GOD'S WORD® Translation (©1995)
Any offering for sin must not be eaten if some of the blood was brought into the holy place in the tent of meeting to make peace with the LORD. It must be burned."

King James Bible
And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.

Douay-Rheims Bible
For the victim that is slain for sin, the blood of which is carried into the tabernacle of the testimony to make atonement in the sanctuary, shall not be eaten, but shall be burnt with fire.

Darby Bible Translation
And no sin-offering whereof blood hath been brought to the tent of meeting, to make atonement in the sanctuary, shall be eaten: it shall be burned with fire.

English Revised Version
And no sin offering, whereof any of the blood is brought into the tent of meeting to make atonement in the holy place, shall be eaten: it shall be burnt with fire.

Webster's Bible Translation
And no sin-offering, of which any of the blood is brought into the tabernacle of the congregation to make reconciliation in the holy place, shall be eaten: it shall be burnt in the fire.

World English Bible
No sin offering, of which any of the blood is brought into the Tent of Meeting to make atonement in the Holy Place, shall be eaten: it shall be burned with fire.

Young's Literal Translation
and no sin-offering, any of whose blood is brought in unto the tent of meeting to make atonement in the sanctuary is eaten; with fire it is burnt.

Cross References

Leviticus 4:1 Then the LORD spoke to Moses, saying,

Leviticus 4:7 'The priest shall also put some of the blood on the horns of the altar of fragrant incense which is before the LORD in the tent of meeting; and all the blood of the bull he shall pour out at the base of the altar of burnt offering which is at the doorway of the tent of meeting.

Leviticus 4:11 'But the hide of the bull and all its flesh with its head and its legs and its entrails and its refuse,

Leviticus 4:12 that is, all the rest of the bull, he is to bring out to a clean place outside the camp where the ashes are poured out, and burn it on wood with fire; where the ashes are poured out it shall be burned.

Leviticus 4:18 'He shall put some of the blood on the horns of the altar which is before the LORD in the tent of meeting; and all the blood he shall pour out at the base of the altar of burnt offering which is at the doorway of the tent of meeting.

Leviticus 10:18 "Behold, since its blood had not been brought inside, into the sanctuary, you should certainly have eaten it in the sanctuary, just as I commanded."

Leviticus 16:27 "But the bull of the sin offering and the goat of the sin offering, whose blood was brought in to make atonement in the holy place, shall be taken outside the camp, and they shall burn their hides, their flesh, and their refuse in the fire.

Numbers 18:9 "This shall be yours from the most holy gifts reserved from the fire; every offering of theirs, even every grain offering and every sin offering and every guilt offering, which they shall render to Me, shall be most holy for you and for your sons.

Ezekiel 45:15 and one sheep from each flock of two hundred from the watering places of Israel-- for a grain offering, for a burnt offering and for peace offerings, to make atonement for them," declares the Lord GOD.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 24-30

We have here so much of the law of the sin-offering as did peculiarly concern the priests that offered it. As, 1. That it must be killed in the place where the burnt-offering was killed (v. 25), that is, on the north side of the altar (ch. 1:11), which, some think typified the crucifying of Christ on mount Calvary, which was on the north side of Jerusalem. 2. That the priest who offered it for the sinner was (with his sons, or other priests, v. 29) to eat the flesh of it, after the blood and fat had been offered to God, in the court of the tabernacle, v. 26. Hereby they were to bear the iniquity of the congregation, as it is explained, ch. 10:17. 3. The blood of the sin-offering was with great reverence to be washed out of the clothes on which it happened to light (v. 27), which signified the awful regard we ought to have to the blood of Christ, not counting it a common thing; that blood must be sprinkled on the conscience, not on the raiment. 4. The vessel in which the flesh of the sin-offering was boiled must be broken if it were an earthen one, and, if a brazen one, well washed, v. 28. This intimated that the defilement was not wholly taken away by the offering, but did rather cleave to it, such was the weakness and deficiency of those sacrifices; but the blood of Christ thoroughly cleanses from all sin, and after it there needs no cleansing. 5. That all this must be understood of the common sin-offerings, not of those for the priest, or the body of the congregation, either occasional, or stated upon the day of atonement; for it had been before ordained, and was now ratified, that if the blood of the offering was brought into the holy place, as it was in those extraordinary cases, the flesh was not to be eaten, but burnt without the camp, v. 30. Hence the apostle infers the advantage we have under the gospel above what they had under the law; for though the blood of Christ was brought into the tabernacle, to reconcile within the holy place, yet we have a right by faith to eat of the altar (Heb. 13:10-12), and so to take the comfort of the great propitiation.

Calvin's Commentary

16. And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it.

16. Quod superfuerit ex minha, comedent Aharon et filii ejus: azymum comedetur in loco sancto, in atrio tabernaculi conventionis, comedent illud.

17. It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering.

17. Non coquetur fermentatum: portionem eorum dedi illud ex oblationibus meis ignitis: sanctitas sanctitatum est, sicut oblatio pro peccato, et sicut oblatio pro delicto.

18. All the males among the children of Aaron shall eat of it. It shall be a statute for ever in your generations concerning the offerings of the LORD made by fire: every one that toucheth them shall be holy.

18. Omnis masculus in filiis Aharon comedet illud, statutum perpetuum est satatibus vestris de oblationibus ignitis jehovae: qui tetigerit eas sanctificabitur.

26. The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.

26. Sacerdos oblationem pro peccato comedet, in loco sancto comedetur, in atrio tabernaculi conventionis.

27. Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place.

27. Qui tetigerit carnem ejus sanetificabitur, et si defluxerit de sanguine ejus super vestera, illud super quod defiuxerit lavabis in loco sancto.

28. But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brazen pot, it shall be both scoured, and rinsed in water.

28. Et vas testaceum in quo coquetur, confringetur: quod si in vase aeneo cotta fuerit, defricabitur et lavabitur aqua.

29. All the males among the priests shall eat thereof: it is most holy.

29. Omnis masculus in sacerdotibus comedet illam: sanctitas sanctitatum est.

16. And the remainder thereof. He repeats what we have seen just before, that the residue of those oblations, in which there was peculiar holiness, should belong to the priests; but upon condition that they should be eaten nowhere except in the sanctuary. A special precept is also given as to the minha, (meat-offering,) that it should not be made into leavened bread; for thus the meal, which had been already dedicated to God, would be changed into common food, which could not be done without profanation. Since, then, God admits the priests, as it were, to His own table, the dignity of their office is not a little heightened by this privilege; yet in such a manner as that by their liberty the reverence due to God's service may not be impaired. Afterwards Moses confirms in general terms that right, which had been before assigned to them, that they should take what remained of the burnt-offerings, on condition that it should be eaten by males only, and in the sacred place; in order that God's presence may not only act as a restraint on their luxury and intemperance, but, also instruct them in the sobriety due from His servants, and, in a word, accustom them to exceeding purity, whilst they reflect that they are separated from all others. At the end of ver. 18, some translate it in the neuter gender, "every thing that shall have touched them shall be holy:" but in this passage Moses seems to me to prescribe that none but the priests should touch the minha. It was said elsewhere of the altar and its vessels, that by virtue of their anointing they sanctified whatever was placed upon them; but we now see that ordinary men are prohibited from touching sacred things, that their sanctity may be inviolate. For we know that the sons of Aaron were anointed with this object, that they alone might be allowed to touch whatever was consecrated to God. Therefore the verb in the future tense is put for the imperative. So also it is soon afterwards said of the victims, ver. 27, "Whosoever shall touch the flesh thereof shall be holy:" [212] because Moses enacts this special law for the priests, that they alone should handle the sacrifices. Nor does what immediately follows contradict this, "when there is sprinkled of the blood thereof on any garment," etc.; for he does not mean to say that the garments or any vessels would be consecrated by the mere touch; but it is an argument from the less to the greater; if it were not lawful to take a garment sprinkled with the blood, or the pots in which the flesh was dressed, out of the tabernacle, unless the garment were washed, or the pots broken or rinsed, much more were they to beware lest any of the ordinary people should meddle with it. For how shall a mortal man dare to lay a hand upon that holy thing (sanctitati) which could not even cleave to the garment; of a priest without atonement? The sum is that a thing so holy should not be mixed with unhallowed things.

Footnotes:

[212] A. V., "Whatsoever," following the V. and not LXX.

Links

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