2 “If anyone sins, and commits a trespass against Yahweh, and deals falsely with his neighbor in a matter of deposit, or of bargain, or of robbery, or has oppressed his neighbor,
3 or has found that which was lost, and lied about it, and swearing to a lie—in any of these things that a man sins in his actions—
4 then it shall be, if he has sinned, and is guilty, he shall restore that which he took by robbery, or the thing which he has gotten by oppression, or the deposit which was committed to him, or the lost thing which he found,
5 or any thing about which he has sworn falsely: he shall restore it in full, and shall add a fifth part more to it. He shall return it to him to whom it belongs in the day of his being found guilty.
6 He shall bring his trespass offering to Yahweh: a ram without defect from the flock, according to your estimation, for a trespass offering, to the priest.
7 The priest shall make atonement for him before Yahweh, and he will be forgiven concerning whatever he does to become guilty.”
8 Yahweh spoke to Moses, saying,
9 “Command Aaron and his sons, saying, ‘This is the law of the burnt offering: the burnt offering shall be on the hearth on the altar all night until the morning; and the fire of the altar shall be kept burning on it.
10 The priest shall put on his linen garment, and he shall put on his linen trousers upon his body; and he shall remove the ashes from where the fire has consumed the burnt offering on the altar, and he shall put them beside the altar.
11 He shall take off his garments, and put on other garments, and carry the ashes outside the camp to a clean place.
12 The fire on the altar shall be kept burning on it, it shall not go out; and the priest shall burn wood on it every morning. He shall lay the burnt offering in order upon it, and shall burn on it the fat of the peace offerings.
13 Fire shall be kept burning on the altar continually; it shall not go out.
14 “‘This is the law of the meal offering: the sons of Aaron shall offer it before Yahweh, before the altar.
15 He shall take from there his handful of the fine flour of the meal offering, and of its oil, and all the frankincense which is on the meal offering, and shall burn it on the altar for a pleasant aroma, as its memorial portion, to Yahweh.
16 That which is left of it Aaron and his sons shall eat. It shall be eaten without yeast in a holy place. They shall eat it in the court of the Tent of Meeting.
17 It shall not be baked with yeast. I have given it as their portion of my offerings made by fire. It is most holy, as are the sin offering and the trespass offering.
18 Every male among the children of Aaron shall eat of it, as their portion forever throughout your generations, from the offerings of Yahweh made by fire. Whoever touches them shall be holy.’”
19 Yahweh spoke to Moses, saying,
20 “This is the offering of Aaron and of his sons, which they shall offer to Yahweh in the day when he is anointed: one tenth of an ephah of fine flour for a meal offering perpetually, half of it in the morning, and half of it in the evening.
21 It shall be made with oil in a griddle. When it is soaked, you shall bring it in. You shall offer the meal offering in baked pieces for a pleasant aroma to Yahweh.
22 The anointed priest that will be in his place from among his sons shall offer it. By a statute forever, it shall be wholly burned to Yahweh.
23 Every meal offering of a priest shall be wholly burned. It shall not be eaten.”
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 6:2–7But if any one sin, and is conscious of it himself, but hath nobody that can prove it upon him, he offers a ram, the law enjoining him so to do; the flesh of which the priests eat, as before, in the holy place, on the same day.
But if any one sin, and is conscious of it himself, but hath nobody that can prove it upon him, he offers a ram, the law enjoining him so to do; the flesh of which the priests eat, as before, in the holy place, on the same day.
Josephus, Antiquities of the Jews, Antiquities 3.9.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 6:1–7Moses now no longer treats of the means of expiating errors when the sinner is guilty through thoughtlessness; but he prescribes the mode of reconciliation, when any one shall have wilfully and designedly offended God. And this is well worthy of notice, lest those who may have been guilty of voluntary sin should doubt whether God will be propitiated towards them, provided they make application to the one sacrifice of Christ, in which consists the entire substance of the shadows of the Law. … Nor is it without reason that God commands them to make up the loss on the day when the offering is made, lest hypocrites should promise themselves impunity after having enriched themselves by the property of another. … Hence may profitable instruction be drawn, viz., that hypocrites busy themselves in vain in reconciling God to themselves, unless they honestly restore what they have unjustly taken.
Moses now no longer treats of the means of expiating errors when the sinner is guilty through thoughtlessness; but he prescribes the mode of reconciliation, when any one shall have wilfully and designedly offended God. And this is well worthy of notice, lest those who may have been guilty of voluntary sin should doubt whether God will be propitiated towards them, provided they make application to the one sacrifice of Christ, in which consists the entire substance of the shadows of the Law. … Nor is it without reason that God commands them to make up the loss on the day when the offering is made, lest hypocrites should promise themselves impunity after having enriched themselves by the property of another. … Hence may profitable instruction be drawn, viz., that hypocrites busy themselves in vain in reconciling God to themselves, unless they honestly restore what they have unjustly taken.
John Calvin, Commentaries, on 6:1–7; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 6:4–7In the day of his trespass-offering he must make satisfaction to his brother. … Note, Where wrong has been done restitution must be made; and till it is made to the utmost of our power, or an equivalent accepted by the person wronged, we cannot have the comfort of the forgiveness of the sin; for the keeping of what is unjustly got avows the taking, and both together make but one continued act of unrighteousness. To repent is to undo what we have done amiss, which (whatever we pretend) we cannot be said to do till we restore what has been got by it, as Zaccheus (Luk 19:8), and make satisfaction for the wrong done. … This trespass-offering could not, of itself, make satisfaction for sin, nor reconciliation between God and the sinner, but as it signified the atonement that was to be made by our Lord Jesus, when he should make his soul an offering or sin, a trespass-offering; it is the same word that is here used, Isa 53:10.
In the day of his trespass-offering he must make satisfaction to his brother. … Note, Where wrong has been done restitution must be made; and till it is made to the utmost of our power, or an equivalent accepted by the person wronged, we cannot have the comfort of the forgiveness of the sin; for the keeping of what is unjustly got avows the taking, and both together make but one continued act of unrighteousness. To repent is to undo what we have done amiss, which (whatever we pretend) we cannot be said to do till we restore what has been got by it, as Zaccheus (Luk 19:8), and make satisfaction for the wrong done. … This trespass-offering could not, of itself, make satisfaction for sin, nor reconciliation between God and the sinner, but as it signified the atonement that was to be made by our Lord Jesus, when he should make his soul an offering or sin, a trespass-offering; it is the same word that is here used, Isa 53:10.
Matthew Henry, Commentary on the Whole Bible, on 6:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 6:9–13The first fire upon the altar came from heaven (Lev 9:24), so that by keeping that up continually with a constant supply of fuel all their sacrifices throughout all their generations might be said to be consumed with that fire from heaven, in token of God's acceptance. If, through carelessness, they should ever let it go out, they could not expect to have it so kindled again. … By this law we are taught to keep up in our minds a constant disposition to all acts of piety and devotion, an habitual affection to divine things, so as to be always ready to every good word and work. We must not only not quench the Spirit, but we must stir up the gift that is in us. Though we be not always sacrificing, yet we must keep the fire of holy love always burning; and thus we must pray always.
The first fire upon the altar came from heaven (Lev 9:24), so that by keeping that up continually with a constant supply of fuel all their sacrifices throughout all their generations might be said to be consumed with that fire from heaven, in token of God's acceptance. If, through carelessness, they should ever let it go out, they could not expect to have it so kindled again. … By this law we are taught to keep up in our minds a constant disposition to all acts of piety and devotion, an habitual affection to divine things, so as to be always ready to every good word and work. We must not only not quench the Spirit, but we must stir up the gift that is in us. Though we be not always sacrificing, yet we must keep the fire of holy love always burning; and thus we must pray always.
Matthew Henry, Commentary on the Whole Bible, on 6:8–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Leviticus 6:2–5If a soul sin - This sin, though directly committed against man, is emphatically said to be done against the Lord, not only in general, for so every sin against man is also against the Lord, but in a special sense, because this was a violation of human society, whereof God is the author, and president, and defender: and because it was a secret sin, of which God alone was the witness and judge: and because God's name was abused in it by perjury. … Is guilty - This guilt being manifested by his voluntary confession upon remorse, whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part; whereas if he were convicted of his fault, he was to pay double, Exo 22:9.
If a soul sin - This sin, though directly committed against man, is emphatically said to be done against the Lord, not only in general, for so every sin against man is also against the Lord, but in a special sense, because this was a violation of human society, whereof God is the author, and president, and defender: and because it was a secret sin, of which God alone was the witness and judge: and because God's name was abused in it by perjury. … Is guilty - This guilt being manifested by his voluntary confession upon remorse, whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part; whereas if he were convicted of his fault, he was to pay double, Exo 22:9.
John Wesley, Explanatory Notes upon the Old Testament, on 6:2 and 6:4; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 6:22–23For every meat-offering for the priest shall be wholly burnt - Whatever the priest offered was wholly the Lord's, and therefore must be entirely consumed: the sacrifices of the common people were offered to the Lord, but the priests partook of them; and thus they who ministered at the altar were fed by the altar. Had the priests been permitted to live on their own offerings as they did on those of the people, it would have been as if they had offered nothing, as they would have taken again to themselves what they appeared to give unto the Lord.
For every meat-offering for the priest shall be wholly burnt - Whatever the priest offered was wholly the Lord's, and therefore must be entirely consumed: the sacrifices of the common people were offered to the Lord, but the priests partook of them; and thus they who ministered at the altar were fed by the altar. Had the priests been permitted to live on their own offerings as they did on those of the people, it would have been as if they had offered nothing, as they would have taken again to themselves what they appeared to give unto the Lord.
Adam Clarke, Commentary on the Holy Bible, on 6:23; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 6:12–13Fire was to be kept constantly burning upon the altar without going out, not in order that the heavenly fire, which proceeded from Jehovah when Aaron and his sons first entered upon the service of the altar after their consecration, and consumed the burnt-offerings and peace-offerings, might never be extinguished (see at Lev 9:24); but that the burnt-offering might never go out, because this was the divinely appointed symbol and visible sign of the uninterrupted worship of Jehovah, which the covenant nation could never suspend either day or night, without being unfaithful to its calling.
Fire was to be kept constantly burning upon the altar without going out, not in order that the heavenly fire, which proceeded from Jehovah when Aaron and his sons first entered upon the service of the altar after their consecration, and consumed the burnt-offerings and peace-offerings, might never be extinguished (see at Lev 9:24); but that the burnt-offering might never go out, because this was the divinely appointed symbol and visible sign of the uninterrupted worship of Jehovah, which the covenant nation could never suspend either day or night, without being unfaithful to its calling.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 6:13; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Leviticus 6
Leviticus 6:1–23, World English Bible
Leviticus 6 in the Bible · Told in the Story: Chapter 13, Offerings
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 6:2–7But if any one sin, and is conscious of it himself, but hath nobody that can prove it upon him, he offers a ram, the law enjoining him so to do; the flesh of which the priests eat, as before, in the holy place, on the same day.
Josephus, Antiquities of the Jews, Antiquities 3.9.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 6:1–7Moses now no longer treats of the means of expiating errors when the sinner is guilty through thoughtlessness; but he prescribes the mode of reconciliation, when any one shall have wilfully and designedly offended God. And this is well worthy of notice, lest those who may have been guilty of voluntary sin should doubt whether God will be propitiated towards them, provided they make application to the one sacrifice of Christ, in which consists the entire substance of the shadows of the Law. … Nor is it without reason that God commands them to make up the loss on the day when the offering is made, lest hypocrites should promise themselves impunity after having enriched themselves by the property of another. … Hence may profitable instruction be drawn, viz., that hypocrites busy themselves in vain in reconciling God to themselves, unless they honestly restore what they have unjustly taken.
John Calvin, Commentaries, on 6:1–7; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 6:4–7In the day of his trespass-offering he must make satisfaction to his brother. … Note, Where wrong has been done restitution must be made; and till it is made to the utmost of our power, or an equivalent accepted by the person wronged, we cannot have the comfort of the forgiveness of the sin; for the keeping of what is unjustly got avows the taking, and both together make but one continued act of unrighteousness. To repent is to undo what we have done amiss, which (whatever we pretend) we cannot be said to do till we restore what has been got by it, as Zaccheus (Luk 19:8), and make satisfaction for the wrong done. … This trespass-offering could not, of itself, make satisfaction for sin, nor reconciliation between God and the sinner, but as it signified the atonement that was to be made by our Lord Jesus, when he should make his soul an offering or sin, a trespass-offering; it is the same word that is here used, Isa 53:10.
Matthew Henry, Commentary on the Whole Bible, on 6:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 6:9–13The first fire upon the altar came from heaven (Lev 9:24), so that by keeping that up continually with a constant supply of fuel all their sacrifices throughout all their generations might be said to be consumed with that fire from heaven, in token of God's acceptance. If, through carelessness, they should ever let it go out, they could not expect to have it so kindled again. … By this law we are taught to keep up in our minds a constant disposition to all acts of piety and devotion, an habitual affection to divine things, so as to be always ready to every good word and work. We must not only not quench the Spirit, but we must stir up the gift that is in us. Though we be not always sacrificing, yet we must keep the fire of holy love always burning; and thus we must pray always.
Matthew Henry, Commentary on the Whole Bible, on 6:8–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Leviticus 6:2–5If a soul sin - This sin, though directly committed against man, is emphatically said to be done against the Lord, not only in general, for so every sin against man is also against the Lord, but in a special sense, because this was a violation of human society, whereof God is the author, and president, and defender: and because it was a secret sin, of which God alone was the witness and judge: and because God's name was abused in it by perjury. … Is guilty - This guilt being manifested by his voluntary confession upon remorse, whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part; whereas if he were convicted of his fault, he was to pay double, Exo 22:9.
John Wesley, Explanatory Notes upon the Old Testament, on 6:2 and 6:4; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 6:22–23For every meat-offering for the priest shall be wholly burnt - Whatever the priest offered was wholly the Lord's, and therefore must be entirely consumed: the sacrifices of the common people were offered to the Lord, but the priests partook of them; and thus they who ministered at the altar were fed by the altar. Had the priests been permitted to live on their own offerings as they did on those of the people, it would have been as if they had offered nothing, as they would have taken again to themselves what they appeared to give unto the Lord.
Adam Clarke, Commentary on the Holy Bible, on 6:23; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 6:12–13Fire was to be kept constantly burning upon the altar without going out, not in order that the heavenly fire, which proceeded from Jehovah when Aaron and his sons first entered upon the service of the altar after their consecration, and consumed the burnt-offerings and peace-offerings, might never be extinguished (see at Lev 9:24); but that the burnt-offering might never go out, because this was the divinely appointed symbol and visible sign of the uninterrupted worship of Jehovah, which the covenant nation could never suspend either day or night, without being unfaithful to its calling.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 6:13; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.