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Leviticus 4 (NIV)

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Leviticus 4 (NIV)
Commentary 1 source group
Tyndale Commentary 4 notes
TyndaleStudyNotes

Lev.4.11-12

4:11-12 Only the offerings for the priest or the entire community were burned outside the camp. Perhaps this was commanded because the offering had figuratively absorbed the contamination of the high priest or the community and therefore had to be disposed of outside the camp. Those guilty were not to partake of or reap any benefit from their own sin offerin...

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4:11-12 Only the offerings for the priest or the entire community were burned outside the camp. Perhaps this was commanded because the offering had figuratively absorbed the contamination of the high priest or the community and therefore had to be disposed of outside the camp. Those guilty were not to partake of or reap any benefit from their own sin offerings, even if they were priests (6:19-23).

Tyndale Open Resources - CC BY-SA 4.0
TyndaleStudyNotes

Lev.4.15

4:15 The Hebrew term for elders is related to the word for beard. It implies mature but not necessarily elderly individuals. They were leaders of the community—typically, heads of families and tribes (cp. Exod 18:21-26; Deut 22:15-19). For this offering, the elders represented the entire people, as they would later in anointing David as king (2 Sam 5:3).

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Lev.4.1-5.13

4:1–5:13 The sin offering (Hebrew khatta’t, from the root khata’, meaning “to lack, fall short, miss, fail”) was for specific unintentional violations of God’s commands (see also Num 15:22-29), intended to repair a loss or remedy a failure (e.g., Lev 5:1-4). Although we all sin, God will forgive us if we confess it (Gal 6:1; 1 Jn 1:8-9). But we are warned ag...

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4:1–5:13 The sin offering (Hebrew khatta’t, from the root khata’, meaning “to lack, fall short, miss, fail”) was for specific unintentional violations of God’s commands (see also Num 15:22-29), intended to repair a loss or remedy a failure (e.g., Lev 5:1-4). Although we all sin, God will forgive us if we confess it (Gal 6:1; 1 Jn 1:8-9). But we are warned against sinning “brazenly” or “deliberately” (Num 15:30-31; Heb 6:4-6; 10:26-29).

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TyndaleStudyNotes

Lev.4.20

4:20 A similar form of the phrase they will be forgiven appears frequently in passages dealing with atonement (4:26, 31, 35; 5:10, 13, 16, 18; 6:7; 19:22; Num 15:25, 26, 28). God is willing to forgive a repentant person’s sin and restore him or her to the community of faith.

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Cross Reference8 items
TyndaleCross References

exodus 18:21-26

exodus 18:21-26

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exodus 20:2-17

exodus 20:2-17

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exodus 20:5-6

exodus 20:5-6

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exodus 20:8-10

exodus 20:8-10

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exodus 26:31-33

exodus 26:31-33

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exodus 30:1-10

exodus 30:1-10

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exodus 40:13-15

exodus 40:13-15

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leviticus 1:3

leviticus 1:3

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Dictionary & Themes1 item
TyndaleTheme Notes

Community Identity

Community Identity

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Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 BC, about 140 years after the destruction of Jerusalem (586 BC), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire peop...

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