Leviticus 4:24
And he shall lay his hand on the head of the goat, and kill it in the place where they kill the burnt offering before the LORD: it is a sin offering.
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(24) And kill it in the place where they kill the burnt offering.—See Leviticus 1:5.

4:22-26 Those who have power to call others to account, are themselves accountable to the Ruler of rulers. The sin of the ruler, committed through ignorance, must come to his knowledge, either by the check of his own conscience, or by the reproof of his friends; both which even the best and greatest, not only should submit to, but be thankful for. That which I see not, teach thou me, and, Show me wherein I have erred, are prayers we should put up to God every day; that if, through ignorance, we fall into sin, we may not through ignorance abide in it.See Leviticus 1:11. 22-26. When a ruler hath sinned, and done somewhat through ignorance against any of the commandments—Whatever was the form of government, the king, judge, or subordinate, was the party concerned in this law. The trespass of such a civil functionary being less serious in its character and consequences than that either of the high priest or the congregation, a sin offering of inferior value was required—"a kid of the goats"; and neither was the blood carried into the sanctuary, but applied only to the altar of burnt offering; nor was the carcass taken without the camp; it was eaten by the priests-in-waiting. The burnt-offering is so called by way of eminency, to wit, the daily burnt-offering, of which Exodus 29:38, of which place see Leviticus 1:11. It is a sin-offering, and therefore to be killed where the burnt-offering is killed, as is expressed Leviticus 6:25 Leviticus 7:2; whereby it is distinguished from the peace-offerings, which were killed elsewhere, Leviticus 3:2. And he shall lay his hand upon the head of the goat,.... His right hand, as the Targum of Jonathan; See Gill on Leviticus 1:4.

and kill it; not the prince, but the priest after mentioned, or the butcher, as the same Targum:

in the place where they hill the burnt offering before the Lord; in the court on the north side of the altar, see Leviticus 1:11,

it is a sin offering: an offering for his sin of ignorance, or "sin"; so Christ our offering is said to be, 2 Corinthians 5:21.

And he shall lay his hand upon the head of the goat, and kill it {h} in the place where they kill the burnt offering before the LORD: it is a sin offering.

(h) That is, the priest shall kill it; for it was not lawful for any out of that office to kill the beast.

24. where they kill the burnt offering] Cp. Leviticus 1:5; Leviticus 1:11; on the side of the altar northward.

The Heb. word for ‘ruler’ is nâsî’, and is used of the princes of the tribes in Numbers 1:16; Numbers 2:3; Numbers 2:5 etc., Numbers 2:7, Numbers 34:18. Each of the spies sent in Numbers 13 was a nâsî’. The same word is used of the heads of the Gershonites, Kohathites, and Merarites, Numbers 3:24; Numbers 3:30; Numbers 3:35. A.V. has ‘captain’ in ch. 2, ‘chief’ in ch. 3, ‘prince’ in chs. 1, 7 and 34, ‘ruler’ in ch. 13. R.V. has ‘prince’ throughout. The word denotes one in authority over a tribe or over a portion of it. Comparing Ezekiel 34:24 ‘my servant David prince’ (nâsî’ Heb.) with Ezekiel 37:24 ‘my servant David shall be king,’ Jewish tradition infers that a king is meant in this passage.Sin of the whole congregation. - This is still further defined, as consisting in the fact that the thing was hid (נעלּם)

(Note: In the correct editions נעלּם has dagesh both here and in Leviticus 5:2, Leviticus 5:4, as Delitzsch informs me, according to an old rule in pointing, which required that every consonant which followed a syllable terminating with a guttural should be pointed with dagesh, if the guttural was to be read with a quiescent sheva and not with chateph. This is the case in ויּאסּר in Genesis 46:29; Exodus 14:6, תּעלּים in Psalm 10:1, and other words in the critical edition of the Psalter which has been carefully revised by Bהr according to the Masora, and published with an introduction by Delitzsch. In other passages, such as בּכל־לּבּי Psalm 9:2, על־לּשׁנו Psalm 15:3, etc., the dagesh is introduced to prevent the second letter from being lost in the preceding one through the rapidity of reading. - Ewald's conjectures and remarks about this "dagesh, which is found in certain MSS," is a proof that he was not acquainted with this rule which the Masora recognises.)

from the eyes of the congregation, i.e., that it was a sin which was not known to be such, an act which really violated a commandment of God, though it was not looked upon as sin. Every transgression of a divine command, whether it took place consciously or unconsciously, brought guilt, and demanded a sin-offering for its expiation; and this was to be presented as soon as the sin was known. The sin-offering, which the elders had to offer in the name of the congregation, was to consist of a young ox, and was to be treated like that of the high priest (Leviticus 4:14-23 compared with Leviticus 4:3-12), inasmuch as "the whole congregation" included the priesthood, or at any rate was on an equality with the priesthood by virtue of its calling in relation to the Lord. חטא with על signifies to incur guilt upon (on the foundation of) sin (Leviticus 5:5, etc.); it is usually construed with an accusative (Leviticus 4:3, Leviticus 4:28; Leviticus 5:6, Leviticus 5:10, etc.), or with בּ, to sin with a sin (Leviticus 4:23; Genesis 42:22). The subject of ושׁחט (Leviticus 4:15) is one of the elders. "The bullock for a sin-offering:" sc., the one which the anointed priest offered for his sin, or as it is briefly and clearly designated in Leviticus 4:21, "the former bullock" (Leviticus 4:12).

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