Leviticus 4:32
And if he bring a lamb for a sin offering, he shall bring it a female without blemish.
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(32) And if he bring a lamb.—Better, a sheep. (See Leviticus 3:7.) Those who were unable to bring a goat might offer a female sheep as the less valuable animal, provided it was without blemish. Though the ritual is the same as with the goat (see Leviticus 4:29-31), yet the sheep is treated separately, because of the fat tail, which had to be burned. (See Leviticus 3:12.)

4:27-35 Here is the law of the sin-offering for a common person. To be able to plead, when charged with sin, that we did it ignorantly, and through the surprise of temptation, will not bring us off, if we have no interest in that great plea, Christ hath died. The sins of ignorance committed by a common person, needed a sacrifice; the greatest are not above, the meanest are not below Divine justice. None, if offenders, were overlooked. Here rich and poor meet together; they are alike sinners, and welcome to Christ. From all these laws concerning the sin-offerings, we may learn to hate sin, and to watch against it; and to value Christ, the great and true Sin-offering, whose blood cleanses from all sin, which it was not possible that the blood of bulls and of goats should take away. For us to err, with the Bible in our hands, is the effect of pride, sloth, and carelessness. We need to use frequent self-examination, with serious study of the Scriptures, and earnest prayer for the convincing influences of God the Holy Spirit; that we may detect our sins of ignorance, repent, and obtain forgiveness through the blood of Christ.A lamb - A sheep. See Leviticus 3:7 note. Three points are to be observed in regard to the victims for sin-offerings.

(a) The common people had to offer a female, as the less valuable animaI; they might present either a sheep or a goat to suit their convenience:

(b) the rulers had always to offer a male-goat:

(c) the goat was preferred to the sheep, unlike the victim for a peace-offering or burnt-offering.

The sin-offerings were not accompanied by meat-offerings or drink-offerings. See Numbers 15:3-11.

27-34. if any one of the common people sin through ignorance—In this case the expiatory offering appointed was a female kid, or a ewe-lamb without blemish; and the ceremonies were exactly the same as those observed in the case of the offending ruler [Le 4:22-26]. In these two latter instances, the blood of the sin offering was applied to the altar of burnt offering—the place where bloody sacrifices were appointed to be immolated. But the transgression of a high priest, or of the whole congregation, entailing a general taint on the ritual of the tabernacle, and vitiating its services, required a further expiation; and therefore, in these cases, the blood of the sin offering was applied to the altar of incense [Le 4:6, 17]. No text from Poole on this verse. And if he bring a lamb for a sin offering,.... As he might if he would; the Jews observe, that in all places a lamb is put before a goat, as being more excellent in its kind; but here it is mentioned after, which shows, they say, that they are equally alike (p):

he shall bring it a female without blemish; typical of Christ the Lamb of God, without spot and without blemish, 1 Peter 1:19.

(p) T. Bab. Pesachim, fol. 57. 2. & Ceritot, fol. 28. 2.

And if he bring a lamb for a sin offering, he shall bring it a female without blemish.
"If (או, see Ges. 155, 2) his sin is made known to him," i.e., if any one called his attention to the fact that he had transgressed a commandment of God, he was to bring a he-goat without blemish, and, having laid his hand upon it, to slay it at the place of burnt-offering; after which the priest was to put some of the blood upon the horns of the altar of burnt-offering, and pour out the rest of the blood at the foot of the altar, and then to burn the whole of the fat upon the altar, as in the case of the peaceoffering (see Leviticus 3:3-4), and thus to make atonement for the prince on account of his sin. עזים שׂעיר, or שׂעיר alone (lit., hairy, shaggy, Genesis 27:11), is the buck-goat, which is frequently mentioned as the animal sacrificed as a sin-offering: e.g., that of the tribe-princes (Numbers 7:16., Leviticus 15:24), and that of the nation at the yearly festivals (Leviticus 16:9, Leviticus 16:15; Leviticus 23:19; Numbers 28:15, Numbers 28:22, Numbers 28:30; Numbers 29:5, Numbers 29:16.) and at the consecration of the tabernacle (Leviticus 9:3, Leviticus 9:15; Leviticus 10:16). It is distinguished in Numbers 7:16. from the attudim, which were offered as peace-offerings, and frequently occur in connection with oxen, rams, and lambs as burnt-offerings and thank-offerings (Psalm 50:9, Psalm 50:13; Psalm 66:15; Isaiah 1:11; Isaiah 34:6; Ezekiel 39:18). According to Knobel, עזים שׂעיר, or שׂעיר, was an old he-goat, the hair of which grew longer with age, particularly about the neck and back, and עזים שׂעירת (Leviticus 4:28; Leviticus 5:16) an old she-goat; whilst עתּוּד was the younger he-goat, which leaped upon the does (Genesis 31:10, Genesis 31:12), and served for slaughtering like lambs, sheep, and goats (Deuteronomy 32:14; Jeremiah 51:40). But as the עזים שׂעיר was also slaughtered for food (Genesis 37:31), and the skins of quite young he-goats are called שׂעירת (Genesis 27:23), the difference between שׂעיר and עתּוּד is hardly to be sought in the age, but more probably, as Bochart supposes, in some variety of species, in which case seir and seirak might denote the rough-haired, shaggy kind of goat, and attud the buck-goat of stately appearance.
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