‏ Leviticus 1

Book of Leviticus — Quick facts:

Purpose: To demonstrate God’s holiness and point his people to lead holy lives

Author: Moses, according to tradition

Date: Records events that likely occurred around either 1446 BC or 1270 BC

Setting: The Israelites had been established as God’s covenant people and were camped at the foot of Mount Sinai



Book of Leviticus — Overview:

Setting
Leviticus continues the account of redemption that began with the promises made to Abraham (Gen 12  ^a, 15  ^b, 17  ^c) and the liberation of the Israelites from bondage in Egypt (Exod 1–15  ^d). The setting of Leviticus is the foot of Mount Sinai. The Israelites had not yet wandered in the wilderness or entered the Promised Land of Canaan. God had already established his covenant with Israel, declaring the Israelites to be his special treasure, royal priesthood, and chosen people (Exod 19:5-6  ^e). The people of Israel had received the Ten Commandments (Exod 20:1-17  ^f), the plans for the Tabernacle (Exod 25–27  ^g; 30:1-38  ^h), and the institution of the priesthood (Exod 28–29  ⁱ). The Tabernacle had been completed and dedicated (Exod 35–40  ^j). Now, in Leviticus, God spoke to Moses about his own holy nature, providing instructions about worship and conduct appropriate for Israel as his covenant people.


Summary
The regulations in Leviticus deal primarily with the activities and responsibilities of the priestly tribe of Levi, especially the high priest (see Exod 28  ^k; Num 3:44–4:49  ^l). It includes God’s instructions about the Tabernacle, the priesthood, sacrifices, holy days, and ceremonial purity. Three main concerns are evident throughout Leviticus: the holiness of God, what is appropriate in worshiping a holy God, and how Israel was to be holy in relation to God.
A proper relationship with God begins with knowing who God is and understanding his nature. Yet, finite human minds cannot fully comprehend God, the Eternal One. Worse, if left to our own intuition, we inevitably begin to worship idols rather than the true God. In Leviticus, God graciously reveals his holiness in tangible ways and instructs his people how to worship him acceptably. Each sacrifice and holy day teaches the Israelites about God and what he requires of them.
God calls Israel to know him and to love him (see Deut 6:5  ^m; 11:1  ⁿ). As a result, they will also love and serve one another (19:18  ^o, 33-34  ^p). The rituals and regulations revealed in Leviticus teach the Israelites how to integrate love and service into their lives, both as individuals and as a nation.


Authorship
Some scholars believe that Leviticus was written during Israel’s exile in Babylon (about 586–539 BC), long after the time of Moses. This view, however, does not explain why Judaism during the Exile, which was increasingly oriented around the rabbi and the synagogue, would be concerned with the priesthood and the Tabernacle. Nor does it account for Israelite worship prior to the Exile, aside from the liturgy contained or implied in the Psalms.
It is likely that Moses wrote Leviticus during Israel’s time in the wilderness after the Exodus. Both Jewish tradition and the early Christian church identified Moses as the author of Leviticus. Moses, raised in the court of Egypt’s king, would have been skilled in reading, writing, and mathematics (see Acts 7:20-22  ^q) and quite capable of writing Leviticus. The book begins and ends with statements affirming that the contents of Leviticus were given to Israel by God through Moses (1:1-2  ^r; 27:34  ^s). Leviticus repeatedly describes how Moses received the Lord’s instructions (e.g., 4:1  ^t; 5:14  ^u; 6:1  ^v, 8  ^w, 19  ^x, 24  ^y; 7:22  ^z, 28  ^aa; 8:1  ^ab) and carried them out (8:4–10:20  ^ac). The Old Testament often refers to Moses as the author of the Pentateuch (Genesis—Deuteronomy; see Josh 8:31-32  ^ad; 23:6  ^ae; 1 Kgs 2:3  ^af; 2 Kgs 14:6  ^ag; 23:25  ^ah; 2 Chr 23:18  ^ai; 30:16  ^aj; Ezra 3:2  ^ak; 7:6  ^al; Neh 8:1  ^am; Dan 9:11-13  ^an). The New Testament does the same (Matt 19:7-8  ^ao; Luke 2:22  ^ap; 24:44  ^aq; John 7:19  ^ar, 23  ^as; Rom 10:5  ^at; 1 Cor 9:9  ^au; Heb 10:28  ^av). See also Genesis Book Introduction, “Authorship.”


Meaning and Message
Although it is set in an ancient time and culture, Leviticus communicates a timeless and vibrant message: God is holy, and he expects his people, whom he has rescued, to be holy like he is. God’s holiness and his gracious redemption provide both the foundation and the motivation for his people’s own holiness (11:44-45  ^aw).
The priests stood between God and the people as mediators of the covenant. The priests interpreted what was holy and how holiness should be expressed in the community. The atoning sacrifices provided the way for the people to have their sins forgiven and to be made right with God (atonement). The non-atoning sacrifices celebrated the people’s relationship with God through gifts and shared meals. While surrounding nations offered sacrifices to their gods to appease them and gain their favor, Israel’s worship was not designed to manipulate God. Rather, the worship prepared and purified the people so that they could approach God. Each of the laws, ceremonies, and holy days teaches that God is holy and that he expects his people to be holy (Lev 11:44-45  ^ax; 19:2  ^ay; see 1 Cor 3:17  ^az; 1 Pet 1:15  ^ba).
Forgiveness of sin and reconciliation to God directly relate to how people treat one another. Concern for social justice pervades Leviticus, which sets forth obligations to one’s neighbor, to the poor, and to foreigners. God expects those in covenant with him to love each other as an expression of his love (cp. Matt 22:39  ^bb; Mark 12:31  ^bc; Luke 10:27  ^bd; Rom 13:9  ^be; Gal 5:14  ^bf; Jas 2:8  ^bg).


Summary for Lev 1:1-2: 1:1–7:38  ^bh The first major section of Leviticus deals with the institution of the sacrificial system and the priesthood. The sacrifices were either for atonement (the whole burnt offering, sin offering, and guilt offering) or for worship (grain offering and peace offering). Each one taught theology through a hands-on approach. Priests were required to officiate in the sacrificial worship at the Tabernacle, to instruct God’s people in the revelation given to Moses at Sinai, and to represent the people before God, such as on the Day of Atonement (ch 16  ^bi). Priests were provided for by receiving a portion of the offerings. 1:1  ^bj The Lord called to Moses from the Tabernacle: Leviticus is part of the ongoing narrative of the Pentateuch (Gen 1:1  ^bk—Deut 34:12  ^bl). It is part of the history of God’s saving acts: God chose Israel to be his people, delivered them from slavery in Egypt, entered into a covenant relationship with them, and guided them through the desert to the Promised Land. Specifically, Leviticus picks up with events recorded in Exod 40:34-38  ^bm, when construction of the Tabernacle is completed. It has been dedicated, and the Lord has filled it with his glory. Now the Lord gives Moses instructions for conducting worship at the Tabernacle.

• The Tabernacle (literally Tent of Meeting; see study note on Exod 27:21) was an earthly representation of God’s palace. Inside the Most Holy Place, the Ark of the Covenant represented God’s throne (Exod 40:1-33  ^bn). The Lord’s glory resided between the outstretched wings of the cherubim. There he would meet with Israel to communicate his will to them (see Exod 25:22  ^bo).
Summary for Lev 1:2-3: 1:2-3  ^bp When: This word introduces a major category (the process of presenting an offering), followed by a series of conditions introduced by if (1:3  ^bq, 10  ^br, 14  ^bs). This when/if pattern is generally followed through all the major offerings described in 1:2–6:7  ^bt.

• offering (Hebrew qorban; see study note on Mark 7:11) is a general term referring to all kinds of offerings and gifts, including the various offerings described in Lev 1–7  ^bu.
Summary for Lev 1:3-17: 1:3-17  ^bv burnt offering (Hebrew ‘olah, “what goes up”): The Hebrew word implies the ascent of the animal in flame and smoke. Except for its hide, given in payment to the officiating priest (7:8  ^bw), this offering was burned completely on the altar (1:9  ^bx). Its purpose was to satisfy God’s wrath against sin, ceremonially cleansing the worshiper and restoring him or her to fellowship with God (cp. Rom 3:25  ^by; 8:3  ^bz; 2 Cor 5:18-21  ^ca). The whole burnt offering occurs first in this list of offerings (Lev 1–7  ^cb), providing a pattern for offerings that follow. It is the most common and most general atoning offering. 1:3  ^cc male with no defects: God allowed female and slightly deformed animals for certain types of non-atoning offerings (see 3:1  ^cd; 4:27-31  ^ce; 22:23  ^cf), but not for the whole burnt offering. In the dry, brush-encrusted hills of southern Palestine, cattle were much more difficult to raise than sheep or goats. This meant a bull without defect was an animal of great value. Centuries later, the prophet Malachi confronted the people for offering sick and lame animals instead of those without defect (Mal 1:6-14  ^cg).
1:4  ^ch Lay your hand on the animal’s head: The sacrificial animal represented the worshiper in the ceremony (4:4  ^ci, 15  ^cj, 24  ^ck, 29  ^cl, 33  ^cm; 16:21  ^cn). This act signified that the animal’s death represented the death of its owner. In the ritual for the Day of Atonement, it signified that the sins of the owner were transferred to the animal (16:20-22  ^co). With the peace offering (3:2  ^cp, 8  ^cq, 13  ^cr), the act seems to have indicated ownership of the animal being sacrificed.

• The phrase in your place may mean “in payment for sin” (sometimes called expiation) or “as a substitute for the sinner’s death” (sometimes called propitiation).

• to purify you, making you right with him (or to make atonement for you): Although older commentaries describe this process as “covering over” sin, recent scholarship defines it as “blotting out, erasing, or cleansing from” sin. The concept involves satisfying God’s wrath against sin, ceremonially cleansing the worshiper, and restoring fellowship with God in the community of God’s people.
1:5  ^cs Aaron’s sons: The descendants of Levi, Moses’ own tribe, were divided into two categories: (1) priests, who were descendants of Aaron, the first high priest; and (2) Levites, who served in subordinate roles (Exod 28:1-4  ^ct; Num 18:1-7  ^cu). The instructions given here applied to later generations as well.

• The blood was a symbol of life, not of death. The Israelite system of sacrifice was based on the principle of substitution, and the shedding of sacrificial blood was essential for atonement. It represented sacrificing the life of the animal as a substitute for the life of the worshiper (Lev 17:10-14  ^cv; Heb 9:22  ^cw). The blood of Jesus Christ was shed as the ultimate sacrifice for sin (Heb 9:11-14  ^cx).

• The altar of burnt offering was located in the east end of the courtyard, outside the Tabernacle but inside the entrance to the courtyard (Exod 40:6  ^cy, 29  ^cz).
1:6  ^da The entire animal was to be burned, except for the skin, which was the priest’s share of the offering (7:8  ^db).
1:8  ^dc The Hebrew word translated fat describes the suet, or hard fat, from around the kidneys and loins. This specific term occurs only here and in 1:12  ^dd and 8:20  ^de. All fat—not just this special fat—was considered God’s portion (3:14-17  ^df; 7:23-25  ^dg; see 1 Sam 2:15-17  ^dh). Only the whole burnt offering was entirely consumed on the altar. With other offerings, the fatty portions and certain internal organs were burned; the rest belonged to the officiating priests and sometimes to the worshiper (Lev 7:11-18  ^di).
1:9  ^dj The offering was washed with water to remove dirt or debris that might contaminate the offering. Washing was also part of purification from ritual uncleanness, a prerequisite for Tabernacle service (6:27  ^dk; 11:28  ^dl).

• special gift: The Hebrew term (’isheh) has traditionally been rendered “offering made by fire.” Although the offering was to be burned (1:13  ^dm, 17  ^dn), recent scholarship suggests that the word had the more generic meaning of “gift.”

• pleasing aroma to the Lord (literally a restful odor; also in 1:13  ^do, 17  ^dp): Pagan people of the ancient Near East believed that their gods smelled the offerings because they needed to eat them to sustain their lives. Although God’s response is sometimes represented in language that reflects the cultural setting (e.g., 21:6  ^dq; Num 28:2  ^dr), the Bible is clear that God did not need offerings as food (Ps 50:9-13  ^ds). Instead, they pleased him as sincere offerings for the purpose of atonement.
Summary for Lev 1:10-13: 1:10-13  ^dt Permission to offer lesser animals was to make the animal, and therefore atonement, more affordable to common Israelites. The method of offering these animals closely parallels the offering of bulls outlined in 1:3-9  ^du.
Summary for Lev 1:14-17: 1:14-17  ^dv Birds were plentiful, cheap, and easy to catch. This meant that atonement and worship through sacrifices were not only for the rich and privileged; the poor were also included (see also 5:7  ^dw; 12:8  ^dx; see Luke 2:24  ^dy).
1:17  ^dz tear ... without tearing it apart: Cutting larger animals into pieces (1:6  ^ea, 12  ^eb) probably reflects the ancient rite of covenant-making, in which the participant passed between the two halves of a sacrificed animal (see Gen 15:10  ^ec). Because of their small size, birds were not cut in half. If it was necessary to pass between them, they were arranged in pairs.

‏ Leviticus 2

Summary for Lev 2:1-16: 2:1-16  ^ed The grain offering (Hebrew minkhah, “gift, present”) was a way to express worship to the Lord through a gift, recognizing him as Lord over the life of the worshiper. The grain offering was to accompany each whole burnt offering (Num 28:3-6  ^ee, 12-13  ^ef), sin offering (Num 6:14-15  ^eg), and peace offering (Lev 9:4  ^eh; Num 6:17  ^ei). The grain offering supplied the priest with bread for his daily sustenance, because no farmland was allocated to priests. 2:1  ^ej Choice flour was fine wheat flour (in contrast with common barley flour). See also 1 Kgs 4:22  ^ek; Ezek 16:13  ^el, 19  ^em.

• Israelites used olive oil as shortening in their cooking, as lamp fuel, and for medicinal and cosmetic purposes. Accordingly, it was associated with the rich produce of the land and with God’s provision (Deut 8:8  ^en).

• Like choice flour, frankincense was frequently connected with the Tabernacle (Exod 30:34  ^eo; Lev 24:7  ^ep) or the Temple (1 Chr 9:29  ^eq). This fragrant tree resin was also used by individuals on special occasions (Song 3:6  ^er; Matt 2:11  ^es). It was a primary ingredient of the holy incense burned in the Holy Place as a tangible expression of worship (Exod 30:34-38  ^et).
2:2  ^eu The representative portion of the grain offering was burned on the altar to remind the worshiper that the whole offering belonged to God.
2:3  ^ev rest of the grain offering: A portion of the fire offerings was generally reserved for the priest as food (see 6:16-17  ^ew). Exceptions included the whole burnt offering (the priest received only the hide; see 7:8  ^ex), offerings given by the priest for himself (4:3-12  ^ey; 6:19-23  ^ez), or offerings made for the entire community (4:13-21  ^fa). In these cases, the offering was to be entirely burned. The grain offering provided the priests with bread for their diet.

• most holy (Hebrew qodesh qodashim, “holy of holies”): Both God and what belongs to him are holy. “Most holy” designates the priestly share as taken from the holy offering and reserved for a special function. This description is used for the priest’s share of any gifts dedicated to the Lord (Num 18:8-10  ^fb).
2:4  ^fc A large ceramic oven was placed in a hole, and around it a fire was kindled. Once the oven was hot, the flat bread baked against the inside of its wall.

• without any yeast: See study note on 2:11; see also Exod 12:8  ^fd.
2:5  ^fe A griddle was a flat stone or clay surface propped above a fire and heated. Later griddles were made of metal (Ezek 4:3  ^ff).
2:7  ^fg Dough prepared in a pan was fried with oil until crisp.
2:11  ^fh yeast: The bread commonly eaten in biblical times was comparable to modern sourdough. The substance that is often called “leaven” consisted of wild yeast spores mixed into moist dough or a flour mixture. The yeast would grow and cause the dough to ferment, souring and raising it. A reserved portion of the sour dough would be kneaded into subsequent batches (Matt 13:33  ^fi). Unleavened bread was required for the Passover (Exod 12:8  ^fj), in remembrance of Israel’s bondage in Egypt (Deut 16:3  ^fk) and their speedy departure from that land (Exod 12:34  ^fl; 13:3  ^fm). Following the Exodus, unleavened bread acquired the status of altar bread. Leavened bread was not to be burned on the altar.

• honey: The Hebrew word (debash) can also refer to fruit nectar. The reason for its exclusion is not stated, but perhaps the frequent use of honey in pagan offerings, particularly to gods of the underworld, was a contributing reason. If the word refers to fruit nectar, its association with wine and fermentation may have linked it with yeast, making it ineligible to be burned on the altar. However, both honey and yeast were allowed as part of an offering of first crops (Lev 2:12  ^fn). Loaves of bread made with yeast were to be presented with thank offerings (7:13  ^fo) and as a gift to the priest in the Festival of Harvest (23:17  ^fp). In the New Testament, yeast becomes a spiritual metaphor, playing on its sour taste and on its tendency to spread (Matt 16:6  ^fq, 11  ^fr, 12  ^fs; 1 Cor 5:6-8  ^ft; cp. Matt 13:33  ^fu).
2:12  ^fv offering of the first crops: This offering (called “firstfruits” in many translations) was brought from the first part of the harvest (23:15-21  ^fw; Num 28:26-31  ^fx). Like the representative portion of the grain offering, this offering acknowledged that the entire harvest belonged to God (Lev 23:10-11  ^fy; Exod 22:29  ^fz; 23:19  ^ga; 34:26  ^gb; Num 15:18-20  ^gc; Deut 18:4-5  ^gd; 26:1-2  ^ge). It further recognized that the land itself, not just its products, belonged to God; Israel was merely the tenant (see Lev 25:23  ^gf).
2:13  ^gg In ancient times, salt represented permanence because it preserved food. A covenant of salt (see study notes on Num 18:19; 2 Chr 13:5) denoted an enduring covenant that was renewed with successive generations.

‏ Leviticus 3

Summary for Lev 3:1-17: 3:1-17  ^gh The peace offering (Hebrew shelem) expressed worship through fellowship with the Lord and with others. The Hebrew word is from the same root as shalom, which speaks of wholeness, well-being, harmony, and peace. Shalom means more than a cessation of hostilities between God and the worshiper; it implies a bond of harmonious fellowship. The peace offering was therefore a shared meal celebrating fellowship with God and others (cp. Exod 18:12  ^gi; 24:9-11  ^gj; 1 Sam 9:15-24  ^gk). It could be presented as an expression of thanks (Lev 7:12-15  ^gl), as a voluntary offering, or in fulfillment of a vow (7:16-18  ^gm; 22:21  ^gn). Peace offerings often followed whole burnt offerings (e.g., 1 Kgs 9:25  ^go), showing that fellowship with God follows atonement. When we have experienced atonement through Christ, we are able to be at peace with God and with each other (see Acts 2:42  ^gp; 10:36  ^gq; Rom 5:1  ^gr; 1 Cor 10:16  ^gs; 11:17-34  ^gt; 2 Cor 5:18-21  ^gu). 3:1  ^gv a male or a female: The whole burnt offering allowed only the use of male animals because it made atonement (1:3  ^gw, 10  ^gx). The less formal peace offering permitted both male and female animals (see also 4:28  ^gy, 32  ^gz).

• no defects: The sacrificial animals had to be healthy. The only exception was the voluntary offering, for which a slight blemish was permissible (22:23  ^ha).
3:4  ^hb kidneys ... lobe of the liver: The Israelites saw the kidneys as organs of understanding, much like how we think of the brain (“I am overwhelmed [literally my kidneys are consumed],” Job 19:27  ^hc; “heart,” Pss 7:9  ^hd; 16:7  ^he; Jer 12:2  ^hf; Lam 3:13  ^hg; “motives,” Ps 26:2  ^hh; Jer 17:10  ^hi; “thoughts,” Jer 11:20  ^hj; 20:12  ^hk). The liver represented life and vitality, similar to how we think of the heart (Prov 7:23  ^hl; “spirit,” Lam 2:11  ^hm).
3:5  ^hn The burnt offering is described in 1:3-17  ^ho and is best referred to as the “whole burnt offering.” Because it was offered twice daily (see Num 28:4  ^hp), and because the need for atonement preceded fellowship, the text assumes that the burnt offering would be on the altar already. The priest was to lay the fatty portions and certain internal organs (3:3-4  ^hq) of the peace offering on top of it.
Summary for Lev 3:6-11: 3:6-11  ^hr Sheep were smaller, easier to raise, and less expensive than cattle. Apart from the exceptions mentioned in these verses, offerings of sheep followed the same pattern as those of cattle.
3:9  ^hs broad tail: Sheep in this part of the ancient Near East had broad, fatty tails that were burned on the altar with the rest of the fat.
3:11  ^ht special gift: See study note on 1:9.

• Offerings of food were called “God’s food” (21:6  ^hu, 8  ^hv, 17  ^hw, 21  ^hx, 22  ^hy; Num 28:2  ^hz). However, Scripture is clear that the Lord did not eat the offerings, as pagans believed their deities did (Ps 50:9-13  ^ia). Instead, these offerings belonged to God, and the priest ate a portion of this food as God’s representative (Lev 21:21-22  ^ib). These offerings sustained the priest and his family.
Summary for Lev 3:12-16: 3:12-16  ^ic The offering of goats followed a similar pattern as for cattle and sheep. Both goats and sheep were considered offerings from the flock (see 3:6  ^id).
3:17  ^ie Human beings were not permitted to eat the fat or blood (see 1:5  ^if, 8  ^ig and study notes).

‏ Leviticus 4

Summary for Lev 4:1-5:13: 4:1–5:13  ^ih The sin offering (Hebrew khatta’t, from the root khata’, meaning “to lack, fall short, miss, fail”) was for specific unintentional violations of God’s commands (see also Num 15:22-29  ⁱⁱ), intended to repair a loss or remedy a failure (e.g., Lev 5:1-4  ^ij). Although we all sin, God will forgive us if we confess it (Gal 6:1  ^ik; 1 Jn 1:8-9  ^il). But we are warned against sinning “brazenly” or “deliberately” (Num 15:30-31  ^im; Heb 6:4-6  ⁱⁿ; 10:26-29  ^io).
Summary for Lev 4:3-21: 4:3-21  ^ip These verses distinguish two types of sin offerings: (1) the offering given for the sin of the high priest (4:3  ^iq, 20  ^ir) and the entire Israelite community (4:13  ^is), and (2) the offering given for one of Israel’s leaders (4:22  ^it) and any of the common people (4:27  ^iu). The former case required offering a bull, a large, expensive animal. It was not to be eaten (6:30  ^iv) but was completely burned (4:12  ^iw, 21  ^ix), and some of its blood was presented in the Holy Place (4:6-7  ^iy, 17-18  ^iz). The latter case required a lesser animal—a male goat for a lay leader or a female sheep or goat for a common person. The priest ate a portion of the layperson’s offering (6:24-29  ^ja), and the blood was presented at the bronze altar in the courtyard (4:25  ^jb, 30  ^jc). The distinction stresses the responsibilities of leaders. The offering was the same for the priest as for the entire people, and the lay leader’s offering was more than that of a common person. The New Testament also emphasizes the responsibility of religious leaders; those who teach (Jas 3:1  ^jd) and those who serve as religious leaders (Matt 23:1-33  ^je; Luke 20:47  ^jf) are judged more severely than those who follow them. 4:3  ^jg The high priest was designated by God and “anointed” (Hebrew mashiakh, “set apart by the ritual of anointing”) for a particular service. In 1 Sam 1:1—2 Kgs 25:30  ^jh, anointing most often refers to Israel’s king (see 1 Sam 24:6  ^ji; 2 Sam 1:14  ^jj; 19:21  ^jk). While all priests were anointed (Exod 40:13-15  ^jl), here the term probably refers to the high priest because he was specially anointed for service in the Tabernacle (Lev 6:20  ^jm; 8:12  ^jn). Since the high priest was mediator for all of Israel, including lesser priests, his sin would bring guilt on the entire assembly (see thematic note for Community Identity at end of chapter).

• Guilt results from violating God’s will; it is not just perceived or psychological guilt (see study note on 5:17-19).
Summary for Lev 4:5-6: 4:5-6  ^jo The Tabernacle complex had a tent (sometimes called the “Tent of Meeting”; see study note on 1:1) at the west end of the courtyard. Inside the tent, the inner curtain divided the first room, the Holy Place, from the second, the Most Holy Place. The Most Holy Place contained the Ark of the Covenant (Exod 26:31-33  ^jp) and was God’s throne room (see study note on Lev 1:1). Sprinkling the animal’s blood before the curtain (4:6  ^jq, 17  ^jr) and applying it to the horns of the incense altar (4:7  ^js, 18  ^jt) was done to atone for the anointed priest or for the entire congregation. This action demonstrated the gravity of the offenses being atoned for (cp. 4:25  ^ju, 30-35  ^jv).
4:7  ^jw The altar for fragrant incense stood in front of the inner curtain, just outside the Most Holy Place (4:6  ^jx). It had four protrusions resembling horns, as did the altar for burnt offerings (see study note on Exod 27:2). The priests burned incense on this altar to the Lord each morning and evening (Exod 30:1-10  ^jy).
Summary for Lev 4:11-12: 4:11-12  ^jz Only the offerings for the priest or the entire community were burned outside the camp. Perhaps this was commanded because the offering had figuratively absorbed the contamination of the high priest or the community and therefore had to be disposed of outside the camp. Those guilty were not to partake of or reap any benefit from their own sin offerings, even if they were priests (6:19-23  ^ka).
4:15  ^kb The Hebrew term for elders is related to the word for beard. It implies mature but not necessarily elderly individuals. They were leaders of the community—typically, heads of families and tribes (cp. Exod 18:21-26  ^kc; Deut 22:15-19  ^kd). For this offering, the elders represented the entire people, as they would later in anointing David as king (2 Sam 5:3  ^ke).
4:20  ^kf A similar form of the phrase they will be forgiven appears frequently in passages dealing with atonement (4:26  ^kg, 31  ^kh, 35  ^ki; 5:10  ^kj, 13  ^kk, 16  ^kl, 18  ^km; 6:7  ^kn; 19:22  ^ko; Num 15:25  ^kp, 26  ^kq, 28  ^kr). God is willing to forgive a repentant person’s sin and restore him or her to the community of faith.
Summary for Lev 4:22-35: 4:22-35  ^ks The sin offerings described in this passage atoned for laypersons, whether leaders or other Israelite citizens. These offerings could be eaten (contrast 4:3-21  ^kt), and they involved lesser animals. The blood of the offering was disposed of in the courtyard of the Tabernacle and not carried to the Holy Place. As with the peace offering (ch 3  ^ku), the fat and certain internal organs were burned on the altar. However, the rest of the meat from these offerings was given to the priest as food for himself and the males in his family (6:29  ^kv), and it was to be eaten in a holy place (6:26  ^kw; cp. 10:16-20  ^kx). A lay leader was to offer a male goat (4:23  ^ky), while a common layperson could offer a female goat or lamb. The animal’s lesser size and cost reflected the lesser influence of the common Israelite and, probably, their financial situation. Economic considerations allowed those who were poor to bring a pair of doves or young pigeons (5:7-8  ^kz; 12:6  ^la, 8  ^lb; cp. Luke 2:24  ^lc). The desperately poor could offer two quarts of flour (Lev 5:11  ^ld). 4:22  ^le Israel’s leaders included the elders (see 4:15  ^lf), tribal heads, and family heads (see Num 1:16  ^lg, 44  ^lh; 1 Kgs 8:1  ^li).
4:23  ^lj The male goat offered by a lay leader was a lesser offering than was required for the priest (a bull) but more than was required for a common person (4:28  ^lk, 32  ^ll). However, like all offerings used for securing atonement, the animal could have no defects (see 1:3  ^lm).
4:24  ^ln at the place where burnt offerings are slaughtered: See 1:3-5  ^lo.
4:25  ^lp blood ... horns of the altar: Unlike the blood of the bull for the priest, the blood of the offering of a leader (4:25  ^lq) or a common Israelite (4:30  ^lr, 34  ^ls) was not to be carried into the Holy Place. Also, a portion of the meat was to be eaten by the priest who offered it (6:24-29  ^lt).
Summary for Lev 4:27-35: 4:27-35  ^lu The common people, who had less responsibility than a priest or leader, were permitted the lesser offering of a female sheep or goat. A greater position brings greater responsibility (cp. Amos 3:2  ^lv; Matt 25:14-30  ^lw; Jas 3:1  ^lx).

Thematic note: Community Identity
In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.
In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17  ^ly) and the blessing of Aaron (Num 6:24-26  ^lz), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7  ^ma). Nehemiah was governor of Judea from 445 to 433 BC, about 140 years after the destruction of Jerusalem (586 BC), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16  ^mb). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21  ^mc; 20:1-5  ^md).
In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27  ^me; Eph 4:12  ^mf). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2  ^mg) and so to model Christ’s example (Matt 11:28-30  ^mh).


Passages for Further Study
Exod 20:5-6  ^mi, 8-10  ^mj; Lev 4:3-21  ^mk; 20:1-5  ^ml; Josh 7:1-26  ^mm; Neh 1:6-7  ^mn; 1 Cor 12:12-27  ^mo; Gal 6:2  ^mp; Eph 4:11-13  ^mq

‏ Leviticus 5

Summary for Lev 5:1-6: 5:1-6  ^mr These verses list examples of sins covered by the sin offering (4:2  ^ms). When a person realized he or she had committed an offense, the next step was to make it right by admitting guilt and bringing a sin offering. 5:1  ^mt The first infraction was the failure to testify when called as a witness before a court. Failure to testify was not a passive act because it actively aided the criminal.

• you will be punished (literally you become guilty or you realize your guilt): Anticipating God’s punishment for the sin, the guilty party offered the sacrifice to remove the guilt and escape the punishment.
5:2  ^mu ceremonially unclean: “Clean” and “unclean” did not pertain to hygiene (see 11:1–15:33  ^mv) but to suitability for participating in worship or, in the case of animals, suitability for sacrifice or human consumption. A list of clean and unclean animals is found in 11:1-47  ^mw. The requirement for becoming clean after touching an unclean animal was merely to wash one’s clothes and remain apart from the community until evening (11:25  ^mx). Most likely, therefore, the requirement of this sin offering indicates that the person had failed to follow the prescription for cleansing (11:27-28  ^my).
5:3  ^mz Any bodily discharge, even blood, would render a person temporarily unclean (chs 11–15  ^na). The uncleanness itself was not sin, but it was a sin to neglect the uncleanness, allowing it to spread. Once people became aware of their unclean state, they were guilty if they neglected it.
5:4  ^nb Oaths could be taken in the name of the Lord. However, a foolish vow, one thoughtlessly made, was a blasphemous misuse of the Lord’s name (Exod 20:7  ^nc). Accordingly, vows must be fulfilled (see Num 30:2  ^nd; Deut 23:21-23  ^ne; Eccl 5:4-6  ^nf).
5:5  ^ng When you become aware of your guilt: All the situations that required a sin offering assumed guilt by accident or ignorance. As soon as a person became aware of having done something improper, he or she became guilty and was required to attend to it. Known sins were to be dealt with; it was a sin in itself to know what was right and not do it (see 5:17  ^nh; Jas 4:17  ⁿⁱ).

• confess: Sacrifice for sin without admission of guilt would be a meaningless ritual. When the sacrificial animal was presented to the priest, the worshiper likely told the priest why it was being offered.
5:6  ^nj The penalty was apparently fulfilled by the required sacrifice (see study note on 4:1–5:13).

• The actions described in 5:1-5  ^nk best fit those of a layperson, so a female offering was permitted, in keeping with the principle demonstrated in 4:28  ^nl, 32  ^nm.
Summary for Lev 5:7-13: 5:7-13  ⁿⁿ The poor also needed to secure atonement and reconciliation. Birds (5:7  ^no) were permitted for those too poor to afford a lamb (cp. 1:14-17  ^np). Although an animal offering was typically required for atonement (17:11  ^nq), God in his grace allowed the bloodless offering of flour if the worshiper could not even afford two birds (5:11  ^nr). 5:7  ^ns The sin offerings included both a portion as a burnt offering and a portion that was first offered, then given to the priests (cp. 4:22-35  ^nt; 6:24-30  ^nu). Because of their small size, two birds were required—one for each type of offering.
5:11  ^nv The sin offering was not to be adorned with olive oil or ... frankincense. These were required for the grain offering, which was the individual’s gift to the Lord (see 2:1  ^nw), given to express worship. The sin offering made atonement; its purpose was to obtain forgiveness, requiring that the offering be completely unadorned.
5:13  ^nx making them right: See study notes on 1:4; 4:20.

• rest of the flour: See study note on 2:3.
Summary for Lev 5:14-6:7: 5:14–6:7  ^ny The guilt offering (Hebrew ’asham, “guilt”) dealt with property loss and damages, whether sacred (5:14-16  ^nz) or secular (6:1-7  ^oa). It involved restitution as well as compensation for the loss (5:16  ^ob; 6:5  ^oc). It could be called a “penalty offering,” because the ram was a penalty, or perhaps a “restitution offering,” because of the need to make restitution for the loss before the ram was offered. In the guilt offering (5:14–6:7  ^od), the loss involved was not only a failure in God’s sight, as with the sin offering, but also a loss of property to another person or to the sanctuary. Cp. Matt 5:23-24  ^oe.
5:15  ^of unintentionally defiling: Damage to sacred property was distinguished from damage to secular property. The sacrifice was effective only if the damage to sacred property had been committed accidentally. Deliberate damage, such as vandalism, to something sacred was blasphemous. As with other deliberate sins (Num 15:30-31  ^og), no means was specified for its atonement. No devout believer would defiantly continue in sin (see 1 Jn 3:9  ^oh).

• The sanctuary shekel was not a coin but a standardized unit for measuring weight. It was used to evaluate the ram being offered. Some scholars suggest that this text permits the substitution of the appropriate amount of silver for the ram.
5:16  ^oi The surcharge of an additional 20 percent provided compensation to the owner for loss or damage to property. The surcharge for sacred property was paid directly to the priests. Accidental damage to sacred property occurred when a person unintentionally ate the sacred offerings (22:14  ^oj) or omitted the tithe (27:31  ^ok). A similar surcharge was involved in redeeming an animal (27:13  ^ol, 27  ^om).
Summary for Lev 5:17-19: 5:17-19  ^on This paragraph provides general principles for the guilt offering. Even if unaware of the infraction, an individual was guilty and had to provide the appropriate guilt offering. This applied to both sacred and secular property (5:14-16  ^oo; 6:1-7  ^op).