Leviticus 5:9

Translation
King James Version
And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering.
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KJV (with Strong's)
And he shall sprinkle H5137 of the blood H1818 of the sin offering H2403 upon the side H7023 of the altar H4196; and the rest H7604 of the blood H1818 shall be wrung out H4680 at the bottom H3247 of the altar H4196: it is a sin offering H2403.
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Complete Jewish Bible
sprinkle some of the blood of the sin offering on the side of the altar and drain out the rest of the blood at the base of the altar; it is a sin offering.
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Berean Standard Bible
then he is to sprinkle some of the blood of the sin offering on the side of the altar, while the rest of the blood is drained out at the base of the altar. It is a sin offering.
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American Standard Version
and he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be drained out at the base of the altar: it is a sin-offering.
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World English Bible Messianic
He shall sprinkle some of the blood of the sin offering on the side of the altar; and the rest of the blood shall be drained out at the base of the altar. It is a sin offering.
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Geneva Bible (1599)
After he shall sprinkle of the blood of the sinne offring vpon the side of the altar, and the rest of the blood shall be shed at the foote of the altar: for it is a sinne offering.
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Young's Literal Translation
and he hath sprinkled of the blood of the sin-offering on the side of the altar, and that which is left of the blood is wrung out at the foundation of the altar; it is a sin-offering.
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See also
Leviticus 4:34Leviticus 4:7Leviticus 4:30Leviticus 4:18Leviticus 4:25Hebrews 2:10Hebrews 12:24
In the KJVVerse 2,840 of 31,102

Study This Verse

SUMMARY

Leviticus 5:9 meticulously outlines a crucial step in the Old Testament sin offering ritual, detailing the precise handling of the sacrificial blood. This verse underscores the absolute necessity of blood for atonement, demonstrating God's exacting standards for dealing with sin and approaching His holiness. It highlights the priest's role in applying the blood to the altar, signifying the transfer of life for purification and the complete surrender of the offering, thereby providing a temporary covering for unintentional transgressions.

CONTEXT

  • Literary Context: This verse is situated within Leviticus 5, a chapter dedicated to various categories of unintentional sins and the prescribed sin offerings (Hebrew: chaṭṭâʼâh) required for their atonement. Following the broader instructions for sin offerings in Leviticus 4, chapter 5 specifies scenarios where an individual might unknowingly incur guilt, such as failing to testify as a witness (Leviticus 5:1), touching an unclean thing (Leviticus 5:2), or making a rash oath (Leviticus 5:4). Verse 9 describes the final stage of blood application for the sin offering, specifically for the poor who could only afford a bird (doves or pigeons), following the animal's slaughter (as detailed in Leviticus 5:8) and preceding the burning of the offering on the altar (as described in Leviticus 5:10). The meticulous instructions ensure that every aspect of the ritual contributes to the cleansing and restoration of the worshiper's fellowship with God.
  • Historical & Cultural Context: The instructions in Leviticus were given by God to Moses at Mount Sinai, intended for the newly formed nation of Israel as they prepared to enter the Promised Land. These laws established the framework for their worship, purity, and relationship with a holy God within the Tabernacle system. In ancient Near Eastern cultures, sacrifices were common, but Israel's system was unique. Unlike pagan rituals aimed at appeasing capricious deities or manipulating divine favor, Israel's sacrifices were divinely ordained means of atonement for sin, emphasizing God's holiness, the seriousness of sin, and His gracious provision for reconciliation. The Tabernacle served as the dwelling place of God's presence, and its sanctity required strict adherence to purity laws. The priest, acting as an intermediary, performed these precise rituals to bridge the gap between sinful humanity and a holy God, ensuring that the community remained ritually clean and able to dwell in God's presence without incurring divine wrath. The handling of blood was particularly sacred, as Leviticus 17:11 explicitly states, "the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul."
  • Key Themes: Leviticus 5:9 significantly contributes to several overarching themes found throughout the book of Leviticus. Foremost is the Holiness of God and the Seriousness of Sin. The detailed and unyielding requirements for the sin offering underscore that even unintentional sins defile and create a barrier between humanity and a holy God, necessitating a divine remedy. This leads to the theme of Atonement by Blood, a foundational principle established in the Old Testament, where the shedding of innocent life is presented as the only means by which sin can be covered and forgiveness granted. The meticulous role of the Priest as Mediator is also highlighted, as he is the divinely appointed figure to perform these sacred rites, ensuring the proper application of the atoning blood. Finally, the verse reinforces the Sanctity of Life, particularly as represented by blood, which is treated with utmost reverence and careful disposal, reflecting God's regard for life and the profound nature of its forfeiture for atonement. These themes collectively prepare the worshiper to grasp the greater reality of God's perfect provision for sin.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sprinkle (Hebrew, nâzâh, H5137): This verb (H5137) denotes a specific ritualistic action of spattering or scattering a liquid, often blood or water, for purposes of purification or consecration. In the context of the sin offering, sprinkling the blood on the side of the altar symbolizes the application of the life of the sacrifice to the very place of divine encounter, thereby purifying it and making atonement. It is a precise, deliberate act, not a casual pouring, emphasizing the sacredness and efficacy of the blood in conveying cleansing and expiation.
  • Wrung out (Hebrew, mâtsâh, H4680): This verb (H4680) means to suck out, drain, or squeeze out completely. The instruction to wring out the rest of the blood at the bottom of the altar signifies the complete extraction of the animal's life, ensuring that no part of the life-giving essence is wasted or misused. It underscores the totality of the sacrifice and the sacredness of the blood, which, having served its atoning purpose on the altar, is then returned to the earth, acknowledging its divine origin and the sanctity of life.
  • Sin offering (Hebrew, chaṭṭâʼâh, H2403): This crucial term (H2403) can refer both to "sin" itself and to the "sacrifice for sin." This dual meaning is profound, implying that the animal sacrifice, through divine imputation, effectively "became sin" or bore the penalty of sin on behalf of the worshiper. It highlights the substitutionary nature of the offering, where the life of the innocent animal was given in place of the guilty individual, providing temporary covering and cleansing for the specific transgression, and signifying the means by which the offense is expiated.

Verse Breakdown

  • "And he shall sprinkle of the blood of the sin offering upon the side of the altar;": This clause describes the priest's primary action with the blood. The "side of the altar" refers to the altar of burnt offering, the central place of sacrifice and atonement in the Tabernacle. Sprinkling the blood here signifies the application of the atoning life of the sacrifice to the very point of contact between God and humanity. It purifies the altar from the defilement of sin and consecrates the offering, making it acceptable to God. This act was crucial for the efficacy of the offering, symbolizing the cleansing power of the shed blood.
  • "and the rest of the blood shall be wrung out at the bottom of the altar:": After the ritual sprinkling, the remaining blood was to be completely drained at the base of the altar. This practice further emphasized the sanctity of the blood and the totality of the life given. By pouring it out at the altar's foundation, the blood, representing life, was returned to the ground, acknowledging its sacredness and ensuring it was not consumed or treated as common. This complete draining underscored the seriousness of the offering and the full surrender of the life for atonement.
  • "it [is] a sin offering.": This concluding phrase serves as a reiteration and confirmation of the nature and purpose of the sacrifice. It emphatically declares that the entire procedure, from the selection of the animal to the meticulous handling of its blood, constitutes a legitimate and divinely appointed "sin offering," designed specifically to address and atone for sin. It reinforces the theological significance of the ritual as God's prescribed means of dealing with human transgression, ensuring that the worshiper understands the specific function of this sacrifice in providing expiation.

Literary Devices

Leviticus 5:9, like much of the book, is characterized by its Prescriptive Language and Ritualistic Detail. The precise instructions ("he shall sprinkle," "shall be wrung out") convey a sense of divine command and the absolute necessity of following God's ordained procedures without deviation. This meticulousness underscores the seriousness of sin and the holiness of God, emphasizing that reconciliation is not achieved through human innovation but through divine provision. The verse also employs profound Symbolism, where the blood profoundly symbolizes life and atonement, and the altar represents the sacred space of encounter with God and the place where sin is addressed. The acts of sprinkling and pouring out the blood visually communicate the transfer of life for the purpose of purification and the complete surrender of the sacrifice. Furthermore, the Repetition of "sin offering" at the end of the verse serves to reinforce the central purpose and nature of the ritual, ensuring that the worshiper understands the specific function of this sacrifice in addressing their transgression.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 5:9, with its focus on the meticulous handling of sacrificial blood, profoundly underscores several core theological truths. It reveals God's absolute holiness and the pervasive, defiling nature of sin, even unintentional transgressions, which necessitates a divine remedy. The principle that "life is in the blood" and that it is given for atonement is central, establishing a foundational truth that reverberates throughout biblical revelation: forgiveness and reconciliation with God require the shedding of innocent life. This verse, therefore, is not merely an archaic ritual but a powerful object lesson pointing to God's unchanging standard of justice and His gracious provision for mercy, laying the groundwork for the ultimate and perfect sacrifice.

REFLECTION AND APPLICATION

The meticulous instructions for the sin offering in Leviticus 5:9, though no longer practiced, serve as a profound mirror reflecting the unchanging character of God and the enduring reality of sin. They remind us that sin, in all its forms, is deeply offensive to a holy God and carries a severe cost—the forfeiture of life. This ancient ritual, with its emphasis on the shed blood, compels us to grasp the immense value of atonement and the gravity of our own transgressions. It should evoke a deep sense of gratitude for the perfect and complete sacrifice of Jesus Christ, who, unlike the temporary animal offerings, provided a once-for-all cleansing for our sins. Reflecting on this verse should lead us to a renewed appreciation for the grace we have received, fostering a humble and worshipful heart that lives in light of such a costly redemption, prompting us to live lives of greater obedience and thankfulness.

Questions for Reflection

  • How does the meticulousness of the sin offering ritual deepen your understanding of God's holiness and the seriousness of sin?
  • In what ways does this Old Testament practice illuminate the profound nature of Christ's sacrifice for your sins?
  • How can reflecting on the "cost" of atonement (both in Leviticus and at the cross) impact your daily walk and appreciation for grace?

FAQ

Why was blood so central to the sin offering?

Answer: Blood was central because, in the biblical worldview, "the life of the flesh is in the blood" (Leviticus 17:11). Therefore, the shedding of blood symbolized the giving of a life in substitution for the life of the sinner. It was God's divinely appointed means for making atonement, covering sin, and purifying both the individual and the sacred space from defilement. Without the shedding of blood, there could be no forgiveness (Hebrews 9:22).

What is the significance of sprinkling blood on the altar and pouring it out at the bottom?

Answer: Sprinkling the blood "upon the side of the altar" symbolized the application of the atoning life to the very place of God's presence and encounter. It purified and consecrated the altar itself, making it a fit place for communion with a holy God. Pouring "the rest of the blood... at the bottom of the altar" signified the complete draining of the animal's life, ensuring no part of the sacred blood was misused. It also represented the return of the life-essence to the earth, acknowledging its divine origin and sacredness, underscoring the totality of the sacrifice given for atonement.

Does this mean Old Testament believers were saved by sacrifices?

Answer: No, Old Testament believers were saved by faith in God's provision and promises, just as New Testament believers are saved by faith in Christ (Romans 4:3). The sacrifices were God's ordained means for His people to express that faith, receive temporary ceremonial cleansing, and experience a covering for their sins. They were a shadow, pointing forward to the ultimate, perfect sacrifice of Jesus Christ (Hebrews 10:4), who would truly take away sins once and for all. The sacrifices were a pedagogical tool, teaching Israel about the seriousness of sin and the necessity of a substitute, preparing them for the Messiah.

CHRIST-CENTERED FULFILLMENT

Leviticus 5:9, with its vivid depiction of blood applied to the altar for atonement, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The animal sacrifices, including the sin offering, were but a shadow of the reality to come, a temporary covering for sin that could never truly take it away (Hebrews 10:1-4). Jesus, as the spotless Lamb of God, became our perfect "sin offering" (2 Corinthians 5:21), bearing the full weight and penalty of humanity's sin on the cross. His precious blood, unlike that of bulls and goats, was shed "once for all" (Hebrews 9:12), providing eternal redemption and complete cleansing from all sin. The sprinkling of blood on the altar in Leviticus foreshadows the reality that Christ's blood, applied by faith, purifies not merely a physical altar but the very conscience of the believer (Hebrews 9:14) and grants us direct access to the holy presence of God (Hebrews 10:19-20). Through His finished work, the meticulous rituals of Leviticus are fulfilled, offering not just a temporary covering but true, lasting, and complete forgiveness and reconciliation with God, enabling us to draw near with confidence.

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Commentary on Leviticus 5 verses 7–13

Provision is here made for the poor of God's people, and the pacifying of their consciences under the sense of guilt. Those that were not able to bring a lamb might bring for a sin-offering a pair of turtle-doves or two young pigeons; nay, if any were so extremely poor that they were not able to procure these so often as they would have occasion, they might bring a pottle of fine flour, and this should be accepted. Thus the expense of the sin-offering was brought lower than that of any other offering, to teach us that no man's poverty shall ever be a bar in the way of his pardon. The poorest of all may have atonement made for them, if it be not their own fault. Thus the poor are evangelized; and no man shall say that he had not wherewithal to bear the charges of a journey to heaven. Now,

I. If the sinner brought two doves, one was to be offered for a sin-offering and the other for a burnt-offering, Lev 5:7. Observe, 1. Before he offered the burnt-offering, which was for the honour and praise of God, he must offer the sin-offering, to make atonement. We must first see to it that our peace be made with God, and then we may expect that our services for his glory will be accepted. The sin-offering must make way for the burnt-offering. 2. After the sin-offering, which made atonement, came the burnt-offering, as an acknowledgment of the great mercy of God in appointing and accepting the atonement.

II. If he brought fine flour, a handful of it was to be offered, but without either oil or frankincense (Lev 5:11), not only because this would make it too costly for the poor, for whose comfort this sacrifice was appointed, but because it was a sin-offering, and therefore, to show the loathsomeness of the sin for which it was offered, it must not be made grateful either to the taste by oil or to the smell by frankincense. The unsavouriness of the offering was to intimate that the sinner must never relish his sin again as he had done. God by these sacrifices did speak, 1. Comfort to those that had offended, that they might not despair, nor pine away in their iniquity; but, peace being thus made for them with God, they might have peace in him. 2. Caution likewise not to offend any more, remembering what an expensive troublesome thing it was to make atonement.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–13. 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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