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Leviticus
Chapter Six
New King James Version (NKJV)
INTRODUCTION TO LEVITICUS 6
This
chapter treats of the trespass offering for sins committed knowingly and
wilfully
Leviticus 6:1 and
of the law of the burnt offering
and of cleansing the altar of burnt offering
and keeping the fire burning on it continually
Leviticus 6:8 and
of the meat offering
which is repeated with some additional circumstances
Leviticus 6:14 and
of the offering at the consecration of the high priest
Leviticus 6:19 and
of the sin offering
and where to be killed and eaten
and by whom
Leviticus 6:24.
Leviticus 6:1. And
the Lord
spoke to Moses
saying:
YLT 1And Jehovah speaketh unto Moses
saying
And the Lord spake unto Moses
.... Continuing his
speech with him
for the same law of the trespass offering is still discoursed
of
only with respect to different persons:
saying: as follows.
Leviticus 6:2.
2 “If a person sins and
commits a trespass against the Lord by lying to his neighbor
about what was delivered to him for safekeeping
or about a pledge
or about a
robbery
or if he has extorted from his neighbor
YLT 2`When any person doth sin
and hath committed
a trespass against Jehovah
and hath lied to his fellow concerning a deposit
or concerning fellowship
or concerning violent robbery
or hath oppressed his
fellow;
If a soul sin
and commit a trespass against the Lord
.... All sin
is against the Lord
contrary to his nature and will
and a transgression of
his law; but some sins are more apparently so than others
and against which he
expresses greater indignation and abhorrence
being attended also with very
aggravating circumstances
as these that follow; which are such as are not only
contrary to the will of God
but to the good of society
and tend to the
subversion of it
of which he is the founder and supporter
and especially when
he is sworn by
and appealed to as a witness
in a case not only injurious but
false:
and lie unto his neighbour in that which was delivered him to keep; whether money
or goods
or any living creature
sheep
cow
horse
&c. and should deny
that ever anything was delivered to him
and take his oath upon it; which is a
very grievous crime
and not to go unpunished
as was known by the light of
nature
and declared by the Heathen oracleF8"Spartano cuidam
respondit"
&c. Juvenal. Satyr. 13. prope finem. ; and yet there was
to be a trespass offering to make atonement for such a sin: Jarchi thinks
by
his neighbour is meant a third person between them; but if that third person
was a witness of the goods being delivered
there would have been no occasion
of an oath
as follows: the case supposed seems to be
when anything was
delivered to the care and custody of another
without the knowledge of any but
the person that delivered it
and he to whom it was delivered; who retaining it
for his own use
embezzling the goods
and acting the unfaithful part
affirms
to the owner he never had anything of him
and so lies to him
and to that lie
adds an oath of perjury:
or in fellowship: in partnership; as
for instance
having
received money belonging to them both
denies he ever received any
and so
cheats his partner of what was his due
and being put to his oath
takes it:
or
"in putting of the hand"F9בתשומת
יד "in positione manus"
Montanus.
as
persons usually do when they enter into fellowship or partnership
they give
each other their hand in token of it; or in putting anything into the hand
as
money to trade with
and he denies he received any; or by way of purchase for
anything bought
and the person of whom the purchase is made affirms the
purchaser never put anything into his hand
or paid him anything
but insists
upon being paid again; or in a way of lending
as Jarchi and Ben Gersom
because then money is put into the hand of him that receives it
and
in the
case supposed
the borrower denies that ever any was put into his hand
or he
borrowed any; and being called upon to swear
swears falsely:
or in a thing taken away by violence: without the
will and knowledge of the owner; privately and secretly
but being suspected
is challenged with it
and denying it
is made to swear
which he does falsely:
or hath deceived his neighbour; cheated him in trade and
commerce
defrauded him in business
extorted money from him; or by calumny and
false accusation got anything out of his hands
see Luke 19:8 or by
detaining the wages of the hireling; so Jarchi and Ben Gersom.
Leviticus 6:3.
3 or if he has found what
was lost and lies concerning it
and swears falsely—in any one of these things
that a man may do in which he sins:
YLT 3or hath found a lost thing
and hath lied
concerning it
and hath sworn to a falsehood
concerning one of all [these]
which man doth
sinning in them:
Or have found that which was lost
and lieth concerning it
.... Who
having found anything lost
at once concludes it his own
and converts it to
his own use
never inquiring after the proprietor of it
or taking any method
to get knowledge of him
and restore it to him; but so far from that
being
suspected of finding it
and charged with it denies it: MaimonidesF11Moreh
Nevochim
par. 3. c. 40. gives a reason why a lost thing should be restored
not
only because so to do is a virtue in itself praiseworthy
but because it has a
reciprocal utility; for if you do not restore another's lost things
neither
will your own be restored to you:
and sweareth falsely; which is to be
understood
not of the last case only
but of all the rest
or of anyone of
them
as it follows:
in any of all these that a man doeth
sinning therein; by
unfaithfulness in a trust
cheating
defrauding
lying
and false swearing.
Leviticus 6:4.
4 then it shall be
because
he has sinned and is guilty
that he shall restore what he has stolen
or the
thing which he has extorted
or what was delivered to him for safekeeping
or
the lost thing which he found
YLT 4`Then it hath been
when he sinneth
and hath
been guilty
that he hath returned the plunder which he hath taken violently
away
or the thing which he hath got by oppression
or the deposit which hath
been deposited with him
or the lost thing which he hath found;
Then it shall be
because he hath sinned and is guilty
.... Owns his
guilt through remorse of conscience
and makes a confession of it; or
otherwise
upon conviction
without such confession he was to pay double
see Exodus 22:7
whereas
in this case it is only ordered:
that he shall restore that which he took violently away: whether
money
goods
or cattle:
or the thing which he hath deceitfully gotten; by outwitting
him
by extortion
by false accusation
or detention of wages:
or that which was delivered him to keep; in which he
was unfaithful to his trust
be it what it will:
or the lost thing which he found; and denied he had it.
Leviticus 6:5.
5 or all that about which he
has sworn falsely. He shall restore its full value
add one-fifth more to it
and
give it to whomever it belongs
on the day of his trespass offering.
YLT 5or all that concerning which he sweareth
falsely
he hath even repaid it in its principal
and its fifth he is adding to
it; to him whose it [is] he giveth it in the day of his guilt-offering.
Or all that about which he hath sworn falsely
.... In all
and each of the above cases
in which he had committed a trespass and denied
it
and to the denial adds a false oath
and yet after all acknowledges it:
he shall even restore it in the principal; whatsoever he
has embezzled
or cheated another of
or detained from the right owner
the
whole of that was to be restored:
and shall add the fifth part more thereto; to the
principal
see Leviticus 5:16 but
MaimonidesF12In Misn. Trumot
c. 6. sect. 1. says
this was an
instruction to add a fifth to a fifth; and Aben Ezra takes the word to be
plural
and observes
that the least of many is two
and so two fifths were to
be added to the principal
but the first sense seems best:
and give it unto him to whom
appertaineth; as
to his neighbour
who had deposited anything in his hands;
or his partner
he had any ways wronged; or whomsoever he had defrauded in any
respect; or the proprietor of lost goods; Ben Gersom observes
it was not to be
given to his son
nor to his messenger: in the case of taking anything away by
violence
though but the value of a farthing
it is said
that he shall be
obliged to bring it after him (from whom he has taken it) even unto Media
(should he be there); he shall not give it to his son
nor to his messenger
but he may give it to the messenger of the sanhedrim; and if he dies
he must
return it to his heirsF13Misnah Bava Kama
c. 9. sect. 6. :
in the day of his trespass offering; when he
brings that
but restoration must first be made: the Targum of Jonathan renders
it
in the day he repents of his sin: and so Aben Ezra interprets it
"in
the day he returns from his trespass;'when he owns and confesses it
is sorry
for it
and determines to do so no more. Maimonides observesF14
that one that takes away anything by violence (which is one of the cases
supposed) is not fined so much as a thief; he only restores the principal; for
the fifth part is for his false oath; the reasons of which are
because robbery
is not so frequently
and is more easily committed
and is more open
and
against which persons may guard and make resistance
and the robber is more
known than a thief who steals secretly; see Exodus 22:1.
Leviticus 6:6.
6 And he shall bring his trespass
offering to the Lord
a ram without blemish from the flock
with your valuation
as a trespass
offering
to the priest.
YLT 6`And his guilt-offering he bringeth in to
Jehovah
a ram
a perfect one
out of the flock
at thy estimation
for a
guilt-offering
unto the priest
And he shall bring his trespass offering unto the Lord
.... That is
to the tabernacle of the Lord
to the altar of the Lord in it
and to his
priest ministering therein
as it follows:
a ram without blemish out of the flock
with thy estimation
for a
trespass offering unto the priest; the same offering that
was ordered for a trespass through ignorance
Leviticus 5:16
typical of the sacrifice of Christ offered up both for sins of ignorance and
wilful transgressions
for his blood cleanses from all sin; see Gill on Leviticus 5:16; the
phrase "with thy estimation"
used there also Leviticus 5:16
is
here interpreted by Ben Gersom of two shekels
the value the ram was to be of
brought for the trespass offering.
Leviticus 6:7.
7 So the priest shall make
atonement for him before the Lord
and he shall be forgiven
for any one of these things that he may have done in which he trespasses.”
YLT 7and the priest hath made atonement for him
before Jehovah
and it hath been forgiven him
concerning one thing of all that
he doth
by being guilty therein.'
And the priest shall make an atonement for him before the Lord
.... By
offering the ram he brought
by which a typical
but not real atonement was
made; for the blood of bulls and goats
of sheep and rams
could not take away
sin; but as they were types of Christ
and led to him
the Lamb of God that
takes away the sin of the world:
and it shall be forgiven him
for anything of all that he hath
done
in trespassing therein; any and everyone of the above sins
with
all the aggravations of them
were forgiven
upon the atonement made
though
they were so enormous; and
indeed
all manner of sin is forgiven for Christ's
sake
except the sin against the Holy Ghost: and L'EmpereurF15In
Misn. Bava Kama
c. 9. sect. 5. rightly observes
against the Socinians
who
deny that sacrifices were offered for crimes very grievous
that these were of
such a nature; for what more vile than unfaithfulness in a trust
than cheating
and defrauding
stealing
lying
and perjury?
Leviticus 6:8. 8 Then
the Lord
spoke to Moses
saying
YLT 8And Jehovah speaketh unto Moses
saying
And the Lord spake unto Moses
.... It maybe after some
intermission
or pause made; for some here begin a new chapter
and indeed a
new section here begins in the Hebrew copies:
saying; as follows:
Leviticus 6:9. 9 “Command
Aaron and his sons
saying
‘This is the law of the burnt offering: The
burnt offering shall be on the hearth upon the altar all night until
morning
and the fire of the altar shall be kept burning on it.
YLT 9`Command Aaron and his sons
saying
This
[is] a law of the burnt-offering (it [is] the burnt-offering
because of the
burning on the altar all the night unto the morning
and the fire of the altar
is burning on it
)
Command Aaron and his sons
.... Who were nominated
selected
and appointed to the office
though not yet consecrated to it and
invested with it
see Leviticus 8:1.
saying
this is the law of the burnt offering; of the daily
sacrifice
morning and evening:
it is the burnt offering
because of
or for the
burning upon the altar all night unto the morning; as there was
nothing offered on the altar of burnt offering after the evening daily
sacrifice
nor anything before the morning daily sacrifice
it was the more
difficult to keep the fire of the altar burning in the night; wherefore a slow
fire was used in the evening sacrifice
and several things remained to be burnt
in the night: so MaimonidesF16In Misn. Beracot
c. 1. sect. 1. says
the remainder of the fat of the members were burnt all night until the pillar
of the morning (first rays of the rising sun
Editor.):
and the fire of the altar shall be burning in it; not without
it
as Aben Ezra observes
but on it; that is
should be ever burning on it
night and day
as it is after declared.
Leviticus 6:10. 10 And
the priest shall put on his linen garment
and his linen trousers he shall put
on his body
and take up the ashes of the burnt offering which the fire has
consumed on the altar
and he shall put them beside the altar.
YLT 10that the priest hath put on his long robe of
fine linen
and his fine linen trousers he doth put on his flesh
and hath
lifted up the ashes which the fire consumeth with the burnt-offering on the
altar
and hath put them near the altar;
And the priest shall put on his linen garment
.... "His
measure"F17מדו
"est" מד "proprie vestis commensurata corpori"
Munster; so Jarchi.
as the word signifies
a garment that was just the
measure of his body
and exactly fitted it; it was a sort of a shirt
which he
wore next his body
and reached down to his feet; and in this he always
officiated
and was an emblem of the purity and holiness of Christ our high
priest
who was without sin
and so a fit person to take away the sin of
others
by offering up himself without spot to God:
and his linen breeches shall he put upon his flesh; to cover his
nakedness; that indecency might be prevented
and that he might not be exposed
to ridicule; and though these two garments are only mentioned
yet the wise men
say the word "put on" includes the bonnet and the girdle; for the
removing of the ashes from the altar
which is the thing he was to be thus
clothed to do
was done in the four garments
though the Scripture mentions but
twoF18Maimon. in Misn. Tamid
c. 5. sect. 3. :
and take up the ashes which the fire hath consumed
with the burnt
offering on the altar; this was the first thing the priests did in a morning
and which
in later times they cast lots for
and the first lot was for this service
and
which was performed very earlyF19Misn. Yoma
c. 1. sect. 8.
;"every day they cleansed or swept the altar
at cockcrowing or near it
whether before or after
and on the day of atonement at midnight
and at the
feasts from the time of the first watch:"
and he shall put them beside the altar: without
at
the corner of the altar
as Aben Ezra
on the east side of it; so says Jarchi
the priest takes a full censer of the innermost consumptions (that is
of the
innermost parts of the sacrifice reduced to ashes)
and puts them in the east
of the rise of the altar; or
as by anotherF20Bartenora in ib.
expressed
he takes the ashes in a censer
more or less
and lays them down at
the east of the rise of the altar
and there leaves them
and this is the
beginning of the morning service: and we are told by another writerF21Jacob.
Jud. Leo. Tabnitid Hecal
No. 90. apud Wagenseil. Sotah
p. 426.
that there
was a place called the house of ashes
and it was at the east of the rise of
the altar
at a distance from the foot of it ten cubits and three hands'
breadth; where the priest
before they began to sacrifice
laid the ashes of
the sacrifices
and of the candlestick
and of the altar of incense
and of the
offering of the fowl that were cast out.
Leviticus 6:11. 11 Then he shall take off his
garments
put on other garments
and carry the ashes outside the camp to a
clean place.
YLT 11and he hath stripped off his garments
and
hath put on other garments
and hath brought out the ashes unto the outside of
the camp
unto a clean place.
And he shall put off his garments
.... Those before
mentioned
he is said to put on:
and put on other garments; not common garments or
lay-habits
what the priests wore when they were not on duty; for
as Ben
Gersom says
these were priestly garments
though meaner than the first
or
those that were put off: and so Jarchi says
they were worse than they were: it
seems as if they were such that were spotted and dirty
and threadbare
almost
worn out
and only fit for such sort of work as to carry out ashes: and so
MaimonidesF23In Misn. Tamid
c. 5. sect. 3. observes
that these
other garments are not to be understood of common garments; but of such that
are meaner in value and esteem
for both are holy garments; and
indeed
nothing belonging to the priestly office was to be performed but with the
priestly garments
and they were only to be worn by the priests while in
service:
and carry forth the ashes; when these
gathered on
a heap
were become large
as Jarchi says
and there was no room for the pile
of wood
they carried them out from thence; and this
he observes
was not
obligatory every day
but the taking of them up
as in the preceding verse Leviticus 6:10
they were bound to every day: and these they carried
without the camp
unto a clean place; for though
they were ashes
yet being ashes of holy things
were not to be laid in an
unclean place
or where unclean things were: as the burnt offering was a type
of Christ in his sufferings and death
enduring the fire of divine wrath in the
room and stead of his people; so the carrying forth the ashes of the burnt
offering
and laying them in a clean place
may denote the burial of the body
of Christ without the city of Jerusalem
wrapped in a clean linen cloth and
laid in a new tomb
wherein no man had been laid
Matthew 27:59.
Leviticus 6:12. 12 And
the fire on the altar shall be kept burning on it; it shall not be put out. And
the priest shall burn wood on it every morning
and lay the burnt offering in
order on it; and he shall burn on it the fat of the peace offerings.
YLT 12`And the fire on the altar is burning on it
it is not quenched
and the priest hath burned on it wood morning by morning
and hath arranged on it the burnt-offering
and hath made perfume on it [with]
the fat of the peace-offerings;
And the fire upon the altar shall be burning in it
it shall not
be put out
.... There were three fires
or piles of wood for fire
continually; the first was a large one
on which the daily sacrifice was burnt;
the second less
and called the pile of the incense
because they took from it
fire in a censer to burn the morning and evening incense; and the third was
only for preserving the fire that it might not go out: and of this it is
written
Leviticus 6:12 F24Maimon.
Hilchot Tamidin
c. 2. sect. 4. Bartenora in Misn. Tamid
c. 2. sect. 4. &
in Yoma
c. 4. sect. 6. ; and MaimonidesF25In ib. sect. 5. & in
Yoma
c. 4. sect. 6. observes
that some say
the first of these is meant by
the burning all night
Leviticus 6:9 and
the second by the fire of the altar burning in it
Leviticus 6:12 but
his own sense is
the third is meant by it; and in the sense of R. Joses
these
three fires were all burning upon the altar; the first was towards the east
side of the altar
the second towards the southwest
as being nearer to the
rise of the altar
where the priests were
and the third was made in any part
of the altar as was thought fitF26Maimon. Hilchot Tamidin
c. 2.
sect. 7
8
9. ; and this is the fire not to be put out
and he that quenched
it
though but one coal
was to be beaten
yea
though it be brought down from
the altarF1Ibid. sect. 6. :
and the priest shall burn wood in it every morning: until the
fourth hour of the day
according to the Targum of Jonathan; that is
unto ten
o'clock in the morning:
and lay the burnt offering in order upon it; both morning
and evening
and as often as any sacrifices of that kind were offered up:
and he shall burn thereon the fat of the peace offerings; that which
was upon the inwards and covered them
and upon the kidneys
and flanks
and
caul of the liver; see Leviticus 3:3.
Leviticus 6:13. 13 A
fire shall always be burning on the altar; it shall never go out.
YLT 13fire is continually burning on the altar
it
is not quenched.
The fire shall ever be burning upon the altar
.... This was
what first fell from heaven
Leviticus 9:24 and
which in after ages was maintained by constant fuel put unto it
there being
every day burnt offerings upon it; which was an emblem of the love of Christ to
his people
which is ever in a flame and burning
and can never be quenched by
the many waters of their sins and iniquities; nor by all the sufferings he
underwent to atone for them; nor by all the meanness and afflictions they are
attended with; his love is fervent towards them
and always the same: and also
of their love to him
which is unquenchable by the persecutions of men
by
afflictions by the hand of God
by divine desertions
by Satan's temptations
or their own corruptions: it likewise may be an emblem of the graces of the
Spirit of God in the hearts of his people
which have both light and heat in
them; and though they are sometimes very low as to exercise
yet are in a
wonderful manner preserved amidst great oppositions made unto them from within
and from without; and may also be a symbol of the word of God
sometimes
compared to fire for its light and heat
and may be signified by the fire on
the altar for its perpetuity
which continues and abides
notwithstanding the
attempts of men and devils to get it out of the world; and though the ministers
of it die
that lives
and has been preserved in the worst of times
and will
burn most clearly
and shine most brightly in the end of the world. This
perpetual fire may also point at the prayers of saints
the fervency of them
and their perseverance in them; or rather to the efficacy and acceptance of the
sacrifice of Christ
which always continues; nor may it be amiss applied to the
afflictions of God's people
which constantly attend them in this world
and
they must expect to have while in it; and even to the wrath of God on wicked
men to all eternity
and which is the fire that cannot be quenched:
it shall never go out; as it is highly probable
it never did
until the destruction of the temple by Nebuchadnezzar; though the
author of second Maccabees states that:"For when our fathers were led into
Persia
the priests that were then devout took the fire of the altar privily
and hid it in an hollow place of a pit without water
where they kept it sure
so that the place was unknown to all men.' 2 Maccabees 1:19)pretends
that some devout priests
who were carried captives into Persia
hid the fire
of the altar privily in the hollow of a pit
where was no water
and in which
it was kept sure and unknown to men
and was found and restored in the times of
Nehemiah
"20 Now after many years
when it pleased God
Neemias
being
sent from the king of Persia
did send of the posterity of those priests that
had hid it to the fire: but when they told us they found no fire
but thick
water; 21 Then commanded he them to draw it up
and to bring it; and when the
sacrifices were laid on
Neemias commanded the priests to sprinkle the wood and
the things laid thereupon with the water. 22 When this was done
and the time
came that the sun shone
which afore was hid in the cloud
there was a great
fire kindled
so that every man marvelled.' (2 Maccabees 1)but this is contrary
to what the Jews always assertF2T. Hieros. Taaniot
fol. 65. 1. T.
Bab. Yoma
fol. 21. 2.
that the fire from heaven was wanting in the second
temple; and yet from the account JosephusF3De Bello Jud. l. 2. c.
17. sect. 6. gives of a festival called "Xylophoria"
or the feast of
the wood carrying
it seems to have been then in being
and great care was
taken to preserve it that it might not go out; for
he says
at that feast it
is a custom for all to bring wood to the altar
that so there might never be
wanting fuel for the fire
for it always remained unextinguished: as to
what
some have observed out of Diodorus SiculusF4Eclog. 1. ex l. 34. p.
902.
that Antiochus Epiphanes
when he went into the temple
quenched this
fire
it appears to be a mistake; for Diodorus does not say that he put out the
fire of the altar
but that he extinguished the immortal lamp
as it was called
by them (the Jews)
which was always burning in the temple; by which he plainly
means the lamp in the candlestick
and perhaps what the Jews call the western
lamp
which was always burning
and was the middle lamp bending to the west
and to which the rest bent: the Heathens in many places imitated this perpetual
fire: the Brahmans among the Indians speak of fire falling from heaven
kept by
them on everlasting hearths
or in fire pansF5Ammian. Marcellin. l.
23.
for that purpose: the Persians had their perpetual fire
having a great
opinion of that element: in the march of Darius against Alexander
it is
observed by the historianF6Curt. Hist. l. 3. c. 3.
that the fire
which the Persians call sacred and eternal was placed on altars of silver
and
he is said to adjure his soldiers by the gods of their country
and by the
eternal fire on the altars
&c. to rescue the Persian name and nation from
the last degree of reproachF7Curt. Hist. l. 4. c. 14. : the Grecians
have many traces of this continual fire on the altar among them: at Mantinia
as PausaniasF8Arcadica sive
l. 8. p. 469
516. relates
was a
temple of Ceres and Proserpina
where a fire was kindled
and great care taken
that it might not be extinguished; and in the temple of Pan
a fire burned
which was never quenched: and the same writer saysF9Eliac. 1. sive
l. 5. p. 316.
with the Eleans was an altar which had fire continually burning
on it night and day: and AelianusF11Hist. Animal. l. 10. c. 50.
makes mention of an altar of Venus at Eryce in Sicily
which burnt night and
day; and of which he says many things wonderful and fabulous: and it is well
known that the Romans had their goddess Vesta
whom Velleius PaterculusF12Hist.
l. 2. in fine. calls the keeper of the perpetual fires; and there were certain
virgins
called the "vestal" virgins
whose business it was to take
care that the fire never went out; and is by VirgilF13"Vos
aeterni igneis"
&c. Aeneid. l. 2. called the eternal fire: and Vesta
itself is thought by some learned men to be the same with אש־יה
"Esh-jah"
the fire of Jehovah: now these were all satanical
imitations of the perpetual fire on the altar of God.
Leviticus 6:14. 14 ‘This
is the law of the grain offering: The sons of Aaron shall offer it on
the altar before the Lord.
YLT 14`And this [is] a law of the present: sons of
Aaron have brought it near before Jehovah unto the front of the altar
And this is the law of the meat offering
.... Or the
rules to be observed concerning that
for which
though directions are given
Leviticus 2:1
&c. yet is here repeated with some additions to it:
the sons of Aaron shall offer it before the Lord; being brought
unto them by the children of Israel:
before the altar; or at the face of it
for what was properly
offered was burnt upon it
as in the following verse Leviticus 6:15
for
it should be rather rendered "in"
or "on the altar"F14אל פני המזבח
"in altari"
Noldius
p. 82. No. 391. ; the face of it is the top of
it
on which every sacrifice was offered
and not before it.
Leviticus 6:15. 15 He
shall take from it his handful of the fine flour of the grain offering
with
its oil
and all the frankincense which is on the grain offering
and
shall burn it on the altar for a sweet aroma
as a memorial to
the Lord.
YLT 15and [one] hath lifted up of it with his hand
from the flour of the present
and from its oil
and all the frankincense which
[is] on the present
and hath made perfume on the altar
sweet fragrance -- its
memorial to Jehovah.
And he shall take of it his handful
.... See Gill on Leviticus 2:2.
Leviticus 6:16. 16 And
the remainder of it Aaron and his sons shall eat; with unleavened bread it
shall be eaten in a holy place; in the court of the tabernacle of meeting they
shall eat it.
YLT 16`And the remnant of it do Aaron and his sons
eat; [with] unleavened things it is eaten
in the holy place
in the court of
the tent of meeting they do eat it.
And the remainder thereof shall Aaron and his sons eat
.... What
quantity of fine flour the meat offering consisted of is not said; very
probably it was left to the offerer to bring what he would
since it was a
freewill offering:
with unleavened bread
shall it be eaten in the holy place; or rather
"unleavened shall it be eaten"; for it cannot well be thought that
bread of any sort should be eaten with this offering
which
properly speaking
was itself a bread offering
and so it should be called
rather than a meat
offering; and certain it is
that no meat offering was to be made of leaven
but of fine flour unleavened
and so to be eaten
not by the priests in their
own houses
but in the tabernacle; not in that part of it properly called the
holy place
in distinction from the holy of holies
but as it follows:
in the court of the tabernacle of the congregation they shall eat
it; in a room provided in that court for that purpose
as afterwards
in the temple.
Leviticus 6:17. 17 It
shall not be baked with leaven. I have given it as their portion of My
offerings made by fire; it is most holy
like the sin offering and the
trespass offering.
YLT 17It is not baken [with] any thing fermented
their portion I have given it
out of My fire-offerings; it [is] most holy
like the sin-offering
and like the guilt-offering.
It shall not be baked with leaven
.... Which
as it was a
type of Christ
may denote his sincerity both in doctrine
life
and
conversation; and as it may respect the offerer
may signify his uprightness
and integrity
and his being devoid of hypocrisy and insincerity:
I have given it unto thee for their portion of my offerings
made by fire; this was part of the provision made for the maintenance of the
priests
as it was but just that they that ministered at the altar should live
of it; and the rather
as the priests and Levites had no portion and
inheritance in the land of Israel
and therefore must be supported in another
way
which the Lord took care of:
it is most holy
as the sin offering
and as the
trespass offering; as they
so this being devoted to sacred uses
what were not consumed
upon the altar belonged to the priests
and were their perquisites
nor might
they be appropriated to the use of any other.
Leviticus 6:18. 18 All
the males among the children of Aaron may eat it. It shall be a statute
forever in your generations concerning the offerings made by fire to the Lord. Everyone who
touches them must be holy.’”[a]
YLT 18Every male among the sons of Aaron doth eat
it -- a statute age-during to your generations
out of the fire-offerings of
Jehovah: all that cometh against them is holy.'
All the males among the children of Aaron shall eat of it
.... And they
only
for none but they might eat in the holy place
and therefore these holy
things that were to be eaten there
were only eaten by them; what might be
eaten by the priests in their own houses
their wives and daughters ate of
but
in the holy place only their males
and a male was one that was thirteen years
of age:
it shall be a statute for
ever in your generations
concerning the offerings of the Lord made by fire; a statute to
last till the Messiah should come
the true meat or bread offering; and the
bread he gave was his flesh
and he that eats of it shall not die
but live for
ever
John 6:27
everyone that toucheth them shall be holy; signifying
that no one ought to touch them but a holy person
one devoted to holy
services
the priests and their sons; or "whatsoever"F15כל אשר "quicquid"
Junius & Tremellius
Piscator
Drusius. toucheth them
the dishes they eat
those offerings out of
or the knives they cut them with
were not to be used
for anything else.
Leviticus 6:19. 19 And
the Lord
spoke to Moses
saying
YLT 19And Jehovah speaketh unto Moses
saying
And the Lord spake unto Moses
.... At the same time the
above laws were delivered:
saying; as follows.
Leviticus 6:20. 20 “This
is the offering of Aaron and his sons
which they shall offer to the Lord
beginning
on the day when he is anointed: one-tenth of an ephah of fine flour as a daily
grain offering
half of it in the morning and half of it at night.
YLT 20`This [is] an offering of Aaron and of his
sons
which they bring near to Jehovah in the day of his being anointed; a
tenth of the ephah of flour [for] a continual present
half of it in the
morning
and half of it in the evening;
This is the offering of Aaron and his sons
.... That is
of such of them as succeeded him in the high priesthood
as appears from Leviticus 6:22 so
Aben Ezra
of him
or of one of his sons in his room; though some think the
common priests offered the following oblation at the time of their initiation
into their office
though they were not anointed as the high priest was
nor
obliged as he to continue the offering daily:
which they shall offer unto the Lord in the day when he is
anointed; when he
or any of his sons in his stead
were anointed
for as
yet he himself was not; see Leviticus 8:2 some
as Aben Ezra observes
think that ב
"in"
is instead of מ
"from"
and that the sense
is
that Aaron
or his successor
and every of them
were to offer the
following offering perpetually from the time of their being anointed
and put
into the office of the high priest
and which certainly was the case
as
appears by what follows:
the tenth part of an ephah of fine flour for a meat offering
perpetual; which was an omer
and as much as a man could eat in one day;
and this the high priest offered every day
as long as he lived
or was in his
office
and that at his own expense
as Josephus saysF16Antiqu. l.
3. c. 10. sect. 7.
not altogether
but in the following manner:
half of it in the morning
and half of it at night; so that this
constantly returned as the morning and evening sacrifices did
and followed
them. Jarchi says of this
that it was the common meat offering at the
consecration of a priest
but the high priest offered it every day; and it
appears from the Misnic writersF17Misn. Menachot
c. 6. sect. 5.
& Maimon. & Bartenora in ib. that this meat offering consisted of
twelve cakes
the same number as those of the shewbread; the same phrase
a
"perpetual statute"
being used of one as the other; and six of these
were offered in the morning
and six at evening; and this as the daily
sacrifice had the same mystical meaning
and respected the continual efficacy
of the sacrifice of Christ.
Leviticus 6:21. 21 It shall be made in a pan
with oil. When it is mixed
you shall bring it in. The baked pieces of
the grain offering you shall offer for a sweet aroma to the Lord.
YLT 21on a girdel with oil it is made -- fried thou
dost bring it in; baked pieces of the present thou dost bring near
a sweet
fragrance to Jehovah.
In a pan it shall be made with oil
.... With oil olive
as
the Targum of Jonathan; the pan in which it was made was a vessel that had no
covering
nor hollow in the middle
nor any lip or edge
but was a plane
and
extended
and the dough made on it was hard and stiff
that it might not run
offF18Misn. Menachot
c. 5. sect. 8. & Maimon. & Bartenora
in ib. Maimon. Maasch Hakorbanot
c. 13. sect. 7. . In the temple was a chamber
of those that made the cakesF19Misn. Middot
c. 1. sect. 4.
where
as BartenoraF20In ib. observes
was prepared the meat offering
which the high priest offered
one half in the morning
and the other half in
the evening:
and when it is baked
thou
shalt bring it in; not thoroughly baked
but very little
as says Josephus
hastily
so that it swells
and rises up in bubbles. Jarchi says
the flour was
first mixed in hot water
and after that it was baked in an oven
and then
fried in a pan:
and the baked pieces of the meat offering shalt thou offer for
a sweet savour unto the Lord; or the meat offering cut in pieces shalt
thou offer
as both the Targums of Jonathan and Jerusalem; the twelve cakes
were broken each into two
and twelve halves were offered in the morning
and
twelve at evening: the manner in which it was done was
the priest divided
every cake into two by measure
so that he might offer half in the morning
and
half in the evening; and he took the halves and doubled everyone of them into
two
and broke them
until he found every broken piece doubled into two
and he
offered the halves with half the handful of frankincense in the morning
and in
like manner in the eveningF21Maimon. Misn. Middot. sect. 4. : this
may have respect to the body of Christ being broken for us
whereby he became
fit food for faith
and an offering of a sweet smelling savour to God.
Leviticus 6:22. 22 The
priest from among his sons
who is anointed in his place
shall offer it. It
is a statute forever to the Lord. It shall be wholly
burned.
YLT 22`And the priest who is anointed in his stead
from among his sons
doth make it
-- a statute age-during of Jehovah: it is
completely perfumed;
And the priest of his sons that is anointed in his stead shall
offer it
.... The successor of the high priest:
it is a statute for ever unto the Lord; which he by
an everlasting statute appointed to be offered to him by every high priest
until the Messiah should come:
it shall be wholly burnt; of a common meat
offering only a handful was burnt
and the rest was the priest's; see Leviticus 6:15.
Leviticus 6:23. 23 For
every grain offering for the priest shall be wholly burned. It shall not be
eaten.”
YLT 23and every present of a priest is a whole
burnt-offering; it is not eaten.'
For every meat offering for the priest shall be wholly burnt
.... Wherefore
the priest that offered this for the high priest got nothing by it: he served
him gratis:
it shall not be eaten; neither by himself
nor
any other priest. The priests by eating the offerings of the people bore their
iniquities
and made atonement for them
Leviticus 10:17 but
the priests might not eat their own sacrifices
to show that they could not
bear their own sins
and make atonement for them; and this proves the
insufficiency of the legal sacrifices
and the need there was for one to arise
of another order to take away sin; and it is thought by some to be typical of
the active obedience of ChristF23Vid. Michaelis Observ. Sacr.
Exercitat. 6. p. 57. & Mede in ib. p. 58.
every day yielded to the law
and will of God
and is perfect
as the word here signifies
and to be
distinguished from עולה
"a burnt
offering".
Leviticus 6:24. 24 Also
the Lord
spoke to Moses
saying
YLT 24And Jehovah speaketh unto Moses
saying
And the Lord spake unto Moses
.... Continued his
discourse with him:
saying; as follows.
Leviticus 6:25. 25 “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.
YLT 25`Speak unto Aaron and unto his sons
saying
This [is] a law of the sin-offering: in the place where the burnt-offering is
slaughtered is the sin-offering slaughtered before Jehovah; it [is] most holy.
Speak unto Aaron
and to his sons
saying
this is the law
of the sin offering
.... Or the rules to be observed concerning
that
besides what had been already delivered in Leviticus 4:1
in the place where the burnt offering is killed shall the sin offering
be killed before the Lord; and that was on the north side of the
altar
see Leviticus 1:11 and
so Aben Ezra and Ben Gersom observe
that the place of slaying every sin
offering was the north; and some have observed that Mount Calvary
where our
Lord was crucified
lay pretty much to the north of Jerusalem
see Psalm 48:2
it is most holy; sacred to the Lord
offered up to him
and
accepted by him
and typical of the most pure and holy sacrifice of Christ
who
was made sin
and an offering for sin
in the room and stead of his people.
Leviticus 6:26. 26 The
priest who offers it for sin shall eat it. In a holy place it shall be eaten
in the court of the tabernacle of meeting.
YLT 26`The priest who is making atonement with it
doth eat it
in the holy place it is eaten
in the court of the tent of
meeting;
The priest that offereth it for sin shall eat it
.... Thereby
signifying that he bore the sin of the person that brought the offering
and
made atonement for it; as a type of Christ
who bore the sins of his people in
his own body on the tree
and made satisfaction for them; see Leviticus 10:17.
This is to be understood not of that single individual priest only that was the
offerer
but of him and his family; for
as Ben Gersom observes
it was
impossible for one man to eat all the flesh of a beast at one meal or two; but
it means
as he says
the family of the priest that then officiated
the male
part:
in the holy place shall it be eaten
in the court of the
tabernacle of the congregation; within the hangings
as Ben Gersom's note
is
with which the court of the tabernacle was hung and made; in some room in
that part of the sanctuary did the priest
with his sons
eat of the holy
offerings that were appropriated to them; an emblem of spiritual priests
believers in Christ
feeding in the church upon the provisions of his house
the goodness and fatness of it.
Leviticus 6:27. 27 Everyone
who touches its flesh must be holy.[b] And when
its blood is sprinkled on any garment
you shall wash that on which it was
sprinkled
in a holy place.
YLT 27all that cometh against its flesh is holy
and when [any] of its blood is sprinkled on the garment
that on which it is
sprinkled thou dost wash in the holy place;
Whatsoever shall touch the flesh thereof shall be holy
.... None but
holy persons
such as were devoted to holy services
even the priests and their
sons
might touch and eat of the flesh of the sin offering: all that did so
were sacred persons; and even what were used in eating it
dishes and knives
were to be put to no other use
not to any common service
or for anything but
holy things; which was done to keep up a veneration for the sacrifices
and
especially for the great sacrifice they typified
the sacrifice of Christ
whose flesh is meat indeed; and whoever eats of that by faith dwells in Christ
and Christ dwells in him
John 6:55
and when there is sprinkled of the blood thereof upon any garment; the garment
of the priest that slays and offers it:
thou shalt wash that whereon it was sprinkled in the holy place; it was not to
be carried out of the tabernacle
and washed elsewhere
but in the sanctuary;
either at the laver
where the priests washed their hands and feet
or in some
room in the court for that purpose. This was done to preserve an esteem and
value for the blood of the sacrifice
as typical of the precious blood of
Christ.
Leviticus 6:28. 28 But
the earthen vessel in which it is boiled shall be broken. And if it is boiled
in a bronze pot
it shall be both scoured and rinsed in water.
YLT 28and an earthen vessel in which it is boiled
is broken
and if in a brass vessel it is boiled
then it is scoured and rinsed
with water.
But the earthen vessel wherein it is sodden shall be broken
.... That
being porous
the liquor in which the sin offering was boiled might soak into
it
and the smell of it be retained
and therefore
as such vessels were not
very costly
they were ordered to be broken; but where the broken pieces were
carried and laid
the Jewish writers are at a loss about; for
that vessels
which had served for holy uses
should be laid in an open public place and
exposed
they thought was indecent; and as there might be in a course of time
great quantities broken
it would look very disagreeable and unseemly to have
them lie in heaps in the sanctuary; they therefore have framed a miracle
and
conceit that they were swallowed up in the ground where they were laidF24T.
Bab. Yoma
fol. 21. 1. :
and if it be sodden in a brazen it shall be both scoured and
rinsed in water; brass
being more valuable
must not be destroyed; and besides
the liquor could not soak into that
and whatever scent it retained was easily
and soon removed by scouring and rinsing; the former was with hot water
and
the latter with cold
as Ben Gersom affirms.
Leviticus 6:29. 29 All
the males among the priests may eat it. It is most holy.
YLT 29`Every male among the priests doth eat it --
it [is] most holy;
And all the males among the priests shall eat thereof
.... As of the
meat offerings
Leviticus 6:18 and
this shows that not the single priest that offered only ate of it
Leviticus 6:26 but
his male children
and not those only
but those of other priests then upon
duty
or in the court:
it is most holy; See Gill on Leviticus 6:25.
Leviticus 6:30. 30 But
no sin offering from which any of the blood is brought into the
tabernacle of meeting
to make atonement in the holy place
[c] shall be
eaten. It shall be burned in the fire.
YLT 30and 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.
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
.... Every offering
and so every sin
offering
was killed in the court of the tabernacle
on the north side of the
altar; and the blood of some of them
as on the day of atonement
was carried
within the vail and sprinkled on the mercy seat for reconciling the holy place
and making atonement for it; now the flesh of such sin offerings might not be
eaten by the priests
though all others might:
it shall be burnt in the fire. Ben Gersom says
it was
burnt in its place in the court
in a place prepared there to burn things
rejected
and sanctified; and I think
adds he
this place was on the east
side
i.e. of the court; but it is clear from Leviticus 16:27
where the above case is mentioned
that it was to be carried out without the
camp
and burnt there. What use the apostle makes of this
applying it to
Christ
see Hebrews 13:11.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)