TRV
Translation
King James Version
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,
Complete Jewish Bible
He is to remove from the bull for the sin offering all of its fat -the fat covering the inner organs, all the fat above the inner organs,
Berean Standard Bible
Then he shall remove all the fat from the bull of the sin offering—the fat that covers the entrails, all the fat that is on them,
American Standard Version
And all the fat of the bullock of the sin-offering he shall take off from it; the fat that covereth the inwards, and all the fat that is upon the inwards,
World English Bible Messianic
He shall take all the fat of the bull of the sin offering off of it; the fat that covers the innards, and all the fat that is on the innards,
Geneva Bible (1599)
And hee shall take away all the fat of the bullocke for the sinne offring: to wit, the fat that couereth the inwardes, and all the fatte that is about the inwardes.
Young's Literal Translation
`And all the fat of the bullock of the sin-offering he doth lift up from it, the fat which is covering over the inwards, and all the fat which is on the inwards,
See also
In the KJVVerse 2,804 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 4:8 provides precise divine instructions for the sin offering, specifically detailing the meticulous removal and dedication of the choicest fatty portions from the sacrificial bullock. This act was a crucial and non-negotiable step in the ritual for atoning for unintentional sins committed by the high priest or the entire congregation, profoundly underscoring the gravity of sin, the meticulousness required in approaching a holy God, and the foundational principle that the most vital and valuable parts of the sacrifice belonged exclusively to the Lord.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 4:8 employs several literary devices to convey its profound message and reinforce the gravity of the ritual. Precision is paramount, evident in the detailed anatomical specification of the fat ("that covereth the inwards, and all the fat that is upon the inwards"). This meticulous language emphasizes the exactitude required in sacred rituals and God's demand for specific, obedient worship, leaving no room for ambiguity. Symbolism is deeply embedded, as the fat, considered the richest and most vital part of the animal, symbolizes the "best" or the essence of the offering. By dedicating this to God, the act symbolizes giving one's utmost to the Divine, representing vitality, prosperity, and the life-force itself. The Repetition of "all the fat" reinforces the completeness and totality of the offering, leaving no ambiguity about the extent of what was to be consecrated to the Lord. These devices collectively underscore the seriousness of sin, the holiness of God, and the costly, comprehensive nature of atonement.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 4:8, though detailing an ancient ritual, profoundly illuminates several enduring theological themes. It underscores God's absolute holiness and His rightful claim to the "best" of all offerings, symbolizing that He deserves supreme honor and devotion from His people, not merely leftovers or convenience. The meticulousness of the sin offering highlights the pervasive nature and gravity of sin, even unintentional sin, demonstrating that any transgression against a holy God requires a costly and precise act of atonement to restore covenantal relationship. This ritual also served as a pedagogical tool, teaching Israel about the seriousness of their covenant relationship with God, the necessity of purity, and the principle that life itself is sacred and belongs to the Creator. Ultimately, the temporary atonement provided by these animal sacrifices, though effective for their time, foreshadowed a more perfect and complete sacrifice, pointing to the ultimate provision for sin that would fully satisfy divine justice.
REFLECTION AND APPLICATION
Leviticus 4:8, while part of an ancient sacrificial system, offers timeless principles for contemporary believers. It confronts us with the profound truth of God's unapproachable holiness and the pervasive nature of sin, reminding us that even our "unintentional" failures have consequences and require divine intervention. The dedication of the "best" fat to the Lord challenges us to consider what "best" we are offering to God in our lives today – not just in material possessions, but in our time, talents, affections, and obedience. Are we holding back the choicest parts of ourselves, our passions, our deepest commitments, or are we giving our whole selves, our "inwards" and all that covers them, to Him as a spiritual sacrifice? This verse also deepens our appreciation for the complete and perfect sacrifice of Jesus Christ, who, unlike the temporary animal offerings, provided a once-for-all atonement that truly deals with all our sins, intentional or unintentional, making us truly clean and acceptable before God. It invites us to live in light of such a costly redemption, offering our lives as a grateful response.
Questions for Reflection
FAQ
Why was the fat specifically removed and offered to the Lord, and not consumed by the priests or the offerer?
Answer: The fat, particularly the internal visceral fat (chelev), was considered the richest, most vital, and most valuable part of the animal in ancient cultures, symbolizing vitality, prosperity, and the essence of life. In the Israelite sacrificial system, God explicitly claimed this "best" portion for Himself (Leviticus 3:16), forbidding its consumption by humans (Leviticus 7:23). This command underscored God's absolute sovereignty, His unique holiness, and His rightful claim to the prime of all things. Burning the fat on the altar produced a "sweet savour" (Leviticus 1:9) to the Lord, representing a pleasing offering and complete dedication. It also served as a constant reminder that God deserves the prime of all things, and that His people must distinguish themselves by their obedience to His unique commands, setting them apart from surrounding nations who might consume or offer fat differently.
CHRIST-CENTERED FULFILLMENT
Leviticus 4:8, with its precise instructions for the sin offering and the dedication of the choicest fat, finds its ultimate and perfect fulfillment in Jesus Christ. The sacrificial bullock, whose fat was meticulously removed and offered as the "best" portion, pointed forward to the Lamb of God who would take away the sin of the world (John 1:29). While the fat symbolized the "best" of the animal, Christ Himself is the perfect and ultimate "best" offering, without blemish or spot (1 Peter 1:19), embodying divine perfection. He did not just offer a portion of Himself; He offered His entire being, His very life, as a single, perfect sacrifice for all sins, intentional and unintentional (Hebrews 10:10). Just as the fat was wholly consumed by fire on the altar, symbolizing complete dedication to God and the consuming nature of divine holiness, so too did Christ fully surrender Himself on the cross, His sacrifice being a fragrant offering and a sacrifice to God (Ephesians 5:2). Through His shed blood and perfect obedience, Jesus fulfilled the shadow of the sin offering, providing eternal redemption and cleansing us from all unrighteousness (Hebrews 9:12), thereby rendering the repetitive animal sacrifices obsolete and establishing a new and living way to God (Hebrews 10:19-20).