Leviticus 4:11

Translation
King James Version
And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung,
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KJV (with Strong's)
And the skin H5785 of the bullock H6499, and all his flesh H1320, with his head H7218, and with his legs H3767, and his inwards H7130, and his dung H6569,
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Complete Jewish Bible
But the bull's hide and all its flesh, with its head, the lower parts of its legs, its inner organs and dung -
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Berean Standard Bible
But the hide of the bull and all its flesh, with its head and legs and its entrails and dung—
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American Standard Version
And the skin of the bullock, and all its flesh, with its head, and with its legs, and its inwards, and its dung,
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World English Bible Messianic
The bull’s skin, all its flesh, with its head, and with its legs, its innards, and its dung,
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Geneva Bible (1599)
But the skinne of the bullocke, and all his flesh, with his heade, and his legs, and his inwardes, and his dung shall he beare out.
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Young's Literal Translation
`And the skin of the bullock, and all its flesh, besides its head, and besides its legs, and its inwards, and its dung--
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See also
Numbers 19:5Exodus 29:14Psalms 103:12Leviticus 8:14Leviticus 8:17Leviticus 6:30Leviticus 9:8
In the KJVVerse 2,807 of 31,102

Study This Verse

SUMMARY

Leviticus 4:11 meticulously details the specific parts of the bullock from a sin offering—the skin, all its flesh, head, legs, inwards, and dung—that were to be taken outside the camp and burned. This instruction, part of the broader regulations for the chatta't (sin offering) in Leviticus 4, underscores the profound defilement of sin and the absolute necessity of its complete removal from the holy presence of God and the Israelite community, distinct from other sacrificial rites.

CONTEXT

  • Literary Context: Leviticus 4:11 is situated within the detailed regulations for the sin offering, which occupies the entirety of Leviticus 4. This chapter outlines specific procedures for unintentional sins committed by different categories of people: the anointed priest (Leviticus 4:3), the whole congregation (Leviticus 4:13), a ruler, or a common person. The sin offering (Hebrew: chatta't) was distinct from the burnt offering (olah) or peace offering (zevach shlamim) in its purpose and disposal. While the fat and kidneys of the sin offering were burned on the altar as a "sweet aroma to the Lord" (Leviticus 4:8-10), the bulk of the animal, including the parts listed in verse 11, was not consumed on the sacred altar but was instead carried "outside the camp" to a clean place for burning, emphasizing the removal of defilement rather than solely presenting an offering to God.
  • Historical & Cultural Context: The ancient Israelite camp was understood as a holy space, with the Tabernacle, God's dwelling place, at its center. This spatial arrangement reflected the concept of divine presence and the necessity of purity. Anything considered defiling or unclean, including certain sacrificial remains, was to be removed from this sacred precinct. The act of taking the sin offering's carcass "outside the camp" (Leviticus 4:12) to a "clean place" for burning was not merely waste disposal but a highly symbolic act. It underscored the absolute separation of sin and its defilement from the holy community and the presence of Yahweh. This ritual purification was essential for maintaining the covenant relationship between God and Israel, ensuring that the people remained acceptable in His sight and that His holiness was not compromised by their sin. This practice also prefigured later Jewish traditions of purity and separation, which were deeply ingrained in the daily life and worship of the Israelites, from their dietary laws to their handling of the dead, all designed to maintain ritual and moral cleanness before a holy God, as seen throughout the Law of Moses.
  • Key Themes: This verse contributes significantly to several key themes pervasive in Leviticus and the Pentateuch. Foremost is the theme of God's Holiness and Purity, emphasizing that God's presence demands a holy environment, free from the defilement of sin. The meticulous instructions for handling the sin offering highlight the Gravity of Sin, even unintentional sin, demonstrating that it is an offense requiring specific and thorough atonement. The ritual also underscores the theme of Expiation and Atonement, showing God's provision for dealing with sin and restoring the covenant relationship. By removing the sin offering outside the camp, the text illustrates the theme of Separation and Removal of Defilement, signifying that sin must be completely purged from the community to maintain its purity before God. Finally, the distinct nature of the sin offering, particularly its disposal, points to the broader theme of Sacrificial System as Divine Provision, where God Himself establishes the means by which a sinful people can approach and dwell with a holy God, a system that ultimately finds its perfect fulfillment in Christ, as anticipated in passages like Hebrews 9.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • flesh (Hebrew, bâsâr', H1320): This term, meaning the physical substance of the body, emphasizes the totality of the animal that was to be removed. In the context of the sin offering, "all his flesh" signifies that the entire physical representation of the sin-bearing animal, not just select portions, was to be taken away. This underscores the comprehensive nature of the sin's defilement and the need for its complete removal.
  • inwards (Hebrew, qereb', H7130): Referring to the innermost parts or internal organs, this word often carries connotations of the essence or core of being. The inclusion of the "inwards" among the parts to be burned outside the camp highlights that the defilement of sin penetrates deeply, affecting the very core of the sin-bearer. Its removal signifies a thorough cleansing, from the outer skin to the deepest internal organs.
  • dung (Hebrew, peresh', H6569): This term denotes excrement or waste, an inherently unclean and repulsive substance. Its explicit inclusion in the list of parts to be burned outside the camp is highly symbolic. It vividly illustrates the utterly defiling and offensive nature of sin in God's sight, emphasizing that sin is detestable waste that must be completely expelled and destroyed, having no place within the holy community.

Verse Breakdown

  • "And the skin of the bullock": Unlike other offerings where the priest might keep the hide, its inclusion here signifies that even the outer covering of the animal, which symbolically bore the sin, was to be utterly separated from the holy camp. This emphasizes the comprehensive nature of the removal of defilement.
  • "and all his flesh": This phrase stresses the totality of the carcass's removal. It was not merely select portions, but the entire muscular tissue of the animal, representing its very substance, that was to be taken away, underscoring the completeness of the sin's expiation.
  • "with his head, and with his legs, and his inwards": These specific anatomical parts further underscore the comprehensive nature of the carcass's removal. The head (often associated with thought or leadership), legs (means of movement), and inwards (internal organs, often associated with emotions or the essence of being) collectively represent the whole animal, leaving no part of the sin-bearing sacrifice within the sacred precincts.
  • "and his dung": The explicit inclusion of the dung, the waste product, highlights the defiling and offensive nature of sin. Its removal and destruction outside the camp symbolized the complete expulsion of all impurity and offensive elements associated with the sin from the holy community.

Literary Devices

Leviticus 4:11 employs several significant literary devices. Symbolism is paramount, with each part of the bullock and its disposal carrying profound meaning. The burning of the entire carcass (minus the fat and kidneys) outside the camp symbolizes the complete removal, destruction, and expiation of sin and its defilement from the holy presence of God and the community. The act signifies that sin is utterly repugnant to God and must be entirely purged. There is also a clear Contrast established between the sin offering and other sacrifices, particularly the burnt offering. While the burnt offering was wholly consumed on the altar as an act of devotion and propitiation, the sin offering's carcass was removed from the holy space, highlighting its unique function of dealing with impurity. This contrast underscores the distinct theological purpose of the chatta't. Furthermore, the ritual acts described in this verse serve as Foreshadowing, pointing forward to a greater, ultimate sacrifice. The imagery of the sin-bearing entity being removed and destroyed outside the camp profoundly anticipates the suffering and death of Jesus Christ outside the city gates, as detailed in the New Testament.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 4:11 powerfully communicates the gravity of sin and the meticulous requirements for its expiation under the Old Covenant. It reveals God's absolute holiness, demonstrating that sin, even unintentional, defiles and must be thoroughly removed from His presence. The ritual of burning the sin offering's carcass outside the camp underscores the concept of complete separation and purification, signifying that sin cannot abide in the holy community. This act was a vivid object lesson for Israel, teaching them the profound consequences of sin and the necessity of divine provision for cleansing. It also highlights the distinction between the parts of the sacrifice offered to God (fat, blood) and the parts that bore the defilement of sin, which had to be utterly consumed away from the sacred space.

REFLECTION AND APPLICATION

Leviticus 4:11, though detailing an ancient ritual, resonates with timeless spiritual truths for believers today. It serves as a stark reminder of the profound defilement of sin and God's unwavering holiness. Just as the sin offering's carcass had to be completely removed from the holy camp, so too must we recognize the need for a radical separation from sin in our lives. This verse compels us to acknowledge that sin, in any form, is an offense to God and cannot coexist with His pure presence. It challenges us to embrace the thoroughness of God's provision for dealing with sin, which ultimately finds its fulfillment in Christ. Our response should be one of humility, gratitude for the perfect sacrifice, and a commitment to living a life that reflects the holiness to which we are called, striving to put away all that defiles, just as the Israelites put away the sin offering outside their camp.

Questions for Reflection

  • How does the detailed disposal of the sin offering's carcass in Leviticus 4:11 deepen your understanding of the gravity and defiling nature of sin?
  • In what ways does the concept of "outside the camp" challenge your understanding of personal holiness and separation from worldly defilement today?
  • How does this Old Testament ritual point you to the completeness and finality of Christ's work on the cross for your sin?

FAQ

Why were parts of the sin offering burned outside the camp instead of on the altar?

Answer: The burning of specific parts of the sin offering (like the skin, flesh, head, legs, inwards, and dung) "outside the camp" was a crucial symbolic act, distinct from sacrifices like the burnt offering, where the entire animal (except the hide) was consumed on the altar as a pleasing aroma to God. The sin offering, particularly for the priest or the whole congregation, dealt with the defilement that sin brought into the holy space of the Tabernacle and the camp. Burning these parts outside the camp, in a "clean place" (Leviticus 4:12), symbolized the complete removal and destruction of the sin's impurity from God's holy presence and the community. It emphasized that sin is utterly repugnant to God and must be expelled, rather than being something offered to Him on the sacred altar in the same way as a propitiatory or devotional offering. This ritual underscored the seriousness of sin and the necessity of its thorough expiation.

What is the significance of "all his flesh" and "his dung" being included in the parts to be burned outside the camp?

Answer: The inclusion of "all his flesh" and "his dung" in the parts to be burned outside the camp in Leviticus 4:11 is highly significant. "All his flesh" emphasizes the totality of the animal's physical substance being removed, signifying that the entire representation of the sin-bearing entity was to be purged. It wasn't just a portion, but the bulk of the animal, highlighting the comprehensive nature of the sin's defilement and its complete expulsion. The inclusion of "his dung," the animal's waste product, further underscores the defiling and offensive nature of sin. Dung is inherently unclean and repulsive, and its removal and destruction outside the holy camp vividly symbolized the utter abhorrence of sin in God's sight and the necessity of completely purging all impurity from the community. This detailed instruction reinforced the gravity of sin and the meticulousness required for its atonement and removal.

CHRIST-CENTERED FULFILLMENT

Leviticus 4:11, with its vivid imagery of the sin offering being taken "outside the camp" to be utterly consumed, finds its profound and ultimate fulfillment in the person and work of Jesus Christ. The author of Hebrews draws a direct and powerful parallel, stating, "For the bodies of those animals whose blood is brought into the sanctuary by the high priest for sin are burned outside the camp. So Jesus also suffered outside the gate in order to sanctify the people through his own blood" (Hebrews 13:11-12). Just as the sin-bearing bullock was removed from the holy presence of God within the Tabernacle and consumed in a place of shame and separation, so too Jesus, our perfect and final sin offering, bore the full weight of our sin and its defilement, suffering outside the city of Jerusalem. His crucifixion "outside the gate" (Hebrews 13:12) was not a mere historical accident but a divinely orchestrated act, perfectly mirroring the Old Testament ritual. He became sin for us, enduring the ultimate separation and shame, so that we might be purified and brought near to God. His sacrifice on the cross completely dealt with sin's defilement, removing its stain forever, just as the burning outside the camp signified the complete destruction of the sin's effects. Therefore, believers are called to "go forth to him outside the camp, bearing his reproach" (Hebrews 13:13), identifying with Christ's suffering and separation from the world's sin, knowing that through His once-for-all sacrifice, our sins are truly and completely removed (Colossians 2:13-14).

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Commentary on Leviticus 4 verses 1–12

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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