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Leviticus 4

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The Whosoever Study Bible
Whosoever will, may come.
the third book of moses, called leviticus
Moses · c. 1445 BC
Chapter the Fourth
And the LORD spake unto Moses, saying, 
Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them: 
If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering. 
And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock’s head, and kill the bullock before the LORD. 
And the priest that is anointed shall take of the bullock’s blood, and bring it to the tabernacle of the congregation: 
And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary. 
And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation: and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. 
And he shall take off from it all the fat of the bullock for the sin offering; the fat that covereth the inwards, and all the fat that is upon the inwards, 
And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away, 
As it was taken off from the bullock of the sacrifice of peace offerings: and the priest shall burn them upon the altar of the burnt offering. 
And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, 
Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt. 
And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD concerning things which should not be done, and are guilty; 
When the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation. 
And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD: and the bullock shall be killed before the LORD. 
And the priest that is anointed shall bring of the bullock’s blood to the tabernacle of the congregation: 
And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the vail. 
And he shall put some of the blood upon the horns of the altar which is before the LORD, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. 
And he shall take all his fat from him, and burn it upon the altar. 
And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them. 
And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation. 
When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the LORD his God concerning things which should not be done, and is guilty; 
Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish: 
And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the LORD: it is a sin offering. 
And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering. 
And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him. 
And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the LORD concerning things which ought not to be done, and be guilty; 
Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned. 
And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering. 
And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar. 
And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn it upon the altar for a sweet savour unto the LORD; and the priest shall make an atonement for him, and it shall be forgiven him. 
And if he bring a lamb for a sin offering, he shall bring it a female without blemish. 
And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering 
And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar: 
And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him. 
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
Chuck Smith · Sunday Mornings, 1985 to 1999 (T3000)
The Sin Offering, Leviticus 4:27-30
30:14
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 4

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

Now as we get into chapter four, we get in now to the sin offerings. First of all, God said, "if a soul should sin through ignorance against any of the commandments" (4:2)—It is interesting to note that sins of ignorance needed forgiveness. We hear so often ignorance of the law is no excuse. This actually comes from God because God made provision for those sins of ignorance. Quite often sin is related to ignorance. Transgression is never really related to ignorance. Sin is related to ignorance because there is a vast difference between sin and trespass, and thus, the difference between the sin offering and the trespass offering.

Sins were often due to ignorance, "I didn't know." The word sin has as its root word "missing the mark." In Greek "hamartia," "the missing of the mark." Now I could be trying to hit the mark and still miss. That is still sin. There are a lot of people who are sinning who don't want to sin. They are trying not to sin. They are doing their best not to sin, but they are still sinning. They are still missing the mark for the word "sin" means to miss the mark.

Trespass is not ignorance. It's more than missing the mark, for it is missing the mark deliberately. I know what I am doing. I know that God doesn't want me to do it. I do it anyhow. That's a trespass. It's a deliberate, willful act against God. So often when you are dealing with sin, you deal with ignorance. The person didn't know, yet the sin needed taking care of. You remember Jesus when he was being nailed to the cross, prayed, "Father, forgive them. They know not what they do." (Luke 23:24) It was a sin of ignorance, and yet it needed the forgiveness of God. "Father, forgive them." They needed that forgiveness, though the sin was being done by them in ignorance, not really knowing what they were doing.

Verse 3

And so, if a man sinned against the Lord—ignorance, he was to

bring a young bullock without blemish unto the Lord for a sin offering (4:3),

Verses 6–7

And again the idea of putting on your hand upon its head, transferring the guilt, slaying it, the blood being taken in by the priest,

dipping his finger in the blood, sprinkling the blood seven times before the veil of the sanctuary. And the priest shall put some of the blood upon the horns of the altar... ; and shall pour out the blood of the bullock at the bottom of the altar... (4:6-7)

And then also they were to take a part of the bullock and to place it upon the altar and burn it on the fire, mainly the fat and the kidneys, and all.

Verses 11–12

And the skin of the bullock, and all his flesh, with his head, and his legs, and the inwards, and all, even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt (4:11-12).

So the whole skin and everything was taken outside of the camp and there burnt with fire in this place where they would carry the ashes of the burnt offerings and all. There was a place outside of the camp they would carry them and lay them out, and at that place is where the skin and all. Now the skin of the—coming back to the first offering, the offering of consecration, those hides could be kept by the priest. And they would make them into coats and wear them and all. So the sheepskin coats and so forth would be worn by the priests, because they got the hides of those offerings. But with a sin offering, the priest couldn't keep the hides. They were to be taken out and burnt completely with fire outside of the camp.

Verses 13–14

And the whole congregation of Israel sinned through ignorance, and the thing is hid from the eyes of the assembly, they've done somewhat against any of the commandments of the Lord concerning things which should not be done, and are guilty; when the sin, which they have sinned against it, is known, to the congregation, they shall offer a young bullock for the sin, and bring him before the tabernacle (4:13-14).
And so forth, and thus the sin offering following the same routine. A sin offering for the congregation and then the sin offering for the rulers. In verse twenty-two, the same idea of ignorance, the rulers and so forth. And then they were to bring a kid of the goats, a male without blemish, and it was to be offered in the same manner as the bullock before the Lord.

And then, we get down to us in verse twenty-seven.

Verses 27–28

And if any of the commoners sin through ignorance [and so it comes down to every one of us], while he doeth somewhat against any of the commandments of the Lord concerning things which ought not to be done, and is guilty; if the sin, which he has sinned, comes to his knowledge: then he shall bring an offering, of the kid of the goats, a female without blemish, for his sin which he has sinned (4:27-28).

Now the rulers brought the male kid of the goats and the commoners brought a female kid of the goats. And they would lay their hand upon the head of the sin offering, and the priest would go through the same routine of putting the blood upon the altar and sprinkling it before the Lord.

Verse 32

And if he bring a lamb for a sin offering, he shall bring it a female without blemish (4:32).

And thus the sin offerings. And as I say, sin was related to ignorance. It was the missing of the mark. It comes to your attention; it wasn't really a deliberate thing. But now what about those deliberate things.

Sunday Nights, 1985 to 1999 (C3000)

Chapter introduction

In chapter four, we get to the sin offerings.

Verses 2–3

“And the Lord spake unto Moses, saying, Speak unto the children of Israel, saying, If a soul shall sin through ignorance [unintentionally] against any of the commandments of the Lord concerning things which ought not to be done, and shall do against any of them [anything that ought not to be done, and he does some of them]: If the priest that is anointed do sin according to the sin of the people [bringing guilt on the people]; then let him bring for his sin [offer for the Lord], which he hath sinned, a young bullock without blemish unto the Lord for a sin offering (4:2-3).

First of all, the whole idea of the sin offerings, and the mention of the fact that the sins being unintentional.

The word sin literally means, to miss the mark. In our English derivation, it comes from the old English game, that was called “sinner”, in which a hoop would be placed at the top of a pole, and each man given a specified number of arrows, and he pulls the arrows out of his quiver, and he shoots them through the hoop. If you missed the hoop, you were called a sinner, and you would have to set up the drinks for the participants. That’s where the word sinner came from. You missed the mark. There’s this hoop out there, you shot your arrow, you missed the hoop, you missed the mark, you’re a sinner, and they’d say, “Ah, you re a sinner, you know, you missed the mark”, and then you would have to treat. So that’s the origin of the word in the English language, and it is a correct translation from the Greek “hamartia”, which means the missing of the mark. Now there is another word, “transgression”, and we’ll deal with that in chapter five, which is a willful violation of the law of God. Sin is an unintentional violation.

I know people who have a weakness in their flesh, who are missing the mark. Though in their heart, they want to hit the mark. Peter was guilty of sin, not because it was a deliberate, willful thing. He just missed the mark. Jesus said to Peter, “Peter, your spirit indeed is willing, but your flesh is weak.” He should have been praying, he was sleeping. It was God’s will, God’s desire that he be praying at this time. Jesus said, “Watch and pray”. Jesus came back, and he was sleeping. He said, “Oh Peter, your spirit indeed is willing, no problem there, your flesh is weak. You’ve missed the mark, because your flesh is weak.” That so often is the case in our lives. It isn’t that it’s something that, I’m rebelling against God, in the law of God, “I’m going to do it anyhow, it doesn’t matter!” Not that. That would be a transgression, but this is just a weakness. It’s something that God is working on. It’s an area of my life where the Spirit of God is developing that work of His power within me, and I don’t yet have complete victory over this area of my life, and yet nonetheless, I do it. Though it be unintentional, it is sin, and the effect is just the same, for the wages of sin is death. So it is the missing of the mark.

What is the mark? Perfection. Jesus said, “Be ye perfect, even as your Father in Heaven is perfect.” You say, “Nobody’s perfect.” You’re right. Nobody has hit the mark, outside of Jesus Christ. He alone, could say, “I always do those things that please the Father.” Can you say that? “I always do those things that please the Father.” I can’t say that. I’d like to say that. I wish I could say that, I wish that that were true. I wish that my flesh wasn’t weak. I would like to be perfect. My heart desires to please God. To always please God, but I don’t. My spirit is willing, my flesh is weak. God wants you to be a reflection of Himself. “Be ye perfect as your Father in Heaven is perfect.” He wants you to be a reflection of Him, to be His representative. Only Jesus could say, “If you have seen Me, you have seen the Father.” He was a perfect representation of the Father.

No man has seen God at any time. The Only Begotten Son, who is in the bosom of the Father, He’s manifested in Him. Now, it’s God’s desire and purpose that you manifest Him. By your life, by your works, by your attitudes. That you reflect God to the needy world around you, you are the light of the world. But unfortunately, we are not always good representations of God, and where I fail to truly represent God, I have sinned.

When Jesus was on the ship with His disciples, going over to the other side of the Sea of Galilee, the storm came up. The disciples were bailing furiously, and the ship was going down. They couldn’t keep up with the water. They came to Jesus in the back part of the ship, and they saw He was asleep, and they rudely awakened Him, and said, “Master don’t you care if we perish?” He first of all rebuked them, for waking them up, no, for being fearful, for lacking faith. “Oh ye of little faith.” That seems strange doesn’t it? The ship’s going down and He rebukes them for lack of faith. Why? Go back to the beginning of that whole experience, and Jesus said to his disciples, “Let us go over to Gergesenes” They thought the ship was going to go under. It can’t. He said, “Let’s go over to Gergesenes” So He rebuked them for their lack of faith, and then He rebuked the wind and the waves, and said, “Peace, be still.”

Now, Jesus represented the Father, who is, and has, perfect peace in every storm. How do you react to the storms of life? Do you represent God.? Do you have complete peace? Can you sleep in the midst of the storm? Or are you panicked, are you with the disciples, who weren’t representing God? Missing the mark. We’ve all done it, but it requires an atonement, a covering.

So God now has provided a method by which their sins were to be covered. The reason being, that the effect of sin is always death. The wages of sin is death. “The soul that sinneth, God said, shall surely die.” God said to Adam, “In the day that you eat thereof, you will surely die.” Talking about the spirit of man that area whereby we contact God. God the superior trinity, Father, Son, and Spirit. Man the inferior trinity of spirit, soul, and body and it is in the realm of the Spirit that you touch God, God touches you. It is His Spirit that bears witness to my spirit, that I am a child of God. “For God is a spirit, and they that worship Him, must worship Him in spirit and truth.” And when your spirit is dead, you are then what the Bible terms the “natural man”, who cannot understand the things of God, neither can he know them, because they are spiritually discerned, but your spirit is dead. Therefore you’re alienated from the life of God. Therefore the talk about God and Jesus Christ is just so much mystery to you. No comprehension. You lack the faculties by which these things are appreciated, the spirit being dead. So when sin is ruling in a person’s life, that person is dead to the things of God, insensate. That’s the way man was born. That is the case of the natural man, who by nature were the children of wrath, even as others. “That which is born of the flesh, is flesh.” So God provided the means for the putting away of sin, because it is God’s purpose that man should fellowship with Him. That’s why we were created. In order that we might reap the benefits of walking as one with God. Walking in fellowship with Him. Sin broke that fellowship, and so God provided the way in which your sins might be covered, in order that you might have fellowship with God.

It varied with the priests, “For unto whom much is given, much is required.” So the priest had to bring a bull as his sin offering. Then if you were offering for the whole congregation. It is interesting here that it points out that the nation itself, can be guilty of sin, even as an individual is guilty of sin. What is sin? It is failing to be what God wants us to be. It’s failing to fulfill the purpose and the intentions of God. If you do not fulfill God’s intentions for your life, you’re coming short of the glory of God. That’s sin.

Now a nation also can come short of God’s purposes, and if a nation comes short of the purposes of God, then that nation has sinned against the Lord. God had a definite purpose for the nation of Israel. That they would be a light unto the Gentiles. That they would be to the Gentiles, a demonstration of the blessings of a nation that would walk in fellowship with God. How God would bless and honor such a nation. I believe that our nation was raised up by God for that self-same purpose. “One nation under God”, and that was the purpose for which God raised up our nation, and as the nation was under God, and saw God, and gave God the place of honor in our national life, God blessed our nation and made us strong.

But in I Kings, it talks about how that Israel had sinned against the Lord. The nation had sinned against the Lord. Really their sin stemmed from the fact that they misinterpreted their history. Rather than realizing it was God that made us strong, they began to think, “It’s because of our wisdom, we’re so smart, we have such intelligence, that’s why we’ve become strong, because we’re intelligent people. We’re more intelligent than these nations around us and it’s our great wisdom that has made us powerful and strong”; and, they misinterpreted their history.

We are in danger of misinterpreting our history here in the United States. I hear a lot about the free enterprise system, and people are trying to attribute the strength of our nation to the fact that, “We are a free enterprise nation.” I hear the praises for democracy and they say, “Well, we’re strong because we’re a democracy and we have a democratic form of government.” That is misinterpreting your history. We are strong because God made us strong, because we honored God at the beginning and the birth of the nation. But, as our nation turns from God, and begins to attribute the strength to something other than, “It was the Lord who raised us up, and the Lord who made us strong”, our nation, as Israel, will go down the tubes. A nation sinning against the Lord, unless there is a repentance, unless there is a covering for that sin, that nation is destined for oblivion. I don’t care how strong the nation may have been. Israel was, at one time, one of the strongest nations on the face of the earth. But they sinned against the Lord their God. You cannot trust in the strengths of armament. You cannot trust in the strengths of your manufacturing potential, your GNP, or your anything else! We’ve got to trust in the Lord. He’s the one who made us strong. He is the one that will sustain, only one. So there was the offerings for the nation that had sinned.

Then there was the offering for the rulers, for again, “To whom much is given, much is required.” When the ruler had sinned against the Lord, he had to bring a male kid of the goats, and again, lay his hand upon it, and offer the sin offering. But then in verse twenty-seven, it gives to us:

Verses 27–28

And if any one of the common people sin through ignorance [unintentionally], while he doeth somewhat against any of the commandments of the Lord concerning things which ought not to be done, and be guilty; Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned (4:27-28).

I don’t know why the common person brought a female, where the ruler brought a male, and I don’t understand that. I don’t know why. There’s probably some kind of reason for it, but I don’t know.

Verses 29–30

And he shall lay his hand upon the head of the sin offering [identifying with the animal, transferring the guilt, (my sin), over onto that animal, and then the animal is slain] and slay the sin offering in the place of the burnt offering. And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof [the remainder of the blood, sprinkled] at the bottom [base] of the altar.

And thus there was made a covering for the sin, and a man could then have fellowship with God.

Now, it is impossible that the blood of bulls or goats could put away sin. They did not put away a man’s sin, they covered a man’s sin. The word atonement in the Old Testament is an entirely different word than the word atonement in the New Testament, where it talks about Jesus making an atonement for us. The word atonement in the Old Testament, comes from the Hebrew word, kaphar, which means to make a covering. That is it was covered over, so that God winked at it, or ignored it, acted as though it didn’t exist, because the covering was made by the sacrifice.

But Jesus in His sacrifice, went one better! Rather than just the covering of our sins, He put away our sins, once and for all! The Greek word atonement, can best be understood if you just break it up, and you say at-one-ment. For it is through Jesus Christ, that we have become, one with God. He has made us one with God through the fact that His sacrifice for our sins, has put them away; and, now we can walk in the light, as He as in the light, and thus we have this at-one-ment, fellowship with God. Unity with God, and the blood of Jesus Christ, God’s Son, is cleansing us from all sin.

So the blood of bulls and goats could not put away sin, all they could do was point the finger to the future. They were a type, they were a foreshadowing of that good thing which was to come, that is the sacrifice of Jesus Christ, by which our sins could be put away, once and for all. Now, when our sin is cleansed through the sacrifice of Jesus Christ, we then are born again. That is, we have a spiritual birth. The spirit that was dead because of our trespasses and sins, comes alive, “And you, He has made alive, who once were dead, as the result of your trespasses and sins. Who in times past, you were walking according to the course of this world, according to the prince of the power of the air, that even now works in the children of disobedience, and you were by nature a child of wrath, even as others. But God, who is rich in His mercy, wherewith He has loved us, provided for us the putting away of our sins, through faith in Jesus Christ, Whereby grace we are saved, through faith, that not of yourselves, the Gift of God. Not of works, lest any man should boast, for you are His workmanship.” So God’s work for us in the sin offering of Jesus Christ, putting away our sins, bringing to me a new birthday, spiritual birth, and as the result, my spirit now alive, fellowship with God is restored, as I worship Him in spirit and in truth.

So, this sin offering in the Old Testament, only was pointing ahead to that which Jesus would be doing for us, when He came and when He died in our place, and our guilt, even as I put my hand on the head of that little lamb, and I would transfer all of my sin and the crud of my life over in that little lamb, and then that poor little thing would have to die for me. As I see the blood pouring out, and the little lamb going limp and dying, I realize, “Hey, he’s taking my sin, he’s taking my punishment, he’s taking my guilt, that little lamb is dying for me”, and then the fat of it taken and burnt before the Lord, and as it arises, I realize, “I deserve that death, it’s taking my place.”

But even so, when I look at Jesus Christ, and I see Him up on the cross, I should be thinking the same, “Hey I deserve that death! It is my guilt that has been transferred on Him, that has placed Him on the cross. He’s dying there for me, and in my stead”, and I identify with Jesus, even as I identified with a little lamb, I now identify with Jesus, for He is burying my sin. He is dying in my place, in order that through His death, my sin might be put away, so that I can now have this glorious fellowship with God, and all of the benefits that attend to such fellowship. So I live in this blessed fellowship with God. How wonderful it is to walk in the consciousness of God’s presence and power and love, surrounding my life. How glorious it is just to walk with God, and to fellowship with Him, and to experience His presence and his power, as I walk in the light, as He is in the light, and as He gives me that power over sin; as He works in me day by day, freeing me from that bondage of corruption, and making me like Him. “For we with open face, beholding the glory of the Lord, are being changed from glory to glory into the same image, by the power of that spirit now alive and working in me.”

Commentary on Leviticus 4

Whosoever Will · The Whosoever Study Bible’s verse commentary

Leviticus 4:1

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 4:2

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 4:3

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 4:4

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 4:5

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 4:6

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 4:7

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 4:8

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 4:9

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 4:10

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 4:11

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 4:12

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 4:13

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 4:14

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 4:15

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 4:16

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

Leviticus 4:17

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 4:18

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 4:19

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 4:20

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 4:21

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 4:22

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 4:23

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 4:24

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 4:25

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 4:26

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 4:27

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 4:28

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 4:29

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 4:30

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 4:31

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 4:32

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 4:33

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 4:34

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 4:35

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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