TRV
Translation
King James Version
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.
Complete Jewish Bible
as it is removed from an ox sacrificed as a peace offering; and the cohen is to make these parts go up in smoke on the altar for burnt offerings.
Berean Standard Bible
just as the fat is removed from the ox of the peace offering. Then the priest shall burn them on the altar of burnt offering.
American Standard Version
as it is taken off from the ox of the sacrifice of peace-offerings: and the priest shall burn them upon the altar of burnt-offering.
World English Bible Messianic
as it is taken off of the bull of the sacrifice of peace offerings. The priest shall burn them on the altar of burnt offering.
Geneva Bible (1599)
As it was taken away from the bullock of the peace offrings, and the Priest shall burne them vpon the altar of burnt offring.
Young's Literal Translation
as it is lifted up from the ox of the sacrifice of the peace-offerings; and the priest hath made them a perfume on the altar of the burnt-offering.
In the KJVVerse 2,806 of 31,102
Study This Verse
Commentary on Leviticus 4 verses 1–12
1 ¶ And the LORD spake unto Moses, saying,
2 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:
3 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.
4 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.
5 And the priest that is anointed shall take of the bullock's blood, and bring it to the tabernacle of the congregation:
6 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.
7 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.
8 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,
9 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,
10 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.
11 And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung,
12 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.
The laws contained in the first three chapters seem to have been delivered to Moses at one time. Here begin the statutes of another session, another day. From the throne of glory between the cherubim God delivered these orders. And he enters now upon a subject more strictly new than those before. Burnt-offerings, meat-offerings, and peace-offerings, it should seem, had been offered before the giving of the law upon mount Sinai; those sacrifices the patriarchs had not been altogether unacquainted with (Gen 8:20; Exo 20:24), and in them they had respect to sin, to make atonement for it, Job 1:5. But the law being now added because of transgressions (Gal 3:19), and having entered, that eventually the offence might abound (Rom 5:20), they were put into a way of making atonement for sin more particularly by sacrifice, which was (more than any of the ceremonial institutions) a shadow of good things to come, but the substance is Christ, and that one offering of himself by which he put away sin and perfected for ever those who are sanctified.
I. The general case supposed we have, Lev 4:2. Here observe, 1. Concerning sin in general, that it is described to be against any of the commandments of the Lord; for sin is the transgression of the law, the divine law. The wits or wills of men, their inventions or their injunctions, cannot make that to be sin which the law of God has not made to be so. It is said likewise, if a soul sin, for it is not sin if it be not some way or other the soul's act; hence it is called the sin of the soul (Mic 6:7), and it is the soul that is injured by it, Pro 8:36. 2. Concerning the sins for which those offerings were appointed. (1.) They are supposed to be overt acts; for, had they been required to bring a sacrifice for every sinful thought or word, the task had been endless. Atonement was made for those in the gross, on the day of expiation, once a year; but these are said to be done against the commandments. (2.) They are supposed to be sins of commission, things which ought not to be done. Omissions are sins, and must come into judgment; but what had been omitted at one time might be done at another, and so to obey was better than sacrifice: but a commission was past recall. (3.) They are supposed to be sins committed through ignorance. If they were done presumptuously, and with an avowed contempt of the law and the Law-maker, the offender was to be cut off, and there remained no sacrifice for the sin, Heb 10:26, Heb 10:27; Num 15:30. But if the offender were either ignorant of the law, as in divers instances we may suppose many were (so numerous and various were the prohibitions), or were surprised into the sin unawares, the circumstances being such as made it evident that his resolution against the sin was sincere, but that he was overtaken in it, as the expression is (Gal 6:1), in this case relief was provided by the remedial law of the sin-offering. And the Jews say, "Those crimes only were to be expiated by sacrifice, if committed ignorantly, for which the criminal was to have been cut off if they had been committed presumptuously."
II. The law begins with the case of the anointed priest, that is, the high priest, provided he should sin through ignorance; for the law made men priests who had infirmity. Though his ignorance was of all others least excusable, yet he was allowed to bring his offering. His office did not so far excuse his offence as that it should be forgiven him without a sacrifice; yet it did not so far aggravate it but that it should be forgiven him when he did bring his sacrifice. If he sin according to the sin of the people (so the case is put, Lev 4:3), which supposes him in this matter to stand upon the level with other Israelites, and to have no benefit of his clergy at all. Now the law concerning the sin-offering for the high priest is, 1. That he must bring a bullock without blemish for a sin-offering (Lev 4:3), as valuable an offering as that for the whole congregation (Lev 4:14); whereas for any other ruler, or a common person, a kid of the goats should serve, Lev 4:23, Lev 4:28. This intimated the greatness of the guilt connected with the sin of a high priest. The eminency of his station, and his relation both to God and to the people, greatly aggravated his offences; see Rom 2:21. 2. The hand of the offerer must be laid upon the head of the offering (Lev 4:4), with a solemn penitent confession of the sin he had committed, putting it upon the head of the sin-offering, Lev 16:21. No remission without confession, Psa 32:5; Pro 28:13. It signified also a confidence in this instituted way of expiating guilt, as a figure of something better yet to come, which they could not stedfastly discern. He that laid his hand on the head of the beast thereby owned that he deserved to die himself, and that it was God's great mercy that he would please to accept the offering of this beast to die for him. The Jewish writers themselves say that neither the sin-offering nor the trespass-offering made atonement, except for those that repented and believed in their atonement. 3. The bullock must be killed, and a great deal of solemnity there must be in disposing of the blood; for it was the blood that made atonement, and without shedding of blood there was no remission, Lev 4:5-7. Some of the blood of the high-priest's sin-offering was to be sprinkled seven times before the veil, with an eye towards the mercy-seat, though it was veiled: some of it was to be put upon the horns of the golden altar, because at that altar the priest himself ministered; and thus was signified the putting away of that pollution which from his sins did cleave to his services. It likewise serves to illustrate the influence which Christ's satisfaction has upon the prevalency of his intercession. The blood of his sacrifice is put upon the altar of his incense and sprinkled before the Lord. When this was done the remainder of the blood was poured at the foot of the brazen altar. By this rite, the sinner acknowledged that he deserved to have his blood thus poured out like water. It likewise signified the pouring out of the soul before God in true repentance, and typified our Saviour's pouring out his soul unto death. 4. The fat of the inwards was to be burnt upon the altar of burnt-offering, Lev 4:8-10. By this the intention of the offering and of the atonement made by it was directed to the glory of God, who, having been dishonoured by the sin, was thus honoured by the sacrifice. It signified the sharp sufferings of our Lord Jesus, when he was made sin (that is, a sin-offering) for us, especially the sorrows of his soul and his inward agonies. It likewise teaches us, in conformity to the death of Christ, to crucify the flesh. 5. The head and body of the beast, skin and all, were to be carried without the camp, to a certain place appointed for that purpose, and there burnt to ashes, Lev 4:11, Lev 4:12. This was very significant, (1.) Of the duty of repentance, which is the putting away of sin as a detestable thing, which our soul hates. True penitents say to their idols, "Get you hence; what have we to do any more with idols?" The sin-offering is called sin. What they did to that we must do to our sins; the body of sin must be destroyed, Rom 6:6. (2.) Of the privilege of remission. When God pardons sin he quite abolishes it, casts it behind his back. The iniquity of Judah shall be sought for and not found. The apostle takes particular notice of this ceremony, and applies it to Christ (Heb 13:11-13), who suffered without the gate, in the place of a skull, where the ashes of dead men, as those of the altar, were poured out.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Leviticus 4:10 provides precise instructions for the handling of the fat portions from the bullock offered as a sin offering, stipulating their removal and incineration on the altar of burnt offering by the priest. This directive explicitly parallels the procedure for the fat in the peace offering, thereby underscoring a consistent divine principle that the choicest and most valuable parts of any sacrifice are exclusively reserved for God, signifying complete dedication and serving as a pleasing aroma.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 4:10 primarily employs Analogy and Symbolism. The most explicit literary device is Analogy, as the verse directly compares the handling of the fat in the sin offering to the established procedure for the "sacrifice of peace offerings" (Leviticus 3). This comparison serves to reinforce a consistent theological principle across different types of sacrifices: that the fat, universally understood as representing the choicest and richest part of the animal, is always reserved for God. This consistency underscores God's unchanging demand for the best from His people, irrespective of the specific context of their offering. Symbolism is also profoundly present throughout the verse. The fat itself symbolizes the best, the richness, the vitality, and the innermost essence of the animal, and by extension, the worshiper's offering of their utmost to God. The act of "burning" the fat on the altar symbolizes the complete dedication, consumption, and transformation of this "best" by God, ascending as a "fragrant aroma" pleasing to Him. The altar itself symbolizes God's holy presence, the designated place of divine encounter, atonement, and acceptance of offerings.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 4:10, though seemingly a technical instruction within the sacrificial system, is rich with profound theological significance. It fundamentally underscores God's absolute holiness and His unchanging demand for the very best from His people, even in the solemn context of atonement for sin. The burning of the fat, designated as the "Lord's portion," signifies that even when addressing the defilement of sin, the worshiper's heart must be oriented towards giving God supreme honor, value, and the choicest part of their offering. This principle transcends the specific ritual, pointing to a broader and enduring truth about the nature of true worship and devotion. It also highlights the meticulous nature of God's commands, emphasizing that acceptable worship is not arbitrary but follows a divinely revealed pattern, ensuring both the efficacy and the divine acceptance of the offering. This verse reinforces the concept that God's standards are unwavering, and His worthiness of our utmost devotion is paramount.
REFLECTION AND APPLICATION
This verse, deeply rooted in an ancient sacrificial system, offers profound and enduring insights for contemporary believers. It serves as a powerful reminder that God is eternally worthy of our absolute best, not merely our leftovers, our convenience, or what we deem expendable. The meticulousness of the instructions for the sin offering, including the precise handling of the fat, underscores that sin, even when unintentional or committed in ignorance, is profoundly serious in God's sight and necessitates a divine remedy and a reverent approach to His holiness. We are called to prayerfully examine our own lives for "unintentional" sins—sins of omission, thoughtlessness, negligence, or ignorance—and to approach God with a heart that genuinely acknowledges His perfect holiness and our constant, desperate need for His boundless grace. Furthermore, the concept of giving God the "choicest" part challenges us to honestly evaluate where our true priorities lie. Do we offer God our prime time, our freshest energy, our most significant resources, our deepest affections, or do we relegate Him to the margins of our busy lives? Our worship, our service, our relationships, and our daily living should all reflect a heart that holds nothing back from the One who sacrificially gave His very all for us.
Questions for Reflection
FAQ
Why was the fat specifically burned on the altar, and what did it symbolize?
Answer: The fat (Hebrew: chelev) was universally considered the richest, choicest, and most vital part of the animal, symbolizing its very essence and life force. Burning it on the altar was a consistent and significant practice across various sacrifices in the Old Testament, including the peace offering (as stated in Leviticus 3:16) and the sin offering, as detailed in Leviticus 4:10. This act symbolized giving God the most valuable and precious portion of the sacrifice, signifying complete dedication, profound honor, and sincere worship. As it was consumed by fire, it ascended as a "fragrant aroma" to the Lord, indicating divine acceptance, pleasure, and the worshiper's devotion. It represented the offering of the worshiper's innermost vitality and the very best of what they possessed to God.
What is the difference between the sin offering and the peace offering, and why is the fat handled similarly?
Answer: The sin offering (Hebrew: chatta't), meticulously detailed in Leviticus 4, was primarily offered for atonement for unintentional sins, to cleanse defilement, and to restore the worshiper's standing and relationship with God. It addressed the breach of holiness caused by sin. In contrast, the peace offering (Hebrew: shelamim), described in Leviticus 3, was an offering of fellowship, thanksgiving, or the fulfillment of a vow, characterized by a communal meal shared by the worshiper, the priest, and symbolically, God. Despite their distinct primary purposes—one for expiation of sin, the other for communion and gratitude—the fat was handled similarly (burned on the altar) because the overarching principle of giving God the "best" remained constant. Whether seeking atonement for sin or celebrating fellowship, God's supreme worthiness to receive the choicest and most valuable part of the offering was paramount, underscoring His absolute holiness and the worshiper's unreserved devotion in all circumstances.
CHRIST-CENTERED FULFILLMENT
Leviticus 4:10, with its emphasis on the "Lord's portion" and the burning of the choicest fat on the altar for the sin offering, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament sacrifices, including the sin offering, were never ends in themselves but served as prophetic shadows, pointing forward to the singular, perfect, and all-sufficient sacrifice of Christ (as powerfully articulated in Hebrews 10:1-4). Just as the fat represented the best, the richest, and the most vital part offered to God, Christ Himself is the quintessential "Lamb of God who takes away the sin of the world" (John 1:29), the ultimate and most precious offering given by God and for God. His earthly life was one of perfect, unblemished obedience, and His death on the cross was the complete and final atonement for all sins—both intentional and unintentional—for all time (Hebrews 9:26). He willingly became our sin offering, bearing the full, righteous wrath of God against sin, so that in Him, we might be declared the righteousness of God (2 Corinthians 5:21). Unlike the repeated, insufficient sacrifices of bulls and goats, which could never truly remove sins (Hebrews 10:11), Christ's one perfect sacrifice was "once for all" (Hebrews 10:10), ascending to God as a truly fragrant aroma, supremely pleasing to Him (Ephesians 5:2). He is the "best" offering, the "choicest" sacrifice, whose precious blood cleanses us from all unrighteousness (1 John 1:7), making true reconciliation, intimate fellowship, and eternal life with God gloriously possible.