Leviticus 4:35
WEB
He shall remove all its fat, like the fat of the lamb is removed from the sacrifice of peace offerings. The priest shall burn them on the altar, on the offerings of Yahweh made by fire. The priest shall make atonement for him concerning his sin that he has sinned, and he will be forgiven.
BSB
And he shall remove all the fat, just as the fat of the lamb is removed from the peace offerings, and he shall burn it on the altar along with the offerings made by fire to the LORD. In this way the priest will make atonement for him for the sin he has committed, and he will be forgiven.
KJV
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.
Matthew Henry
Hebrew interlinear
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H3605
n-m — whole, all, any, every
Derivation: or (Jeremiah 33:8) כּוֹל; from 3634;
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever).
n.m — the whole
כֹּל once כּוֹל n.m. the whole, all
1. with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
2. Absolutely:
a. without the art., all things, all
b. with the art. הַכֹּל
(a). where the sense is limited by the context to things (or persons) just mentioned
(b). in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
H2459
n-m — fat, richest, choice
Derivation: or חֵלֶב; from an unused root meaning to be fat;
fat, whether literally or figuratively; hence, the richest or choice part
KJV: × best, fat(-ness), × finest, grease, marrow.
n.m — fat
חֵ֫לֶב n.m. fat
1. fat of human body
2. fat of beasts
3. choicest, best part of products of land
H5493
v — turn
Derivation: or שׂוּר; (Hosea 9:12), a primitive root;
to turn off (literally or figuratively)
KJV: be(-head), bring, call back, decline, depart, eschew, get (you), go (aside), × grievous, lay away (by), leave undone, be past, pluck away, put (away, down), rebel, remove (to and fro), revolt, × be sour, take (away, off), turn (aside, away, in), withdraw, be without.
vb — turn aside
סוּר and [שׂוּר] 300 vb. turn aside
Qal
1. turn aside, out of one's course
2. depart
3. of lifeless things = be removed
4. = come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
1. cause to (turn aside,) depart, common word for remove, take away
2. rarer uses
Pô‛lēl be taken away, removed
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H3775
n-m — young sheep
Derivation: apparently by transposition for 3532;
a young sheep
KJV: lamb.
n.[m.] — lamb
כֶּ֫שֶׂב n.[m.] lamb
H2077
n-m — slaughter, flesh, sacrifice
Derivation: from 2076;
properly, a slaughter, i.e. the flesh of an animal; by implication, a sacrifice (the victim or the act)
KJV: offer(-ing), sacrifice.
n.m — sacrifice
זֶ֫בַח 162 n.m. sacrifice
I. general name for all sacrifices eaten at feasts
1. of the God of Israel
2. of other deities
II. there are several kinds which are gradually distinguished
1. the covenant sacrifice, between Jacob and Laban
2. the passover
3. annual sacrifice
4. thank offering
5. in ritual of H & P
6. the slaughter of hostile nations
7. the verb used
H8002
n-m — requital, thanks
Derivation: from 7999;
properly, requital, i.e. a (voluntary) sacrifice in thanks
KJV: peace offering.
n.[m.] — sacrifice for alliance
שֶׁ֫לֶם 87 n.[m.] sacrifice for alliance or friendship, ‘peace-offering’
H6999
v n-m n-f — smoke, turn into fragrance by fire
Derivation: a primitive root (identical with through the idea of fumigation in a close place and perhaps thus driving out the occupants);
to smoke, i.e. turn into fragrance by fire (especially as an act of worship)
KJV: burn (incense, sacrifice) (upon), (altar for) incense, kindle, offer (incense, a sacrifice).
vb. denom — make sacrifices smoke
[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke
Pi. make sacrifices smoke, offer them by burning
Pu. fumigated with myrrh
Hiph.
1. make sacrifices smoke
2. cause incense to smoke, offer incense
3. make smoke upon
Hoph. be made to smoke as a sacrifice
H3548
n-m — officiating, priest, acting priest
Derivation: active participle of 3547;
literally one officiating, a priest; also (by courtesy) an acting priest (although a layman)
KJV: chief ruler, × own, priest, prince, principal officer.
n.m — priest
כֹּהֵן 750 n.m. priest
H4196
n-m — altar
Derivation: from 2076;
an altar
KJV: altar.
n.m — altar
מִזְבֵּחַ 401 n.m. altar
H5921
prep — above, over, upon, against
Derivation: properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following);
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
KJV: above, according to(-ly), after, (as) against, among, and, × as, at, because of, beside (the rest of), between, beyond the time, × both and, by (reason of), × had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, × with.
forasmuch as
כִּי עַל כֵּן forasmuch as
subst — above
עַל, עָ֑ל
I. subst. height
II. As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1. Upon, of the substratum upon which an object in any way rests, or on which an action is performed
a. —
(a). of clothing, etc., which any one wears
(b). With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
b. Of what rests heavily upon a person, or is a burden to him
c. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
d. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
e. חָיָה עַל to live upon (as upon a foundation or support)
f. Of the ground or basis, on which a thing is done
2. It expresses excess
3. It denotes elevation or pre-eminence
4. It expresses addition
5. It expresses the idea of being extended, or suspended over anything, without however being in contact with it, above, over
6. From the sense of inclining or impending over, על comes to denote contiguity or proximity, Engl. by (or sts. on)
7. In connection with verbs of motion (actual or fig.)
8. By writers of the silver age, על is sts. used with the force of a dative
9. With other particles:
III. As conj.
a. עַל אֲשֶׁר because that
b. עַל כִּי similar in meaning, but less frequent
c. עַל alone:
(a). because
(b). notwithstanding that, although
IV. Compounds:
1. with כְּ (rare and late)
a. as concerning, as upon
b. the like of their deeds is the like of (that which) he will repay
2. מֵעַל from upon, from over, from by
H801
n-m — burnt-offering, sacrifice
Derivation: the same as 800, but used in a liturgical sense;
properly, a burnt-offering; but occasionally of any sacrifice
KJV: (offering, sacrifice), (made) by fire.
n.m — an offering made by fire
אִשֶּׁה n.m. an offering made by fire
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H3722
v — cover, expiate, condone, placate, cancel
Derivation: a primitive root;
to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel
KJV: appease, make (an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, purge (away), put off, (make) reconcile(-liation).
vb — cover over
כִּפֶּר vb. Pi. etc. denom. cover over (fig.), pacify, make propitiation
Pi.
1. cover over, pacify, propitiate
2. cover over, atone for sin, without sacrifice
3. cover over, atone for sin and persons by legal rites
Pu. be covered over, atoned for
Hithp. the iniquity of the house of Eli shall not be covered by peace-offering or minchah
Niph. and the blood shall be covered for them
vb. denom — and thou shalt pitch it with pitch
כָּפַר vb. denom. Gn 6:14 and thou shalt pitch it with pitch (P).
H2403
n-f — offence, penalty, occasion, sacrifice, expiation, offender
Derivation: or חַטָּאת; from 2398;
an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender
KJV: punishment (of sin), purifying(-fication for sin), sin(-ner, offering).
n.f — sin
חַטָּאת n.f. sin, sin-offering
1. sin
2. condition of sin, guilt of sin
3. punishment for sin
4. sin-offering
5. purification from sins of ceremonial uncleanness
H2398
v — miss, sin, forfeit, lack, expiate, repent, lead astray, condemn
Derivation: a primitive root;
properly, to miss; hence (figuratively and generally) to sin; by inference, to forfeit, lack, expiate, repent, (causatively) lead astray, condemn
KJV: bear the blame, cleanse, commit (sin), by fault, harm he hath done, loss, miss, (make) offend(-er), offer for sin, purge, purify (self), make reconciliation, (cause, make) sin(-ful, -ness), trespass.
vb — miss
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
1. miss
2. sin, miss the goal or path of right and duty
3. incur guilt, penalty by sin, forfeit
Pi.
1. bear loss
2. make a sin offering
3. purify from sin
4. purify from uncleanness
Hiph.
1. miss the mark
2. induce or cause to sin
3. bring into guilt, condemnation, punishment
Hithp.
1. miss oneself, lose oneself, fig. for be bewildered, beside oneself
2. purify oneself from uncleanness
H5545
v — forgive
Derivation: a primitive root;
to forgive
KJV: forgive, pardon, spare.
vb — forgive
[סָלַח] vb. forgive, pardon
Qal forgive, pardon
Niph. term.techn. in code of P, it shall be forgiven him
Bible49 app
Get translation compare, commentary, and interlinear study — offline, on iPhone and Mac.
See Bible49
Verses 27–35
Leviticus 4:27–35
I. Here is the law of the sin-offering for a common person, which differs from that for a ruler only in this, that a private person might bring either a kid or a lamb, a ruler only a kid; and that for a ruler must be a male, for the other a female: in all the circumstances of the management of the offering they agreed. Observe, 1. The case supposed: If any one of the common people sin through ignorance, Lev 4:27. The prophet supposes that they were not so likely as the great men to know the way of the Lord, and the judgment of their God (Jer 5:4), and yet, if they sin through ignorance, they must bring a sin-offering. Note, Even sins of ignorance need to be atoned for by sacrifice. To be able to plead, when we are charged with sin, that we did it ignorantly, and through the surprise of temptation, will not bring us off if we be not interested in that great plea, Christ hath died, and entitled to the benefit of that. We have all need to pray with David (and he was a ruler) to be cleansed from secret faults, the errors which we ourselves do not understand or are not aware of, Psa 19:12. 2. That the sins of ignorance committed by a single person, a common obscure person, did require a sacrifice; for, as the greatest are not above the censure, so the meanest are not below the cognizance of the divine justice. None of the common people, if offenders, were overlooked in a crowd. 3. That a sin-offering was not only admitted, but accepted, even from one of the common people, and an atonement made by it, Lev 4:31, Lev 4:35. Here rich and poor, prince and peasant, meet together; they are both alike welcome to Christ, and to an interest in his sacrifice, upon the same terms. See Job 34:19.
II. From all these laws concerning the sin-offerings we may learn, 1. To hate sin, and to watch against it. That is certainly a very bad thing to make atonement for which so many innocent and useful creatures must be slain and mangled thus. 2. To value Christ, the great and true sin-offering, whose blood cleanses from all sin, which it was not possible that the blood of bulls and of goats should take away. Now, if any man sin, Christ is the propitiation (Jo1 2:1, Jo1 2:2), not for Jews only, but for Gentiles. And perhaps there was some allusion to this law concerning sacrifices for sins of ignorance in that prayer of Christ's, just when he was offering up himself a sacrifice, Father, forgive them, for they know not what they do.
Cross-references: Lev 4:27 · Jer 5:4 · Ps 19:12 · Lev 4:31 · Lev 4:35 · Job 34:19 · 1John 2:1 · 1John 2:2