Leviticus 6:25 kjv
Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the LORD: it is most holy.
Leviticus 6:25 nkjv
"Speak to Aaron and to his sons, saying, 'This is the law of the sin offering: In the place where the burnt offering is killed, the sin offering shall be killed before the LORD. It is most holy.
Leviticus 6:25 niv
"Say to Aaron and his sons: 'These are the regulations for the sin offering: The sin offering is to be slaughtered before the LORD in the place the burnt offering is slaughtered; it is most holy.
Leviticus 6:25 esv
"Speak to Aaron and his sons, saying, This is the law of the sin offering. In the place where the burnt offering is killed shall the sin offering be killed before the LORD; it is most holy.
Leviticus 6:25 nlt
"Give Aaron and his sons the following instructions regarding the sin offering. The animal given as an offering for sin is a most holy offering, and it must be slaughtered in the LORD's presence at the place where the burnt offerings are slaughtered.
Leviticus 6 25 Cross References
| Verse | Text | Reference |
|---|---|---|
| Lev 4:1-35 | Describes various types of sin offerings (for priests, congregation, leaders, common people). | General instructions for the chatat. |
| Lev 5:1-13 | Further outlines instances requiring sin offerings for inadvertent sins. | Continuation of sin offering requirements. |
| Lev 1:11 | "He shall kill it on the north side of the altar before the Lord..." | Establishes the specific location for killing the olah and thus chatat. |
| Lev 6:1-7 | Law of the burnt offering. | Contextualizes the reference to the olah location. |
| Lev 6:17 | "It shall be most holy, as the sin offering and as the trespass offering." | Declares Minchah (grain offering) also "most holy," confirming categories. |
| Lev 7:6 | "Every male among the priests may eat of it; it is most holy." | Confirms priestly consumption of chatat as "most holy." |
| Lev 10:17 | "Why have ye not eaten the sin offering in the holy place...? To bear the iniquity..." | Priestly duty to consume sin offering to "bear iniquity," connecting to holiness. |
| Num 18:9 | "This shall be yours from the most holy things, reserved from the fire..." | Specifies priestly portion from "most holy" sacrifices. |
| Exod 29:37 | "Whatever touches the altar shall be holy." | General principle of holiness by contact in sanctuary. |
| Heb 9:22 | "And without shedding of blood there is no remission." | Emphasizes the necessity of blood sacrifice for atonement. |
| 2 Cor 5:21 | "For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him." | Jesus as the ultimate, perfectly holy "sin offering." |
| Rom 8:3 | "For what the law could not do... God did by sending His own Son in the likeness of sinful flesh and for sin..." | Christ's incarnation and sacrifice for sin fulfilling the chatat. |
| Heb 7:27 | "who does not need daily, as those high priests, to offer up sacrifices first for His own sins and then for those of the people, for this He did once for all when He offered up Himself." | Christ's once-for-all perfect sacrifice negating daily animal sacrifices. |
| Heb 9:12 | "Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all..." | Christ's blood provides true access and ultimate atonement. |
| Heb 10:10 | "By that will we have been sanctified through the offering of the body of Jesus Christ once for all." | Sanctification through Christ's singular sacrifice. |
| Heb 13:11-13 | "For the bodies of those animals, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp... let us go forth to Him outside the camp..." | Links certain chatat burning outside the camp with Christ suffering outside Jerusalem. |
| Isa 53:10 | "Yet it pleased the Lord to bruise Him; He has put Him to grief. When You make His soul an offering for sin..." | Prophetic foreshadowing of Messiah as the sin offering (asham). |
| 1 Pet 1:15-16 | "but as He who called you is holy, you also be holy in all your conduct, because it is written, 'Be holy, for I am holy.'" | Divine call for holiness, flowing from the character of the holy God whom sacrifices honor. |
| John 1:29 | "Behold! The Lamb of God who takes away the sin of the world!" | Jesus as the ultimate sacrificial lamb, dealing with sin definitively. |
| Col 2:16-17 | "So let no one judge you in food or in drink... which are a shadow of things to come, but the substance is of Christ." | Old Testament rituals, including offerings, are shadows fulfilled in Christ. |
Leviticus 6 verses
Leviticus 6 25 Meaning
Leviticus 6:25 conveys precise divine instructions to Aaron and his priestly sons concerning the proper procedure and sacredness of the sin offering. It establishes that the animal for the sin offering (chatat) must be slaughtered in the same specific, holy location within the Tabernacle courtyard as the burnt offering (olah)—namely, on the north side of the altar. This verse then declares the sin offering itself to be "most holy," signifying its supreme sanctity and the stringent reverence required in its handling, preparation, and consumption by the priests, emphasizing its critical role in atonement and purification from sin before the Lord.
Leviticus 6 25 Context
Leviticus 6 continues the detailed instructions given to the priests regarding the handling of various offerings previously introduced in Leviticus chapters 1-5. While chapter 1 focused on the burnt offering, and chapters 4 and 5 on the sin offering for the worshipper, Leviticus 6 shifts to specific procedural instructions for the priests themselves. This particular verse (Lev 6:25) begins a new segment focusing solely on the "law of the sin offering" (Torat HaChatat), following sections on the burnt offering and grain offering laws for priests. The historical context is the period immediately following the erection of the Tabernacle in the wilderness, establishing the divine order for Israel's worship and a clear system for approaching a holy God. This elaborate sacrificial system was God's ordained means of maintaining His covenant relationship with Israel, purifying them from ritual impurities and making atonement for sins, especially those committed inadvertently, emphasizing His holiness and the seriousness of sin in His presence.
Leviticus 6 25 Word analysis
- Speak unto Aaron and to his sons: This opening signifies divine authority and directs the instructions specifically to the priestly class, highlighting their unique and vital role as mediators and executors of God's holy requirements. It emphasizes their exclusive responsibility in handling the sacred rites.
- saying, This is the law (תּוֹרַת, Torah) of the sin offering (חַטָּאת, chatat): "Torah" denotes specific, unchangeable divine instruction or teaching, not merely a human legal code. "Chatat" literally means "missing the mark" or "straying from the path," signifying sin, but it also became the term for the "offering for sin," the means by which that "missing the mark" was dealt with. It underscores that proper atonement is solely by divine decree.
- In the place (בִּמְקֹום, bīməqōwm) where the burnt offering (הָעֹלָה, hāʿōlâ) is killed (תִּשָּׁחֵט, tiššāḥēṭ): "Place" is specific, referring to the "north side of the altar" in the Tabernacle courtyard (Lev 1:11). This standardization across multiple major offerings highlights the orderly and sacred nature of Yahweh worship, in stark contrast to the chaotic or profane practices of surrounding pagan religions that might kill animals in various unhallowed locations or for multiple deities. "Olah" (burnt offering) was entirely consumed by fire, representing total devotion and atonement for general sinfulness, its fixed killing location signifying established divine protocol. "Killed" implies ritual slaughter.
- shall the sin offering be killed (תִּשָּׁחֵט, tiššāḥēṭ) before the Lord (לִפְנֵי יְהוָה, lifnê YHWH): The repetition of "killed" (tish·sha·cheṭ) emphasizes the precise and prescribed ritual act. "Before the Lord" underscores that the sacrifice is an act directly in God's presence, for His acceptance, and in accordance with His holy will, emphasizing accountability and the sacred purpose of atonement, removing it from any common or personal will.
- it is most holy (קֹדֶשׁ קָדָשִׁים הִוא, qōḏeš qodāšîm hî): This superlative declaration ("holiness of holinesses") signifies the highest degree of sanctity under the Old Covenant system. It demands extreme reverence, strict handling by sanctified priests, and specific regulations regarding its consumption (by priests only, in a holy place) or disposal (burning outside the camp for certain types). This holiness distinguishes it sharply from common or defiled things, acting as a direct polemic against any notion that sin and its atonement could be taken lightly or performed without absolute divine parameters. It highlights the serious nature of sin and the profound holiness of God who prescribes such sacred means of reconciliation.
Leviticus 6 25 Bonus section
The "most holy" (qodesh qodashim) designation for the sin offering places it among the highest category of sacred items and actions in the Tabernacle system, alongside the altar, the showbread, the ark of the covenant, and specific priestly portions of offerings. This supreme holiness meant strict limitations on who could handle it and where. The priests who partook of certain sin offerings (e.g., for common individuals, Lev 7:6-7) were considered to "bear the iniquity" of the congregation, underscoring their intermediary role and the vicarious nature of the sacrifice (Lev 10:17). However, when the blood of a sin offering (e.g., for the high priest or the whole community) was brought into the Holy Place, the remainder of the animal was not eaten by the priests but burned "outside the camp" (Lev 4:11-12, 21), a profound picture of sin being utterly removed and judgment borne far away, fulfilled in Christ's suffering outside Jerusalem's gates.
Leviticus 6 25 Commentary
Leviticus 6:25 provides essential detail about the "sin offering" (chatat), revealing key theological truths. Its instruction to kill the offering in the precise, designated spot of the burnt offering's slaughter underscores God's demand for order, specificity, and reverence in worship. This unified location reinforces the singular authority and will of God, ensuring uniformity and eliminating any deviation that might lead to human improvisation or defilement. The declaration that the sin offering is "most holy" conveys its extraordinary sanctity. This holiness requires priestly handling and signifies that the offering truly bridges the gap between a sinful people and a holy God. It foreshadows the absolute purity and divine perfection of the ultimate sin offering: Jesus Christ, whose single, spotless sacrifice fulfilled all such shadowy rituals, making Him the perfectly acceptable offering "before the Lord" who takes away sins "once for all."