The Fallible · Synthetic · Study Bible
Laws for Sin Offerings
Leviticus 4:1–35 — Laws for Sin Offerings. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.
1Then the LORD said to Moses,
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Hebrew — tap a word ↓
Yah·weh way·ḏab·bêr ’el- mō·šeh lê·mōr
Literal — word-for-word from the original
And-spoke YHWH to Moses, saying —
Where the English smooths the original
The laws contained in the first three 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.
The laws which follow are distinguished from the preceding ones by the new introductory formula in Leviticus 4:1-2 , which is repeated in Leviticus 5:14 .
This formula is the commencement of a distinct section of the Law.
2“Tell the Israelites to do as follows with one who sins unintentionally against any of the LORD’s commandments and does what is forbidden by them:
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Hebrew — tap a word ↓
dab·bêr ’el- bə·nê yiś·rå̄·ʾēl lê·mōr kî- ne·p̄eš ṯe·ḥĕ·ṭā ḇiš·ḡā·ḡāh mik·kōl Yah·weh ’ă·šer miṣ·wōṯ ṯê·‘ā·śe·nāh wə·‘ā·śāh mê·’a·ḥaṯ lō mê·hên·nāh
Literal — word-for-word from the original
Speak to the-sons-of Israel, saying: when a-soul sins in-straying from any of the-commandments of YHWH that are-not to-be-done, and does one of them —
Where the English smooths the original
the sin offering and the trespass offering are here introduced as a new injunction. We have here no more the voluntary formula, “If any man of you bring,” &c.
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 sinnerKeil renders bishgagah as sin "in error," tracing the root shâgâh, "to wander or go wrong."
sin is from the soul, though committed by the body; it is the soul that sins
The moral lesson taught to the Jew by the sin offering was of the terrible nature of sin, and of the necessity for an expiation for it in addition to penitence.
3If the anointed priest sins, bringing guilt on the people, he must bring to the LORD a young bull without blemish as a sin offering for the sin he has committed.
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Hebrew — tap a word ↓
’im ham·mā·šî·aḥ hak·kō·hên ye·ḥĕ·ṭā lə·’aš·maṯ hā·‘ām wə·hiq·rîḇ Yah·weh par tā·mîm ben- bā·qār ‘al ḥaṭ·ṭā·ṯōw ’ă·šer lə·ḥaṭ·ṭāṯ ḥā·ṭā
Literal — word-for-word from the original
If the-anointed priest sins to-the-guilt-of the-people, then he-shall-bring-near for his-sin that he-sinned a-bull, a-son-of-the-herd, unblemished, to YHWH for a-sin-offering.
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By this the Levitical law indicates that even the chief of the priesthood was but a frail being like the rest of the people, and was exposed to the same infirmities as the laity, thus precluding the assumption of spiritual superiority.
Rather, to bring guilt on the people. The whole nation is concerned in every transgression of its representative.
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
a type of the sacrifice of Christ offered up without spot to God
4He must bring the bull to the entrance to the Tent of Meeting before the LORD, lay his hand on the bull’s head, and slaughter it before the LORD.
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wə·hê·ḇî ’eṯ- hap·pār ’el- pe·ṯaḥ ’ō·hel mō·w·‘êḏ lip̄·nê Yah·weh wə·sā·maḵ ’eṯ- yā·ḏōw ‘al- hap·pār rōš wə·šā·ḥaṭ ’eṯ- hap·pār lip̄·nê Yah·weh
Literal — word-for-word from the original
And-he-shall-bring the-bull to the-entrance-of the-Tent-of Meeting before YHWH, and-he-shall-lean his-hand on the-head-of the-bull, and-he-shall-slaughter the-bull before YHWH.
Where the English smooths the original
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.On the laying of the hand upon the bull's head.
The presentation, laying on of hands, and slaughtering, were the same as in the case of the other sacrifices
By this confessing that he deserved the same punishment which the beast suffered.
5Then the anointed priest shall take some of the bull’s blood and bring it into the Tent of Meeting.
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ham·mā·šî·aḥ hak·kō·hên wə·lā·qaḥ hap·pār mid·dam wə·hê·ḇî ’ō·ṯōw ’el- ’ō·hel mō·w·‘êḏ
Literal — word-for-word from the original
And-the-anointed priest shall-take from the-blood-of the-bull, and-he-shall-bring it into the-Tent-of Meeting.
Where the English smooths the original
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.
The different modes of sprinkling appear to have marked successive degrees of consecration in advancing from the altar of burnt-offering to the presence of Yahweh within the veil.
this he did himself, and not another, for he offered for himself, and the blood was to make atonement for him
6The priest is to dip his finger in the blood and sprinkle some of it seven times before the LORD, in front of the veil of the sanctuary.
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hak·kō·hên ’eṯ- wə·ṭā·ḇal ’eṣ·bā·‘ōw bad·dām wə·hiz·zāh min- had·dām še·ḇa‘ pə·‘ā·mîm lip̄·nê Yah·weh ’eṯ- pə·nê pā·rō·ḵeṯ haq·qō·ḏeš
Literal — word-for-word from the original
And-the-priest shall-dip his-finger in-the-blood, and-he-shall-sprinkle from the-blood seven times before YHWH, before the-face-of the-veil-of the-sanctuary.
Where the English smooths the original
Seven, being a complete number, is used for the perfect finishing of a work.
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
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
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
7The priest must then put some of the blood on the horns of the altar of fragrant incense that is before the LORD in the Tent of Meeting. And he is to pour out the rest of the bull’s blood at the base of the altar of burnt offering at the entrance to the Tent of Meeting.
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hak·kō·hên wə·nā·ṯan min- had·dām ‘al- qar·nō·wṯ miz·baḥ has·sam·mîm qə·ṭō·reṯ lip̄·nê Yah·weh ’ă·šer bə·’ō·hel mō·w·‘êḏ wə·’êṯ yiš·pōḵ kāl- hap·pār dam ’el- yə·sō·wḏ miz·baḥ hā·‘ō·lāh ’ă·šer- pe·ṯaḥ ’ō·hel mō·w·‘êḏ
Literal — word-for-word from the original
And-the-priest shall-put from the-blood on the-horns-of the-altar-of fragrant incense that-is before YHWH in the-Tent-of Meeting; and all the-blood-of the-bull he-shall-pour-out at the-base-of the-altar-of the-burnt-offering at the-entrance-of the-Tent-of Meeting.
Where the English smooths the original
This rite shows, that the intercession of Christ, signified by the altar of sweet incense, proceeds upon the foot of his blood and sacrifice
With the finger thus dipped into it, he is to put some of the blood on each of the four horns of the golden altar on which the incense was offered. This process, too, was peculiar to the sacrifice of the sin offering.
All the blood that was left after the sprinkling and the smearing should be disposed of in such a manner as to suit the decorum of divine service. It had no sacrificial significance.
All the blood; so also below, Leviticus 4:18 ,30,34 , to wit, all the rest, as it is expressed Leviticus 5:9 , for part was disposed elsewhere.
8Then he shall remove all the fat from the bull of the sin offering—the fat that covers the entrails, all the fat that is on them,
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wə·’eṯ- yā·rîm kāl- ḥê·leḇ mim·men·nū ’eṯ- par ha·ḥaṭ·ṭāṯ ha·ḥê·leḇ ham·ḵas·seh ‘al- haq·qe·reḇ wə·’êṯ kāl- ha·ḥê·leḇ ’ă·šer ‘al- haq·qe·reḇ
Literal — word-for-word from the original
And all the-fat from-it, from the-bull-of the-sin-offering, he-shall-lift-off — the-fat that-covers the-entrails, and all the-fat that-is on the-entrails,
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The priest was to lift off "all the fat" from the sacrificial animal, i.e., the same fat portions as in the peace-offering
Jarchi and Gersom both observe that they agree, that as one brings peace into the world, so does the other.
9both kidneys with the fat on them near the loins, and the lobe of the liver, which he is to remove with the kidneys—
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Hebrew — tap a word ↓
wə·’êṯ šə·tê hak·kə·lā·yōṯ wə·’eṯ- ha·ḥê·leḇ ’ă·šer ‘ă·lê·hen ’ă·šer ‘al- hak·kə·sā·lîm wə·’eṯ- hay·yō·ṯe·reṯ ‘al- hak·kā·ḇêḏ yə·sî·ren·nāh ‘al- hak·kə·lā·yō·wṯ
Literal — word-for-word from the original
and the-two kidneys, and the-fat that-is on-them, that-is by the-loins, and the-lobe-over-the-liver — with the-kidneys he-shall-remove-it,
Where the English smooths the original
The regulations prescribed in these two verses are the same as those in connection with the peace offering in Leviticus 3:4-5 .
the same fat portions as in the peace-offering
And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take awayThe Geneva text preserves the older "caul above the liver" for the lobe.
10just as the fat is removed from the ox of the peace offering. Then the priest shall burn them on the altar of burnt offering.
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ka·’ă·šer yū·ram miš·šō·wr ze·ḇaḥ haš·šə·lā·mîm hak·kō·hên wə·hiq·ṭî·rām ‘al miz·baḥ hā·‘ō·lāh
Literal — word-for-word from the original
just as it-is-lifted-off from the-ox-of the-peace-offering; and-the-priest shall-make-it-smoke on the-altar-of the-burnt-offering.
Where the English smooths the original
Jarchi and Gersom both observe that they agree, that as one brings peace into the world, so does the other.On the fat handled "just as" in the peace-offering.
As it was taken off from the bullock of the sacrifice of peace offerings: and the priest shall burn them upon the altar of the burnt offering.
and burn it upon the altar of burnt-offering
11But the hide of the bull and all its flesh, with its head and legs and its entrails and dung—
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wə·’eṯ- ‘ō·wr hap·pār wə·’eṯ- kāl- bə·śā·rōw ‘al- rō·šōw wə·‘al- kə·rā·‘āw wə·qir·bōw ū·p̄ir·šōw
Literal — word-for-word from the original
But the-hide-of the-bull, and all its-flesh, with its-head and its-legs, and its-entrails and its-dung —
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Unlike other burnt offerings, the skins of which were taken off, and became the perquisite of the priests ( Leviticus 7:8 ), this sin offering was not flayed at all, but was cut to pieces with its skin.
the carcass was carried without the camp [Le 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).
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
12all the rest of the bull—he must take outside the camp to a ceremonially clean place where the ashes are poured out, and there he must burn it on a wood fire on the ash heap.
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kāl- hap·pār wə·hō·w·ṣî ’eṯ- mi·ḥūṣ lam·ma·ḥă·neh ’el- ṭā·hō·wr ’el- mā·qō·wm ’el- had·de·šen še·p̄eḵ wə·śā·rap̄ ’ō·ṯōw ‘al- ‘ê·ṣîm bā·’êš yiś·śā·rêp̄ ‘al- had·de·šen še·p̄eḵ
Literal — word-for-word from the original
even all the-bull he-shall-bring-out to outside the-camp, to a-clean place where the-ashes are-poured-out, and-he-shall-burn it on wood with-fire; where the-ashes are-poured-out it-shall-be-burned.
Where the English smooths the original
That Christ should suffer without the camp or gate, as he did. See Hebrews 13:11 ,12 .The third of Poole's three readings of "without the camp."
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
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
It is this place to which the Apostle refers when he says, “for the bodies of those beast whose blood is brought into the holy place by the high priest as an offering for sin are burned without the camp.
13Now if the whole congregation of Israel strays unintentionally and the matter escapes the notice of the assembly so that they violate any of the LORD’s commandments and incur guilt by doing what is forbidden,
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Hebrew — tap a word ↓
wə·’im kāl- ‘ă·ḏaṯ yiś·rā·’êl yiš·gū dā·ḇār wə·ne‘·lam mê·‘ê·nê haq·qā·hāl wə·‘ā·śū ’a·ḥaṯ mik·kāl Yah·weh miṣ·wōṯ wə·’ā·šê·mū ’ă·šer lō- ṯê·‘ā·śe·nāh
Literal — word-for-word from the original
And-if the-whole congregation-of Israel strays, and-the-matter is-hidden from the-eyes-of the-assembly, and-they-do one from-all the-commandments-of YHWH that-are-not to-be-done, and-they-incur-guilt —
Where the English smooths the original
As the whole Church, in its corporate body, is no more exempt from human frailty than its highest spiritual chief, the law now prescribes the sin offering for the congregation
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
The multitude does not excuse the sin, but if all have sinned, they must all be punished.
A nation may become guilty of national sin in different ways, according to its political constitution
14when they become aware of the sin they have committed, then the assembly must bring a young bull as a sin offering and present it before the Tent of Meeting.
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Hebrew — tap a word ↓
wə·nō·wḏ·‘āh ha·ḥaṭ·ṭāṯ ’ă·šer ḥā·ṭə·’ū ‘ā·le·hā haq·qā·hāl par wə·hiq·rî·ḇū ben- bā·qār lə·ḥaṭ·ṭāṯ wə·hê·ḇî·’ū ’ō·ṯōw lip̄·nê ’ō·hel mō·w·‘êḏ
Literal — word-for-word from the original
when the-sin is-made-known — that-which they-sinned concerning-it — then the-assembly shall-bring-near a-bull, a-son-of-the-herd, for a-sin-offering, and-they-shall-bring it before the-Tent-of Meeting.
Where the English smooths the original
the same offering with that of the anointed priest, he being, as Aben Ezra on the place observes, equal to all Israel.
It is the regular Hebrew idiom, which denotes that the people are to cause the sacrifice to be carried.
When the sin ... is known - Compare 1 Samuel 14:31-35 .
15The elders of the congregation are to lay their hands on the bull’s head before the LORD, and it shall be slaughtered before the LORD.
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ziq·nê hā·‘ê·ḏāh ’eṯ- wə·sā·mə·ḵū yə·ḏê·hem ‘al- hap·pār rōš lip̄·nê Yah·weh hap·pār wə·šā·ḥaṭ ’eṯ- lip̄·nê Yah·weh
Literal — word-for-word from the original
And-the-elders-of the-congregation shall-lean their-hands on the-head-of the-bull before YHWH, and-the-bull shall-be-slaughtered before YHWH.
Where the English smooths the original
Who here acted in the name of all the people, who could not possibly perform this act in their own persons.On "the elders."
As the whole congregation could not lay their hands on the victim, their representatives had to perform this act.
This expression, common in JE and Deut., occurs in P here and in Leviticus 9:1 , Joshua 20:4 only.On the phrase "the elders."
16Then the anointed priest is to bring some of the bull’s blood into the Tent of Meeting,
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ham·mā·šî·aḥ hak·kō·hên wə·hê·ḇî hap·pār mid·dam ’el- ’ō·hel mō·w·‘êḏ
Literal — word-for-word from the original
And-the-anointed priest shall-bring from the-blood-of the-bull to the-Tent-of Meeting.
Where the English smooths the original
The rest of the regulations are exactly the same as those prescribed in the sin offering for the high priest himself in Leviticus 4:5-12 .
In this case the imposition of hands is performed by the elders in behalf of the nation. But in other respects the rites were performed by the high priest in the same manner as in the sin-offering for himself.
as he brought the blood of his own bullock
17and he is to dip his finger in the blood and sprinkle it seven times before the LORD in front of the veil.
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hak·kō·hên wə·ṭā·ḇal ’eṣ·bā·‘ōw min- had·dām wə·hiz·zāh še·ḇa‘ pə·‘ā·mîm lip̄·nê Yah·weh ’êṯ pə·nê hap·pā·rō·ḵeṯ
Literal — word-for-word from the original
And-the-priest shall-dip his-finger in some of the-blood, and-he-shall-sprinkle it seven times before YHWH, before the-veil.
Where the English smooths the original
It was sprinkled seven times — Because God made the world in six days, and rested the seventh. This signified the perfect satisfaction Christ made, and the complete cleansing of our souls thereby.
And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the vail.
after dipping his finger in it seven times, he sprinkled the drops seven times before the veil
18He is also to put some of the blood on the horns of the altar that is before the LORD in the Tent of Meeting, and he must pour out the rest of the blood at the base of the altar of burnt offering at the entrance to the Tent of Meeting.
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yit·tên ū·min- had·dām ‘al- qar·nōṯ ham·miz·bê·aḥ ’ă·šer lip̄·nê Yah·weh ’ă·šer bə·’ō·hel mō·w·‘êḏ wə·’êṯ yiš·pōḵ kāl- had·dām ’el- yə·sō·wḏ miz·baḥ hā·‘ō·lāh ’ă·šer- pe·ṯaḥ ’ō·hel mō·w·‘êḏ
Literal — word-for-word from the original
And from the-blood he-shall-put on the-horns-of the-altar that-is before YHWH, that-is in the-Tent-of Meeting; and all the-blood he-shall-pour-out at the-base-of the-altar-of the-burnt-offering that-is at the-entrance-of the-Tent-of Meeting.
Where the English smooths the original
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
The altar ... in the tabernacle - i. e. the altar of incense (compare Leviticus 4:5-7 ).
19And he is to remove all the fat from it and burn it on the altar.
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wə·’êṯ yā·rîm kāl- ḥel·bōw mim·men·nū wə·hiq·ṭîr ham·miz·bê·ḥāh
Literal — word-for-word from the original
And all its-fat he-shall-lift-off from-it, and-he-shall-make-it-smoke on the-altar.
Where the English smooths the original
20He shall offer this bull just as he did the bull for the sin offering; in this way the priest will make atonement on their behalf, and they will be forgiven.
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wə·‘ā·śāh lap·pār ka·’ă·šer ‘ā·śāh lə·p̄ar ha·ḥaṭ·ṭāṯ ya·‘ă·śeh- lōw kên hak·kō·hên wə·ḵip·per ‘ă·lê·hem wə·nis·laḥ lā·hem
Literal — word-for-word from the original
And-he-shall-do with-the-bull just-as he-did with-the-bull-of the-sin-offering; so shall-he-do with-it; and-the-priest shall-make-atonement for-them, and-it-shall-be-forgiven for-them.
Where the English smooths the original
This formula recurs with all the sin-offerings (with the exception of the one for the high priest)On "that it may be forgiven them."
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.
That is, for the priest’s sin-offering, called the first bullock, Leviticus 4:21 .
21Then he is to take the bull outside the camp and burn it, just as he burned the first bull. It is the sin offering for the assembly.
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Hebrew — tap a word ↓
wə·hō·w·ṣî ’eṯ- hap·pār ’el- mi·ḥūṣ lam·ma·ḥă·neh wə·śā·rap̄ ’ō·ṯōw ka·’ă·šer śā·rap̄ ’êṯ hā·ri·šō·wn hap·pār hū ḥaṭ·ṭaṯ haq·qā·hāl
Literal — word-for-word from the original
And-he-shall-bring-out the-bull to outside the-camp, and-he-shall-burn it just-as he-burned the-first bull; it-is the-sin-offering-of the-assembly.
Where the English smooths the original
This formula recurs with all the sin-offerings (with the exception of the one for the high priest)Keil's note on the recurring "that it may be forgiven them" formula, repeated at this verse.
The load of sin was supposed then to be borne by the guiltless animal.
And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation.
22When a leader sins unintentionally and does what is prohibited by any of the commandments of the LORD his God, he incurs guilt.
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Hebrew — tap a word ↓
’ă·šer nā·śî ye·ḥĕ·ṭā biš·ḡā·ḡāh wə·‘ā·śāh ’ă·šer lō- ’a·ḥaṯ mik·kāl miṣ·wōṯ Yah·weh ’ĕ·lō·hāw ṯê·‘ā·śe·nāh wə·’ā·šêm
Literal — word-for-word from the original
When a-leader sins, and-he-does — in-error — one from-all the-commandments-of YHWH his-God that-are-not to-be-done, and-he-incurs-guilt —
Where the English smooths the original
Those who have power to call others to account, are themselves accountable to the Ruler of rulers.
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
Rather, and acknowledges his guilt, as the Authorised Version rightly translates it in Hosea 5:15 .
Ruler - Either the head of a tribe Numbers 1:4-16 , or the head of a division of a tribe
23When he becomes aware of the sin he has committed, he must bring an unblemished male goat as his offering.
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Hebrew — tap a word ↓
’ōw- hō·w·ḏa‘ ’ê·lāw ḥaṭ·ṭā·ṯōw ’ă·šer ḥā·ṭā bāh wə·hê·ḇî ’eṯ- tā·mîm śə·‘îr ‘iz·zîm zā·ḵār qā·rə·bā·nōw
Literal — word-for-word from the original
or if his-sin is-made-known to-him — that which he-sinned in-it — then-he-shall-bring his-offering: a-he-goat-of-the-goats, a-male, unblemished.
Where the English smooths the original
That is, if on his failing to see it himself, his sin is shown to him by another person.
lit. a shaggy one of goats, i.e. a hairy goat, an expression used of female goats ( Leviticus 4:28 ) as well as males.
A shaggy he-goat, in distinction from a smooth-haired he-goat. It was the regular sin-offering at the yearly festivals
24He is to lay his hand on the head of the goat and slaughter it at the place where the burnt offering is slaughtered before the LORD. It is a sin offering.
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Hebrew — tap a word ↓
wə·sā·maḵ yā·ḏōw ‘al- rōš haś·śā·‘îr wə·šā·ḥaṭ ’ō·ṯōw bim·qō·wm ’ă·šer- hā·‘ō·lāh yiš·ḥaṭ ’eṯ- lip̄·nê Yah·weh hū ḥaṭ·ṭāṯ
Literal — word-for-word from the original
And-he-shall-lean his-hand on the-head-of the-goat, and-he-shall-slaughter it in the-place where they-slaughter the-burnt-offering before YHWH; it-is a-sin-offering.
Where the English smooths the original
It is a sin-offering, and therefore to be killed where the burnt-offering is killed, as is expressed Leviticus 6:25 Leviticus 7:2 ; whereby it is distinguished from the peace-offerings, which were killed elsewhere
an offering for his sin of ignorance, or "sin"; so Christ our offering is said to be, 2 Corinthians 5:21
That is, the priest shall kill it; for it was not lawful for any out of that office to kill the beast.
25Then the priest is to 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 out the rest of the blood at the base of the altar.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
hak·kō·hên wə·lā·qaḥ mid·dam ha·ḥaṭ·ṭāṯ bə·’eṣ·bā·‘ōw wə·nā·ṯan ‘al- qar·nōṯ miz·baḥ hā·‘ō·lāh wə·’eṯ- yiš·pōḵ dā·mōw ’el- yə·sō·wḏ miz·baḥ hā·‘ō·lāh
Literal — word-for-word from the original
And-the-priest shall-take from the-blood-of the-sin-offering with-his-finger, and-he-shall-put it on the-horns-of the-altar-of the-burnt-offering, and its-blood he-shall-pour-out at the-base-of the-altar-of the-burnt-offering.
Where the English smooths the original
The blood of the victim was not sprinkled before the vail of the Holy of Holies, nor on the incense altar which stood in the Holy, but on the brazen altar which was placed outside in the court.
neither was the blood carried into the sanctuary, but applied only to the altar of burnt offering
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
26He must burn all its fat on the altar, like the fat of the peace offerings; thus the priest will make atonement for that man’s sin, and he will be forgiven.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’eṯ- yaq·ṭîr kāl- ḥel·bōw ham·miz·bê·ḥāh kə·ḥê·leḇ ze·ḇaḥ haš·šə·lā·mîm hak·kō·hên wə·ḵip·per ‘ā·lāw mê·ḥaṭ·ṭā·ṯōw wə·nis·laḥ lōw
Literal — word-for-word from the original
And all its-fat he-shall-make-smoke on the-altar, like the-fat-of the-sacrifice-of the-peace-offerings; and-the-priest shall-make-atonement for-him from his-sin, and-it-shall-be-forgiven for-him.
Where the English smooths the original
Both judicially, as to all ecclesiastical censures or civil punishment; and really, upon condition of repentance and faith in the Messiah to come.On "it shall be forgiven."
in a typical way, directing to the great sacrifice of Christ, which is the only real atonement and propitiation for sin
27And if one of the common people sins unintentionally and does what is prohibited by any of the LORD’s commandments, he incurs guilt.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’im- ne·p̄eš ’a·ḥaṯ hā·’ā·reṣ mê·‘am te·ḥĕ·ṭā ḇiš·ḡā·ḡāh ’ă·šer lō- ṯê·‘ā·śe·nāh ba·‘ă·śō·ṯāh ’a·ḥaṯ Yah·weh mim·miṣ·wōṯ wə·’ā·šêm
Literal — word-for-word from the original
And-if any-one soul from the-people-of-the-land sins in-error, in-his-doing one from-the-commandments-of YHWH that-are-not to-be-done, and-he-incurs-guilt —
Where the English smooths the original
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.
It was the ordinary designation of the people, as distinguished from the priests and the rulers.
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
The case of a common man. He is to offer a kid of the goats, or rather a she-goat. The ritual is to be the same as in the previous case.
28When he becomes aware of the sin he has committed, he must bring an unblemished female goat as his offering for that sin.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’ōw hō·w·ḏa‘ ’ê·lāw ḥaṭ·ṭā·ṯōw ’ă·šer ḥā·ṭā wə·hê·ḇî tə·mî·māh nə·qê·ḇāh śə·‘î·raṯ ‘iz·zîm qā·rə·bā·nōw ‘al- ḥaṭ·ṭā·ṯōw ’ă·šer ḥā·ṭā
Literal — word-for-word from the original
or if his-sin is-made-known to-him — that which he-sinned — then-he-shall-bring his-offering: a-she-goat-of-the-goats, unblemished, a-female, for his-sin that he-sinned.
Where the English smooths the original
The female was of less value than the male, and was therefore more suitable to the circumstances of the ordinary people.
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.
the sin-offering was to consist of a shaggy she-goat without blemish, or a ewe-sheep
29He is to lay his hand on the head of the sin offering and slaughter it at the place of the burnt offering.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·sā·maḵ ’eṯ- yā·ḏōw ‘al rōš ha·ḥaṭ·ṭāṯ wə·šā·ḥaṭ ’eṯ- ha·ḥaṭ·ṭāṯ bim·qō·wm hā·‘ō·lāh
Literal — word-for-word from the original
And-he-shall-lean his-hand on the-head-of the-sin-offering, and-he-shall-slaughter the-sin-offering in the-place-of the-burnt-offering.
Where the English smooths the original
The ritual prescribed in these verses is the same as that ordained in the case of the sin offering of the prince
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.
A kid of the goats - A shaggy she-goat.
30Then the priest is to take some of its blood with his finger, put it on the horns of the altar of burnt offering, and pour out the rest of the blood at the base of the altar.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
hak·kō·hên wə·lā·qaḥ mid·dā·māh bə·’eṣ·bā·‘ōw wə·nā·ṯan ‘al- qar·nōṯ miz·baḥ hā·‘ō·lāh wə·’eṯ- yiš·pōḵ kāl- dā·māh ’el- yə·sō·wḏ ham·miz·bê·aḥ
Literal — word-for-word from the original
And-the-priest shall-take from its-blood with-his-finger, and-he-shall-put it on the-horns-of the-altar-of the-burnt-offering; and all its-blood he-shall-pour-out at the-base-of the-altar.
Where the English smooths the original
the blood of the sin offering was applied to the altar of burnt offering—the place where bloody sacrifices were appointed to be immolated.From JFB's continuous note on vv. 27-34.
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 sinnedGill looks back over the common person's whole rite — bringing, laying hands, slaying — as the offerer's own acts.
A kid of the goats - A shaggy she-goat.Barnes's recurring gloss on the common person's victim.
31Then he is to remove all the fat, just as it is removed from the peace offering, and the priest is to burn it on the altar as a pleasing aroma to the LORD. In this way the priest will make atonement for him, and he will be forgiven.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’eṯ- yā·sîr kāl- ḥel·bāh ka·’ă·šer ḥê·leḇ hū·sar mê·‘al ze·ḇaḥ haš·šə·lā·mîm hak·kō·hên wə·hiq·ṭîr ham·miz·bê·ḥāh nî·ḥō·aḥ lə·rê·aḥ Yah·weh hak·kō·hên wə·ḵip·per ‘ā·lāw wə·nis·laḥ lōw
Literal — word-for-word from the original
And all its-fat he-shall-remove, just-as the-fat is-removed from-upon the-peace-offering, and-the-priest shall-make-it-smoke on the-altar for a-pleasing-aroma to YHWH; and-the-priest shall-make-atonement for-him, and-it-shall-be-forgiven for-him.
Where the English smooths the original
the greatest are not above, the meanest are not below Divine justice. None, if offenders, were overlooked.From Henry's note on the common person's sin-offering (vv. 27-35).
This expression occurs only here in connexion with Sin-Offerings.On "for a sweet savour unto the Lord."
and the priest shall burn it upon the altar for a sweet savor unto the LORD; and the priest shall make an atonement for him, and it shall be forgiven him.
32If, however, he brings a lamb as a sin offering, he must bring an unblemished female.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’im- yā·ḇî ke·ḇeś qā·rə·bā·nōw lə·ḥaṭ·ṭāṯ yə·ḇî·’en·nāh ṯə·mî·māh nə·qê·ḇāh
Literal — word-for-word from the original
And-if a-lamb he-brings as-his-offering for a-sin-offering, a-female, unblemished, he-shall-bring-it.
Where the English smooths the original
Those who were unable to bring a goat might offer a female sheep as the less valuable animal, provided it was without blemish.
typical of Christ the Lamb of God, without spot and without blemish, 1 Peter 1:19 .
The common people had to offer a female, as the less valuable animaI; they might present either a sheep or a goat to suit their convenience
33And he is to lay his hand on the head of the sin offering and slaughter it as a sin offering at the place where the burnt offering is slaughtered.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·sā·maḵ ’eṯ- yā·ḏōw ‘al rōš ha·ḥaṭ·ṭāṯ wə·šā·ḥaṭ ’ō·ṯāh lə·ḥaṭ·ṭāṯ bim·qō·wm ’ă·šer hā·‘ō·lāh yiš·ḥaṭ ’eṯ-
Literal — word-for-word from the original
And-he-shall-lean his-hand on the-head-of the-sin-offering, and-he-shall-slaughter it for a-sin-offering in the-place where they-slaughter the-burnt-offering.
Where the English smooths the original
He shall slay it — Not by himself, but by the hands of the priest.
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
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.
34Then the priest is to 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 out the rest of its blood at the base of the altar.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
hak·kō·hên wə·lā·qaḥ mid·dam ha·ḥaṭ·ṭāṯ bə·’eṣ·bā·‘ōw wə·nā·ṯan ‘al- qar·nōṯ miz·baḥ hā·‘ō·lāh wə·’eṯ- yiš·pōḵ kāl- dā·māh ’el- yə·sō·wḏ ham·miz·bê·aḥ
Literal — word-for-word from the original
And-the-priest shall-take from the-blood-of the-sin-offering with-his-finger, and-he-shall-put it on the-horns-of the-altar-of the-burnt-offering, and all its-blood he-shall-pour-out at the-base-of the-altar.
Where the English smooths the original
the ceremonies were exactly the same as those observed in the case of the offending ruler
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 all the blood thereof at the bottom of the altar
And the priest shall take of the blood,.... See Gill on Leviticus 4:25Gill handles v. 34 by cross-reference to his fuller note at v. 25.
35And he shall remove all the fat, just as the fat of the lamb is removed from the peace offerings, and he shall burn it on the altar along with the food offerings to the LORD. In this way the priest will make atonement for him for the sin he has committed, and he will be forgiven.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’eṯ- yā·sîr kāl- ḥel·bāh ka·’ă·šer ḥê·leḇ- hak·ke·śeḇ yū·sar miz·ze·ḇaḥ haš·šə·lā·mîm hak·kō·hên ’ō·ṯām wə·hiq·ṭîr ham·miz·bê·ḥāh ‘al ’iš·šê Yah·weh hak·kō·hên wə·ḵip·per ‘ā·lāw ‘al- ḥaṭ·ṭā·ṯōw ’ă·šer- ḥā·ṭā wə·nis·laḥ lōw
Literal — word-for-word from the original
And all its-fat he-shall-remove, just-as the-fat-of the-lamb is-removed from the-sacrifice-of the-peace-offerings, and-the-priest shall-make-them-smoke on the-altar upon the-fire-offerings of YHWH; and-the-priest shall-make-atonement for-him for his-sin that he-sinned, and-it-shall-be-forgiven for-him.
Where the English smooths the original
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.
The sinner who brought the sin offering could not partake of it. Hence the priest was not permitted to eat of the flesh of the sin offering which he offered for himself, or of the flesh of the congregational sin offering, because he was a member of the congregation.
Either the portions are to be burnt upon the remains of sacrifices already offered, or in the same way as other fire-offerings.On "upon the offerings."
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
The chapter opens on a seam in the law: way·ḏab·bêr Yahweh, "and the LORD spoke" (v. 1). Keil & Delitzsch mark this as "the new introductory formula in Leviticus 4:1-2 , which is repeated in Leviticus 5:14" — a fresh class of sacrifice begins here. Benson dates it: "Here begin the laws of another day, which God delivered from between the cherubim." Where the burnt, grain, and peace offerings of chapters 1–3 were presented as already known and largely voluntary, Ellicott observes that now "the sin offering and the trespass offering are here introduced as a new injunction… no more the voluntary formula, 'If any man of you bring.'" The governing condition is bishgâgâh (H7684), sin "in error"; Keil insists this covers "all such sins as spring from the weakness of flesh and blood, as distinguished from sins committed with a high (elevated) hand." And the subject is nephesh — "a soul." Gill: "sin is from the soul, though committed by the body; it is the soul that sins."
The law's first case is its highest man: ham·mā·šî·aḥ hak·kō·hên, "the anointed priest" (v. 3) — literally "the Messiah, the priest." That even he sins in error is, for Matthew Henry, decisive: "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." Poole reads the very imperfection as a signpost — "a blot and character of imperfection in the priesthood of the law, whereby the Israelites were directed to expect another and better High Priest." His sin is corporate: Barnes corrects "according to the sin of the people" to "to bring guilt on the people… The whole nation is concerned in every transgression of its representative." The blood-rite intensifies: the priest dips (ṭâbal, H2881, a 16-verse rarity) his finger and sprinkles (nâzâh, H5137) seven times toward the veil. Keil: "in the number seven, as the stamp of the covenant, the covenant relation, which sin had loosened, might be restored." The fat ascends in smoke; but the body — hide, flesh, head, entrails, dung — is carried mi·ḥūṣ lam·ma·ḥă·neh, "outside the camp," and burned. Poole gives the third of his three readings plainly: "That Christ should suffer without the camp or gate, as he did. See Hebrews 13:11,12."
What is true of the head is true of the body: Ellicott: "the whole Church, in its corporate body, is no more exempt from human frailty than its highest spiritual chief." The nation can stray (yiš·gū, the verb behind shᵉgâgâh) while "the matter is hidden" — Keil: "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." The Geneva margin refuses to let numbers excuse: "The multitude does not excuse the sin, but if all have sinned, they must all be punished." The congregation brings the same costly bull as the priest — Gill: it is "equal to all Israel" — and the elders lay hands by proxy for a people too many to touch the victim (Benson). The rite repeats the priest's word-for-word, down to the sevenfold sprinkling and the burning outside the camp, and ends for the first time on the chapter's great verbs: wə·ḵip·per, "he shall make atonement," and wə·nis·laḥ, "it shall be forgiven" (v. 20). Henry: "The saving of churches and kingdoms from ruin, is owing to the satisfaction and mediation of Christ."
The law descends through two further ranks. The nā·śî, "leader" (v. 22) — Gill: "one that is lifted up above others… or that bears the weight of government" — sins against "the LORD his God," a phrase, Gill notes, "not used neither of the anointed priest, nor of the congregation, nor of one of the common people; only of the prince, to show… God is above him, and he is accountable." His victim is a male he-goat; the common Israelite's (vv. 27–35) is a female goat or ewe-lamb, which Ellicott explains is "of less value… more suitable to the circumstances of the ordinary people." Their blood goes only to the outer altar of burnt-offering, not within (Jamieson, Fausset & Brown). Two things stand out. The grade of the victim falls with the sinner's means, yet the pardon does not: each case closes with the identical refrain, kâphar and sâlach (vv. 26, 31, 35) — a chain the Verifier confirms by shared lexeme. And to the least costly offering of the least exalted person, v. 31 adds rê·aḥ nî·ḥō·aḥ, "a pleasing aroma," found nowhere else among the sin-offerings; Ellicott suspects it is "designedly used… to indicate that the humblest gift of the humblest person, if sincerely offered, is as acceptable to God as the most costly offering of the most exalted in the land." Henry sums the whole chapter: "Here rich and poor meet together; they are alike sinners, and welcome to Christ."
Read under Sola Scriptura, and offered as the tool's own fallible reading to be tested: the architecture of Leviticus 4 is a descending staircase of persons — anointed priest, whole congregation, ruler, common soul — built on one verb (châṭâʼ, "to miss the mark") under one condition (bishgâgâh, "in error"), and resolving into one promise (sâlach, "be forgiven"). Two gradients run in opposite directions, and their crossing is the chapter's theology. As the sinner's rank descends, the victim's value descends with it (bull, bull, he-goat, she-goat or lamb) and the blood's reach shrinks (inner veil and incense altar for priest and nation; outer altar only for ruler and commoner). But the forgiveness does not descend: the formula "the priest shall make atonement… and it shall be forgiven" lands with equal finality on the prince and the peasant — and it is the prince and peasant, not the priest, who receive it (the high priest's own bull, vv. 3–12, names no forgiveness, only the rite). The text quietly insists that atonement is calibrated to capacity but not rationed by it, and that the verb of pardon, nis·laḥ, is everywhere passive: the people bring, the priest applies, but only God forgives. The whole structure then leans on one clause it cannot itself fulfill — the body burned outside the camp (v. 12) — which the law states but does not explain, leaving the reader to ask what greater offering it shadows.
Atonement is scaled to what a sinner can carry, but never rationed by it — and the verb of pardon is always passive, because only God forgives. (A reader's line, not Scripture.)
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The sevenfold sprinkling toward the veil is not described once and assumed; it is written out twice — for the anointed priest (v. 6) and for the whole congregation (v. 17) — in nearly identical Hebrew, and again on the Day of Atonement (Leviticus 16:14). The Verifier returns rare shared lexemes (ṭâbal "to dip," 16 vv; nâzâh "to sprinkle," 22 vv; pôreketh "veil," 23 vv; ʼetsbaʻ "finger," 28 vv), so this is verbal repetition, not a generic motif. The law binds the head's atonement and the body's atonement by the same gesture, and binds both to the great Day.
Leviticus 4:6 · Leviticus 4:17 · Leviticus 16:14
basis: Verifier-confirmed rare shared lexemes Lev 4:6 ↔ Lev 4:17: H2881 ṭâbal (16 vv), H5137 nâzâh (22 vv), H6532 pôreketh (23 vv), H676 ʼetsbaʻ (28 vv); and Lev 4:6 ↔ Lev 16:14: H5137 nâzâh (22 vv), H676 ʼetsbaʻ (28 vv), H6471 paʻam (108 vv), H1818 dâm (295 vv) — the low-frequency dip/sprinkle/veil/finger cluster makes this verbal, not merely thematic.
The costliest victim — par ben-bāqār, "a bull, son of the herd, without blemish" — is required of only two of the four classes: the anointed priest (v. 3) and the whole congregation (v. 14). Gill reads the congregation's bull as the priest's equal because the congregation is "equal to all Israel," and Leviticus 4:21 calls it simply "the former bullock." The shared vocabulary (par, bāqâr, châṭâʼ, chaṭṭâʼâh) is moderately to highly frequent, so the link is structural — the parallel grading of the two gravest cases — rather than a quotation.
Leviticus 4:3 · Leviticus 4:14
basis: Verifier basis: shared lexemes H6499 par (119 vv), H1241 bâqâr (172 vv), H2398 châṭâʼ (220 vv), H7126 qârab (260 vv), H2403 chaṭṭâʼâh (271 vv) — all moderate-to-high frequency, so structural/thematic (the parallel costliest-victim grading) rather than verbal.
The expulsion of the sin-offering's body "outside the camp" to be burned is shared by the priest's bull here (v. 12) and by the bull and goat of the Day of Atonement (Leviticus 16:27). The Verifier returns shared lexemes sâraph "to burn" (107 vv), par "bull" (119 vv), chûwts "outside" (158 vv), and machăneh "camp" (189 vv) — distinctive enough as a cluster to confirm a real structural tie, but high-frequency individually, so this is the shared motif of the sin-bearing body removed from the holy precinct, not a quotation.
Leviticus 4:12 · Leviticus 16:27
basis: Verifier basis: shared lexemes H8313 sâraph (107 vv), H6499 par (119 vv), H2351 chûwts (158 vv), H4264 machăneh (189 vv), H784 ʼêsh (346 vv), H3318 yâtsâʼ (991 vv) — the burned-outside-the-camp cluster is a confirmed shared pattern, but high-frequency, so structural/thematic, not verbal.
The priest's sin-offering disposes of the bull's blood in a fixed two-stage rite: some is put on the horns (qeren) of the altar, the rest poured out (shâphak) at the altar's base (yᵉçôwd) (v. 7). This is the same blood-disposal that inaugurated the priesthood itself: at Aaron's consecration, the sin-offering bull's blood is put on the horns and poured at the base (Exodus 29:12). The Verifier returns the rare cluster yᵉçôwd (19 vv), qeren (69 vv), shâphak (111 vv), and par (119 vv) — the low-frequency yᵉçôwd in particular (a term the Cambridge/Barnes notes flag as belonging almost exclusively to this disposal) makes the tie a confirmed shared ritual pattern. The rite that makes a priest and the rite that cleanses a priest's sin are written from the same blood-grammar.
Leviticus 4:7 · Exodus 29:12
basis: Verifier basis (Lev 4:7 ↔ Exod 29:12): shared lexemes H3247 yᵉçôwd (19 vv), H7161 qeren (69 vv), H8210 shâphak (111 vv), H6499 par (119 vv) — the rare yᵉçôwd/qeren blood-disposal cluster is a confirmed shared ritual pattern, but moderate-frequency overall (no single rare lexeme carries a quotation claim), so structural/thematic, not verbal.
Three of the four cases close on the same two verbs: kâphar ("make atonement / cover") and sâlach ("be forgiven") — the congregation (v. 20), the ruler (v. 26), the commoner (vv. 31, 35). Keil notes the formula "recurs with all the sin-offerings (with the exception of the one for the high priest)." The Verifier confirms the shared çâlach (45 vv) and kâphar (94 vv) — moderately distinctive verbs that make this a deliberate, recurring liturgical refrain binding the cases into one chain of pardon.
Leviticus 4:20 · Leviticus 4:26 · Leviticus 4:31 · Leviticus 4:35
basis: Verifier basis (Lev 4:20 ↔ 4:26): H5545 çâlach (45 vv), H3722 kâphar (94 vv), H2403 chaṭṭâʼâh (271 vv), H3548 kôhên (653 vv); and Lev 4:35 ↔ 4:31 adds H2459 cheleb (69 vv), H8002 shelem (84 vv) — the recurring çâlach/kâphar pardon-refrain is a confirmed shared formula, moderate frequency, so structural/thematic.
The ruler brings a male he-goat (v. 23), the commoner the same animal in the feminine — a she-goat (v. 28). The Verifier ties the two verses by the goat-and-offering vocabulary: ʻêz "goat" (74 vv), qorbân "offering" (78 vv), tâmîym "unblemished" (85 vv), plus the shared sin-words. The grammatical gender is the legal hinge between the two ranks; the link is structural (the parallel ruler/commoner grading), the lexemes being moderate-frequency rather than rare.
Leviticus 4:23 · Leviticus 4:28
basis: Verifier basis: shared lexemes H5795 ʻêz (74 vv), H7133 qorbân (78 vv), H8549 tâmîym (85 vv), H176 ʼôw (218 vv), H2398 châṭâʼ (220 vv), H2403 chaṭṭâʼâh (271 vv), H3045 yâdaʻ (874 vv) — the male/female-goat parallel for ruler vs. commoner is a confirmed structural grading, moderate frequency, not a quotation.
Numbers 15:22–26 also legislates a sin-offering for the whole congregation's inadvertent sin, but prescribes a different ritual (a bull as burnt-offering with a he-goat for the sin-offering). Cambridge judges "The most probable explanation of the divergence is that the laws are from different sources," while Jewish tradition reconciled them by reading Leviticus 4's "congregation" as the Sanhedrin. The Verifier finds only high-frequency shared words (ʻêdâh "congregation," 140 vv; ʼechâd, ʻayin, ʼim), so the connection is a shared theme of corporate atonement, openly contested as to its relation — flagged for the reader to weigh.
Leviticus 4:13 · Numbers 15:24 · Numbers 15:25
basis: Verifier (Lev 4:13 ↔ Num 15:24): only high-frequency shared lexemes H5712 ʻêdâh (140 vv), H259 ʼechâd (739 vv), H5869 ʻayin (827 vv), H518 ʼim (931 vv). The relation between the two congregational sin-offering laws is contested (Cambridge: 'different sources'; Jewish tradition: 'congregation' = Sanhedrin), so flagged — the link is thematic and disputed, not an established verbal tie.
AI-generated reading; weigh it against the text.
The law's first case exposes its own provisionality: even the anointed priest sins in error and must offer a bull for himself (vv. 3–12). The public-domain voices read this almost in unison toward Christ. Poole: the priesthood's imperfection "directed [the Israelites] to expect another and better High Priest, even one who is holy, harmless, and separate from sinners" (Hebrews 7:26). Ellicott quotes the same apostolic contrast: "the law made those high priests who had infirmity… but our high priest, Christ Jesus, was holy, harmless, undefiled." The Levitical priest is defined by his anointing (māšîaḥ) yet fails; the true Anointed offers no sacrifice for his own sin, having none.
Leviticus 4:3 · Hebrews 7:26 · Hebrews 7:27
The body of the priest's sin-offering — and of the congregation's — is carried outside the camp and burned (vv. 11–12, 21). The writer of Hebrews makes this the very figure of the cross: "Although the high priest brings the blood of animals into the Holy Place as a sacrifice for sin, the bodies are burned outside the camp. And so Jesus also suffered outside the city gate, to sanctify the people by His own blood" (Hebrews 13:11–12, BSB). Poole, Ellicott, Gill, and Matthew Henry all draw the line explicitly — Henry: "The apostle applies the carrying this sacrifice without the camp to Christ, Heb 13:11-13." The reading is ancient and widely held; the underlying verbal claim, however, rests on the New Testament writer's own typology rather than a shared Hebrew lexeme (see the thread and apparatus), so it is offered as figural, not as a word-for-word quotation.
Leviticus 4:12 · Leviticus 4:21 · Hebrews 13:11 · Hebrews 13:12
The Hebrew names the sacrifice with the very word for the offense: chaṭṭâʼâh is both "sin" and "sin-offering," so that the law can say the priest brings "a sin" and slaughters "the sin" (vv. 3, 24, 29). On the ruler's goat, named flatly "it is a sin offering," Gill hears the apostle: "so Christ our offering is said to be, 2 Corinthians 5:21" — the offering called by the name of the very sin it bears. The unblemished victim (tāmîm) he reads as "a type of the sacrifice of Christ offered up without spot to God," the burned body as the figure of one who, "dying the death of the cross, and was made sin and a curse for his people" (v. 11), and the female lamb of v. 32 as "Christ the Lamb of God, without spot and without blemish" (1 Peter 1:19). The figure is widely attested in the tradition, though it remains a typological reading offered to be tested, not a claim the text makes of itself.
Leviticus 4:3 · Leviticus 4:24 · Leviticus 4:32 · 2 Corinthians 5:21
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
On the Hebrews 13:11–12 link (the body burned outside the camp). Running the Verifier on Leviticus 4:12 ↔ Hebrews 13:11 returns no shared original-language lexeme — and it cannot, since this is a Greek↔Hebrew (cross-Testament) pair where shared Strong's numbers are structurally impossible. The connection is real and ancient (the Hebrews writer explicitly cites the rite), but it is the New Testament author's typological reading of the Levitical law, not a verbal quotation provable from a common word. We have therefore tiered the Christ-reading as figural/widely-held, and the cross-reference must be argued from Hebrews itself, not asserted as a lexical match.
On 'outside the camp' within the Hebrew Bible. The genuine verbal substrate for this motif lies inside the Old Testament — Leviticus 4:12 ↔ 16:27 share sâraph, par, chûwts, machăneh — which is what we badged structural/thematic. Hebrews builds on that Hebrew pattern; the apparatus keeps the two claims distinct.
On the divergence with Numbers 15. Leviticus 4:13–21 and Numbers 15:22–26 give two non-identical sin-offering laws for the congregation. We flagged this thread because the relationship is openly contested in the public-domain sources themselves (Cambridge: "different sources"; Jewish tradition: the Leviticus "congregation" = the Sanhedrin). We have not adjudicated it; we have recorded the dispute.
On the voices. Every quotation is a contiguous, verbatim substring of the public-domain commentary supplied for its verse; ends are trimmed to a pointed excerpt but no words are altered, reordered, or stitched. Where a commentator (Matthew Henry, Jamieson-Fausset-Brown, Keil) wrote one continuous note spanning several verses, we drew the excerpt from that note and flagged the span in the editorial_note. Authors are diversified across the unit (Benson, Henry, Barnes, JFB, Gill, Geneva, Cambridge, Keil & Delitzsch, Ellicott, Poole, Pulpit) so that no single voice dominates. The parses, glosses, and Strong's numbers are taken as sourced (Berean/Strong's) and are not contradicted here.
On this layer's authority. The ⚙ synthesis — literal renderings, divergence notes, threads, the grand commentary, and especially the Sola reading and its pullquote — is fallible machine work, marked as such, and to be weighed against Scripture. Only the BSB text is the Word; the ✦ voices are quoted human commentary; this layer is neither.
✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)