Leviticus 4 26

Leviticus 4:26 kjv

And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him.

Leviticus 4:26 nkjv

And he shall burn all its fat on the altar, like the fat of the sacrifice of the peace offering. So the priest shall make atonement for him concerning his sin, and it shall be forgiven him.

Leviticus 4:26 niv

He shall burn all the fat on the altar as he burned the fat of the fellowship offering. In this way the priest will make atonement for the leader's sin, and he will be forgiven.

Leviticus 4:26 esv

And all its fat he shall burn on the altar, like the fat of the sacrifice of peace offerings. So the priest shall make atonement for him for his sin, and he shall be forgiven.

Leviticus 4:26 nlt

Then he must burn all the goat's fat on the altar, just as he does with the peace offering. Through this process, the priest will purify the leader from his sin, making him right with the LORD, and he will be forgiven.

Leviticus 4 verses

Leviticus 4 26 Meaning

Leviticus 4:26 describes the final stage of the ritual for an individual's unintentional sin offering (known as the hattath offering), specifically detailing the handling of the fat from the sacrificial animal. It states that the priest is to burn all the designated fat on the altar, similar to how fat is burned from a peace offering. This action by the priest serves as the means by which atonement is made for the sin of the individual, resulting in their forgiveness by God. This verse underscores God's provision for dealing with sin, even unintentional sin, through a prescribed sacrificial system mediated by the priesthood.

Leviticus 4 26 Context

Leviticus Chapter 4 details the "sin offering" (hattath offering), which was prescribed for unintentional sins (sins committed ignorantly or mistakenly, not defiant or high-handed sins). This offering aimed to restore an individual or the community to a right relationship with God after a defiling act, even if unintentional. The chapter specifies different procedures and animals based on the status of the sinner: a high priest (4:3-12), the whole congregation (4:13-21), a leader (4:22-26), or a common individual (4:27-35). Verse 26, specifically for a "leader" in earlier parts of the chapter, here applies generally to a common person who sins unintentionally (often described in relation to "one of the common people" from 4:27, though the language of 4:26 can apply to the general process for any individual from 4:22 onwards).

Historically and culturally, these offerings were critical for maintaining the sanctity of the Israelite camp and ensuring a clean dwelling place for God amidst His people. The careful delineation of procedures for various types of sins and sinners highlighted the pervasive nature of sin and the necessity of divine intervention for cleansing. It underscored the absolute holiness of God and humanity's inherent defilement due to sin. These rituals indirectly served as a polemic against surrounding pagan beliefs, which often involved appeasing deities through rituals driven by fear, without a clear concept of divine justice or the intimate covenantal relationship offered by Yahweh where atonement brought restoration. The God of Israel provided a pathway for restoration and forgiveness for those who sinned against His holy laws, even in error, a concept often absent in other ancient Near Eastern religions which typically focused on external rites without an inherent emphasis on God's just character or sincere repentance leading to internal reconciliation.

Leviticus 4 26 Word analysis

• And he shall burn (וְהִקְטִיר - vəhiqṭir): This verb means to cause to ascend in smoke, to turn into smoke. It specifically denotes burning offerings, not consuming them for food. It signifies dedication to God, transforming the earthly element into an ascent towards the divine. This action by the priest symbolizes the transfer of the animal's life (represented by the fat) to God as part of the atoning sacrifice.
• all its fat (אֶת-כָּל-חֶלְבּוֹ - ʾet-kol-ḥelḇô): The "fat" (ḥélev) refers to specific, designated internal fats (omentum, kidney fat, etc.), not muscular fat. Throughout Leviticus (e.g., Lev 3:16-17), it is explicitly stated that "all fat belongs to the LORD" (Kol ḥélev l'Yahweh hu). This implies fat is the richest, choicest part, reserved exclusively for God, signifying His supreme right and the purity of the offering's dedication.
• on the altar (עַל-הַמִּזְבֵּחַ - ʿal-hammiẓbēaḥ): The altar of burnt offering, located in the tabernacle courtyard. This was the consecrated place where sacrifices were presented to God. Burning on the altar signifies the offering being formally presented and accepted by God.
• as in the fat of the peace offering (כַּאֲשֶׁר חֵלֶב הַשְּׁלָמִים - kaʾăšer ḥélev haššəlāmîm): This indicates a specific method of burning. The fat from the sin offering is treated similarly to the fat from the peace offering (shlamim). The peace offering typically expresses fellowship and thanksgiving, yet the fat for both is presented similarly. This commonality highlights God's ownership of the best part of every sacrifice, irrespective of the specific offering's purpose.
• so the priest (כֵּן הַכֹּהֵן - kēn hakōhēn): "So" emphasizes that this specific act of the priest is crucial. The priest (kōhēn) acts as an intermediary, carrying out God's prescribed rituals on behalf of the sinner. His divinely ordained role is essential for the atonement process.
• shall make atonement for him (וְכִפֶּר עָלָיו - vəḵippēr ʿālāw): The Hebrew verb kāphar means to "cover," "purge," or "make reconciliation." In this sacrificial context, it signifies the process by which God's wrath against sin is appeased or turned away, and the defilement caused by sin is removed or covered. It does not necessarily remove the guilt entirely but allows the individual to be restored to fellowship with God. It's an active verb performed by the priest as an agent of God.
• concerning his sin (מֵחַטָּאתוֹ - mēḥaṭṭāʾtō): Refers to the specific unintentional sin that necessitated the offering. The hattath offering addresses a specific defilement or breach of covenant.
• and it shall be forgiven him (וְנִסְלַח לוֹ - vənislach lô): The verb sālacḥ (forgive) is always used in the Bible with God as the subject (even when expressed in the passive voice here). This signifies that forgiveness is solely a divine act and grace, following the priest's performance of the required atonement ritual. The offering itself doesn't automatically forgive; it provides the means through which God grants forgiveness.

Words-group by words-group analysis:

• "And he shall burn all its fat on the altar": This phrase emphasizes the exclusive dedication of the best portion of the sacrifice to God, an act of worship and obedience. The burning symbolizes the acceptance and consumption of the offering by the divine fire. It represents setting apart God's due from human usage.
• "as in the fat of the peace offering": This comparison shows consistency in the treatment of the choicest parts across different sacrificial types. While the sin offering dealt with uncleanness, and the peace offering with fellowship, God's claim over the dedicated fat remained the same, signifying His sovereignty and unchanging demand for holiness and reverence in worship.
• "so the priest shall make atonement for him concerning his sin": This is the core purpose of the ritual. The phrase clearly links the priest's specific actions (burning the fat, among other steps in the ritual) to the process of atonement. The priest serves as the appointed agent in facilitating this divine reconciliation, signifying that humanity cannot unilaterally approach a holy God concerning sin; mediation is required.
• "and it shall be forgiven him": This passive construction unequivocally highlights that forgiveness is a gracious act initiated and granted by God alone. The ritual provides the grounds for God to forgive, but it is God's divine will that accomplishes the final state of being pardoned. It underscores the covenantal promise of restoration for those who seek to fulfill God's prescribed way.

Leviticus 4 26 Bonus section

The concept of "fat belonging to the Lord" (Lev 3:16) signifies God's ownership of the best and most vital part of the animal, linking prosperity and vitality directly back to Him. The term hattath itself for the "sin offering" can also mean "sin" or "purification." Thus, the hattath offering both dealt with the "sin" and served as an offering for "purification." The similarity in handling fat with the peace offering (which symbolized fellowship and communion) for a sin offering is significant. It implies that through atonement for sin, the barrier to fellowship with God is removed, allowing the possibility of renewed peace. This also highlights that all offerings, regardless of their immediate purpose, ultimately acknowledge God's sovereignty and His exclusive right to the best. The meticulous details of these laws impressed upon Israel the gravity of sin and the meticulous purity required by a holy God, subtly preparing them for the profound holiness of Christ's perfect sacrifice which would definitively address all sin, intentional or otherwise.

Leviticus 4 26 Commentary

Leviticus 4:26 serves as a climactic declaration for the sin offering of an individual, cementing the foundational principles of Israelite worship. The burning of the fat, God's reserved portion, represents total surrender and dedication. This specific act by the priest is not merely a formality but the designated means by which atonement is realized within the covenant. Atonement here, in its Old Testament context, is a covering or cleansing from the defilement of sin, allowing for the restoration of the covenant relationship. It signifies the removal of divine wrath and the possibility for the worshiper to once again stand in God's presence. Crucially, while the ritual facilitates atonement, the subsequent act of "forgiveness" is unilaterally granted by God. This emphasizes that human action, even divinely ordained ritual, does not earn forgiveness but provides the framework within which God, in His sovereign grace and mercy, grants it. The ritual demonstrates God's righteousness, validating His holy standards, even as it reveals His compassion in providing a path back for His erring people. The Old Testament sacrificial system, exemplified by this verse, ultimately pointed forward to the definitive and complete atonement found in the one-time, perfect sacrifice of Jesus Christ, our great High Priest, who fulfilled and superseded all these shadows by His own blood (Heb 9:12).

Practical usage examples:

• Understanding consequences of sin: Recognizes that sin, even unintentional, breaks fellowship with God and requires a specific divine remedy.
• Need for atonement: Shows that a covering or payment is necessary for sin before forgiveness can be granted.
• Reliance on a mediator: Highlights the role of the priest in the Old Testament, foreshadowing Christ's ultimate mediation.
• Divine source of forgiveness: Emphasizes that ultimately, forgiveness is a gracious act from God, not something we achieve by our own merit.