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Leviticus 2

W
The Whosoever Study Bible
Whosoever will, may come.
the third book of moses, called leviticus
Moses · c. 1445 BC
Chapter the Second
And when any will offer a meat offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon: 
And he shall bring it to Aaron’s sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD: 
And the remnant of the meat offering shall be Aaron’s and his sons’: it is a thing most holy of the offerings of the LORD made by fire. 
And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. 
And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil. 
Thou shalt part it in pieces, and pour oil thereon: it is a meat offering. 
And if thy oblation be a meat offering baken in the frying pan, it shall be made of fine flour with oil. 
And thou shalt bring the meat offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar. 
And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD. 
And that which is left of the meat offering shall be Aaron’s and his sons’: it is a thing most holy of the offerings of the LORD made by fire. 
No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire. 
As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour. 
And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. 
And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears. 
And thou shalt put oil upon it, and lay frankincense thereon: it is a meat offering. 
And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD. 
HOW TO USE
PROVISIONIST · DISPENSATIONAL · PRE-TRIBULATIONAL
Chuck Smith · Sunday Nights, 1979 to 1985 (C2000)
Leviticus 1-10
Tape C2032 · 1:22:35
Permission granted by The Word For Today
Chuck Smith · Sunday Nights, 1985 to 1999 (C3000)
Leviticus 1-5
Tape C3038 · 40:59
Permission granted by The Word For Today
Raul Ries · Through the Bible
Leviticus 1-7
57:04
Permission granted by Pastor Raul Ries

Chuck Smith on Leviticus 2

Verse by verse, taught on Sunday nights: the C2000 series, 1979 to 1985, and the C3000 series, 1985 to 1999. Permission granted by The Word For Today.

Sunday Nights, 1979 to 1985 (C2000)

Chapter introduction

In chapter two the next offering that we have is the meal offering. And this they would take the fine flour, mix it with oil and frankincense, and make up a dough that they would put on the fire to more or less bake unto the Lord. Now, these things bespeak the work of man's hand. I am bringing flour, mixing it with oil. Where did I get the flour? I had to till the soil. I had to plant the seed. I had to harvest the seed. I had to thresh the seed. I had to grind the seed into flour itself. And so it was the work of my hands. I picked the olives and put them in the olive press and got the oil. It was the work of my hands. So I am offering to God in the offering, in the meal offering, I am offering to God my service, dedicating the work of my hands unto God, giving unto God my service. And thus this meal offering again was a sweet smelling savor. And what smells better than homebaked bread? You know, that smell of bread baking is always just a great smell.

When we were kids in Ventura just a block and a half from the church, on Sunday nights there was a bakery that would bake bread. And, oh, we were overcome by the neat aroma. We would go up and buy a quarter pound of butter and get a loaf of bread right off the rack as it was coming out of the oven, so hot you would have to juggle it from hand to hand and break the thing in two and drop the butter down in and eat it. In those days I didn't worry about weight. I was running so much that I ran the thing off. Oh boy, I'll tell you the smell of homebaked bread is really great.

And the idea is that of, again, that it might be a pleasant odor unto the Lord. It might arise as a pleasant aroma before Him and an offering to God. "Here it is, Lord, my service. I'm giving now my labor unto you. I am offering you myself as a servant to do your work." And thus was the significance of this meal offering. The idea was the offering unto God, the work of my hands as service unto the Lord. And so, in chapter two it deals with this meal offering.

Now there were two things that were never to be mixed with the flour; one was leaven and the other was honey. The leaven, of course, always through the scripture is a type of sin, and thus, it was never to be mixed. It causes a putrefaction actually, or it causes a decay is what leaven does. And honey can also have that same effect, but honey really represents a natural sweetness. Now some of you are naturally sweet, but it is interesting that doesn't buy you any points with God. It is only that sweetness that comes from Him that is acceptable. And so honey or leaven were two forbidden additions to these little loaves of bread.

But there was one thing that it had to always be offered with: salt, because salt has the opposite effect of putrefaction. Salt was used in those days as a preservative and, of course, to make things really more tasty. If you forget to put salt in your rolls, you'll find they taste very flat. Potatoes without salt can be very flat. And so the salt was to give the flavor. It is being a preservative. They were to use salt in the meal offerings, but never the leaven or the honey. And again the idea is offering to God service. Giving to God my life to serve Him. Offering Him the work of my hands.

Now the final of the sweet savor offerings was the peace offering. And again this could be the ox, or actually, it could be out of the herd. It could be a cow also. It had to be without blemish. It could be from the flock, a lamb or again, if you are poor, it could be a turtledove. But this is the offering of communion and fellowship with God. In this offering a part of it would be returned to you to eat; and thus, the idea was here, "God, I have given this to you", and part of it is burned. That's for God. But then part of it is given back to me that I might sit down and eat of it so that I am actually fellowshipping with God, eating together with God is the idea. God is eating part of it. I am eating part of it. I am becoming part with God. And it was called the peace offering, but it was that of fellowship with God, the idea of eating together with God.

It is interesting in the New Testament how often Jesus sought to eat with people. In fact, the last message of Jesus to the church, in the Lord's epistle to the church—what was His very last message? "Behold I stand at the door and knock and if any man will hear my voice and open the door, I will come in and eat supper with him," (Revelation 3:20) because the Lord always enjoyed eating with people.

It spoke to them in their culture of the deepest possible fellowship when we ate together. We were entering into such a deep fellowship that we were actually becoming a part of each other, because in those days it was really family style. You have the big, old leg of lamb out there and you don't have utensils. Your fingers are your utensils. And so you reach out and grab and pull off a piece of the meat and your friend reaches in and grabs a piece of meat. And you're eating together having pulled off from the same leg of lamb that portion that you're eating. And you're eating of that same leg of lamb. Thus, that leg of lamb that is nourishing you is also nourishing me. That leg of lamb that is becoming a part of your body is becoming a part of my body; thereby I am becoming a part of you, you're becoming a part of me. We are becoming related through this common eating together.

And then as we would finish the meal, we would take the bread and we would break it. And they didn't have napkins in those days so they used the bread for a napkin. You wipe the lamb grease off your fingers and all the juices, and then you ate the bread or quite often that bit of bread was thrown to the little puppies that were around the table. The last piece that was used to sort of clean up. But by eating the same bread, by eating of the same meat, by partaking from the same table, from the same bowls, we were becoming part of each other. And they looked at it as that. For that reason they would never eat with their enemies. They didn't want to become a part of their enemy. And for that reason a Jew was always extremely careful never to eat with a Gentile. There is no way that he wanted to become one with a Gentile. So that's why that strict separation. The Jew never eating with the Gentile, because of the fear of becoming a part of a Gentile or a Gentile becoming a part of him.

And so here is the idea in the peace offering of offering the sacrifice unto the Lord. And part of it goes up unto the Lord, roasted for Him and all, but part of the roast given back to me, and I eat of it myself. So I sit down to eat with God.

And in the great feast days most of the offerings that were brought by the people in the great feast days were peace offerings. So that they were just what they say—they were feast days. The Passover Feast, The Feast of Pentecost, The Feast of Tabernacles—they were feasts, great feasts. People would come in and you'd have just all kinds of meat, all kinds of feasting together. They were holidays of feasting for seven days. With all of these sacrifices, these peace offerings would be offered, and then you'd receive yours back to eat. And thus, people were just sitting and feasting with God was the idea. And really it is a very beautiful thought in deed.

Man, it would be great if we had a seven-day feast with God around here sometime. You know, just the idea of here we are to sit with the Lord, just to feast together with Him realizing the oneness that is ours with Him, feasting together with the Lord, God's people.

Sunday Nights, 1985 to 1999 (C3000)

Chapter introduction

In chapter two we get to the second offering, which was called the grain offering. In your King James versions, it reads meat, but the word in the Hebrew, is actually grain. So you offer a grain offering of fine flour. Now the grain offering is basically just something to offer to the Lord as a sweet savor. Nothing smells better than bread when its baking. So you would mix the fine flour with oil and with salt, and the priest would take a handful, which was a memorial, or it was the representation of the whole. He would get the rest of it. But, he would take a handful and put it upon the fire in order that it might rise as a sweet smelling savor, unto the Lord. It is one of the most holy offerings you can offer. It’s really not for anything, except just for the Lord. “Lord I just offer this to you, for your enjoyment.”; and, giving our lives to God, just for His enjoyment. Just spending time with God, and how important that is. Not coming to God with any requests, not laying any heavy issues on Him, but coming just for the pure fellowship, for that time of enjoyment together with Him.

The various types of grain offerings are given here in chapter two. They can be baked in a pan, they could be baked in a cupboard pan. The interesting thing that in verse eleven, in this offering not to be any leaven or honey mixed into the bread dough. No leaven or honey. Leaven is, always in the scriptures, a type of sin, because it multiplies by rottenness. It permeates through rottenness, and thus, no leaven. No honey. Honey is a natural sweetness, but it has nothing to do with the grace of God, and so, there was to be no honey within the flour that you offer to the Lord. That which was to be burned, there would be the frankincense sprinkled upon it, in order to give it even a further aroma, a delightful aroma.

Commentary on Leviticus 2

Whosoever Will · The Whosoever Study Bible’s verse commentary

Leviticus 2:1

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:2

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:3

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:4

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:5

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:6

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:7

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:8

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:9

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:10

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:11

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:12

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:13

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:14

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:15

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14

Leviticus 2:16

The book of Leviticus opens with God speaking from inside the Tabernacle, the presence that filled it at the end of Exodus 40 is now speaking. The location of the speech is the theological statement: the entire sacrificial system of Leviticus flows from the God who has taken up residence among His people. Leviticus 1-7 presents the five major offerings: the burnt offering (olah, going up, total consecration), the grain offering (minchah, tribute, honoring God's provision), the peace offering (shelamim, from shalom, fellowship with God restored), the sin offering (chata'at, for unintentional sin), and the guilt offering (asham, for specific transgressions requiring restitution). Each offering has its own regulations, its own purpose, its own degree of specificity about what the problem is and how it is addressed. The hand-laying (samakh) is the interpretive key. The worshipper presses his hand firmly on the animal's head. The rabbis understood this as identification: the animal is now standing in for the worshipper, and what happens to it is what should happen to the worshipper. Ve-nirtsah lo: it shall be accepted for him. The acceptance is relational: the worshipper who cannot stand before a holy God is accepted because the animal has taken the standing that the worshipper could not have. Thread 6 is in the typology: every sacrifice in Leviticus is a picture of the one sacrifice Hebrews 10 describes, the offering of the body of Jesus Christ once for all. The animal's blood covers; Christ's blood removes. The animal must be offered again; Christ's offering is permanent. The Levitical system is not the reality but the shadow cast by the reality that is coming. Thread 5 is the dispensational administration: the entire sacrificial system is the Mosaic period's provision for maintaining covenant relationship, with a built-in theological forward-pointing to what it cannot itself accomplish.
He shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: the hand-laying is the identification act; the worshipper is identified with the animal, the animal's death stands for the worshipper's death, and the system points forward.
וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו (ve-samakh yado al rosh ha-olah ve-nirtsah lo le-khapper alav): he shall lay his hand on the head of the burnt offering and it shall be accepted for him to make atonement: samakh (to lay, lean, press firmly, the hand pressed firmly on the head transfers identity; the worshipper becomes the animal's substitute and the animal becomes the worshipper's substitute); le-khapper (to make atonement, from kaphar, to cover; the same root as Yom Kippur and kippur; the atonement covers the sin, removes it from God's sight)
threads t5 · t6 · see Romans 3:25 · Hebrews 10:1-4 · Hebrews 10:10-14
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