnt with the rest:

and all his flesh, with his head, and with his legs, and his inwards, and his dung; the burning of these denoted the sufferings of Christ, and these several parts the extent of them, they reaching to all parts of his body as stretched upon the cross; and the dung particularly the reproach of them, he dying the death of the cross, and was made sin and a curse for his people.

Gill: Lev 4:12 - Even the whole bullock shall he carry forth without the camp // unto a clean place, where the ashes are poured out // and burn him on the wood with fire // where the ashes are poured out shall he be burnt

Even the whole bullock shall he carry forth without the camp,.... The Jewish writers interpret it without the three camps ^b, the camp of the tabernacle, the camp of the Levites, and the camp of the Israelites; when the temple was built, such sacrifices were carried and burnt without the city of Jerusalem; there were three places for burning; one was in the midst of the court, where they burnt such sacrifices as were unfit and rejected; the other was in the mountain of the house called Birah, where they burnt such as any accident befell them, after the carrying of them out of the court; and the third place was without Jerusalem, called the place of ashes ^c: this was typical of Christ being had out of the city of Jerusalem, and suffering without the gates of it, Heb 13:11,

unto a clean place, where the ashes are poured out; the ashes of the burnt offerings. This, according to Ainsworth, answered to the place where Christ was crucified, being a place of skulls, or dead men's ashes, Joh 19:17,

and burn him on the wood with fire; any wood might be used for the burning of it, even straw or stubble, which in the Hebrew language are called wood, as Gersom on the place observes, and so Maimonides ^d; and it is added, "with fire", as the last writer says ^e, to exclude lime and cinder coals:

where the ashes are poured out shall he be burnt; openly without; and seeing it is not said, that the priest shall carry forth the bullock, and shall burn it, it is concluded by Gersom on the place, that both may be done lawfully by a stranger, and so Maimonides ^f.

Gill: Lev 4:13 - And 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

And if the whole congregation of Israel sin through ignorance,.... That is, all Israel, or the greatest part of them, as Gersom interprets it, through the ignorant teaching of the judges, who by their instruction cause the people to err, and commit sins of ignorance, as Baal Hatturim on the place observes, and Maimonides elsewhere ^g; wherefore Jarchi, and some others, by the congregation of Israel understand the sanhedrim, or the bench of judges, consisting of seventy one. Ainsworth remarks on the words, that the church may err:

and the thing be hid from the eyes of the assembly; congregation or church, so that they do not know that it is a sin which they have committed:

and they have done somewhat against any of the commandments of the Lord, concerning things which should not be done; transgressed negative precepts:

and are guilty; of sin, though as yet they know it not.

Gill: Lev 4:14 - When the sin which they have sinned against it // is known // then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation

When the sin which they have sinned against it,.... Any of the commandments of the Lord forbidding such a thing to be done:

is known; is made known to them by the priest, or any other, so that they are convinced that what has been done is wrong, though done through ignorance:

then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation; the same offering with that of the anointed priest, he being, as Aben Ezra on the place observes, equal to all Israel.

Gill: Lev 4:15 - And the elders of the congregation shall lay their hands upon the head of the bullock before the Lord // and the bullock shall be killed before the Lord

And the elders of the congregation shall lay their hands upon the head of the bullock before the Lord,.... These must be two at least, some say three, and some say five ^h; the more generally received notion is, that they were three of the sanhedrim ⁱ; though the Targum of Jonathan makes them to be the twelve rulers of the twelve tribes:

and the bullock shall be killed before the Lord; in the court near the altar of burnt offering, either by a priest, or Levite, or by a butcher, as the above Targum expresses it.

Gill: Lev 4:16-21 - And the priest that is anointed shall bring of the bullock's blood // to the tabernacle of the congregation

And the priest that is anointed shall bring of the bullock's blood,.... That is, the chief priest, as the Targums of Onkelos and Jonathan explain it:

to the tabernacle of the congregation; as he brought the blood of his own bullock, Lev 4:5 from hence to the Lev 4:16 an account is given of the same rites to be observed in the sin offering, for the congregation, as for the anointed priest; See Gill on Lev 4:6, Lev 4:7, Lev 4:12.

Gill: Lev 4:22 - When a ruler hath sinned // and done somewhat through ignorance against any of the commandments of the Lord his God // concerning things which should not be done, and is guilty

When a ruler hath sinned,.... Or "prince", the "nasi", one that is lifted up above others in honour, power, and authority, or that bears the weight of government: the word comes from one which signifies to lift up, or to bear; it may be understood of a governor of a family, or of a tribe, as Aben Ezra observes; and so in the Talmud ^k it is said, it means the prince of a tribe, such as Nachson the son of Amminadab, prince of the tribe of Judah. Maimonides ^l says a king is designed, over whom none has power; and so Gersom on the place, who observes, that David the king is called a prince, Eze 34:24.

and done somewhat through ignorance against any of the commandments of the Lord his God; the phrase, "his God", is here added, and is not used neither of the anointed priest, nor of the congregation, nor of one of the common people; only of the prince, to show, that though he is above others, God is above him, and he is accountable to him; he is his God, of whom he is, and by whom he rules; wherefore if he breaks any of his commandments, though ignorantly, he must bring a sacrifice for it:

concerning things which should not be done, and is guilty; of transgressing negative precepts, which are as binding on him as others.

Gill: Lev 4:23 - Or if his sin wherein he hath sinned come to his knowledge // he shall bring his offering, a kid of the goats, a male without blemish

Or if his sin wherein he hath sinned come to his knowledge,.... Or rather, "and if his sin", &c. ^m either by means of others informing him of it, or of himself calling to mind what he has done, and considering it to be a transgression of the law:

he shall bring his offering, a kid of the goats, a male without blemish; his offering was to be a "kid of the goats", a fat and a large one; because, as Baal Hatturim observes, he ate fat things every day; and to distinguish it from the offering of one of the common people; and "without blemish"; as all sacrifices were, that they might be typical of the offering of Christ without spot.

Gill: Lev 4:24 - And he shall lay his hand upon the head of the goat // and kill it // in the place where they hill the burnt offering before the Lord // it is a sin offering

And he shall lay his hand upon the head of the goat,.... His right hand, as the Targum of Jonathan; See Gill on Lev 1:4.

and kill it; not the prince, but the priest after mentioned, or the butcher, as the same Targum:

in the place where they hill the burnt offering before the Lord; in the court on the north side of the altar, see Lev 1:11,

it is a sin offering: an offering for his sin of ignorance, or "sin"; so Christ our offering is said to be, 2Co 5:21.

Gill: Lev 4:25 - And the priest shall take of the blood of the sin offering with his finger // and put it upon the horns of the altar of burnt offering // and shall pour out his blood at the bottom of the altar of burnt offering

And the priest shall take of the blood of the sin offering with his finger,.... With the finger of his right hand, as the Talmudists ⁿ observe, and Gersom on the place; the priest first received the blood into a basin or ministering vessel, and then dipped the finger of his right hand into it, that next the thumb:

and put it upon the horns of the altar of burnt offering; the four horns of it; in this there was a difference between the sacrifice of the anointed priest and of the congregation, and this of the ruler; the blood of the former was put upon the horns of the altar of incense, this upon the horns of the altar of burnt offering:

and shall pour out his blood at the bottom of the altar of burnt offering; the South bottom of it; the order of the priest's proceeding in putting the blood was different from that used in putting it on the horns of the altar of incense; here he first put the blood upon the southeast horn, then upon the northeast, next upon the northwest, and then upon the southwest; and upon the bottom of that horn where he finished, he poured the remainder of the blood, which was the southern bottom ^o.

Gill: Lev 4:26 - And he shall burn all his fat upon the altar // as the fat of the sacrifice of peace offerings // and the priest shall make an atonement for him as concerning his sin // and it shall be forgiven him

And he shall burn all his fat upon the altar, Of burnt offering, that is, the priest shall do it:

as the fat of the sacrifice of peace offerings; see Lev 3:3.

and the priest shall make an atonement for him as concerning his sin; in a typical way, directing to the great sacrifice of Christ, which is the only real atonement and propitiation for sin: the Vulgate Latin, Syriac, and Arabic versions, render, "the priest shall pray for him": for the pardon of his sin:

and it shall be forgiven him; not for the prayers of the priest, nor for the sacrifice offered up, but for the sake of Christ, the antitype of such sacrifices, and when faith was exercised on him; or the meaning is, he shall not be punished for it.

Gill: Lev 4:27 - And if anyone of the common people sin through ignorance // whilst he doeth somewhat

And if anyone of the common people sin through ignorance,.... Or, "if one soul of the people of the earth": that is, a single person, and so is distinguished from the congregation, one of the common sort of people; however is neither an high priest, nor a prince, or king, but either a common priest, or Levite, or Israelite; no man is free from sin; all sorts of persons, of all ranks and degrees, high and low, rich and poor, men in office, civil or ecclesiastical, or in whatsoever state of life, are liable to sin, and do sin continually, either ignorantly or willingly; and Christ is a sacrifice for all sins and for all sorts of sinners:

whilst he doeth somewhat; &c. See Gill on Lev 4:2, Lev 4:13, Lev 4:22.

Gill: Lev 4:28 - Or if his sin which he hath sinned come to his knowledge // then he shall bring his offering // a kid of the goats // a female without blemish // for the sin which he hath sinned

Or if his sin which he hath sinned come to his knowledge,.... So that he is convinced that he has sinned:

then he shall bring his offering; to the door of the tabernacle of the congregation, to the priest there:

a kid of the goats: a young goat:

a female without blemish; and so inferior to the offering of the ruler or prince; for the characters of men are aggravations of their sins, and sacrifices were to be in some measure answerable to them, and suitable to their circumstances:

for the sin which he hath sinned; to atone for it in a typical way.

Gill: Lev 4:29 - And he shall lay his hand upon the head of the sin offering // and slay the sin offering in the place of the burnt offering

And he shall lay his hand upon the head of the sin offering,.... His right hand, as the Targum of Jonathan; not the priest that shall offer it, but the man that has sinned, that brings it, thereby confessing his sin, and transferring it to the sacrifice:

and slay the sin offering in the place of the burnt offering; that is, on the north side of the altar.

Gill: Lev 4:30-31 - And the priest shall take of the blood

And the priest shall take of the blood,.... So that all the preceding actions, the bringing the offering, the putting the hand upon the head of it, and slaying it, were done by the man that sinned; of this and what follows here and in the next verse Lev 4:31; see Gill on Lev 4:25, Lev 4:26.

Gill: Lev 4:32 - And if he bring a lamb for a sin offering // he shall bring it a female without blemish

And if he bring a lamb for a sin offering,.... As he might if he would; the Jews observe, that in all places a lamb is put before a goat, as being more excellent in its kind; but here it is mentioned after, which shows, they say, that they are equally alike ^p:

he shall bring it a female without blemish; typical of Christ the Lamb of God, without spot and without blemish, 1Pe 1:19.

Gill: Lev 4:33 - He shall lay his hand upon the head of the sin offering // and slay it for a sin offering, in the place where they kill the burnt offering

He shall lay his hand upon the head of the sin offering,.... On the head of the lamb, as on the head of the goat, even his right hand, as the above Targum, as before:

and slay it for a sin offering, in the place where they kill the burnt offering: for if it was not slain for a sin offering, but for something else, or on any other account, as for a burnt offering, it was not right ^q.

Gill: Lev 4:34-35 - And the priest shall take of the blood

And the priest shall take of the blood,.... See Gill on Lev 4:25, Lev 4:26.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Lev 4:1

¹ sn The quotation introduced here extends from Lev 4:2 through 5:13, and encompasses all the sin offering regulations. Compare the notes on Lev 1:1 above, and 5:14 and 6:1 [5:20 HT] below.

NET Notes: Lev 4:2

¹ tn Heb “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228-29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27-31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [bÿyad ramah] “with a raised hand,” v. 30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the Lord. Thus, he “blasphemes” the Lord and has “despised” his word, for which he should be “cut off from among his people” (Num 15:30-31). One could not bring an offering for such a sin. The expression here in Lev 4:2 combines “by straying” with the preposition “from” which fits naturally with “straying” (i.e., “straying from” the Lord’s commandments). For sins committed “by straying” from the commandments (Lev 4 throughout) or other types of transgressions (Lev 5:1-6) there was indeed forgiveness available through the sin offering. See R. E. Averbeck, NIDOTTE 2:94-95.

² tn This is an emphatic use of the preposition מִן (min; see R. J. Williams, Hebrew Syntax, 56-57, §325).

³ tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [’im] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”

NET Notes: Lev 4:3

¹ tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV, CEV, NLT).

² tn Heb “to the guilt of the people”; NRSV “thus bringing guilt on the people.”

³ tn Heb “and he shall offer on his sin which he sinned, a bull, a son of the herd, flawless.”

⁴ sn The word for “sin offering” (sometimes translated “purification offering”) is the same as the word for “sin” earlier in the verse. One can tell which rendering is intended only by the context. The primary purpose of the “sin offering” (חַטָּאת, khatta’t) was to “purge” (כִּפֶּר, kipper, “to make atonement,” see 4:20, 26, 31, 35, and the notes on Lev 1:4 and esp. Lev 16:20, 33) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re)consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. See R. E. Averbeck, NIDOTTE 2:93-103.

NET Notes: Lev 4:5

¹ tn Heb “from the blood of the bull” (and similarly throughout this chapter).

NET Notes: Lev 4:6

¹ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).

² tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.

³ tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.

⁴ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).

NET Notes: Lev 4:8

¹ tn Heb “all the fat of the bull of the sin offering he shall take up from it.”

² tc The MT has here the preposition עַל (’al, “on, upon” [i.e., “which covers on the entrails,” as awkward in Hebrew as it is in English]), but Smr, LXX, Syriac, and Targums read אֶת (’et), which is what would be expected (i.e., “which covers the entrails”; cf. Lev 3:3, 9, 14). It may have been mistakenly inserted here under the influence of “on (עַל) the entrails” at the end of the verse.

³ tn Heb “and all the fat on the entrails.” The fat layer that covers the entrails as a whole (i.e., “that covers the entrails”) is different from the fat that surrounds and adheres to the various organs (“on the entrails,” i.e., surrounding them; J. Milgrom, Leviticus [AB], 1:205-7).

NET Notes: Lev 4:9

¹ tn Heb “and the protruding lobe on the liver on the kidneys he shall remove it.”

NET Notes: Lev 4:10

¹ tn Heb “taken up from”; KJV, ASV “taken off from”; NAB, NASB, NIV, NRSV “removed.” See the notes on Lev 3:3-4 above (cf. also 3:9-10, 14-15).

NET Notes: Lev 4:12

¹ tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below).

² tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”

³ tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.

⁴ tn Heb “the pouring out [place] of fatty ash.”

⁵ tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”

NET Notes: Lev 4:13

¹ tn Heb “strays”; KJV “sin through ignorance.” The verb “strays” here is the verbal form of the noun in the expression “by straying” (see the note on Lev 4:2 above).

² tn Heb “is concealed from the eyes of”; NASB, NRSV, NLT “escapes the notice of.”

³ tn Heb “and they do one from all the commandments of the Lord which must not be done” (cf. v. 2).

NET Notes: Lev 4:14

¹ tn Heb “and the sin which they committed on it becomes known”; KJV “which they have sinned against it.” The Hebrew עָלֶיהָ (’aleha, “on it”) probably refers back to “one of the commandments” in v. 13 (J. Milgrom, Leviticus [AB], 1:243).

NET Notes: Lev 4:15

¹ tn Heb “and he shall slaughter.” The singular verb seems to refer to an individual who represents the whole congregation, perhaps one of the elders referred to at the beginning of the verse, or the officiating priest (cf. v. 21). The LXX and Syriac make the verb plural, referring to “the elders of the congregation.”

NET Notes: Lev 4:16

¹ tn Heb “the anointed priest” (so ASV, NAB, NASB, NIV, NRSV). This refers to the high priest (cf. TEV).

NET Notes: Lev 4:17

¹ tn The words “in the blood” are not repeated in the Hebrew text at this point, but must be supplied in the English translation for clarity.

² tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb translated “splash” in Lev 1:5 (זָרָק, zaraq).

³ tc The MT reads literally, “and the priest shall dip his finger from the blood and sprinkle seven times.” This is awkward. Compare v. 6, which has literally, “and the priest shall dip his finger in the blood and sprinkle from the blood seven times.” The MT appears to be corrupt by haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from “his finger” to “from the blood,” thus missing “in the blood”) and metathesis (i.e., this also resulted in a text where “from the blood” stands before “sprinkle” rather than after it; J. E. Hartley, Leviticus [WBC], 47).

⁴ tn See the note on v. 6 above.

⁵ tn See the note on v. 6 above.

NET Notes: Lev 4:18

¹ sn See v. 7, where this altar is identified as the altar of fragrant incense.

NET Notes: Lev 4:19

¹ tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statement in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

² tn Heb “take up all its fat from it”; NASB “shall remove all its fat from it.”

sn See the full discussion of the fat regulations in Lev 4:8-9 above.

³ tn Heb “it”; the referent (the fat) has been specified in the translation for clarity. Only the fat is meant here, since the “rest” of the bull is mentioned in v. 21.

NET Notes: Lev 4:20

¹ sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”

² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

³ tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”

NET Notes: Lev 4:21

¹ sn See the note on the word “slaughter” in v. 15.

² tn Heb “And he shall bring out the bull to from outside to the camp.”

NET Notes: Lev 4:22

¹ tn This section begins with the relative pronoun אֲשֶׁר (’asher) which usually means “who” or “which,” but here means “whenever.”

² tn See the Lev 4:2 note on “straying.”

³ tn Heb “and does one from all the commandments of the Lord his God which must not be done”; cf. NRSV “ought not to be done”; NIV “does what is forbidden in any of the commands.”

NET Notes: Lev 4:23

¹ tn Heb “or his sin which he sinned in it is made known to him”; NAB “if he learns of the sin he committed.”

² tn Lev 4:22b-23a is difficult. The present translation suggests that there are two possible legal situations envisioned, separated by the Hebrew אוֹ (’o, “or”) at the beginning of v. 23. Lev 4:22b refers to any case in which the leader readily admits his guilt (i.e., “pleads guilty”), whereas v. 23a refers to cases where the leader is convicted of his guilt by legal action (“his sin…is made known to him”). See R. E. Averbeck, NIDOTTE 2:95-96; Lev 4:27-28; and esp. the notes on Lev 5:1 below.

³ tn Heb “a he-goat of goats, a male without defect”; cf. NLT “with no physical defects.”

NET Notes: Lev 4:24

¹ tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a.

NET Notes: Lev 4:26

¹ tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

³ tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”

⁴ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

NET Notes: Lev 4:27

¹ tn Heb “an individual from the people of the land”; cf. NASB “anyone of the common people” (KJV, ASV both similar); NAB “a private person.”

² tn Heb “If one person sins by straying, from the people of the land.” See Lev 4:2 for a note on “straying.”

³ tn Heb “by doing it, one from the commandments of the Lord which must not be done.”

NET Notes: Lev 4:28

¹ tn Heb “or his sin which he sinned is made known to him”; cf. NCV “when that person learns about his sin.”

² tn Lev 4:27b-28a is essentially the same as 4:22b-23a (see the notes there).

³ tn Heb “a she-goat of goats, a female without defect”; NAB “an unblemished she-goat.”

⁴ tn Heb “on his sin.”

NET Notes: Lev 4:29

¹ tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a).

NET Notes: Lev 4:31

¹ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

² tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

NET Notes: Lev 4:35

¹ tn Heb “Then he”; the referent has been specified in the translation for clarity. Here “he” refers to the offerer rather than the priest (contrast the clauses before and after).

² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

Geneva Bible: Lev 4:2

Speak unto the children of Israel, saying, If a soul shall sin through ^{( a )} ignorance against any of the commandments of the LORD [concerning things] which ought not to be done, and shall do against any of them:

^{( a )} That is, of negligence or ignorance, especially in the ceremonial law: for otherwise the punishment for a crime is determined according to the transgression, (Num 15:22).

Geneva Bible: Lev 4:3

If ^{( b )} the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.

^{( b )} Meaning, the high priest.

Geneva Bible: Lev 4:4

And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock's head, and ^{( c )} kill the bullock before the LORD.

^{( c )} By this confessing that he deserved the same punishment which the beast suffered.

Geneva Bible: Lev 4:6

And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the ^{( d )} sanctuary.

^{( d )} Which was between the holiest of holies and the sanctuary.

Geneva Bible: Lev 4:7

And the priest shall put [some] of the blood upon the horns of the altar of sweet incense before the LORD, which [is] in the ^{( e )} tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which [is at] the door of the tabernacle of the congregation.

^{( e )} Which was in the court: meaning by the tabernacle the sanctuary: and in the end of this verse it is taken for the court.

Geneva Bible: Lev 4:13

And if the ^{( f )} 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;

^{( f )} The multitude does not excuse the sin, but if all have sinned, they must all be punished.

Geneva Bible: Lev 4:15

And the ^{( g )} elders of the congregation shall lay their hands upon the head of the bullock before the LORD: and the bullock shall be killed before the LORD.

^{( g )} For all the people could not lay on their hands: therefore it was sufficient that the elders of the people did it in the name of all the congregation.

Geneva Bible: Lev 4:24

And he shall lay his hand upon the head of the goat, and kill it ^{( h )} in the place where they kill the burnt offering before the LORD: it [is] a sin offering.

^{( h )} That is, the priest shall kill it; for it was not lawful for any out of that office to kill the beast.

Geneva Bible: Lev 4:26

And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make ^{( i )} an atonement for him as concerning his sin, and it shall be forgiven him.

^{( i )} In which he represented Jesus Christ.

Geneva Bible: Lev 4:29

^{( k )} And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering.

^{( k )} Read (Lev 4:24).

Geneva Bible: Lev 4:33

And he shall lay his ^{( l )} hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering.

^{( l )} Meaning that the punishment of his sin should be laid on the beast, or, that he had received all things from God, and offered this willingly.

Geneva Bible: Lev 4:35

And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, ^{( m )} according to the offerings made by fire unto the LORD: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him.

^{( m )} Or, besides the burnt offerings, which were daily offered to the Lord.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Lev 4:1-12

Burnt-offerings, meat-offerings, and peace-offerings, had been offered before the giving of the law upon mount Sinai; and in these the patriarchs had respect to sin, to make atonement for it. But the Jews were now put into a way of making atonement for sin, more particularly by sacrifice, as a shadow of good things to come; yet the substance is Christ, and that one offering of himself, by which he put away sin. The sins for which the sin-offerings were appointed are supposed to be open acts. They are supposed to be sins of commission, things which ought not to have been done. Omissions are sins, and must come into judgment: yet what had been omitted at one time, might be done at another; but a sin committed was past recall. They are supposed to be sins committed through ignorance. The law begins with the case of the anointed priest. It is evident that God never had any infallible priest in his church upon earth, when even the high priest was liable to fall into sins of ignorance. All pretensions to act without error are sure marks of Antichrist. The beast was to be carried without the camp, and there burned to ashes. This was a sign of the duty of repentance, which is the putting away sin as a detestable thing, which our soul hates. The sin-offering is called sin. What they did to that, we must do to our sins; the body of sin must be destroyed, Rom 6:6. The apostle applies the carrying this sacrifice without the camp to Christ, Heb 13:11-13.

MHCC: Lev 4:13-21

If the leaders of the people, through mistake, caused them to err, an offering must be brought, that wrath might not come upon the whole congregation. When sacrifices were offered, the persons, on whose behalf they were devoted, were to lay their hands on the heads of the victims, and to confess their sins. The elders were to do so, when the sacrifices were offered for the whole congregation. The load of sin was supposed then to be borne by the guiltless animal. When the offering is completed, it is said, atonement is made, and the sin shall be forgiven. The saving of churches and kingdoms from ruin, is owing to the satisfaction and mediation of Christ.

MHCC: Lev 4:22-26

Those who have power to call others to account, are themselves accountable to the Ruler of rulers. The sin of the ruler, committed through ignorance, must come to his knowledge, either by the check of his own conscience, or by the reproof of his friends; both which even the best and greatest, not only should submit to, but be thankful for. That which I see not, teach thou me, and, Show me wherein I have erred, are prayers we should put up to God every day; that if, through ignorance, we fall into sin, we may not through ignorance abide in it.

MHCC: Lev 4:27-35

Here is the law of the sin-offering for a common person. To be able to plead, when charged with sin, that we did it ignorantly, and through the surprise of temptation, will not bring us off, if we have no interest in that great plea, Christ hath died. The sins of ignorance committed by a common person, needed a sacrifice; the greatest are not above, the meanest are not below Divine justice. None, if offenders, were overlooked. Here rich and poor meet together; they are alike sinners, and welcome to Christ. From all these laws concerning the sin-offerings, we may learn to hate sin, and to watch against it; and to value Christ, the great and true Sin-offering, whose blood cleanses from all sin, which it was not possible that the blood of bulls and of goats should take away. For us to err, with the Bible in our hands, is the effect of pride, sloth, and carelessness. We need to use frequent self-examination, with serious study of the Scriptures, and earnest prayer for the convincing influences of God the Holy Spirit; that we may detect our sins of ignorance, repent, and obtain forgiveness through the blood of Christ.

Matthew Henry: Lev 4:1-12

The laws contained in the first three chapters seem to have been delivered to Moses at one time. Here begin the statutes of another session, another day. From the throne of glory between the cherubim God delivered these orders. And he enters now upon a subject more strictly new than those before. Burnt-offerings, meat-offerings, and peace-offerings, it should seem, had been offered before the giving of the law upon mount Sinai; those sacrifices the patriarchs had not been altogether unacquainted with (Gen 8:20; Exo 20:24), and in them they had respect to sin, to make atonement for it, Job 1:5. But the law being now added because of transgressions (Gal 3:19), and having entered, that eventually the offence might abound (Rom 5:20), they were put into a way of making atonement for sin more particularly by sacrifice, which was (more than any of the ceremonial institutions) a shadow of good things to come, but the substance is Christ, and that one offering of himself by which he put away sin and perfected for ever those who are sanctified.

I. The general case supposed we have, Lev 4:2. Here observe, 1. Concerning sin in general, that it is described to be against any of the commandments of the Lord; for sin is the transgression of the law, the divine law. The wits or wills of men, their inventions or their injunctions, cannot make that to be sin which the law of God has not made to be so. It is said likewise, if a soul sin, for it is not sin if it be not some way or other the soul's act; hence it is called the sin of the soul (Mic 6:7), and it is the soul that is injured by it, Pro 8:36. 2. Concerning the sins for which those offerings were appointed. (1.) They are supposed to be overt acts; for, had they been required to bring a sacrifice for every sinful thought or word, the task had been endless. Atonement was made for those in the gross, on the day of expiation, once a year; but these are said to be done against the commandments. (2.) They are supposed to be sins of commission, things which ought not to be done. Omissions are sins, and must come into judgment; but what had been omitted at one time might be done at another, and so to obey was better than sacrifice: but a commission was past recall. (3.) They are supposed to be sins committed through ignorance. If they were done presumptuously, and with an avowed contempt of the law and the Law-maker, the offender was to be cut off, and there remained no sacrifice for the sin, Heb 10:26, Heb 10:27; Num 15:30. But if the offender were either ignorant of the law, as in divers instances we may suppose many were (so numerous and various were the prohibitions), or were surprised into the sin unawares, the circumstances being such as made it evident that his resolution against the sin was sincere, but that he was overtaken in it, as the expression is (Gal 6:1), in this case relief was provided by the remedial law of the sin-offering. And the Jews say, "Those crimes only were to be expiated by sacrifice, if committed ignorantly, for which the criminal was to have been cut off if they had been committed presumptuously."

II. The law begins with the case of the anointed priest, that is, the high priest, provided he should sin through ignorance; for the law made men priests who had infirmity. Though his ignorance was of all others least excusable, yet he was allowed to bring his offering. His office did not so far excuse his offence as that it should be forgiven him without a sacrifice; yet it did not so far aggravate it but that it should be forgiven him when he did bring his sacrifice. If he sin according to the sin of the people (so the case is put, Lev 4:3), which supposes him in this matter to stand upon the level with other Israelites, and to have no benefit of his clergy at all. Now the law concerning the sin-offering for the high priest is, 1. That he must bring a bullock without blemish for a sin-offering (Lev 4:3), as valuable an offering as that for the whole congregation (Lev 4:14); whereas for any other ruler, or a common person, a kid of the goats should serve, Lev 4:23, Lev 4:28. This intimated the greatness of the guilt connected with the sin of a high priest. The eminency of his station, and his relation both to God and to the people, greatly aggravated his offences; see Rom 2:21. 2. The hand of the offerer must be laid upon the head of the offering (Lev 4:4), with a solemn penitent confession of the sin he had committed, putting it upon the head of the sin-offering, Lev 16:21. No remission without confession, Psa 32:5; Pro 28:13. It signified also a confidence in this instituted way of expiating guilt, as a figure of something better yet to come, which they could not stedfastly discern. He that laid his hand on the head of the beast thereby owned that he deserved to die himself, and that it was God's great mercy that he would please to accept the offering of this beast to die for him. The Jewish writers themselves say that neither the sin-offering nor the trespass-offering made atonement, except for those that repented and believed in their atonement. 3. The bullock must be killed, and a great deal of solemnity there must be in disposing of the blood; for it was the blood that made atonement, and without shedding of blood there was no remission, Lev 4:5-7. Some of the blood of the high-priest's sin-offering was to be sprinkled seven times before the veil, with an eye towards the mercy-seat, though it was veiled: some of it was to be put upon the horns of the golden altar, because at that altar the priest himself ministered; and thus was signified the putting away of that pollution which from his sins did cleave to his services. It likewise serves to illustrate the influence which Christ's satisfaction has upon the prevalency of his intercession. The blood of his sacrifice is put upon the altar of his incense and sprinkled before the Lord. When this was done the remainder of the blood was poured at the foot of the brazen altar. By this rite, the sinner acknowledged that he deserved to have his blood thus poured out like water. It likewise signified the pouring out of the soul before God in true repentance, and typified our Saviour's pouring out his soul unto death. 4. The fat of the inwards was to be burnt upon the altar of burnt-offering, Lev 4:8-10. By this the intention of the offering and of the atonement made by it was directed to the glory of God, who, having been dishonoured by the sin, was thus honoured by the sacrifice. It signified the sharp sufferings of our Lord Jesus, when he was made sin (that is, a sin-offering) for us, especially the sorrows of his soul and his inward agonies. It likewise teaches us, in conformity to the death of Christ, to crucify the flesh. 5. The head and body of the beast, skin and all, were to be carried without the camp, to a certain place appointed for that purpose, and there burnt to ashes, Lev 4:11, Lev 4:12. This was very significant, (1.) Of the duty of repentance, which is the putting away of sin as a detestable thing, which our soul hates. True penitents say to their idols, "Get you hence; what have we to do any more with idols?"The sin-offering is called sin. What they did to that we must do to our sins; the body of sin must be destroyed, Rom 6:6. (2.) Of the privilege of remission. When God pardons sin he quite abolishes it, casts it behind his back. The iniquity of Judah shall be sought for and not found. The apostle takes particular notice of this ceremony, and applies it to Christ (Heb 13:11-13), who suffered without the gate, in the place of a skull, where the ashes of dead men, as those of the altar, were poured out.

Matthew Henry: Lev 4:13-21

This is the law for expiating the guilt of a national sin, by a sin offering. If the leaders of the people, through mistake concerning the law, caused them to err, when the mistake was discovered an offering must be brought, that wrath might not come upon the whole congregation. Observe, 1. It is possible that the church may err, and that her guides may mislead her. It is here supposed that the whole congregation may sin, and sin through ignorance. God will always have a church on earth; but he never said it should be infallible, or perfectly pure from corruption on this side heaven. 2. When a sacrifice was to be offered for the whole congregation, the elders were to lay their hands upon the head of it (three of them at least), as representatives of the people and agents for them. The sin we suppose to have been some common custom, taken up and used by the generality of the people, upon presumption of its being lawful, which afterwards, upon search, appeared to be otherwise. In this case the commonness of the usage received perhaps by tradition from their fathers, and the vulgar opinion of its being lawful, would not so far excuse them from sin but that they must bring a sacrifice to make atonement for it. There are many bad customs and forms of speech which are thought to have no harm in them, and yet may bring guilt and wrath upon a land, which therefore it concerns the elders both to reform and to intercede with God for the pardon of, Joe 2:16. 3. The blood of this sin-offering, as of the former, was to be sprinkled seven times before the Lord, Lev 4:17. It was not to be poured out there, but sprinkled only; for the cleansing virtue of the blood of Christ was then and still is sufficiently signified and represented by sprinkling, Isa 52:15. It was to be sprinkled seven times. Seven is a number of perfection, because when God had made the world in six days he rested the seventh; so this signified the perfect satisfaction Christ made, and the complete cleansing of the souls of the faithful by it; see Heb 10:14. The blood was likewise to be put upon the horns of the incense-altar, to which there seems to be an allusion in Jer 17:1, where the sin of Judah is said to be graven upon the horns of their altars. If they did not forsake their sins, the putting of the blood of their sin-offerings upon the horns of their altars, instead of taking away their guilt, did but bind it on the faster, perpetuated the remembrance of it, and remained a witness against them. It is likewise alluded to in Rev 9:13, where a voice is heard from the four horns of the golden altar; that is, an answer of peace is given to the prayers of the saints, which are acceptable and prevalent only by virtue of the blood of the sin-offering put upon the horns of that altar; compare Rev 8:3. 4. When the offering is completed, it is said, atonement is made, and the sin shall be forgiven, Lev 4:20. The promise of remission is founded upon the atonement. It is spoken here of the forgiveness of the sin of the whole congregation, that is, the turning away of those national judgments which the sin deserved. Note, The saving of churches and kingdoms from ruin is owing to the satisfaction and mediation of Christ.

Matthew Henry: Lev 4:22-26

Observe here, 1. That God takes notice of and is displeased with the sins of rulers. Those who have power to call others to account are themselves accountable to the ruler of rulers; for, as high as they are, there is a higher than they. This is intimated in that the commandment transgressed is here said to be the commandment of the Lord his God, Lev 4:22. He is a prince to others, but let him know the Lord is a God to him. 2. The sin of the ruler which he committed through ignorance is supposed afterwards to come to his knowledge (Lev 4:23), which must be either by the check of his own conscience or by the reproof of his friends, both which we should all, even the best and greatest, not only submit to, but be thankful for. What we have done amiss we should be very desirous to come to the knowledge of. That which I see not, teach thou me, and show me wherein I have erred, are prayers we should put up to God every day, that though through ignorance we fall into sin we may not through ignorance lie still in it. 3. The sin-offering for a ruler was to be a kid of the goats, not a bullock, as for the priest and the whole congregation; nor was the blood of his sin-offering to be brought into the tabernacle, as of the other two, but it was all bestowed upon the brazen altar (Lev 4:25); nor was the flesh of it to be burnt, as that of the other two, without the camp, which intimated that the sin of a ruler, though worse than that of a common person, yet was not so heinous, nor of such pernicious consequence, as the sin of the high priest, or of the whole congregation. A kid of the goats was sufficient to be offered for a ruler, but a bullock for a tribe, to intimate that the ruler, though major singulis - greater than each, was minor universis - less than the whole. It is bad when great men give bad examples, but worse when all men follow them. 4. It is promised that the atonement shall be accepted and the sin forgiven (Lev 4:26), that is, if he repent and reform; for otherwise God swore concerning Eli, a judge in Israel, that the iniquity of his house should not be purged with sacrifice nor offering for ever, 1Sa 3:14.

Matthew Henry: Lev 4:27-35

I. Here is the law of the sin-offering for a common person, which differs from that for a ruler only in this, that a private person might bring either a kid or a lamb, a ruler only a kid; and that for a ruler must be a male, for the other a female: in all the circumstances of the management of the offering they agreed. Observe, 1. The case supposed: If any one of the common people sin through ignorance, Lev 4:27. The prophet supposes that they were not so likely as the great men to know the way of the Lord, and the judgment of their God (Jer 5:4), and yet, if they sin through ignorance, they must bring a sin-offering. Note, Even sins of ignorance need to be atoned for by sacrifice. To be able to plead, when we are charged with sin, that we did it ignorantly, and through the surprise of temptation, will not bring us off if we be not interested in that great plea, Christ hath died, and entitled to the benefit of that. We have all need to pray with David (and he was a ruler) to be cleansed from secret faults, the errors which we ourselves do not understand or are not aware of, Psa 19:12. 2. That the sins of ignorance committed by a single person, a common obscure person, did require a sacrifice; for, as the greatest are not above the censure, so the meanest are not below the cognizance of the divine justice. None of the common people, if offenders, were overlooked in a crowd. 3. That a sin-offering was not only admitted, but accepted, even from one of the common people, and an atonement made by it, Lev 4:31, Lev 4:35. Here rich and poor, prince and peasant, meet together; they are both alike welcome to Christ, and to an interest in his sacrifice, upon the same terms. See Job 34:19.

II. From all these laws concerning the sin-offerings we may learn, 1. To hate sin, and to watch against it. That is certainly a very bad thing to make atonement for which so many innocent and useful creatures must be slain and mangled thus. 2. To value Christ, the great and true sin-offering, whose blood cleanses from all sin, which it was not possible that the blood of bulls and of goats should take away. Now, if any man sin, Christ is the propitiation (1Jo 2:1, 1Jo 2:2), not for Jews only, but for Gentiles. And perhaps there was some allusion to this law concerning sacrifices for sins of ignorance in that prayer of Christ's, just when he was offering up himself a sacrifice, Father, forgive them, for they know not what they do.

Keil-Delitzsch: Lev 4:1

The Expiatory Sacrifices. - The sacrifices treated of in ch. 1-3 are introduced by their names, as though already known, for the purpose of giving them a legal sanction. But in ch. 4 and 5 sacrifices are appointed for different offences, which receive their names for the first time from the objects to which they apply, i.e., from the sin, or the trespass, or debt to be expiated by them: viz., חטּאת sin , i.e., sin-offering (Lev 4:3, Lev 4:8, Lev 4:14, Lev 4:19, etc.), and אשׁם debt , i.e., debt-offering (Lev 5:15-16, Lev 5:19); - a clear proof that the sin and debt-offerings were introduced at the same time as the Mosaic law. The laws which follow are distinguished from the preceding ones by the new introductory formula in Lev 4:1-2, which is repeated in Lev 5:14. This repetition proves that Lev 4:2-5:13 treats of the sin-offerings, and Lev 5:14-19 of the trespass-offerings; and this is confirmed by the substance of the two series of laws.

Keil-Delitzsch: Lev 4:2

The Sin-Offerings. - The ritual prescribed for these differed, with regard to the animals sacrificed, the sprinkling of the blood, and the course adopted with the flesh, according to the position which the person presenting them happened to occupy in the kingdom of God. The classification of persons was as follows: (1) the anointed priest (Lev 4:2-12); (2) the whole congregation of Israel (Lev 5:13 -21); (3) the prince (vv. 22-26); (4) the common people (v. 27- Lev 5:13). In the case of the last, regard was also paid to their circumstances; so that the sin-offerings could be regulated according to the ability of the offerer, especially for the lighter forms of sin (Lev 5:1-13).

Lev 4:2

" If a soul sin in wandering from any ( מכּל in a partitive sense) of the commandments of Jehovah, which ought not to be done, and do any one of them "( מאחת with מן partitive, cf. Lev 4:13, Lev 4:22, Lev 4:27, lit., anything of one). This sentence, which stands at the head of the laws for the sin-offerings, shows that the sin-offerings did not relate to sin or sinfulness in general, but to particular manifestations of sin, to certain distinct actions performed by individuals, or by the whole congregation. The distinguishing characteristic of the sin is expressed by the term בּשׁגגה (in error). No sins but those committed בּשׁגגה could be expiated by sin-offerings; whilst those committed with a high hand were to be punished by the extermination of the sinner (Num 15:27-31). שׁגגה , from שׁגג = שׁגה to wander or go wrong, signifies mistake, error, oversight. But sinning " in error "is not merely sinning through ignorance (Lev 4:13, Lev 4:22, Lev 4:27, Lev 5:18), hurry, want of consideration, or carelessness (Lev 5:1, Lev 5:4, Lev 5:15), but also sinning unintentionally (Num 35:11, Num 35:15, Num 35:22-23); hence all such sins as spring from the weakness of flesh and blood, as distinguished from sins committed with a high (elevated) hand, or in haughty, defiant rebellion against God and His commandments.

Keil-Delitzsch: Lev 4:3-12

The sin of the high priest . - The high priest is here called the "anointed priest"(Lev 4:3, Lev 4:5, Lev 4:16, Lev 6:15) on account of the completeness of the anointing with which he was consecrated to his office (Lev 8:12); in other places he is called the great (or high) priest (Lev 21:10; Num 35:25, etc.), and by later writers הראשׁ כּהן , the priest the head, or head priest (2Ki 25:18; 2Ch 19:11). If he sinned העם לאשׁמת , "to the sinning of the nation,"i.e., in his official position as representative of the nation before the Lord, and not merely in his own personal relation to God, he was to offer for a sin-offering because of his sin an ox without blemish, the largest of all the sacrificial animals, because he filled the highest post in Israel.

Lev 4:4-7

The presentation, laying on of hands, and slaughtering, were the same as in the case of the other sacrifices (Lev 1:3-5). The first peculiarity occurs in connection with the blood (Lev 4:5-7). The anointed priest was to take (a part) of the blood and carry it into the tabernacle, and having dipped his finger in it, to sprinkle some of it seven times before Jehovah " in the face of the vail of the Holy "(Exo 26:31), i.e., in the direction towards the curtain; after that, he was to put ( נתן ) some of the blood upon the horns of the altar of incense, and then to pour out the great mass of the blood, of which only a small portion had been used for sprinkling and smearing upon the horns of the altar, at the bottom of the altar of burnt-offering. A sevenfold sprinkling "in the face of the vail"also took place in connection with the sin-offering for the whole congregation, as well as with the ox and he-goat which the high priest offered as sin-offerings on the day of atonement for himself, the priesthood, and the congregation, when the blood was sprinkled seven times before ( לפני ) the capporeth (Lev 16:14), and seven times upon the horns of the altar (Lev 16:18-19). So too the blood of the red cow, that was slaughtered as a sin-offering outside the camp, was sprinkled seven times in the direction towards the tabernacle (Num 19:4). The sevenfold sprinkling at the feast of atonement had respect to the purification of the sanctuary from the blemishes caused by the sins of the people, with which they had been defiled in the course of the year (see at ch. 16), and did not take place till after the blood had been sprinkled once "against (? upon) the capporeth in front"for the expiation of the sin of the priesthood and people, and the horns of the altar had been smeared with the blood (Lev 16:14, Lev 16:18); whereas in the sin-offerings mentioned in this chapter, the sevenfold sprinkling preceded the application of the blood to the horns of the altar. This difference in the order of succession of the two manipulations with the blood leads to the conclusion, that in the case before us the sevenfold sprinkling had a different signification from that which it had on the day atonement, and served as a preliminary and introduction to the expiation. The blood also was not sprinkled upon the altar of the holy place, but only before Jehovah, against the curtain behind which Jehovah was enthroned, that is to say, only into the neighbourhood of the gracious presence of God; and this act was repeated seven times, that in the number seven, as the stamp of the covenant, the covenant relation, which sin had loosened, might be restored. It was not till after this had been done, that the expiatory blood of the sacrifice was put upon the horns of the altar, - not merely sprinkled or swung against the wall of the altar, but smeared upon the horns of the altar; not, however, that the blood might thereby be brought more prominently before the eyes of God, or lifted up into His more immediate presence, as Hoffmann and Knobel suppose, but because the significance of the altar, as the scene of the manifestation of the divine grace and salvation, culminated in the horns, as the symbols of power and might. In the case of the sin-offerings for the high priest and the congregation, the altar upon which this took place was not the altar of burnt-offering in the court, but the altar of incense in the holy place; because both the anointed priest, by virtue of his calling and consecration as the mediator between the nation and the Lord, and the whole congregation, by virtue of its election as a kingdom of priests (Exo 19:6), were to maintain communion with the covenant God in the holy place, the front division of the dwelling-place of Jehovah, and were thus received into a closer relation of fellowship with Jehovah than the individual members of the nation, for whom the court with its altar was the divinely appointed place of communion with the covenant God. The remainder of the blood, which had not been used in the act of expiation, was poured out at the bottom of the altar of burnt-offering, as the holy place to which all the sacrificial blood was to be brought, that it might be received into the earth.

Lev 4:8-10

The priest was to lift off "all the fat"from the sacrificial animal, i.e., the same fat portions as in the peace-offering (Lev 3:3-4, כּל־חלב is the subject to יוּרם in Lev 3:10), and burn it upon the altar of burnt-offering.

Lev 4:11-12

The skin of the bullock, and all the flesh, together with the head and the shank and the entrails (Lev 1:9) and the foeces, in fact the whole bullock, was to be carried out by him (the sacrificing priest) to a clean place before the camp, to which the ashes of the sacrifices were carried from the ash-heap (Lev 1:16), and there burnt on the wood with fire. (On the construction of Lev 4:11 and Lev 4:12 see Ges. §145, 2).

The different course, adopted with the blood and flesh of the sin-offerings, from that prescribed in the ritual of the other sacrifices, was founded upon the special signification of these offerings. As they were presented to effect the expiation of sins, the offerer transferred the consciousness of sin and the desire for forgiveness to the head of the animal that had been brought in his stead, by the laying on of his hand; and after this the animal was slaughtered, and suffered death for him as the wages of sin. But as sin is not wiped out by the death of the sinner, unless it be forgiven by the grace of God, so devoting to death an animal laden with sin rendered neither a real nor symbolical satisfaction or payment for sin, by which the guilt of it could be wiped away; but the death which it endured in the sinner's stead represented merely the fruit and effect of sin. To cover the sinner from the holiness of God because of his sin, some of the blood of the sacrifice was sprinkled seven times before Jehovah in the holy place; and the covenant fellowship, which had been endangered, was thereby restored. After this, however, the soul, which was covered in the sacrificial blood, was given up to the grace of God that prevailed in the altar, by means of the sprinkling of the blood upon the horns of the altar of incense, that it might receive the forgiveness of sins and reconciliation with God, and the full enjoyment of the blessings of the covenant be ensured to it once more. But the sin, that had been laid upon the animal of the sin-offering, lay upon it still. The next thing done, therefore, was to burn the fat portions of its inside upon the altar of burnt-offering. Now, if the flesh of the victim represented the body of the offerer as the organ of his soul, the fat portions inside the body, together with the kidneys, which were regarded as the seat of the tenderest and deepest emotions, can only have set forth the better part or inmost kernel of the man, the ἔσω ἄνθρωπος (Rom 7:22; Eph 3:16). By burning the fat portions upon the altar, the better part of human nature was given up in symbol to the purifying fire of the Holy Spirit of God, that it might be purified from the dross of sin, and ascend in its glorified essence to heaven, for a sweet savour unto the Lord (Lev 4:31). The flesh of the sin-offering, however, or "the whole bullock,"was then burned in a clean place outside the camp, though not merely that it might be thereby destroyed in a clean way, like the flesh provided for the sacrificial meals, which had not been consumed at the time fixed by the law (Lev 7:17; Lev 8:32; Lev 19:6; Exo 12:10; Exo 29:34), or the flesh of the sacrifices, which had been defiled by contact with unclean objects (Lev 7:19); for if the disposal of the flesh formed an integral part of the sacrificial ceremony in the case of all the other sacrifices, and if, in the case of the sin-offerings, the blood of which was not brought into the interior of the sanctuary, the priests were to eat the flesh in a holy place, and that not "as a portion assigned to them by God as an honourable payment,"but, according to the express declaration of Moses, "to bear and take away ( לשׂאת ) the iniquity of the congregation, to make atonement for them"(Lev 10:17), the burning of the flesh of the sin-offerings, i.e., of the animal itself, the blood of which was not brought into the holy place, cannot have been without significance, or simply the means adopted to dispose of it in a fitting manner, but must also have formed one factor in the ceremony of expiation. The burning outside the camp was rendered necessary, because the sacrifice had respect to the expiation of the priesthood, and the flesh or body of the bullock, which had been made חטּאת by the laying on of the hand, could not be eaten by the priests as the body of sin, that by the holiness of their official character they might bear and expiate the sin imputed to the sacrifice (see at Lev 10:17). In this case it was necessary that it should be given up to the effect of sin, viz., to death or destruction by fire, and that outside the camp; in other words, outside the kingdom of God, from which everything dead was removed. But, inasmuch as it was sacrificial flesh, and therefore most holy by virtue of its destination; in order that it might not be made an abomination, it was not to be burned in an unclean place, where carrion and other abominations were thrown (Lev 14:40, Lev 14:45), but in the clean place, outside the camp, to which the ashes of the altar of burnt-offering were removed, as being the earthly sediment and remains of the sacrifices that had ascended to God in the purifying flames of the altar-fire.

(Note: The most holy character of the flesh of the sin-offering (Lev 6:18.) furnishes no valid argument against the correctness of this explanation of the burning; for, in the first place, there is an essential difference between real or inherent sin, and sin imputed or merely transferred; and secondly, the flesh of the sin-offering was called most holy, not in a moral, but only in a liturgical or ritual sense, as subservient to the most holy purpose of wiping away sin; on which account it was to be entirely removed from all appropriation to earthly objects. Moreover, the idea that sin was imputed to the sin-offering, that it was made sin by the laying on of the hand, has a firm basis in the sacrifice of the red cow (Num 19), and also occurs among the Greeks (see Oehler in Herzog's Cycl.).)

Keil-Delitzsch: Lev 4:13-19

Sin of the whole congregation. - This is still further defined, as consisting in the fact that the thing was hid ( נעלּם )

(Note: In the correct editions נעלּםh sheva a chateph . This is the case in ויּאסּרin Gen 46:29; Exo 14:6, תּעלּיםin Psa 10:1, and other words in the critical edition of the Psalter which has been carefully revised by Bδr according to the Masora, and published with an introduction by Delitzsch . In other passages, such as בּכל־לּבּיPsa 9:2, על־לּשׁנוPsa 15:3, etc., the dagesh is introduced to prevent the second letter from being lost in the preceding one through the rapidity of reading. - Ewald's conjectures and remarks about this " dagesh , which is found in certain MSS,"is a proof that he was not acquainted with this rule which the Masora recognises.)

from the eyes of the congregation, i.e., that it was a sin which was not known to be such, an act which really violated a commandment of God, though it was not looked upon as sin. Every transgression of a divine command, whether it took place consciously or unconsciously, brought guilt, and demanded a sin-offering for its expiation; and this was to be presented as soon as the sin was known. The sin-offering, which the elders had to offer in the name of the congregation, was to consist of a young ox, and was to be treated like that of the high priest (Lev 4:14-23 compared with Lev 4:3-12), inasmuch as "the whole congregation"included the priesthood, or at any rate was on an equality with the priesthood by virtue of its calling in relation to the Lord. חטא with על signifies to incur guilt upon (on the foundation of) sin (Lev 5:5, etc.); it is usually construed with an accusative (Lev 4:3, Lev 4:28; Lev 5:6, Lev 5:10, etc.), or with בּ , to sin with a sin (Lev 4:23; Gen 42:22). The subject of ושׁחט (Lev 4:15) is one of the elders. " The bullock for a sin-offering: "sc., the one which the anointed priest offered for his sin, or as it is briefly and clearly designated in Lev 4:21, "the former bullock"(Lev 4:12).

Keil-Delitzsch: Lev 4:20-21

" And let the priest make an atonement for them, that it may be forgiven them, "or, "so will they be forgiven."This formula recurs with all the sin-offerings (with the exception of the one for the high priest), viz., Lev 4:26, Lev 4:31, Lev 4:35, Lev 5:10, Lev 5:13; Num 15:25-26, Num 15:28; also with the trespass-offerings, Lev 5:16, Lev 5:18; Lev 19:22, - the only difference being, that in the sin-offerings presented for defilements cleansing is mentioned, instead of forgiveness, as the effect of the atoning sacrifice (Lev 12:7-8; Lev 13:20, Lev 13:53; Num 8:21).

Keil-Delitzsch: Lev 4:22-26

The sin of a ruler. - Lev 4:22. אשׁר : ὅτε , when . נשׂיא is the head of a tribe, or of a division of a tribe (Num 3:24, Num 3:30, Num 3:35).

Lev 4:23-26

" If ( או , see Ges. §155, 2) his sin is made known to him, "i.e., if any one called his attention to the fact that he had transgressed a commandment of God, he was to bring a he-goat without blemish, and, having laid his hand upon it, to slay it at the place of burnt-offering; after which the priest was to put some of the blood upon the horns of the altar of burnt-offering, and pour out the rest of the blood at the foot of the altar, and then to burn the whole of the fat upon the altar, as in the case of the peaceoffering (see Lev 3:3-4), and thus to make atonement for the prince on account of his sin. עזים שׂעיר , or שׂעיר alone (lit., hairy, shaggy, Gen 27:11), is the buck-goat, which is frequently mentioned as the animal sacrificed as a sin-offering: e.g., that of the tribe-princes (Num 7:16., Lev 15:24), and that of the nation at the yearly festivals (Lev 16:9, Lev 16:15; Lev 23:19; Num 28:15, Num 28:22, Num 28:30; Num 29:5, Num 29:16.) and at the consecration of the tabernacle (Lev 9:3, Lev 9:15; Lev 10:16). It is distinguished in Num 7:16. from the attudim , which were offered as peace-offerings, and frequently occur in connection with oxen, rams, and lambs as burnt-offerings and thank-offerings (Psa 50:9, Psa 50:13; Psa 66:15; Isa 1:11; Isa 34:6; Eze 39:18). According to Knobel , עזים שׂעיר , or שׂעיר , was an old he-goat, the hair of which grew longer with age, particularly about the neck and back, and עזים שׂעירת (Lev 4:28; Lev 5:16) an old she-goat; whilst עתּוּד was the younger he-goat, which leaped upon the does (Gen 31:10, Gen 31:12), and served for slaughtering like lambs, sheep, and goats (Deu 32:14; Jer 51:40). But as the עזים שׂעיר was also slaughtered for food (Gen 37:31), and the skins of quite young he-goats are called שׂעירת (Gen 27:23), the difference between שׂעיר and עתּוּד is hardly to be sought in the age, but more probably, as Bochart supposes, in some variety of species, in which case seir and seirak might denote the rough-haired, shaggy kind of goat, and attud the buck-goat of stately appearance.

Keil-Delitzsch: Lev 4:27-35

In the case of the sin of a common Israelite ("of the people of the land,"i.e., of the rural population, Gen 23:7), that is to say, of an Israelite belonging to the people, as distinguished from the chiefs who ruled over the people (2Ki 11:18-19; 2Ki 16:15), the sin-offering was to consist of a shaggy she-goat without blemish, or a ewe-sheep (Lev 4:32). The ceremonial in both cases was the same as with the he-goat (Lev 4:23.). - " According to the offerings made by fire unto the Lord "(Lev 4:35): see at Lev 3:5.

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 1:1--7:38

A. The laws of sacrifice chs. 1-7

God designed the offerings to teach the Israelites as well as to enable them to worship Him. They taught the people what was necessary to maintain and restore the believer's communion with God.

"The servant, therefore, had to approach his Sovereign at His dwelling place by presenting an appropriate token of his obedient submission."¹⁸

The regulations that follow do not contain all the detail that we would need to duplicate these sacrifices. Only information that helps the reader understand and appreciate future references to the offerings appears. In this respect the present section of text is similar to the instructions concerning the tabernacle. Neither section gives us all the information we could want, but both tell us all that we need to know.

"They [chapters 1-7] may be compared to the genealogies in Genesis and those at the beginning of 1 Chronicles, whose purpose is to introduce the main characters of the subsequent narratives."¹⁹

Each offering involved three objects:

1. The offerer (the person bringing the offering)

2. The offering (the animal or object being offered)

3. The mediator (the priest).

There were important differences between the offerings.²⁰

1. Each offering was different from the other offerings.

2. Within each offering there were different options of what the offerer could present and how he could offer them.

The first three offerings were "soothing aroma" offerings. The last two also go together because they were not soothing aromas. The first three were offerings of worship that were a sweet aroma to God. Each of these offerings reveals what is essential for or what results from a relationship between a redeemed sinner and a holy God. The last two were offerings of expiation for sin and were therefore not a sweet savor to God. These two offerings reveal how to restore a broken relationship between a redeemed Israelite sinner and a holy God.

"This is not the order in which the sacrifices were usually offered, but is rather a logical or didactic order, grouping the sacrifices by conceptual associations . . . ."²¹

In the revelation of the first three offerings, each chapter contains three paragraphs. In each chapter God described the most valuable sacrifice first and then the less valuable. The rules about these sacrifices may have been arranged in logical order to make them easier to memorize.²²

Burnt offerings (ch. 1)	Meal offerings (ch. 2)	Peace offerings (ch. 3)
cattle (vv. 3-9)	uncooked (vv. 1-3)	cattle (vv. 1-5)
sheep or goats (vv. 10-13)	cooked (vv. 4-10)	sheep (vv. 6-11)
birds (vv. 14-17)	miscellaneous (vv. 11-16)	goats (vv. 12-17)

These laws concerning offerings appear here in the text because they explain the sacrifices and ceremonies that took place at the ordination of Aaron and his sons (chs. 8-9). The legal material prepares the reader to understand the narrative material. This arrangement is typical in Leviticus.

Constable: Lev 4:1--5:14

4. The sin offering 4:1-5:13

Keil and Delitzsch pointed out that ancient Near Easterners offered certain offerings before God incorporated these into the Mosaic Law. Moses previously mentioned burnt offerings in Genesis 12:7; 13:4, 18; 22; 26:25; 33:20; and 35:1-7, and peace offerings in Genesis 31:54 and 46:1. However the sin and trespass offerings were new.

They ". . . were altogether unknown before the economy of the Sinaitic law."³⁸

The structure of the chapters dealing with the sin and trespass offerings differs from that describing the burnt, meal, and peace offerings. Also the opening words of this chapter introduce a new section. These differences help us appreciate the fact that these two offerings are in a class by themselves while sharing some of the similarities of the first three. The sacrificial victim was the organizing principle in chapters 1-3 with revelation about the more valuable animals leading off each chapter. In 4:1-6:7 the most important factor is the type of sin that called for sacrifice, and the status of the sinner is a secondary factor.

"Whereas the main issue in the burnt, grain, and fellowship offerings was the proper procedure to be followed, the main issue in the discussion in the sin and guilt offerings is the occasion that would require these sacrifices."³⁹

There were two types of occasions that called for the sin offering: unwitting or inadvertent sins (ch. 4) and sins of omission (5:1-13). We could subdivide this section on the sin offering as follows.⁴⁰

Inadvertent sin ch. 4

Introduction 4:1-2

Blood sprinkled in the holy place 4:3-21

For the high priest 4:3-12

For the congregation 4:13-21

Blood smeared on the brazen altar 4:22-35

For the tribal leader 4:22-26

For the ordinary Israelite offering a goat 4:27-31

For the ordinary Israelite offering a lamb 4:32-35

Sins of omission 5:1-13

A lamb or goat offering 5:1-6

A bird offering 5:7-10

A flour offering 5:11-13

The sin (purification, Heb. hatta't) offering dealt with unintentional sins. The translation "sin offering" is a bit misleading since the burnt, peace, and trespass offerings also atoned for sin.

"Propitiation of divine anger . . . is an important element in the burnt offering. Restitution . . . is the key idea in the reparation [trespass] offering. Purification is the main element in the purification [sin] sacrifice. Sin not only angers God and deprives him of his due, it also makes his sanctuary unclean. A holy God cannot dwell amid uncleanness. The purification offering purifies the place of worship, so that God may be present among his people."⁴¹

"The root ht' for sin' occurs 595 times in the Old Testament, and Leviticus, with 116 attestations, has far more occurrences than any other Old Testament book. This section (fifty-three attestations) is the heaviest concentration of the discussion of sin' in the Bible."⁴²

Like the burnt and meal offerings this one was compulsory, but the Israelites offered it less frequently (cf. Num. 28-29). The most important feature of this offering was the sprinkling of the blood of the sacrifice.

Three notable distinctives stand out.

1. This offering was not a soothing aroma. It was for expiation, namely, to make amends. The offerer ritually charged the sacrificial animal with his sin (cf. Isa. 53:5; 1 Pet. 2:24). The animal had to be without defect (cf. 1 Pet. 2:22). The offerer executed God's judgment for sin on the sacrificial substitute when he slew it. In every sin offering an innocent substitute replaced the sinner (cf. 2 Cor. 5:21).

A problem arises in verse 31 where Moses referred to this non-soothing offering as a soothing aroma. One commentator suggested that a copyist accidentally transferred the statement from the discussions of the peace offering in chapter 3.⁴³ Another believed it was the burning of the fatty tissue, not the whole sin offering, that was the soothing aroma.⁴⁴

2. The priest burned outside the camp the skin and other parts that he did not eat or burn on the altar. He burned the fat on the altar. God evidently regarded it as the best part of the animal. The priest ate most of the flesh (6:26; cf. Heb. 13:11-13; Matt. 27:46).

3. This offering dealt with most unintentionally committed sins (cf. 5:14-16). These oversights demonstrated a sinful nature. Any sin committed unwittingly (4:2, 13, 22, 27; 5:2-4) proved the need for this offering and demonstrated a sinful nature.

God permitted several varieties of this offering.

1. God permitted the offering of less expensive animals or flour (5:11) by the poor. However everyone had to offer this sacrifice since everyone committed unintentional acts of sin. Flour did not express the cost of expiation as well as a blood sacrifice did, but God permitted it for the very poor.

2. People with higher social and economic status had to bring more expensive sacrifices illustrating the principle that privilege increases responsibility. Evidently any sin that the high priest committed in private or in his public capacity brought guilt on the whole nation (cf. 10:6; 22:16).⁴⁵

3. God allowed procedural differences as well (e.g., where the priest sprinkled the blood, how he burned the fat, etc.) depending on the offerer's position in the nation.

The sin offering covered only sins committed unintentionally. This category included sins done by mistake, in error, through oversight or ignorance, through lack of consideration, or by carelessness. That is, this sacrifice covered sins that sprang from the weakness of the flesh (cf. Num. 15:27-29). It did not cover sins committed with a "high hand," namely, in haughty, defiant rebellion against God. Such a sinner was "cut off from among his people" (Num. 15:30-31). Many reliable commentators interpret this phrase to mean the offender suffered death.⁴⁶ Not all deliberate sins were "high handed," however, only those committed in defiant rebellion against God.

"The sin offerings did not relate to sin or sinfulness in general, but to particular manifestations of sin, to certain distinct actions performed by individuals, or by the whole congregation."⁴⁷

Note the promises that the offering would atone for these sins (4:26, 31, 35; 5:10).

Scholars have understood the meaning of "atonement," from the Hebrew root kpr, in three different ways. Most of them have believed that it is related to the Arabic cognate meaning "to cover." Another possibility is that the verb means "to wipe or purge." A third view is that the verb means "to ransom." Probably the second and third views are best since they go back to the Hebrew root rather than to the Arabic cognate. Both these interpretations are valid depending on the context. However, the idea of covering is also frequently present.⁴⁸

Most commentators understand this sacrifice as the principal expiatory offering in ancient Israel.⁴⁹ Nevertheless references to this offering in the text consistently connect it with purification. Sin defiles people and, particularly, God's sanctuary. Animal blood was the means of purification. The pollution of sin does not endanger God but human beings. Textual evidence points to the burnt offering as the principal atoning sacrifice in Israel.⁵⁰

The idea that sin pollutes and defiles seems very strange in the modern world. Notwithstanding Leviticus reveals that sins pollute the place where they take place (cf. 18:24-30; Deut. 21:1-9).

The relationship of 5:1-13 to chapter 4 is a problem. I have suggested one solution above: these sin offerings deal with sins of omission rather than inadvertent sin. One scholar suggested another explanation.

"Modern critics tend to regard 5:1-13 as the poor man's' offering, the option given to the offender of 4:27-35 who cannot afford the prescribed flock animal. This interpretation, however, is beset with stylistic and contextual difficulties: . . . My own hypothesis is herewith submitted: The graduated hatta't [sin offering] is a distinct sacrificial category. It is enjoined for failure or inability to cleanse impurity upon its occurrence. This the sin of which he is guilty' (5:6, 10, 13) is not the contraction of impurity but its prolongation."⁵¹

This relationship continues to be the subject of some debate. Wenham summarized this section well.

"The purification [sin] offering dealt with the pollution caused by sin. If sin polluted the land, it defiled particularly the house where God dwelt. The seriousness of pollution depended on the seriousness of the sin, which in turn related to the status of the sinner. If a private citizen sinned, his action polluted the sanctuary only to a limited extent. Therefore the blood of the purification offering was only smeared on the horns of the altar of burnt sacrifice. If, however, the whole nation sinned or the holiest member of the nation, the high priest, sinned, this was more serious. The blood had to be taken inside the tabernacle and sprinkled on the veil and the altar of incense. Finally over the period of a year the sins of the nation could accumulate to such an extent that they polluted even the holy of holies, where God dwelt. If he was to continue to dwell among his people, this too had to be cleansed in the annual day of atonement ceremony (see Lev. 16)."⁵²

Under the New Covenant the blood of Jesus Christ cleanses the believer from all sin (cf. Heb. 9-10; 1 Pet. 1:2; 1 John 1:7; Rev. 7:14). Thus this offering is now obsolete for the Christian. However sin in the believer's life can grieve the indwelling Holy Spirit (Eph. 4:30). Furthermore the New Testament reminds us that judgment is still proportionate to responsibility (cf. Luke 12:48; James 3:1). For us confession is a prerequisite to cleansing for fellowship (1 John 1:9) even though Christ's death has brought purification from sin's condemnation.

Guzik: Lev 4:1-35 - The Sin Offering

Leviticus 4 - The Sin Offering

A. The procedure for the Sin Offering.

1. (1-2) The purpose of the Sin Offering.

Now the LORD spoke to Moses, saying, "Speak to the children of Israel, saying: 'If a person sins unintentionally against any of the commandments of the LORD in anything which ought not to be done, and does any of them,' "

a. If a person sins unintentionally: The idea is not so much of an accidental sin, but of a sin committed by a person who basically loves God. The contrast to an unintentional sin is to sin presumptuously (Numbers 15:30). Literally, this was "to sin with a high hand." There was no atonement available for the one whose heart was so defiantly turned against the LORD in presumptuous sin. If your heart wasn't turned towards the LORD, then all the animals in the world sacrificed on your behalf did you no good.

2. (3-12) The sin offering for a priest.

If the anointed priest sins, bringing guilt on the people, then let him offer to the LORD for his sin which he has sinned a young bull without blemish as a sin offering. He shall bring the bull to the door of the tabernacle of meeting before the LORD, lay his hand on the bull's head, and kill the bull before the LORD. Then the anointed priest shall take some of the bull's blood and bring it to the tabernacle of meeting. The priest shall dip his finger in the blood and sprinkle some of the blood seven times before the LORD, in front of the veil of the sanctuary. And the priest shall put some of the blood on the horns of the altar of sweet incense before the LORD, which is in the tabernacle of meeting; and he shall pour the remaining blood of the bull at the base of the altar of the burnt offering, which is at the door of the tabernacle of meeting. He shall take from it all the fat of the bull as the sin offering. The fat that covers the entrails and all the fat which is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove, as it was taken from the bull of the sacrifice of the peace offering; and the priest shall burn them on the altar of the burnt offering. But the bull's hide and all its flesh, with its head and legs, its entrails and offal; the whole bull he shall carry outside the camp to a clean place, where the ashes are poured out, and burn it on wood with fire; where the ashes are poured out it shall be burned.

a. If the anointed priest sins, bringing guilt on the people: If a priest needed a sin offering made on his behalf, a bull had to be sacrificed on his behalf, with the priest identifying with the victim through the laying on of hands.

i. The presence of a separate ritual of cleansing for the sin of the priest shows that they had a great accountability before the LORD and were, in a sense, judged according to a stricter measure.

b. Sprinkle some of the blood seven times before the LORD, in front of the veil of the sanctuary: The blood of this bull was applied to the veil in the tabernacle of meeting, to the altar of incense, and to the altar of sacrifice outside the tabernacle.

i. Sin is an offense against the holiness of God, and so the veil guarding His holy presence must receive sacrificial blood.

ii. Sin affects our prayer life, and so the altar of incense representing the prayers of God's people must receive sacrificial blood.

iii. Sin makes our atonement necessary, so the altar of the burnt offering - the place of atonement - must receive sacrificial blood.

c. He shall take from it all the fat of the bull as the sin offering: The fatty portions of the animal were offered to God. In this, the best was once again dedicated to God after the blood covered the sin.

d. The bull's hide and all its flesh . . . burn it on wood with fire: The valuable hide and the meat of the bull were burnt outside the camp, along with the worthless portions of the bull. It could not be offered to God, but it was burned as if it were a worthless thing.

i. All selfish motives had to be removed in the sin offering. If a priest brought the offering, the whole offering had to be destroyed. If a non-priest brought the offering, the priest could eat of it, but not the one bringing the sacrifice. You couldn't bring a sin offering because you wanted meat or leather, but only because you wanted to get right with God. This emphasized the idea that there is no benefit to our sin.

ii. Paul expressed this attitude of heart in Philippians 3:7-8: But what things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.

3. (13-21) The sin offering for the whole congregation of Israel.

Now if the whole congregation of Israel sins unintentionally, and the thing is hidden from the eyes of the assembly, and they have done something against any of the commandments of the LORD in anything which should not be done, and are guilty; when the sin which they have committed becomes known, then the assembly shall offer a young bull for the sin, and bring it before the tabernacle of meeting. And the elders of the congregation shall lay their hands on the head of the bull before the LORD. Then the bull shall be killed before the LORD. The anointed priest shall bring some of the bull's blood to the tabernacle of meeting. Then the priest shall dip his finger in the blood and sprinkle it seven times before the LORD, in front of the veil. And he shall put some of the blood on the horns of the altar which is before the LORD, which is in the tabernacle of meeting; and he shall pour the remaining blood at the base of the altar of burnt offering, which is at the door of the tabernacle of meeting. He shall take all the fat from it and burn it on the altar. And he shall do with the bull as he did with the bull as a sin offering; thus he shall do with it. So the priest shall make atonement for them, and it shall be forgiven them. Then he shall carry the bull outside the camp, and burn it as he burned the first bull. It is a sin offering for the assembly.

a. If the whole congregation of Israel sins unintentionally: The procedure was the same as the sin offering on behalf of a priest, except that the elders of the congregation laid their hands on the head of the bull, representing the nation.

4. (22-26) The sin offering for a ruler of the people.

When a ruler has sinned, and done something unintentionally against any of the commandments of the LORD his God in anything which should not be done, and is guilty, or if his sin which he has committed comes to his knowledge, he shall bring as his offering a kid of the goats, a male without blemish. And he shall lay his hand on the head of the goat, and kill it at the place where they kill the burnt offering before the LORD. It is a sin offering. The priest shall take some of the blood of the sin offering with his finger, put it on the horns of the altar of burnt offering, and pour its blood at the base of the altar of burnt offering. And he shall burn all its fat on the altar, like the fat of the sacrifice of the peace offering. So the priest shall make atonement for him concerning his sin, and it shall be forgiven him.

a. When a ruler has sinned: The procedure was similar to, yet distinct from the offering for a priest or the nation at large. The sacrificial victim was a male goat, and the blood was only applied to the altar of burnt offering, and the fat was burnt on the altar - as in the peace offering.

i. According to Leviticus 6:24-30, the rest of the animal was available for the priest.

5. (27-35) The sin offering for a common man or woman.

If anyone of the common people sins unintentionally by doing something against any of the commandments of the LORD in anything which ought not to be done, and is guilty, or if his sin which he has committed comes to his knowledge, then he shall bring as his offering a kid of the goats, a female without blemish, for his sin which he has committed. And he shall lay his hand on the head of the sin offering, and kill the sin offering at the place of the burnt offering. Then the priest shall take some of its blood with his finger, put it on the horns of the altar of burnt offering, and pour all the remaining blood at the base of the altar. He shall remove all its fat, as fat is removed from the sacrifice of the peace offering; and the priest shall burn it on the altar for a sweet aroma to the LORD. So the priest shall make atonement for him, and it shall be forgiven him. If he brings a lamb as his sin offering, he shall bring a female without blemish. Then he shall lay his hand on the head of the sin offering, and kill it as a sin offering at the place where they kill the burnt offering. The priest shall take some of the blood of the sin offering with his finger, put it on the horns of the altar of burnt offering, and pour all the remaining blood at the base of the altar. He shall remove all its fat, as the fat of the lamb is removed from the sacrifice of the peace offering. Then the priest shall burn it on the altar, according to the offerings made by fire to the LORD. So the priest shall make atonement for his sin that he has committed, and it shall be forgiven him.

a. If anyone of the common people sins unintentionally: This was the same procedure for a ruler of the people, except that a female goat or a lamb could be offered instead of a male goat.

b. Then the priest shall burn it on the altar, according to the offerings made by fire to the LORD: Again, presumably, the rest of the animal was available for the priest. This meant that the sin offering for a civil ruler or common man was lest costly than the sin offering for a priest or the nation as a whole, and that the only profit a priest could gain from his own sin offering was spiritual, not material.

© 2004 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Leviticus (Pendahuluan Kitab)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Garis Besar)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Pendahuluan Kitab)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 4 (Pendahuluan Pasal)

Overview

Lev 4:1, The sin offering of ignorance; Lev 4:3, for the priest; Lev 4:13, for the congregation; Lev 4:22, for the ruler; Lev 4:27, for any of the people;

Poole: Leviticus (Pendahuluan Kitab)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 4 (Pendahuluan Pasal)

CHAPTER 4

Of sins of ignorance, and their sacrifice, Lev 4:1,2 : committed by the priest according to the guilt of the people; he must offer a perfect young bullock, and sprinkle the blood seven times before the veil of the holy place, and upon the horns of the incense altar, Lev 4:3-12 . Or by the whole congregation, when their sin is known, the elders of the congregation to lay their hands on the head of the offering, to be offered in the same manner with that of the priest, Lev 4:13-21 . Or by a ruler, he, when his sin is made known to him, must offer a he-goat, Lev 4:22-26 . Or by a private person, must offer a female goat, Lev 4:27-35 : the sin is forgiven him.

MHCC: Leviticus (Pendahuluan Kitab)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 4 (Pendahuluan Pasal)

(Lev 4:1-12) The sin-offering of ignorance for the priest.

(Lev 4:13-21) For the whole congregation.

(Lev 4:22-26) For a ruler.

(Lev 4:27-35) For any of the people.

Matthew Henry: Leviticus (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 4 (Pendahuluan Pasal)

This chapter is concerning the sin-offering, which was properly intended to make atonement for a sin committed through ignorance, I. By the priest himself (Lev 4:1-12). Or, II. By the whole congregation (Lev 4:13-21). Or, III. By a ruler (Lev 4:22-26). Or, IV. By a private person (Lev 4:27, etc.).

Constable: Leviticus (Pendahuluan Kitab)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Garis Besar)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Pendahuluan Kitab)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Pendahuluan Kitab)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 4 (Pendahuluan Pasal)

INTRODUCTION TO LEVITICUS 4

This chapter contains the law of the sin offering, which was offered for sins committed through ignorance, error, and mistake, Lev 4:1 and gives an account of the matter of them, and the rites belonging thereunto, which were different according to the persons for whom it was made, as for the anointed priest, Lev 4:3 for the whole congregation, Lev 4:13 and for the ruler, Lev 4:22 and for any of the common people, Lev 4:27.