The Book of Leviticus
Leviticus Chapters 4, 5, 6

INTRODUCTION TO THIS STUDY

The purpose of this work is to guide you in Spirit Filled interpretation of this "Selected Study". As necessary we will provide outlines, historical backgrounds, note the purpose and focus of the text, and also provide the original Hebrew language definitions for the key words in the highlighted text. The English translation used is the King James (Authorized) Version, not because it is the best translation available, but because I just plain prefer it for study!

All Scripture text will be presented in normal cased lettering, and all notes within the text will be in TRUE TYPE FONT, as shown. This (I hope) will allow you to avoid confusion between God's Word and my notes. As I update this website, I will continue to embellish the text so that anyone using NETSCAPE 3.0 or MICROSOFT 3.0 or higher will be able to read the document easier.
 

An excellent site to study Biblical Hebrew is by Lee R. Martin, Biblical Hebrew. The following are excerpts from his Hebrew Dictionary (if you want more, go to his site):

ABSOLUTE: In Hebrew Greek grammar, a word is absolute when it stands independently and has no grammatical relation to other elements in the sentence. The most common instance in Greek is the genitive absolute.

ABSOLUTE STATE: The Hebrew absolute together with a word in the construct state expresses the genitive. Do not confuse with the infinitive absolute. Heb: king (absolute); horse of (construct) the king (absolute), i.e., the king's horse (genitive).

ACCIDENCE: That part of grammar that treats inflection; a subcategory of morphology.

ACCUSATIVE CASE: A substantive used as the direct object of a transitive verb is said to be in the accusative case. In Greek, the accusative is the case of extension. Heb: "In the beginning God created the heavens and the earth" (Gen. 1:1). Gk: "He gave the right to become children of God" (John 1:12).

ACCUSATIVE ENDING: In Hebrew see DIRECTIVE h.

ACTIVE VOICE: In the active voice, the subject is the doer of the action that is expressed by the verb.

AKTIONSART: German for "kind of action."

ANARTHROUS: A word that appears without the article is anarthrous.

ARAMAIC: A branch of the northwest Semitic languages that is closely related to Hebrew. In the OT Masoretic text, Ezra 4:8-6:18; 7:12-26; Dan. 2:4b-7:28; and Jer. 10:11 are in Aramaic rather than Hebrew. Aramaic had become the common language of the Jewish people by NT times.

CASE: Case shows the grammatical relation of inflected forms such as nouns and pronouns to other words (nominative, possessive, objective cases).

CAUSATIVE VERB: A transitive verb that can be said to cause the action depicted in a corresponding intransitive verb. Ex: lay ("cause to lie") is the causative of lie; raise, the causative of rise.

DIRECT OBJECT: The word, phrase, or clause that is the primary goal or result of the action of the verb (cf. accusative case); the person or thing is directly affected by the action of the verb. Heb: "God created the heavens and the earth" (Gen. 1:1). Gr: "He grabbed him and began to choke him" (Matt. 18:28).

GENITIVE: The case that expresses possession or specifies a relationship that can be expressed in English by "of." In Hebrew this is called a construct relationship. The Greek genitive is the specifying case answering the question "What kind?" Heb: "the expanse of the sky" (Gen. 1:21). Gk: "a baptism of repentance for the forgiveness of sins" (Mark 1:4).

GUTTURALS: The mute consonants whose sounds are produced when the front of the tongue approaches the palate of the mouth. Four letters in Hebrew, a h j and [ are the guttural letters (r has some guttural characteristics). Hebrew gutturals cannot be doubled, prefer a-class vowels, and composite shevas. In Greek, the guttural letters are g k and c also called velars, laryngeals, or palatals.

HITHPAEL: A verbal form in Hebrew that expresses intensive or emphatic action (classified by some grammars as causative action) and reflexive voice. For this emphasis in Greek, middle voice. Heb: "A group of adventurers gathered around [lit., gathered themselves around] him" (Judg. 11:3).

HOPHAL: A verbal form in Hebrew that expresses causative action and passive voice. Heb: "Let seven of his male descendants be given [hophal] to us" (2 Sam. 21:6).

IMPERATIVE: A verb or verbal mood that expresses command or makes a request.

IMPERFECT: In Hebrew, the form of the verb used to express action that is incomplete or unfinished. Heb: "What if they do not believe me" (Exod. 4:1). The Greek imperfect tense expresses incomplete, linear action in past time. Gk: "People were eating and drinking..." (Luke 17:28). Other regular uses of the tense include iterative, frequentative, inceptive, and conative.

INFINITIVE: A verbal noun that has characteristics of both verbs and nouns. In English usually introduced by to. Hebrew has both infinitive absolute and infinitive construct forms. Heb: "I am the Lord, who brought you out of Ur of the Chaldeans to give you this land" (Gen. 15:7). The Greek infinitive is used as a substantive, in subordinate clauses, with prepositions, and in epexegesis. Gk: "For to me, to live is Christ and to die is gain" (Phil. 1:21).

INFINITIVE ABSOLUTE: A form of the Hebrew infinitive that may function in a number of ways: to express certainty or intensification ("you will surely die," Gen. 2:17); to express repeated or continued action ("Be ever hearing," Isa. 6:9); as a finite verb ("They...broke the jars," Judg. 7:19); to express an emphatic imperative ("Remember the Sabbath day," Exod. 20:8).

MASORETIC TEXT: The vocalized text of the Hebrew Bible, prepared by a group of Jewish scholars around A.D. 700 to preserve the oral pronunciation of the Hebrew words.

MOOD: Mood indicates the manner in which the action is conceived (or its relation to reality). Moods are indicative, imperative, subjunctive, and optative. Mood may be expressed by finite verbs in Greek and by various means (form, words, or context) in Hebrew. Mode.

NIPHAL: A verbal form (stem) in Hebrew that expresses simple action and passive or reflexive voice. Heb: "She was given in marriage to Adriel of Meholah" (1 Sam. 18:19).

OPTATIVE MOOD: The mood of possibility and more doubtful assertion that expresses wish or desire. See also jussive and cohortative. Heb: "If only we had died in Egypt!" (Num. 14:2). Gk: "Maythe Lord direct your hearts into God's love and Christ's perseverance" (2 Thess. 3:5).

PARTICIPLE: A verbal form that has characteristics of both noun and verb. In Hebrew it represents characteristic, continual, uninterrupted action. Heb: "The Spirit of God was hovering over the waters" (Gen. 1:2). The Greek participle is widely used as a substantive, adjective, and adverb in phrases and clauses. Gk:"...in God, who raised him from the dead and glorified him" (1 Peter 1:21).

PARTICLE: A unit of speech that is ranked as an uninflected word but expresses some kind of syntactical relationship or some general aspect of meaning. Some grammarians classify all conjunctions, prepositions, and negatives as particles.

PASSIVE VOICE: A voice form of the verb that represents the subject as receiver of the action. Heb: "This land was given to us as our possession" (Ezek. 11:15). Gk: "You were marked in him with a seal" (Eph. 1:13).

PERFECT/PERFECT TENSE: In Hebrew, this form of the verb is used to express completed action, whether in reality or in the thought of the speaker or writer. Heb: rm'v; is a perfect form of the verb and would be translated "he guarded." The Greek perfect tense, by contrast, represents a state of completion with abiding results and is often translated as a present perfect. Gk: The perfect leluke would be rendered "he has released."

PIEL: A verbal form in Hebrew that expresses intensive or emphatic action and active voice. Heb: "They destroyed the high places and the altars" (2 Chron. 31:1).

PREPOSITION: A word that shows relationships between its object and some other word in the sentence. Some common English prepositions are in, to, from, with, above, for, by.

PRETERITE: A Latin name for the past tense; it is the equivalent of the perfect in Hebrew and the aorist indicative in Greek.

PUAL: A verbal form in Hebrew that expresses intensive or emphatic action and passive voice. Heb: "There was Baal's altar, demolished" (Judg. 6:28).

QAL: A verbal form in Hebrew that expresses simple action and active voice; it is sometimes spelled Kal. Ex:"Then Jacob gave Esau some bread and some lentil stew" (Gen.25:34).

REFLEXIVE VOICE: Denotes an action that is directed back upon the agent or subject; expressed in Hebrew by the niphal and the hithpael, in Greek by the middle voice.Heb: "I have...kept myself from sin" (Ps. 18:23). Gk: "Then he went away and hanged himself" (Matt. 27:5).

ROOT: That part of a word left when all affixes are removed; the morpheme that carries the minimal unit of meaning in a word and can be common to several different words. The three consonants in Hebrew that ordinarily compose the basic uninflected spelling of a word are called the root letters. Occasionally a Hebrew word may have two or four root letters. Gk: the root dik- is common to dikaio", "righteous," dikh, "justice," and dikaiow, "to acquit." Also called "Lexeme."

STATIVE VERB, STATIC VERB: A stative verb is one that indicates a state of being or relationship rather than action. In Hebrew, its vowel pattern is different from that of verbs of action or motion. Greek statives include eijmi, ginomai, and uJparcw. Heb: "the hands...will be strengthened (2 Sam. 16:21). Gk: "Who, being in very nature God" (Phil. 2:6).

STEM: The noun or verb base formed by the addition of derivational affixes to the root. Thus, in Greek, doro- is the stem of the noun doron, "gift"; do- is the root, ro is the affix (in this case, a suffix). Also called base in recent grammars. In Hebrew, the term is used to designate verb forms that express certain kinds of action and voice; the major Hebrew verbal stems are qal, niphal, piel, pual, hithpael, hiphil, and hophal.

STRONG VERB: In Hebrew, the regular verb whose stem consonants do not change, i.e., remain unmodified in conjugation, in contrast to the weak verb. In Greek, a tense stem formed from the verb stem or root itself by vowel gradation.

VOICE: Voice is a modification of a verb that tells whether the subject of the verb acts or is acted upon. There are three voices in English, Hebrew, and Greek: active, passive, and reflexive.

WEAK VERB: In Hebrew, the verbs with gutturals or weak letters ( n in first root position, y and w in first or second root position, identical second and third root letters) as radicals, which produce modifications in the conjugation, in contrast to the strong verb. In Greek, a tense stem formed by adding a suffix to the verb stem or root.

If you discover obvious errors (as I am human, and do make mistakes), please let me know. Do not contact me to argue about the doctrinal differences that you may have with my teaching. I do not argue Theology with anyone, so all Legalists, cultists, and others with extremist views, please save your (and my) time. If you want to discuss your doctrinal differences, or share a viewpoint, please contact me at Didaskalos Ministries. I am not so arrogant as to think I know it all, or even 1% of what the scripture teaches.
 
 

1  And the LORD (Yhovah  [yeh-ho-vaw'], holiest name for God, "eternal God")

spake (dabar [daw-bar'], piel stem, intensive = spoke forcefully. This was used to illustrate that God thought this was a very important teaching)

unto Moses, saying,
 

2  Speak (dabar [daw-bar'], Imperative Mood = you will speak)

unto the children of Israel, saying, ('amar [aw-mar'] = to bring to light)

If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them:
 

3  If the priest that is anointed do sin (chata' [khaw-taw'] = to sin. If the priest sinned from ignorance, he was to sacrifice to God to cover that sin)

according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock (The young bullock (bull cow) was more costly than the full grown animal. The Levites were religious rulers in Israel, and as leaders were held to a higher accountability when they sinned. Those in authority always receive greater discipline from God. This principle is true today. The Pastor, whether he knows it or not, is held under greater accountability for failing God in his ministry. This holds true for the various "ministers" in our Churches today, ministers of music, for the elderly, to the youth, etc. - If you are given much, God holds you to higher accountability. Each minister who compromises his ministry in order to compromise with the world - be it in condoning bad behavior, prejudice, etc. in the congregation, or compromising the truth of God's Word - each minister will be held to greater accountability)

without blemish unto the LORD for a sin offering.
 

4  And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock's head, (this was symbolic of transferring the person's sin from himself to the bullock, here a type of Christ)

and kill the bullock before the LORD.
 

5  And the priest that is anointed shall take of the bullock's blood, and bring it to the tabernacle of the congregation:
 

6  And the priest shall dip his finger in the blood, and sprinkle of the blood seven times (seven, in Scripture, is a sign of perfection. Christ did a perfect work for us on the Cross)

before the LORD, before the vail (The veil, {poreketh [po-reh'-keth]} was seventy feet high and two feet thick. The sprinkling of the blood before it symbolizes that Christ was to supersede and rent the veil of the Temple, thus separating the barrier between God (in the holy of holies) and man. See Hebrews 9.3; 13.19-20. The veil, furthermore, was of four colors. Blue symbolized the Deity of Christ, Purple the Kingship of Christ, Scarlet the Blood of Christ, and White the perfect Humanity of Christ)

of the sanctuary(qodesh [ko'-desh] = consecrated place, refers to the Tabernacle of God in the wilderness).
 

7  And the priest shall put some of the blood upon the horns of the altar of sweet incense (a golden altar of incense kept within the Sanctuary, symbolic of prayer or intercession. Blood on the altar symbolized that God hears the believer's prayer, as long as that believer is under the Blood of Christ. This also symbolized that there must be confession of sin and a return to fellowship for the believer BEFORE God will hear his prayers)

before the LORD, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, (this was the altar outside the door of the Tabernacle. Blood here symbolizes that the blood of Christ covers any sin which a believer may fall into)

which is at the door of the tabernacle of the congregation.
 

12  Even the whole bullock shall he carry forth without the camp (Just as the bullock was carried outside the camp to be sacrificed, Jesus was carried outside the city to Golgotha, a garbage heap, to be crucified)

unto a clean place, where the ashes (ashes symbolized the completed work of Christ)

are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt.
 

20  And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven (calach [saw-lakh'], Niphal stem = It has been forgiven them. The Atonement of Christ is retroactive) them.
 
 

1  And if a soul sin, (The last chapter dealt with sins committed in ignorance, whereas this chapter deals with sins committed with knowledge. Note that the "soul", {nephesh [neh'-fesh], is the agent in sin. When we sin it comes from our souls, and repeated, unconfessed sin can damage the soul})

and hear the voice of swearing, (The "voice of swearing" was literally the voice that spoke a covenant or a verbal contract {'alah [aw-law']}, and refused to testify to the oath he heard. In other words, this person lied in court, lied by omission, contributed to business fraud)

and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity.
 

2  Or if a soul touch (naga` [naw-gah'], to lay the hand on so as to become intimately associated with it {qal imperfect}, often used of intimate contact with woman)

any unclean thing, whether it be a carcass of an unclean beast, or a carcass of unclean cattle, or the carcass of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty. ({See Ezekiel 18.4})
 

3  Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty.
 

4  Or if a soul swear, pronouncing with his lips (see Proverbs 6.16-19. The sin of the tongue is one of the seven worst sins to God)

to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, (shbuw`ah [sheb-oo-aw'], Niphal stem, active voice = to take a holy oath, a solemn oath that must be kept)

and it be hid from him; when he knoweth of it, then he shall be guilty in one of these.
 

5  And it shall be, when he shall be guilty in one of these things, that he shall confess (yadah [yaw-daw'], Hithpael Perfect = acknowledge with continuing results. See Psalms 32.5; 38.18. This is not the confession of the Gnostic who says "I did it", with thought of going back to the same, but the confession that comes from a broken heart)

that he hath sinned (chata' [khaw-taw'], to violate a norm or standard of God's righteousness under the law)

in that thing:
 

6  And he shall bring his trespass offering (this ritual is a teaching aid, as the sinner has already confessed his iniquity before God and has been forgiven)

unto the LORD for his sin which he hath sinned, a female (The female was valuable in that she could bear future generations. See also 1 Peter 2.24 for the type of Christ here)

from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement (kaphar [kaw-far'], Piel Stem = to make a covering {for sin})

for him concerning his sin.
 

7  And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, (for unknown sins)

and the other for a burnt offering.(for known sins)
 

11  But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine (coleth [so'-leth], pure flour - type of the perfect person of our Lord Jesus Christ. Note that God made a way for the poor even to make a sin atonement - as all sin) flour

for a sin offering; he shall put no oil (Oil in Scripture represented the Holy Spirit. The Holy Spirit left Jesus while He was on the Cross. Christ was forsaken by all)

upon it, neither shall he put any frankincense thereon: for it is a sin offering.
 

14  And the LORD spake (dabar [daw-bar'], to speak categorically)

unto Moses, saying,
 

15  If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, (the Temple shekel was so called because it was minted by the Levites. As such, it should have been minted properly, without any shortage of silver, which local shekels might have been)

for a trespass offering:
 
 
 

16  And he shall make amends for the harm (chata' [khaw-taw'], sin, violation of God's standard of righteousness as shown through the law)

that he hath done in the holy thing, and shall add the fifth part (a fifth part of the estimated cost of the lamb was added to the lamb, then given to the priest)

thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him.
 

17  And if a soul sin, and commit (`asah [aw-saw'], qal imperfect, to commit with continuing results)

any of these things which are forbidden to be done by the commandments of the LORD; though he wist it not, yet is he guilty, (the unknown sin carries the same guilt as the known sin)

and shall bear his iniquity.
 
 

1  And the LORD spake (dabar [daw-bar'], to speak categorically)

unto Moses, saying,
 

2  If a soul sin, and commit a trespass against the LORD(all sin, even if committed against humans, is still against God) ,

and lie unto his neighbor in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbor;
 

3  Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein:
 

4  Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,
 

5  Or all that about which he hath sworn falsely; he shall even restore it in the principal, (sense = restore the value or the equivalent of what was taken)

and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering.
 

6  And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest:
 

7  And the priest shall make an atonement for him before the LORD: and it shall be forgiven him for any thing of all that he hath done in trespassing therein.
 

8  And the LORD spake (dabar [daw-bar'], to speak categorically)

unto Moses, saying,