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Selected Verse: Leviticus 1:9 - Strong Concordance

Verse	Translation	Text
Le 1:9	Strong Concordance	But his inwards [07130] and his legs [03767] shall he wash [07364] in water [04325]: and the priest [03548] shall burn [06999] all on the altar [04196], to be a burnt sacrifice [05930], an offering made by fire [0801], of a sweet [05207] savour [07381] unto the LORD [03068].
	King James	But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto 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]
but his inwards and his legs shall he wash in water, &c.--This part of the ceremony was symbolical of the inward purity, and the holy walk, that became acceptable worshippers. a sweet savour unto the Lord--is an expression of the offerer's piety, but especially as a sacrificial type of Christ.

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

but his inwards and his legs shall he wash in water, &c.--This part of the ceremony was symbolical of the inward purity, and the holy walk, that became acceptable worshippers.

a sweet savour unto the Lord--is an expression of the offerer's piety, but especially as a sacrificial type of Christ.

Notes on the Bible, by Albert Barnes, [1834]
The parts which were washed were the stomach, and bowels, and feet, divided from the carcass at the knee-joint. The priest shall burn - The verb here translated burn, is applied exclusively to the burning of the incense, to the lights of the tabernacle, and to the offerings on the altar. The primary meaning of its root seems to be to exhale odor. (See the margin of Lev 24:2; Exo 30:8). The word for burning in a common way is quite different, and is applied to the burning of those parts of victims which were burned without the camp (Lev 4:12, Lev 4:21; Num 19:5, etc.). The importance of the distinction is great in its bearing on the meaning of the burnt-offering. The substance of the victim was regarded not as something to be consumed, but as an offering of a sweet-smelling savor sent up in the flame to Yahweh.

Notes on the Bible, by Albert Barnes, [1834]

The parts which were washed were the stomach, and bowels, and feet, divided from the carcass at the knee-joint.

The priest shall burn - The verb here translated burn, is applied exclusively to the burning of the incense, to the lights of the tabernacle, and to the offerings on the altar. The primary meaning of its root seems to be to exhale odor. (See the margin of Lev 24:2; Exo 30:8). The word for burning in a common way is quite different, and is applied to the burning of those parts of victims which were burned without the camp (Lev 4:12, Lev 4:21; Num 19:5, etc.). The importance of the distinction is great in its bearing on the meaning of the burnt-offering. The substance of the victim was regarded not as something to be consumed, but as an offering of a sweet-smelling savor sent up in the flame to Yahweh.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
sweet savour The sweet savour offerings are so called because they typify Christ in His own perfections, and in His affectionate devotion to the Father's will. The non-sweet savour offerings typify Christ as bearing the whole demerit of the sinner. Both are substantial. In our place Christ, in the burnt-offering, makes good our lack of devotedness, and, in the sin- and trespass-offerings, suffers because of our disobediences.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

sweet savour

The sweet savour offerings are so called because they typify Christ in His own perfections, and in His affectionate devotion to the Father's will. The non-sweet savour offerings typify Christ as bearing the whole demerit of the sinner. Both are substantial. In our place Christ, in the burnt-offering, makes good our lack of devotedness, and, in the sin- and trespass-offerings, suffers because of our disobediences.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
But the inwards shall he wash - To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body, and the shoulders. A sweet savour - Not in itself, for so it rather caused a stink, but as it represented Christ's offering up himself to God as a sweet smelling savour.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

But the inwards shall he wash - To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body, and the shoulders. A sweet savour - Not in itself, for so it rather caused a stink, but as it represented Christ's offering up himself to God as a sweet smelling savour.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
An offering - of a sweet savor - אשה ריח ניחוח ishsheh reiach nichoach, a fire-offering, an odour of rest, or, as the Septuagint express it, θυσια οσμη ευωδιας, "a sacrifice for a sweet-smelling savor;" which place St. Paul had evidently in view when he wrote Eph 5:2 : "Christ hath loved us, and hath given himself for us an offering, και θυσιαν - εις οσμην ευωδιας, and a sacrifice, for a sweet-smelling savor," where he uses the same terms as the Septuagint. Hence we find that the holocaust, or burnt-offering, typified the sacrifice and death of Christ for the sins of the world.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

An offering - of a sweet savor - אשה ריח ניחוח ishsheh reiach nichoach, a fire-offering, an odour of rest, or, as the Septuagint express it, θυσια οσμη ευωδιας, "a sacrifice for a sweet-smelling savor;" which place St. Paul had evidently in view when he wrote Eph 5:2 : "Christ hath loved us, and hath given himself for us an offering, και θυσιαν - εις οσμην ευωδιας, and a sacrifice, for a sweet-smelling savor," where he uses the same terms as the Septuagint. Hence we find that the holocaust, or burnt-offering, typified the sacrifice and death of Christ for the sins of the world.

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