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Selected Verse: Leviticus 1:3 - Hebrew Names

Verse	Translation	Text
Le 1:3	Hebrew Names	"'If his offering is a burnt offering from the herd, he shall offer a male without blemish. He shall offer it at the door of the Tent of Meeting, that he may be accepted before the LORD.
	King James	If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
a burnt sacrifice--so called from its being wholly consumed on the altar; no part of it was eaten either by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer--his whole nature--his body and soul--as necessary to form a sacrifice acceptable to God (Rom 12:1; Phi 1:20). This was the most ancient as well as the most conspicuous mode of sacrifice. a male without blemish--No animal was allowed to be offered that had any deformity or defect. Among the Egyptians, a minute inspection was made by the priest; and the bullock having been declared perfect, a certificate to that effect being fastened to its horns with wax, was sealed with his ring, and no other might be substituted. A similar process of examining the condition of the beasts brought as offerings, seems to have been adopted by the priests in Israel (Joh 6:27). at the door of the tabernacle--where stood the altar of burnt offering (Exo 40:6). Every other place was forbidden, under the highest penalty (Lev 17:4).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

a burnt sacrifice--so called from its being wholly consumed on the altar; no part of it was eaten either by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer--his whole nature--his body and soul--as necessary to form a sacrifice acceptable to God (Rom 12:1; Phi 1:20). This was the most ancient as well as the most conspicuous mode of sacrifice.

a male without blemish--No animal was allowed to be offered that had any deformity or defect. Among the Egyptians, a minute inspection was made by the priest; and the bullock having been declared perfect, a certificate to that effect being fastened to its horns with wax, was sealed with his ring, and no other might be substituted. A similar process of examining the condition of the beasts brought as offerings, seems to have been adopted by the priests in Israel (Joh 6:27).

at the door of the tabernacle--where stood the altar of burnt offering (Exo 40:6). Every other place was forbidden, under the highest penalty (Lev 17:4).

Notes on the Bible, by Albert Barnes, [1834]
burnt - literally, that (offering) which ascends (as a flame). A male without blemish - Males were required in most offerings, since the stronger sex which takes precedence of the other. But females were allowed in peace-offerings Lev 3:1, Lev 3:6, and were expressly prescribed in the sin-offerings of the common people Lev 4:28, Lev 4:32; Lev 5:6. At the door of the tabernacle of the congregation - Wherever these words occur, they should be rendered: "at the entrance of the tent of meeting." The place denoted is that part of the court which was in front of the tabernacle, in which stood the brass altar and the laver, and where alone sacrifices could be offered. See Cut to Exo. 26.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
burnt-sacrifice The burnt-offering 1. typifies Christ offering Himself without spot to God in delight to do His Father's will even in death. 2. it is atoning because the believer has not had this delight in the will of God; and 3. substitutionary (Lev 1:4) because Christ did it in the sinner's stead. But the thought of penalty is not prominent. (Heb 9:11-14); (Heb 10:5-7); (Psa 40:6-8); (Phi 2:8). The emphatic words (Lev 1:3-5) are "burnt-sacrifice," "voluntary," "it shall be accepted for him," and "atonement." The creatures acceptable for sacrifice are five: (1) The bullock, or ox, typifies Christ as the patient and enduring Servant (Co1 9:9); (Co1 9:10); (Heb 12:2); (Heb 12:3) "obedient unto death"; (Isa 52:13-15); (Phi 2:5-8). His offering in this character is substitutionary, for this we have not been. (2) The sheep, or lamb, typifies Christ in unresisting self-surrender to the death of the cross (Isa 53:7); (Act 8:32-35). (3) The goat typifies the sinner (Mat 25:33) and, when used sacrificially, Christ, as "numbered with the transgressors"; (Isa 53:12); (Luk 23:33) and "made sin," and "a curse"; (Gal 3:13); (Co2 5:21) as the sinner's substitute. (4, 5) The turtle-dove or pigeon. Naturally a symbol of mourning innocency (Isa 38:14); (Isa 59:11); (Mat 23:37); (Heb 7:26) is associated with poverty in (Lev 5:7) and speaks of Him who for our sakes become poor (Luk 9:58) and whose pathway of poverty which began with laying aside "the form of God," ended in the sacrifice through which we became rich; (Co2 8:9); (Phi 2:6-8). The sacrifice of the poor Man becomes the poor man's sacrifice. (Luk 2:24). These grades of typical sacrifice test the measure of our apprehension of the varied aspects of Christ's one sacrifice on the cross. The mature believer should see Christ crucified in all these aspects.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Ceremonial connected with the offering of an ox as a burnt-offering. עלה (vid., Gen 8:20) is generally rendered by the lxx ὁλοκαύτωμα or ὁλοκαύτωσις, sometimes ὁλοκάρπωμα or ὁλοκάρπωσις, in the Vulgate holocaustum, because the animal was all consumed upon the altar. The ox was to be a male without blemish (ἄμωμος, integer; i.e., free from bodily faults, see Lev 22:19-25), and to be presented "at the door of the tabernacle," - i.e., near to the altar of burnt-offering (Exo 40:6), where all the offerings were to be presented (Lev 17:8-9), - "for good pleasure for him (the offerer) before Jehovah," i.e., that the sacrifice might secure to him the good pleasure of God (Exo 28:38). Lev 1:4 "he (the offerer) shall lay his hand upon the head of the burnt-offering." The laying on of hands, by which, to judge from the verb סמך to lean upon, we are to understand a forcible pressure of the hand upon the head of the victim, took place in connection with all the slain-offerings (the offering of pigeons perhaps excepted), and is expressly enjoined in the laws for the burnt-offerings, the peace-offerings (Lev 3:2, Lev 3:7, Lev 3:13), and the sin-offerings (Lev 4:4, Lev 4:15, Lev 4:24, Lev 4:29, Lev 4:33), that is to say, in every case in which the details of the ceremonial are minutely described. But if the description is condensed, then no allusion is made to it: e.g., in the burnt-offering of sheep and goats (Lev 1:11), the sin-offering (Lev 5:6), and the trespass-offering (Lev 5:15, Lev 5:18, 25). This ceremony was not a sign of the removal of something from his own power and possession, or the surrender and dedication of it to God, as Rosenmller and Knobel (Note: Hence Knobel's assertion (at Lev 7:2), that the laying on of the hand upon the head of the animal, which is prescribed in the case of all the other sacrifices, was omitted in that of the trespass-offering alone, needs correction, and there is no foundation for the conclusion, that it did not take place in connection with the trespass-offering.) affirm; nor an indication of ownership and of a readiness to give up his own to Jehovah, as Bhr maintains; nor a symbol of the imputation of sin, as Kurtz supposes: (Note: This was the view held by some of the Rabbins and of the earlier theologians, e.g., Calovius, bibl. ill. ad Lev. i. 4, Lundius and others, but by no means by "most of the Rabbins, some of the fathers, and most of the earlier archaeologists and doctrinal writers," as is affirmed by Bhr (ii. p. 336), who supports his assertion by passages from Outram, which refer to the sin-offering only, but which Bhr transfers without reserve to all the bleeding sacrifices, thus confounding substitution with the imputation of sin, in his antipathy to the orthodox doctrine of satisfaction. Outram's general view of this ceremony is expressed clearly enough in the following passages: "ritus erat ea notandi ac designandi, quae vel morti devota erant, vel Dei gratiae commendata, vel denique gravi alicui muneri usuique sacro destinata. Eique ritui semper adhiberi solebant verba aliqua explicata, quae rei susceptae rationi maxime congruere viderentur" (l.c. 8 and 9). With reference to the words which explained the imposition of hands he observes: "ita ut sacris piacularibus culparum potissimum confessiones cum poenae deprecatione junctas, voluntariis bonorum precationes, eucharisticus autem et votivis post res prosperas impetratas periculave depulsa factis laudes et gratiarum actiones, omnique denique victimarum generi ejusmodi preces adjunctas putem, quae cuique maxime conveniebant" (c. 9).) but the symbol of a transfer of the feelings and intentions by which the offerer was actuated in presenting his sacrifice, whereby he set apart the animal as a sacrifice, representing his own person in one particular aspect. Now, so far as the burnt-offering expressed the intention of the offerer to consecrate his life and labour to the Lord, and his desire to obtain the expiation of the sin which still clung to all his works and desires, in order that they might become well-pleasing to God, he transferred the consciousness of his sinfulness to the victim by the laying on of hands, even in the case of the burnt-offering. But this was not all: he also transferred the desire to walk before God in holiness and righteousness, which he could not do without the grace of God. This, and no more than this, is contained in the words, "that it may become well-pleasing to him, to make atonement for him." כּפּר with Seghol (Ges. 52), to expiate (from the Kal כּפר, which is not met with in Hebrew, the word in Gen 6:14 being merely a denom. verb, but which signifies texit in Arabic), is generally construed with על like verbs of covering, and in the laws of sacrifice with the person as the object ("for him," Lev 4:26, Lev 4:31, Lev 4:35; Lev 5:6, Lev 5:10., Lev 14:20, Lev 14:29, etc.; "for them," Lev 4:20; Lev 10:17; "for her," Lev 12:7; for a soul, Lev 17:11; Exo 30:15, cf. Num 8:12), and in the case of the sin-offerings with a second object governed either by על or מן (חטּאתו על עליו Lev 4:35; Lev 5:13, Lev 5:18, or מחטּאתו עליו Lev 4:26; Lev 5:6, etc., to expiate him over or on account of his sin); also, though not so frequently, with בּעד pers., ἐξιλάζεσθαι περὶ αὐτοῦ (Lev 16:6, Lev 16:24; Ch2 30:18), and חטּאת בּעד, ἐξιλάζεσθαι περὶ τῆς ἁμαρτίας (Exo 32:30), and with ל pers., to permit expiation to be made (Deu 21:8; Eze 16:63); also with the accusative of the object, though in prose only in connection with the expiation of inanimate objects defiled by sin (Lev 16:33). The expiation was always made or completed by the priest, as the sanctified mediator between Jehovah and the people, or, previous to the institution of the Aaronic priesthood, by Moses, the chosen mediator of the covenant, not by "Jehovah from whom the expiation proceeded," as Bhr supposes. For although all expiation has its ultimate foundation in the grace of God, which desires not the death of the sinner, but his redemption and salvation, and to this end has opened a way of salvation, and sanctified sacrifice as the means of expiation and mercy; it is not Jehovah who makes the expiation, but this is invariably the office or work of a mediator, who intervenes between the holy God and sinful man, and by means of expiation averts the wrath of God from the sinner, and brings the grace of God to bear upon him. It is only in cases where the word is used in the secondary sense of pardoning sin, or showing mercy, that God is mentioned as the subject (e.g., Deu 21:8; Psa 65:4; Psa 78:38; Jer 17:23). (Note: The meaning "to make atonement" lies at the foundation in every passage in which the word is used metaphorically, such as Gen 32:21, where Jacob seeks to expiate the face of his angry brother, i.e., to appease his wrath, with a present; or Pro 16:14, "the wrath of a king is as messengers of death, but a wise man expiates it, i.e., softens, pacifies it;" Isa 47:11, "Mischief (destruction) will fall upon thee, thou will not be able to expiate it," that is to say, to avert the wrath of God, which has burst upon thee in the calamity, by means of an expiatory sacrifice. Even in Isa 28:18, "and your covenant with death is disannulled" (annihilated) (וכפּר), the use of the word כפר is to be explained from the fact that the guilt, which brought the judgment in its train, could be cancelled by a sacrificial expiation (cf. Isa 6:7 and Isa 22:14); so that there is no necessity to resort to a meaning which is altogether foreign to the word, viz., that of covering up by blotting over. When Hoffmann therefore maintains that there is no other way of explaining the use of the word in these passages, than by the supposition that, in addition to the verb כפר to cover, there was another denominative verb, founded upon the word כּפר a covering, or payment, the stumblingblock in the use of the word lies simply this, that Hoffmann has taken a one-sided view of the idea of expiation, through overlooking the fact, that the expiation had reference to the wrath of God which hung over the sinner and had to be averted from him by means of expiation, as is clearly proved by Exo 32:30 as compared with Exo 32:10 and Exo 32:22. The meaning of expiation which properly belongs to the verb כּפּר is not only retained in the nouns cippurim and capporeth, but lies at the root of the word copher, which is formed from the Kal, as we may clearly see from Exo 30:12-16, where the Israelites are ordered to pay a copher at the census, to expiate their souls, i.e., to cover their souls from the death which threatens the unholy, when he draws near without expiation to a holy God. Vid., Oehler in Herzog's Cycl.) The medium of expiation in the case of the sacrifice was chiefly the blood of the sacrificial animal that was sprinkled upon the altar (Lev 17:11); in addition to which, the eating of the flesh of the sin-offering by the priests is also called bearing the iniquity of the congregation to make atonement for them (Lev 10:17). In other cases it was the intercession of Moses (Exo 32:30); also the fumigation with holy incense, which was a symbol of priestly intercession (Num 17:11). On one occasion it was the zeal of Phinehas, when he stabbed the Israelite with a spear for committing fornication with a Midianite (Num 25:8, Num 25:13). In the case of a murder committed by an unknown hand, it was the slaying of an animal in the place of the murderer who remained undiscovered (Deu 21:1-9); whereas in other cases blood-guiltiness (murder) could not be expiated in any other way than by the blood of the person by whom it had been shed (Num 35:33). In Isa 27:9, a divine judgment, by which the nation was punished, is so described, as serving to avert the complete destruction which threatened it. And lastly, it was in some cases a כּפר, such, for example, as the atonement-money paid at the numbering of the people (Exo 30:12.), and the payment made in the case referred to in Exo 21:30. If, therefore, the idea of satisfaction unquestionably lay at the foundation of the atonement that was made, in all those cases in which it was effected by a penal judgment, or judicial poena; the intercession of the priest, or the fumigation which embodied it, cannot possibly be regarded as a satisfaction rendered to the justice of God, so that we cannot attribute the idea of satisfaction to every kind of sacrificial expiation. Still less can it be discerned in the slaying of the animal, when simply regarded as the shedding of blood. To this we may add, that in the laws for the sin-offering there is no reference at all to expiation; and in the case of the burnt-offering, the laying on of hands is described as the act by which it was to become well-pleasing to God, and to expiate the offerer. Now, if the laying on of hands was accompanied with a prayer, as the Jewish tradition affirms, and as we may most certainly infer from Deu 26:13, apart altogether from Lev 16:21, although no prayer is expressly enjoined; then in the case of the burnt-offerings and peace-offerings, it is in this prayer, or the imposition of hands which symbolized it, and by which the offerer substituted the sacrifice for himself and penetrated it with his spirit, that we must seek for the condition upon which the well-pleased acceptance of the sacrifice on the part of Fog depended, and in consequence of which it became an atonement for him; in other words, was fitted to cover him in the presence of the holiness of God. Lev 1:5-9 The laying on of hands was followed by the slaughtering (שׁחט, never המית to put to death), which was performed by the offerer himself in the case of the private sacrifices, and by the priests and Levites in that of the national and festal offerings (Ch2 29:22, Ch2 29:24, Ch2 29:34). The slaughtering took place "before Jehovah" (see Lev 1:3), or, according to the more precise account in Lev 1:11, on the side of the altar northward, for which the expression "before the door of the tabernacle" is sometimes used (Lev 3:2, Lev 3:8, Lev 3:13, etc.). בּקר בּן (a young ox) is applied to a calf (עגל) in Lev 9:2, and a mature young bull (פּר) in Lev 4:3, Lev 4:14. But the animal of one year old is called עגל in Lev 9:2, and the mature ox of seven years old is called פּר in Jdg 6:25. At the slaughtering the blood was caught by the priests (Ch2 29:22), and sprinkled upon the altar. When the sacrifices were very numerous, as at the yearly feasts, the Levites helped to catch the blood (Ch2 30:16); but the sprinkling upon the altar was always performed by the priests alone. In the case of the burnt-offerings, the blood was swung "against the altar round about," i.e., against all four sides (walls) of the altar (not "over the surface of the altar"); i.e., it was poured out of the vessel against the walls of the altar with a swinging motion. This was also done when peace-offerings (Lev 3:2, Lev 3:8, Lev 3:13; Lev 9:18) and trespass-offerings (Lev 7:2) were sacrificed; but it was not so with the sin-offering (see at Lev 4:5). Lev 1:6 The offerer was then to flay the slaughtered animal, to cut it (נתּח generally rendered μελίζειν in the lxx) into its pieces, - i.e., to cut it up into the different pieces, into which an animal that has been killed is generally divided, namely, according to the separate joints, or "according to the bones" (Jdg 19:29), - that he might boil its flesh in pots (Eze 24:4, Eze 24:6). He was also to wash its intestines and the lower part of its legs (Lev 1:9). קרב, the inner part of the body, or the contents of the inner part of the body, signifies the viscera; not including those of the breast, however, such as the lungs, heart, and liver, to which the term is also applied in other cases (for in the case of the peace-offerings, when the fat which envelopes the intestines, the kidneys, and the liver-lobes was to be placed upon the altar, there is no washing spoken of), but the intestines of the abdomen or belly, such as the stomach and bowels, which would necessarily have to be thoroughly cleansed, even when they were about to be used as food. כּרעים, which is only found in the dual, and always in connection either with oxen and sheep, or with the springing legs of locusts (Lev 11:21), denotes the shin, or calf below the knee, or the leg from the knee down to the foot. Lev 1:7-9 It was the duty of the sons of Aaron, i.e., of the priests, to offer the sacrifice upon the altar. To this end they were to "put fire upon the altar" (of course this only applies to the first burnt-offering presented after the erection of the altar, as the fire was to be constantly burning upon the altar after that, without being allowed to go out, Lev 6:6), and to lay "wood in order upon the fire" (ערך to lay in regular order), and then to "lay the parts, the head and the fat, in order upon the wood on the fire," and thus to cause the whole to ascend in smoke. פּדר, which is only used in connection with the burnt-offering (Lev 1:8, Lev 1:12, and Lev 8:20), signifies, according to the ancient versions (lxx στέαρ) and the rabbinical writers, the fat, probably those portions of fat which were separated from the entrails and taken out to wash. Bochart's explanation is adeps a carne sejunctus. The head and fat are specially mentioned along with the pieces of flesh, partly because they are both separated from the flesh when animals are slaughtered, and partly also to point out distinctly that the whole of the animal ("all," Lev 1:9) was to be burned upon the altar, with the exception of the skin, which was given to the officiating priest (Lev 7:8), and the contents of the intestines. הקטיר, to cause to ascend in smoke and steam (Exo 30:7), which is frequently construed with המּזבּחה towards the altar (ה local, so used as to include position in a place; vid., Lev 1:13, Lev 1:15, Lev 1:17; Lev 2:2, Lev 2:9, etc.), or with המּזבּח (Lev 6:8), or על־המּזבּח (Lev 9:13, Lev 9:17), was the technical expression for burning the sacrifice upon the altar, and showed that the intention was not simply to burn those portions of the sacrifice which were placed in the fire, i.e., to destroy, or turn them into ashes, but by this process of burning to cause the odour which was eliminated to ascend to heaven as the ethereal essence of the sacrifice, for a "firing of a sweet savour unto Jehovah." אשּׁה, firing ("an offering made by fire," Eng. Ver.), is the general expression used to denote the sacrifices, which ascended in fire upon the altar, whether animal or vegetable (Lev 2:2, Lev 2:11, Lev 2:16), and is also applied to the incense laid upon the shew-bread (Lev 24:7); and hence the shew-bread itself (Lev 24:7), and even those portions of the sacrifices which Jehovah assigned to the priests for them to eat (Deu 18:1 cf. Jos 13:14), came also to be included in the firings for Jehovah. The word does not occur out of the Pentateuch, except in Jos 13:14 and Sa1 2:28. In the laws of sacrifice it is generally associated with the expression, "a sweet savour unto Jehovah" (ὀσμὴ εὐωδίας: lxx): an anthropomorphic description of the divine satisfaction with the sacrifices offered, or the gracious acceptance of them on the part of God (see Gen 8:21), which is used in connection with all the sacrifices, even the expiatory or sin-offerings (Lev 4:31), and with the drink-offering also (Num 15:7, Num 15:10).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Ceremonial connected with the offering of an ox as a burnt-offering. עלה (vid., Gen 8:20) is generally rendered by the lxx ὁλοκαύτωμα or ὁλοκαύτωσις, sometimes ὁλοκάρπωμα or ὁλοκάρπωσις, in the Vulgate holocaustum, because the animal was all consumed upon the altar. The ox was to be a male without blemish (ἄμωμος, integer; i.e., free from bodily faults, see Lev 22:19-25), and to be presented "at the door of the tabernacle," - i.e., near to the altar of burnt-offering (Exo 40:6), where all the offerings were to be presented (Lev 17:8-9), - "for good pleasure for him (the offerer) before Jehovah," i.e., that the sacrifice might secure to him the good pleasure of God (Exo 28:38).

Lev 1:4

"he (the offerer) shall lay his hand upon the head of the burnt-offering." The laying on of hands, by which, to judge from the verb סמך to lean upon, we are to understand a forcible pressure of the hand upon the head of the victim, took place in connection with all the slain-offerings (the offering of pigeons perhaps excepted), and is expressly enjoined in the laws for the burnt-offerings, the peace-offerings (Lev 3:2, Lev 3:7, Lev 3:13), and the sin-offerings (Lev 4:4, Lev 4:15, Lev 4:24, Lev 4:29, Lev 4:33), that is to say, in every case in which the details of the ceremonial are minutely described. But if the description is condensed, then no allusion is made to it: e.g., in the burnt-offering of sheep and goats (Lev 1:11), the sin-offering (Lev 5:6), and the trespass-offering (Lev 5:15, Lev 5:18, 25). This ceremony was not a sign of the removal of something from his own power and possession, or the surrender and dedication of it to God, as Rosenmller and Knobel

(Note: Hence Knobel's assertion (at Lev 7:2), that the laying on of the hand upon the head of the animal, which is prescribed in the case of all the other sacrifices, was omitted in that of the trespass-offering alone, needs correction, and there is no foundation for the conclusion, that it did not take place in connection with the trespass-offering.)

affirm; nor an indication of ownership and of a readiness to give up his own to Jehovah, as Bhr maintains; nor a symbol of the imputation of sin, as Kurtz supposes:

(Note: This was the view held by some of the Rabbins and of the earlier theologians, e.g., Calovius, bibl. ill. ad Lev. i. 4, Lundius and others, but by no means by "most of the Rabbins, some of the fathers, and most of the earlier archaeologists and doctrinal writers," as is affirmed by Bhr (ii. p. 336), who supports his assertion by passages from Outram, which refer to the sin-offering only, but which Bhr transfers without reserve to all the bleeding sacrifices, thus confounding substitution with the imputation of sin, in his antipathy to the orthodox doctrine of satisfaction. Outram's general view of this ceremony is expressed clearly enough in the following passages: "ritus erat ea notandi ac designandi, quae vel morti devota erant, vel Dei gratiae commendata, vel denique gravi alicui muneri usuique sacro destinata. Eique ritui semper adhiberi solebant verba aliqua explicata, quae rei susceptae rationi maxime congruere viderentur" (l.c. 8 and 9). With reference to the words which explained the imposition of hands he observes: "ita ut sacris piacularibus culparum potissimum confessiones cum poenae deprecatione junctas, voluntariis bonorum precationes, eucharisticus autem et votivis post res prosperas impetratas periculave depulsa factis laudes et gratiarum actiones, omnique denique victimarum generi ejusmodi preces adjunctas putem, quae cuique maxime conveniebant" (c. 9).)

but the symbol of a transfer of the feelings and intentions by which the offerer was actuated in presenting his sacrifice, whereby he set apart the animal as a sacrifice, representing his own person in one particular aspect. Now, so far as the burnt-offering expressed the intention of the offerer to consecrate his life and labour to the Lord, and his desire to obtain the expiation of the sin which still clung to all his works and desires, in order that they might become well-pleasing to God, he transferred the consciousness of his sinfulness to the victim by the laying on of hands, even in the case of the burnt-offering. But this was not all: he also transferred the desire to walk before God in holiness and righteousness, which he could not do without the grace of God. This, and no more than this, is contained in the words, "that it may become well-pleasing to him, to make atonement for him." כּפּר with Seghol (Ges. 52), to expiate (from the Kal כּפר, which is not met with in Hebrew, the word in Gen 6:14 being merely a denom. verb, but which signifies texit in Arabic), is generally construed with על like verbs of covering, and in the laws of sacrifice with the person as the object ("for him," Lev 4:26, Lev 4:31, Lev 4:35; Lev 5:6, Lev 5:10., Lev 14:20, Lev 14:29, etc.; "for them," Lev 4:20; Lev 10:17; "for her," Lev 12:7; for a soul, Lev 17:11; Exo 30:15, cf. Num 8:12), and in the case of the sin-offerings with a second object governed either by על or מן (חטּאתו על עליו Lev 4:35; Lev 5:13, Lev 5:18, or מחטּאתו עליו Lev 4:26; Lev 5:6, etc., to expiate him over or on account of his sin); also, though not so frequently, with בּעד pers., ἐξιλάζεσθαι περὶ αὐτοῦ (Lev 16:6, Lev 16:24; Ch2 30:18), and חטּאת בּעד, ἐξιλάζεσθαι περὶ τῆς ἁμαρτίας (Exo 32:30), and with ל pers., to permit expiation to be made (Deu 21:8; Eze 16:63); also with the accusative of the object, though in prose only in connection with the expiation of inanimate objects defiled by sin (Lev 16:33).

The expiation was always made or completed by the priest, as the sanctified mediator between Jehovah and the people, or, previous to the institution of the Aaronic priesthood, by Moses, the chosen mediator of the covenant, not by "Jehovah from whom the expiation proceeded," as Bhr supposes. For although all expiation has its ultimate foundation in the grace of God, which desires not the death of the sinner, but his redemption and salvation, and to this end has opened a way of salvation, and sanctified sacrifice as the means of expiation and mercy; it is not Jehovah who makes the expiation, but this is invariably the office or work of a mediator, who intervenes between the holy God and sinful man, and by means of expiation averts the wrath of God from the sinner, and brings the grace of God to bear upon him. It is only in cases where the word is used in the secondary sense of pardoning sin, or showing mercy, that God is mentioned as the subject (e.g., Deu 21:8; Psa 65:4; Psa 78:38; Jer 17:23).

(Note: The meaning "to make atonement" lies at the foundation in every passage in which the word is used metaphorically, such as Gen 32:21, where Jacob seeks to expiate the face of his angry brother, i.e., to appease his wrath, with a present; or Pro 16:14, "the wrath of a king is as messengers of death, but a wise man expiates it, i.e., softens, pacifies it;" Isa 47:11, "Mischief (destruction) will fall upon thee, thou will not be able to expiate it," that is to say, to avert the wrath of God, which has burst upon thee in the calamity, by means of an expiatory sacrifice. Even in Isa 28:18, "and your covenant with death is disannulled" (annihilated) (וכפּר), the use of the word כפר is to be explained from the fact that the guilt, which brought the judgment in its train, could be cancelled by a sacrificial expiation (cf. Isa 6:7 and Isa 22:14); so that there is no necessity to resort to a meaning which is altogether foreign to the word, viz., that of covering up by blotting over. When Hoffmann therefore maintains that there is no other way of explaining the use of the word in these passages, than by the supposition that, in addition to the verb כפר to cover, there was another denominative verb, founded upon the word כּפר a covering, or payment, the stumblingblock in the use of the word lies simply this, that Hoffmann has taken a one-sided view of the idea of expiation, through overlooking the fact, that the expiation had reference to the wrath of God which hung over the sinner and had to be averted from him by means of expiation, as is clearly proved by Exo 32:30 as compared with Exo 32:10 and Exo 32:22. The meaning of expiation which properly belongs to the verb כּפּר is not only retained in the nouns cippurim and capporeth, but lies at the root of the word copher, which is formed from the Kal, as we may clearly see from Exo 30:12-16, where the Israelites are ordered to pay a copher at the census, to expiate their souls, i.e., to cover their souls from the death which threatens the unholy, when he draws near without expiation to a holy God. Vid., Oehler in Herzog's Cycl.)

The medium of expiation in the case of the sacrifice was chiefly the blood of the sacrificial animal that was sprinkled upon the altar (Lev 17:11); in addition to which, the eating of the flesh of the sin-offering by the priests is also called bearing the iniquity of the congregation to make atonement for them (Lev 10:17). In other cases it was the intercession of Moses (Exo 32:30); also the fumigation with holy incense, which was a symbol of priestly intercession (Num 17:11). On one occasion it was the zeal of Phinehas, when he stabbed the Israelite with a spear for committing fornication with a Midianite (Num 25:8, Num 25:13). In the case of a murder committed by an unknown hand, it was the slaying of an animal in the place of the murderer who remained undiscovered (Deu 21:1-9); whereas in other cases blood-guiltiness (murder) could not be expiated in any other way than by the blood of the person by whom it had been shed (Num 35:33). In Isa 27:9, a divine judgment, by which the nation was punished, is so described, as serving to avert the complete destruction which threatened it. And lastly, it was in some cases a כּפר, such, for example, as the atonement-money paid at the numbering of the people (Exo 30:12.), and the payment made in the case referred to in Exo 21:30.

If, therefore, the idea of satisfaction unquestionably lay at the foundation of the atonement that was made, in all those cases in which it was effected by a penal judgment, or judicial poena; the intercession of the priest, or the fumigation which embodied it, cannot possibly be regarded as a satisfaction rendered to the justice of God, so that we cannot attribute the idea of satisfaction to every kind of sacrificial expiation. Still less can it be discerned in the slaying of the animal, when simply regarded as the shedding of blood. To this we may add, that in the laws for the sin-offering there is no reference at all to expiation; and in the case of the burnt-offering, the laying on of hands is described as the act by which it was to become well-pleasing to God, and to expiate the offerer. Now, if the laying on of hands was accompanied with a prayer, as the Jewish tradition affirms, and as we may most certainly infer from Deu 26:13, apart altogether from Lev 16:21, although no prayer is expressly enjoined; then in the case of the burnt-offerings and peace-offerings, it is in this prayer, or the imposition of hands which symbolized it, and by which the offerer substituted the sacrifice for himself and penetrated it with his spirit, that we must seek for the condition upon which the well-pleased acceptance of the sacrifice on the part of Fog depended, and in consequence of which it became an atonement for him; in other words, was fitted to cover him in the presence of the holiness of God.

Lev 1:5-9

The laying on of hands was followed by the slaughtering (שׁחט, never המית to put to death), which was performed by the offerer himself in the case of the private sacrifices, and by the priests and Levites in that of the national and festal offerings (Ch2 29:22, Ch2 29:24, Ch2 29:34). The slaughtering took place "before Jehovah" (see Lev 1:3), or, according to the more precise account in Lev 1:11, on the side of the altar northward, for which the expression "before the door of the tabernacle" is sometimes used (Lev 3:2, Lev 3:8, Lev 3:13, etc.). בּקר בּן (a young ox) is applied to a calf (עגל) in Lev 9:2, and a mature young bull (פּר) in Lev 4:3, Lev 4:14. But the animal of one year old is called עגל in Lev 9:2, and the mature ox of seven years old is called פּר in Jdg 6:25. At the slaughtering the blood was caught by the priests (Ch2 29:22), and sprinkled upon the altar. When the sacrifices were very numerous, as at the yearly feasts, the Levites helped to catch the blood (Ch2 30:16); but the sprinkling upon the altar was always performed by the priests alone. In the case of the burnt-offerings, the blood was swung "against the altar round about," i.e., against all four sides (walls) of the altar (not "over the surface of the altar"); i.e., it was poured out of the vessel against the walls of the altar with a swinging motion. This was also done when peace-offerings (Lev 3:2, Lev 3:8, Lev 3:13; Lev 9:18) and trespass-offerings (Lev 7:2) were sacrificed; but it was not so with the sin-offering (see at Lev 4:5).

Lev 1:6

The offerer was then to flay the slaughtered animal, to cut it (נתּח generally rendered μελίζειν in the lxx) into its pieces, - i.e., to cut it up into the different pieces, into which an animal that has been killed is generally divided, namely, according to the separate joints, or "according to the bones" (Jdg 19:29), - that he might boil its flesh in pots (Eze 24:4, Eze 24:6). He was also to wash its intestines and the lower part of its legs (Lev 1:9). קרב, the inner part of the body, or the contents of the inner part of the body, signifies the viscera; not including those of the breast, however, such as the lungs, heart, and liver, to which the term is also applied in other cases (for in the case of the peace-offerings, when the fat which envelopes the intestines, the kidneys, and the liver-lobes was to be placed upon the altar, there is no washing spoken of), but the intestines of the abdomen or belly, such as the stomach and bowels, which would necessarily have to be thoroughly cleansed, even when they were about to be used as food. כּרעים, which is only found in the dual, and always in connection either with oxen and sheep, or with the springing legs of locusts (Lev 11:21), denotes the shin, or calf below the knee, or the leg from the knee down to the foot.

Lev 1:7-9

It was the duty of the sons of Aaron, i.e., of the priests, to offer the sacrifice upon the altar. To this end they were to "put fire upon the altar" (of course this only applies to the first burnt-offering presented after the erection of the altar, as the fire was to be constantly burning upon the altar after that, without being allowed to go out, Lev 6:6), and to lay "wood in order upon the fire" (ערך to lay in regular order), and then to "lay the parts, the head and the fat, in order upon the wood on the fire," and thus to cause the whole to ascend in smoke. פּדר, which is only used in connection with the burnt-offering (Lev 1:8, Lev 1:12, and Lev 8:20), signifies, according to the ancient versions (lxx στέαρ) and the rabbinical writers, the fat, probably those portions of fat which were separated from the entrails and taken out to wash. Bochart's explanation is adeps a carne sejunctus. The head and fat are specially mentioned along with the pieces of flesh, partly because they are both separated from the flesh when animals are slaughtered, and partly also to point out distinctly that the whole of the animal ("all," Lev 1:9) was to be burned upon the altar, with the exception of the skin, which was given to the officiating priest (Lev 7:8), and the contents of the intestines. הקטיר, to cause to ascend in smoke and steam (Exo 30:7), which is frequently construed with המּזבּחה towards the altar (ה local, so used as to include position in a place; vid., Lev 1:13, Lev 1:15, Lev 1:17; Lev 2:2, Lev 2:9, etc.), or with המּזבּח (Lev 6:8), or על־המּזבּח (Lev 9:13, Lev 9:17), was the technical expression for burning the sacrifice upon the altar, and showed that the intention was not simply to burn those portions of the sacrifice which were placed in the fire, i.e., to destroy, or turn them into ashes, but by this process of burning to cause the odour which was eliminated to ascend to heaven as the ethereal essence of the sacrifice, for a "firing of a sweet savour unto Jehovah." אשּׁה, firing ("an offering made by fire," Eng. Ver.), is the general expression used to denote the sacrifices, which ascended in fire upon the altar, whether animal or vegetable (Lev 2:2, Lev 2:11, Lev 2:16), and is also applied to the incense laid upon the shew-bread (Lev 24:7); and hence the shew-bread itself (Lev 24:7), and even those portions of the sacrifices which Jehovah assigned to the priests for them to eat (Deu 18:1 cf. Jos 13:14), came also to be included in the firings for Jehovah. The word does not occur out of the Pentateuch, except in Jos 13:14 and Sa1 2:28. In the laws of sacrifice it is generally associated with the expression, "a sweet savour unto Jehovah" (ὀσμὴ εὐωδίας: lxx): an anthropomorphic description of the divine satisfaction with the sacrifices offered, or the gracious acceptance of them on the part of God (see Gen 8:21), which is used in connection with all the sacrifices, even the expiatory or sin-offerings (Lev 4:31), and with the drink-offering also (Num 15:7, Num 15:10).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
A burnt sacrifice - Strictly so called, such as was to be all burnt, the skin excepted. For every sacrifice was burnt, more or less. The sacrifices signified that the whole man, in whose stead the sacrifice was offered, was to be entirely offered or devoted to God's service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and directed us to serve the Lord with all singleness of heart, and to be ready to offer to God even such sacrifices or services wherein we ourselves should have no part or benefit. A male - As being more perfect than the female, Mal 1:14, and more truly representing Christ. Without blemish - To signify, That God should he served with the best of every kind. That man, represented by these sacrifices, should aim at all perfection of heart and life, and that Christians should one day attain to it, Eph 5:27. The spotless and compleat holiness of Christ. Of his own will - According to this translation, the place speaks only of free - will offerings, or such as were not prescribed by God to be offered in course, but were offered by the voluntary devotion of any person, either by way of supplication for any mercy, or by way of thanksgiving for any blessing received. But it may seem improper to restrain the rules here given to free - will offerings, which were to be observed in other offerings also. At the door - In the court near the door, where the altar stood, Lev 1:5. For here it was to be sacrificed, and here the people might behold the oblation of it. And this farther signified, that men could have no entrance, neither into the earthly tabernacle, the church, nor into the heavenly tabernacle of glory, but by Christ, who is the door, Joh 10:7, Joh 10:9, by whom alone we have access to God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Burnt-sacrifice - The most important of all the sacrifices offered to God; called by the Septuagint ὁλοκαυτωμα, because it was wholly consumed, which was not the case in any other offering. See on Leviticus 7 (note). His own voluntary will - לרצנו lirtsono, to gain himself acceptance before the Lord: in this way all the versions appear to have understood the original words, and the connection in which they stand obviously requires this meaning.

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⁴ and hasn't brought it to the door of the Tent of Meeting, to offer it as an offering to the LORD before the tabernacle of the LORD: blood shall be imputed to that man. He has shed blood; and that man shall be cut off from among his people.

⁶ "You shall set the altar of burnt offering before the door of the tabernacle of the Tent of Meeting.

²⁷ Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him."

²⁰ according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Messiah will be magnified in my body, whether by life, or by death.

¹ Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.

⁶ and he shall bring his trespass offering to the LORD for his sin which he has sinned, a female from the flock, a lamb or a goat, for a sin offering; and the priest shall make atonement for him concerning his sin.

³² "'If he brings a lamb as his offering for a sin offering, he shall bring a female without blemish.

²⁸ if his sin, which he has sinned, is made known to him, then he shall bring for his offering a goat, a female without blemish, for his sin which he has sinned.

⁶ "'If his offering for a sacrifice of peace offerings to the LORD is from the flock; male or female, he shall offer it without blemish.

¹ "'If his offering is a sacrifice of peace offerings; if he offers it from the herd, whether male or female, he shall offer it without blemish before the LORD.

²⁴ and to offer a sacrifice according to that which is said in the Torah of the Lord, "A pair of turtledoves, or two young pigeons."

⁶ who, existing in the form of God, didn't consider equality with God a thing to be grasped,
⁷ but emptied himself, taking the form of a servant, being made in the likeness of men.
⁸ And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross.

⁹ For you know the grace of our Lord Yeshua the Messiah, that, though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.

⁵⁸ Yeshua said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has no place to lay his head."

⁷ "'If he can't afford a lamb, then he shall bring his trespass offering for that in which he has sinned, two turtledoves, or two young pigeons, to the LORD; one for a sin offering, and the other for a burnt offering.

²⁶ For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;

³⁷ "Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often I would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not!

¹¹ We roar all like bears, and moan bitterly like doves: we look for justice, but there is none; for salvation, but it is far off from us.

¹⁴ I chattered like a swallow or a crane. I moaned like a dove. My eyes weaken looking upward. Lord, I am oppressed. Be my security."

²¹ For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.

¹³ Messiah redeemed us from the curse of the law, having become a curse for us. For it is written, "Cursed is everyone who hangs on a tree,"

³³ When they came to the place that is called The Skull, they crucified him there with the criminals, one on the right and the other on the left.

¹² Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors; yet he bore the sin of many, and made intercession for the transgressors.

³³ He will set the sheep on his right hand, but the goats on the left.

³² Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, so he doesn't open his mouth.
³³ In his humiliation, his judgment was taken away. Who will declare His generation? For his life is taken from the earth."
³⁴ The eunuch answered Philip, "Who is the prophet talking about? About himself, or about someone else?"
³⁵ Philip opened his mouth, and beginning from this Scripture, preached to him Yeshua.

⁷ He was oppressed, yet when he was afflicted he didn't open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is mute, so he didn't open his mouth.

⁵ Have this in your mind, which was also in Messiah Yeshua,
⁶ who, existing in the form of God, didn't consider equality with God a thing to be grasped,
⁷ but emptied himself, taking the form of a servant, being made in the likeness of men.
⁸ And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross.

¹³ Behold, my servant shall deal wisely, he shall be exalted and lifted up, and shall be very high.
¹⁴ Like as many were astonished at you (his appearance was marred more than any man, and his form more than the sons of men),
¹⁵ so shall he sprinkle many nations; kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they understand.

³ For consider him who has endured such contradiction of sinners against himself, that you don't grow weary, fainting in your souls.

² looking to Yeshua, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God.

¹⁰ or does he say it assuredly for our sake? Yes, it was written for our sake, because he who plows ought to plow in hope, and he who threshes in hope should partake of his hope.

⁹ For it is written in the Torah of Moses, "You shall not muzzle an ox while it treads out the grain." Is it for the oxen that God cares,

³ "'If his offering is a burnt offering from the herd, he shall offer a male without blemish. He shall offer it at the door of the Tent of Meeting, that he may be accepted before the LORD.
⁴ He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him.
⁵ He shall kill the bull before the LORD. Aaron's sons, the priests, shall present the blood and sprinkle the blood around on the altar that is at the door of the Tent of Meeting.

⁸ And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross.

⁶ Sacrifice and offering you didn't desire. You have opened my ears. You have not required burnt offering and sin offering.
⁷ Then I said, "Behold, I have come. It is written about me in the book in the scroll.
⁸ I delight to do your will, my God. Yes, your Torah is within my heart."

⁵ Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, but you prepared a body for me;
⁶ You had no pleasure in whole burnt offerings and sacrifices for sin.
⁷ Then I said, 'Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.'"

¹¹ But Messiah having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation,
¹² nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption.
¹³ For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh:
¹⁴ how much more will the blood of Messiah, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?

⁴ He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him.

¹⁰ and you shall offer for the drink offering half a hin of wine, for an offering made by fire, of a pleasant aroma to the LORD.

⁷ and for the drink offering you shall offer the third part of a hin of wine, of a pleasant aroma to the LORD.

³¹ All its fat he shall take away, like the fat is taken away from off of the sacrifice of peace offerings; and the priest shall burn it on the altar for a pleasant aroma to the LORD; and the priest shall make atonement for him, and he will be forgiven.

²¹ The LORD smelled the pleasant aroma. The LORD said in his heart, "I will not again curse the ground any more for man's sake, because the imagination of man's heart is evil from his youth; neither will I ever again strike everything living, as I have done.

²⁸ Did I choose him out of all the tribes of Israel to be my priest, to go up to my altar, to burn incense, to wear an ephod before me? Did I give to the house of your father all the offerings of the children of Israel made by fire?

¹⁴ Only he gave no inheritance to the tribe of Levi. The offerings of the LORD, the God of Israel, made by fire are his inheritance, as he spoke to him.

¹ The priests the Levites, all the tribe of Levi, shall have no portion nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance.

⁷ You shall put pure frankincense on each row, that it may be to the bread for a memorial, even an offering made by fire to the LORD.

¹⁶ The priest shall burn as its memorial, part of its bruised grain, and part of its oil, along with all its frankincense: it is an offering made by fire to the LORD.

¹¹ "'No meal offering, which you shall offer to the LORD, shall be made with yeast; for you shall burn no yeast, nor any honey, as an offering made by fire to the LORD.

² He shall bring it to Aaron's sons, the priests; and he shall take his handful of its fine flour, and of its oil, with all its frankincense; and the priest shall burn its memorial on the altar, an offering made by fire, of a pleasant aroma to the LORD.

¹⁷ He presented the meal offering, and filled his hand from there, and burned it upon the altar, besides the burnt offering of the morning.

¹³ They delivered the burnt offering to him, piece by piece, and the head: and he burned them upon the altar.

⁸ The LORD spoke to Moses, saying,

⁹ The priest shall take from the meal offering its memorial, and shall burn it on the altar, an offering made by fire, of a pleasant aroma to the LORD.

¹⁷ He shall tear it by its wings, but shall not divide it apart. The priest shall burn it on the altar, on the wood that is on the fire. It is a burnt offering, an offering made by fire, of a pleasant aroma to the LORD.

¹⁵ The priest shall bring it to the altar, and wring off its head, and burn it on the altar; and its blood shall be drained out on the side of the altar;

¹³ but the innards and the legs he shall wash with water. The priest shall offer the whole, and burn it on the altar. It is a burnt offering, an offering made by fire, of a pleasant aroma to the LORD.

⁷ Aaron shall burn incense of sweet spices on it every morning. When he tends the lamps, he shall burn it.

⁸ The priest who offers any man's burnt offering, even the priest shall have for himself the skin of the burnt offering which he has offered.

⁹ but its innards and its legs he shall wash with water. The priest shall burn the whole on the altar, for a burnt offering, an offering made by fire, of a pleasant aroma to the LORD.

²⁰ He cut the ram into its pieces; and Moses burned the head, and the pieces, and the fat.

¹² He shall cut it into its pieces, with its head and its fat. The priest shall lay them in order on the wood that is on the fire which is on the altar,

⁸ and Aaron's sons, the priests, shall lay the pieces, the head, and the fat in order on the wood that is on the fire which is on the altar;

⁶ He shall bring his trespass offering to the LORD, a ram without blemish from the flock, according to your estimation, for a trespass offering, to the priest.

⁷ The sons of Aaron the priest shall put fire on the altar, and lay wood in order on the fire;
⁸ and Aaron's sons, the priests, shall lay the pieces, the head, and the fat in order on the wood that is on the fire which is on the altar;
⁹ but its innards and its legs he shall wash with water. The priest shall burn the whole on the altar, for a burnt offering, an offering made by fire, of a pleasant aroma to the LORD.

²¹ Yet you may eat these: of all winged creeping things that go on all fours, which have legs above their feet, with which to hop on the earth.

⁹ but its innards and its legs he shall wash with water. The priest shall burn the whole on the altar, for a burnt offering, an offering made by fire, of a pleasant aroma to the LORD.

⁶ Therefore thus says the Lord GOD: Woe to the bloody city, to the caldron whose rust is therein, and whose rust is not gone out of it! take out of it piece after piece; No lot is fallen on it.

⁴ gather its pieces into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones.

²⁹ When he had come into his house, he took a knife, and laid hold on his concubine, and divided her, limb by limb, into twelve pieces, and sent her throughout all the borders of Israel.

⁶ He shall flay the burnt offering, and cut it into pieces.

⁵ The anointed priest shall take some of the blood of the bull, and bring it to the Tent of Meeting.

² In the place where they kill the burnt offering, he shall kill the trespass offering; and its blood he shall sprinkle around on the altar.

¹⁸ He also killed the bull and the ram, the sacrifice of peace offerings, which was for the people: and Aaron's sons delivered to him the blood, which he sprinkled around on the altar,

¹³ and he shall lay his hand on its head, and kill it before the Tent of Meeting; and the sons of Aaron shall sprinkle its blood around on the altar.

⁸ and he shall lay his hand on the head of his offering, and kill it before the Tent of Meeting: and Aaron's sons shall sprinkle its blood around on the altar.

² He shall lay his hand on the head of his offering, and kill it at the door of the Tent of Meeting: and Aaron's sons, the priests shall sprinkle the blood around on the altar.

¹⁶ They stood in their place after their order, according to the Torah of Moses the man of God: the priests sprinkled the blood which they received of the hand of the Levites.

²² So they killed the bulls, and the priests received the blood, and sprinkled it on the altar: and they killed the rams, and sprinkled the blood on the altar: they killed also the lambs, and sprinkled the blood on the altar.

²⁵ It happened the same night, that the LORD said to him, "Take your father's bull, even the second bull seven years old, and throw down the altar of Baal that your father has, and cut down the Asherah that is by it;

² and he said to Aaron, "Take a calf from the herd for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the LORD.

¹⁴ when the sin in which they have sinned is known, then the assembly shall offer a young bull for a sin offering, and bring it before the Tent of Meeting.

³ if the anointed priest sins so as to bring guilt on the people, then let him offer for his sin, which he has sinned, a young bull without blemish to the LORD for a sin offering.

² and he said to Aaron, "Take a calf from the herd for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the LORD.

¹³ and he shall lay his hand on its head, and kill it before the Tent of Meeting; and the sons of Aaron shall sprinkle its blood around on the altar.

⁸ and he shall lay his hand on the head of his offering, and kill it before the Tent of Meeting: and Aaron's sons shall sprinkle its blood around on the altar.

² He shall lay his hand on the head of his offering, and kill it at the door of the Tent of Meeting: and Aaron's sons, the priests shall sprinkle the blood around on the altar.

¹¹ He shall kill it on the north side of the altar before the LORD. Aaron's sons, the priests, shall sprinkle its blood around on the altar.

³ "'If his offering is a burnt offering from the herd, he shall offer a male without blemish. He shall offer it at the door of the Tent of Meeting, that he may be accepted before the LORD.

³⁴ But the priests were too few, so that they could not flay all the burnt offerings: therefore their brothers the Levites helped them, until the work was ended, and until the priests had sanctified themselves; for the Levites were more upright in heart to sanctify themselves than the priests.

²⁴ and the priests killed them, and they made a sin offering with their blood on the altar, to make atonement for all Israel; for the king commanded that the burnt offering and the sin offering should be made for all Israel.

⁵ He shall kill the bull before the LORD. Aaron's sons, the priests, shall present the blood and sprinkle the blood around on the altar that is at the door of the Tent of Meeting.
⁶ He shall flay the burnt offering, and cut it into pieces.
⁷ The sons of Aaron the priest shall put fire on the altar, and lay wood in order on the fire;
⁸ and Aaron's sons, the priests, shall lay the pieces, the head, and the fat in order on the wood that is on the fire which is on the altar;
⁹ but its innards and its legs he shall wash with water. The priest shall burn the whole on the altar, for a burnt offering, an offering made by fire, of a pleasant aroma to the LORD.

²¹ Aaron shall lay both his hands on the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them on the head of the goat, and shall send him away into the wilderness by the hand of a man who is in readiness.

¹³ You shall say before the LORD your God, "I have put away the holy things out of my house, and also have given them to the Levite, and to the foreigner, to the fatherless, and to the widow, according to all your commandment which you have commanded me: I have not transgressed any of your commandments, neither have I forgotten them:

³⁰ If a ransom is laid on him, then he shall give for the redemption of his life whatever is laid on him.

⁹ Therefore, by this the iniquity of Jacob will be forgiven, and this is all the fruit of taking away his sin: that he makes all the stones of the altar as chalk stones that are beaten in pieces, so that the Asherim and the incense altars shall rise no more.

³³ "'So you shall not pollute the land in which you are: for blood, it pollutes the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him who shed it.

¹ If one be found slain in the land which the LORD your God gives you to possess it, lying in the field, and it isn't known who has struck him;
² then your elders and your judges shall come forth, and they shall measure to the cities which are around him who is slain:
³ and it shall be, that the city which is nearest to the slain man, even the elders of that city shall take a heifer of the herd, which hasn't been worked with, and which has not drawn in the yoke;
⁴ and the elders of that city shall bring down the heifer to a valley with running water, which is neither plowed nor sown, and shall break the heifer's neck there in the valley.
⁵ The priests the sons of Levi shall come near; for them the LORD your God has chosen to minister to him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be.
⁶ All the elders of that city, who are nearest to the slain man, shall wash their hands over the heifer whose neck was broken in the valley;
⁷ and they shall answer and say, "Our hands have not shed this blood, neither have our eyes seen it.
⁸ Forgive, the LORD, your people Israel, whom you have redeemed, and don't allow innocent blood in the midst of your people Israel." The blood shall be forgiven them.
⁹ So you shall put away the innocent blood from the midst of you, when you shall do that which is right in the eyes of the LORD.

¹³ and it shall be to him, and to his seed after him, the covenant of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.'"

⁸ and he went after the man of Israel into the pavilion, and thrust both of them through, the man of Israel, and the woman through her body. So the plague was stayed from the children of Israel.

¹¹ Moses did so. As the LORD commanded him, so he did.

³⁰ It happened on the next day, that Moses said to the people, "You have sinned a great sin. Now I will go up to the LORD. Perhaps I shall make atonement for your sin."

¹⁷ "Why haven't you eaten the sin offering in the place of the sanctuary, since it is most holy, and he has given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?

¹¹ For the life of the flesh is in the blood; and I have given it to you on the altar to make atonement for your souls: for it is the blood that makes atonement by reason of the life.

¹² "When you take a census of the children of Israel, according to those who are numbered among them, then each man shall give a ransom for his soul to the LORD, when you number them; that there be no plague among them when you number them.
¹³ They shall give this, everyone who passes over to those who are numbered, half a shekel after the shekel of the sanctuary; (the shekel is twenty gerahs;) half a shekel for an offering to the LORD.
¹⁴ Everyone who passes over to those who are numbered, from twenty years old and upward, shall give the offering to the LORD.
¹⁵ The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls.
¹⁶ You shall take the atonement money from the children of Israel, and shall appoint it for the service of the Tent of Meeting; that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls."

²² Aaron said, "Don't let the anger of my lord grow hot. You know the people, that they are set on evil.

¹⁰ Now therefore leave me alone, that my wrath may burn hot against them, and that I may consume them; and I will make of you a great nation."

³⁰ It happened on the next day, that Moses said to the people, "You have sinned a great sin. Now I will go up to the LORD. Perhaps I shall make atonement for your sin."

¹⁴ The LORD of Hosts revealed himself in my ears, "Surely this iniquity will not be forgiven you until you die," says the Lord, the LORD of Hosts.

⁷ He touched my mouth with it, and said, "Behold, this has touched your lips; and your iniquity is taken away, and your sin forgiven."

¹⁸ Your covenant with death shall be annulled, and your agreement with Sheol shall not stand. When the overflowing scourge passes through, then you will be trampled down by it.

¹¹ Therefore evil will come on you; you won't know when it dawns: and mischief will fall on you; you will not be able to put it away: and desolation shall come on you suddenly, which you don't know.

¹⁴ The king's wrath is a messenger of death, but a wise man will pacify it.

²¹ So the present passed over before him, and he himself lodged that night in the camp.

²³ But they didn't listen, neither turn their ear, but made their neck stiff, that they might not hear, and might not receive instruction.

³⁸ But he, being merciful, forgave iniquity, and didn't destroy them. Yes, many times he turned his anger away, and didn't stir up all his wrath.

⁴ Blessed is one whom you choose, and cause to come near, that he may live in your courts. We will be filled with the goodness of your house, your holy temple.

⁸ Forgive, the LORD, your people Israel, whom you have redeemed, and don't allow innocent blood in the midst of your people Israel." The blood shall be forgiven them.

³³ Then he shall make atonement for the Holy Sanctuary; and he shall make atonement for the Tent of Meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly.

⁶³ that you may remember, and be confounded, and never open your mouth any more, because of your shame, when I have forgiven you all that you have done, says the Lord GOD.

⁸ Forgive, the LORD, your people Israel, whom you have redeemed, and don't allow innocent blood in the midst of your people Israel." The blood shall be forgiven them.

³⁰ It happened on the next day, that Moses said to the people, "You have sinned a great sin. Now I will go up to the LORD. Perhaps I shall make atonement for your sin."

¹⁸ For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet they ate the Passover otherwise than it is written. For Hezekiah had prayed for them, saying, "May the good the LORD pardon everyone

²⁴ Then he shall bathe himself in water in a holy place, and put on his garments, and come out and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people.

⁶ "Aaron shall offer the bull of the sin offering, which is for himself, and make atonement for himself and for his house.

²⁶ All its fat he shall burn on the altar, like the fat of the sacrifice of peace offerings; and the priest shall make atonement for him concerning his sin, and he will be forgiven.

¹⁸ He shall bring a ram without blemish from of the flock, according to your estimation, for a trespass offering, to the priest; and the priest shall make atonement for him concerning the thing in which he sinned and didn't know it, and he will be forgiven.

¹³ The priest shall make atonement for him concerning his sin that he has sinned in any of these things, and he will be forgiven; and the rest shall be the priest's, as the meal offering.'"

³⁵ All its fat he shall take away, like the fat of the lamb is taken away from the sacrifice of peace offerings; and the priest shall burn them on the altar, on the offerings of the LORD made by fire; and the priest shall make atonement for him concerning his sin that he has sinned, and he will be forgiven.

¹² "The Levites shall lay their hands on the heads of the bulls, and you shall offer the one for a sin offering, and the other for a burnt offering to the LORD, to make atonement for the Levites.

¹⁵ The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls.

¹¹ For the life of the flesh is in the blood; and I have given it to you on the altar to make atonement for your souls: for it is the blood that makes atonement by reason of the life.

⁷ and he shall offer it before the LORD, and make atonement for her; and she shall be cleansed from the fountain of her blood. "'This is the law for her who bears, whether a male or a female.

²⁰ Thus shall he do with the bull; as he did with the bull of the sin offering, so shall he do with this; and the priest shall make atonement for them, and they shall be forgiven.

²⁹ The rest of the oil that is in the priest's hand he shall put on the head of him who is to be cleansed, to make atonement for him before the LORD.

²⁰ and the priest shall offer the burnt offering and the meal offering on the altar. The priest shall make atonement for him, and he shall be clean.

¹⁰ He shall offer the second for a burnt offering, according to the ordinance; and the priest shall make atonement for him concerning his sin which he has sinned, and he shall be forgiven.

²⁶ All its fat he shall burn on the altar, like the fat of the sacrifice of peace offerings; and the priest shall make atonement for him concerning his sin, and he will be forgiven.

¹⁴ Make a ship of gopher wood. You shall make rooms in the ship, and shall seal it inside and outside with pitch.

² In the place where they kill the burnt offering, he shall kill the trespass offering; and its blood he shall sprinkle around on the altar.

¹⁵ "If anyone commits a trespass, and sins unwittingly, in the holy things of the LORD; then he shall bring his trespass offering to the LORD, a ram without blemish from the flock, according to your estimation in silver by shekels, after the shekel of the sanctuary, for a trespass offering.

¹¹ He shall kill it on the north side of the altar before the LORD. Aaron's sons, the priests, shall sprinkle its blood around on the altar.

³³ He shall lay his hand on the head of the sin offering, and kill it for a sin offering in the place where they kill the burnt offering.

²⁹ He shall lay his hand on the head of the sin offering, and kill the sin offering in the place of burnt offering.

²⁴ He shall lay his hand on the head of the goat, and kill it in the place where they kill the burnt offering before the LORD. It is a sin offering.

¹⁵ The elders of the congregation shall lay their hands on the head of the bull before the LORD; and the bull shall be killed before the LORD.

⁴ He shall bring the bull to the door of the Tent of Meeting before the LORD; and he shall lay his hand on the head of the bull, and kill the bull before the LORD.

¹³ and he shall lay his hand on its head, and kill it before the Tent of Meeting; and the sons of Aaron shall sprinkle its blood around on the altar.

⁷ If he offers a lamb for his offering, then he shall offer it before the LORD;

² He shall lay his hand on the head of his offering, and kill it at the door of the Tent of Meeting: and Aaron's sons, the priests shall sprinkle the blood around on the altar.

⁴ He shall lay his hand on the head of the burnt offering, and it shall be accepted for him to make atonement for him.

³⁸ It shall be on Aaron's forehead, and Aaron shall bear the iniquity of the holy things, which the children of Israel shall make holy in all their holy gifts; and it shall be always on his forehead, that they may be accepted before the LORD.

⁸ "You shall say to them, 'Any man there is of the house of Israel, or of the strangers who live as foreigners among them, who offers a burnt offering or sacrifice,
⁹ and doesn't bring it to the door of the Tent of Meeting, to sacrifice it to the LORD; that man shall be cut off from his people.

⁶ "You shall set the altar of burnt offering before the door of the tabernacle of the Tent of Meeting.

¹⁹ that you may be accepted, you shall offer a male without blemish, of the bulls, of the sheep, or of the goats.
²⁰ But whatever has a blemish, that you shall not offer: for it shall not be acceptable for you.
²¹ Whoever offers a sacrifice of peace offerings to the LORD to accomplish a vow, or for a freewill offering, of the herd or of the flock, it shall be perfect to be accepted; no blemish shall be therein.
²² Blind, injured, maimed, having a wart, festering, or having a running sore, you shall not offer these to the LORD, nor make an offering by fire of them on the altar to the LORD.
²³ Either a bull or a lamb that has any deformity or lacking in his parts, that you may offer for a freewill offering; but for a vow it shall not be accepted.
²⁴ That which has its testicles bruised, crushed, broken, or cut, you shall not offer to the LORD; neither shall you do thus in your land.
²⁵ Neither shall you offer the bread of your God from the hand of a foreigner of any of these; because their corruption is in them. There is a blemish in them. They shall not be accepted for you.'"

²⁰ Noah built an altar to the LORD, and took of every clean animal, and of every clean bird, and offered burnt offerings on the altar.

⁹ I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture.

⁷ Yeshua therefore said to them again, "Most certainly, I tell you, I am the sheep's door.

⁵ He shall kill the bull before the LORD. Aaron's sons, the priests, shall present the blood and sprinkle the blood around on the altar that is at the door of the Tent of Meeting.

²⁷ that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.

¹⁴ "But the deceiver is cursed, who has in his flock a male, and vows, and sacrifices to the Lord a blemished thing; for I am a great King," says the LORD of Hosts, "and my name is awesome among the nations."