Levítico 4
Charles Spurgeon · Citado em PreceptAustin
Levítico 4
Spurgeon - IN the previous chapters of the book of Leviticus you read of the burnt offering, the peace offering, and the meat offering—all types of our Lord Jesus Christ, as seen from different points of view. Those three sacrifices were sweet savor offerings, and represent the Lord Jesus in his glorious person and perfect righteousness as an offering of a sweet smell unto God. The chapter before us, the whole of which we shall require as a text, describes the sin offering, which, although quite distinct from the sweet savor offerings, is not altogether to be separated from them, for the Lord Jesus Christ viewed in any light is very dear unto his Father; and even when beheld as a sin offering is elect and precious unto God, as we shall have to show you in the type before us; still, the sin offering does not set forth the acceptance of the substitute before the Lord, but rather brings out the abhorence which God has towards sin, the putting away from his holy presence of everything upon which sin is laid. This morning, if God shall enable us, we hope to impress upon your minds, first of all, the great evil of sin; and secondly, the great and wonderful power of the blood of atonement by which sin is put away. (Read Leviticus 4:3 The Sin Offering) Henry Law - THE SIN OFFERING Leviticus 4:3 - Sin! The sound is brief. But it presents a dark abyss of thought. No mind can trace its birth. No eye can see its death. Before the worlds it scaled the heavens, and dragged angels down. In life's first dawn it entered Eden and slew innocence. It ends not with the end of time. It ever rolls an ever-deepening course. Reader, think much of sin. It is earth's death-blow. It marred the beauty of a beauteous world. It stripped it of its lovely robe. It caused the soil to harden; the leaves to wither and decay. It turned fertility to weeds, and armed the brier with its bristling thorns. It made the clouds to blacken, and the storm to rage. It raised the tempest's roar, and plumed the lightning with its forked wings. It placed its foot upon a perfect workmanship—and left it a disordered wreck. Reader, think much of sin. It is man's ruin. Its most tremendous blight fell on our inner life. It drove the soul from peaceful fellowship with God. It changed the loving child into a hardened rebel. It robbed the mind of light. It rendered reason a bewildered maze. It made the heart a nest of unclean birds; a spring of impure streams; a whirlpool of tumultuous passions; a hot-bed of ungodly lusts; a den of God-defying schemes. It is the malady—the misery—the shame of our whole race. It is the spring of every tear. Each sigh, which rends the breast—each frown, which ploughs the brow—each pain, which racks the limbs, are cradled in its arms. It is the mother of that mighty monster—death. It digs each grave in every grave-yard. Each widow and each orphan tastes its gall. It fills each hospital with sick. It strews the battlefield with slain. It is the core in every grief. It is the worm which gnaws the root of peace. Reader, think much of sin. Its terrible destructions die not in the grave. There is a region, where its full-blown torments reign. It built the prison-house of hell. It kindled quenchless flames. It forged the chains, which bind lost sinners to their burning beds. It sharpened the undying sting of an upbraiding conscience. It arms the jailer—Satan, with his scourge. It bars the hopeless in that outer darkness, where weeping ever weeps—and wailing ever wails—and teeth forever gnash—and all is woe, which knows no respite and no end. Reader, think much of sin. It works this bitter and eternal anguish, because God's curse attends it. It raised a rebel-hand against His will. It dared to violate His holy law. It strove to lay His honor in the dust. It trampled on the statute-book of heaven. Therefore God's anger fiercely burns against it. Hence every misery follows in its succession. He must be wretched who has God against him. Reader, here is a picture, in which all horrors meet. Regard it with an earnest eye. No fiction colors it. No power can over paint the terrible reality. No artist's skill can represent a flame. The dreadful truth exceeds report. The lost writhe out eternity in fully learning the deserts of sin. These terrors are the best prelude to the tidings of the sin offering. Tears magnify the cross. The trembling heart is the best soil for seeds of peace. Hell seen beforehand, is hell escaped forever. Satan disclosed, is Satan baffled. As the bright sun behind a threatening cloud, the sin offering waits to change the frightful aspect of sin. At Sinai's base this rite steps forth to show the reconciling work of grace. Reader, receive the soul-reviving voice— Though sin is death, the sinner need not die. There is a fortress of escape. There is a remedy to heal these wounds. What though your sins be countless as the sands? They all may disappear. What though the dye of each be double crimson? Each may be washed away. The filth may all be cleansed. The debts may be wiped out. The soul may meet Jehovah's eye without one stain. There is a way, by which the vilest may stand pure. This is the blessed and the wondrous truth, which the Sin offering proclaims.—God's love decreed a plan. He willed a ransom, and His Son achieved it. Let us draw nearer to the amazing sight. When God would save, justice, and truth, and holiness proposed tremendous terms. Each sin must bear its merited load of woe. Each curse must be endured. Each violation of the holy law must drink the dregs of condemnation. Jesus comes forth to help. The guiltless One, takes the guilty place. The God-man represents His flock. He stands their ready and complete sin offering. He pays in anguish and in blood their every due. Wrath is endured. Penalties are paid. Sufferings are suffered. Agonies are agonized. The work requires infinity of woe. Infinity of woe is borne by Him. His Deity enables. His manhood qualifies. Thus sin is fully punished. Thus the redeemed are fully saved. Such are the tidings of the Sin offering. Say, is not this the truth of truths? All minds should ponder it. All hearts should welcome it. All eyes should gaze upon it. All hands should grasp it. All lips should praise it. Parents should teach it. Children should learn it. Pulpits should echo it. The cottage—the sick chamber—the dying bed, should brighten with this light. It should be the stable center of the soul—the joy of social converse—the bond of Christian fellowship. Men should walk up and down in the full freedom of redemption's plains. Until by the Spirit's aid, the eye of faith discerns a substituted sufferer, the conscience has no peace; the Bible is a locked-up page; life has no steady compass; death has no pillow of assured repose. Reader, is this truth, the light—the feast—the joy—the strength—the rapture of your soul? Does morning wake you to bring this offering to the Mercy-seat? Do you go forth with your hands resting on its head? Do you lie down with the blood sprinkled on the day's misdeeds? It should be so. In every way God sets this sacrifice before you. Christ knocks for entrance at the sinner's heart. The Spirit joys to show the God-appointed victim. And now in these poor lines another message craves attention. Come mark, then, how the Sin offering in every part proves sin to be a vanquished foe. There are indeed some grades of difference in this type, as rank or as offence might differ. The first example will illustrate all. The offender is the anointed Priest. Lev. 4:3. Sin has allured—ensnared—defiled him. But now he sees his guilt. He cannot rest until pardon be obtained. God's voice directs his course. He must bring a young unblemished bull to the tabernacle-door. Behold the proof, that God has found a ransom. This is an idle and an empty rite, unless it shows the victim of God's choice. This is but mockery, except it witnesses, that help is laid on the redeeming Jesus. The type is clear. It ushers in the Gospel antitype. Atonement is indeed provided. We are not left to hopelessness, or human schemes. Sins are our own. The remedy is His. A SOLEMN ACT is next enjoined. The offender's hands must be laid on the victim's head. This sign too, has no meaning, unless it bids the sin-lost to transmit their guilt. Without such a meaning, it is a puzzling and deceiving shadow. But God gives not an ordinance in vain. He thus consents, that sin should pass to the Sin offering. He thus instructs the heavy-laden to roll all on Christ. Reader, if sin be found adhering to yourself—if it should weigh you into nether-hell—it is not, because the chain cannot be broken—it is not, because Christ refuses to receive—it is not, because you never heard of transfer. It is, because you care not for relief. It is, because self-will retains the mass of sin. (The Gospel in Leviticus) Leviticus 4:4 'He shall bring the bull to the doorway of the tent of meeting before the LORD, and he shall lay his hand on the head of the bull and slay the bull before the LORD. bring: Lev 1:3 Ex 29:10,11 lay his hand: Lev 1:4, 16:21 Isa 53:6 Da 9:26 1Pe 3:18 Doorway - Depicted above as "the one way" into the Tent of Meeting, a picture of course that there is one way for sinful men to come into the presence of the Holy God and that is through His Son, Christ Jesus (Jn 14:6, cf Acts 4:12). Click notes on Lev 3:2 for more discussion of the Tent of Meeting Before the LORD (61x in 59v in Leviticus out of 259 total uses in OT) - Lev 1:3, 5, 11; 3:1, 7, 12; 4:4, 6f, 15, 17f, 24; 5:19; 6:7, 14, 25; 7:30; 8:26f, 29; 9:2, 4f, 21, 24; 10:1f, 15, 17, 19; 12:7; 14:11f, 16, 18, 23f, 27, 29, 31; 15:14f, 30; 16:7, 10, 12f, 18, 30; 19:22; 23:11, 20, 28, 40; 24:3f, 6, 8; Lay his hand on the head - The sacrificial enemy "bore" the penalty the individual should have borne! We see this prophesied of the Messiah "All (NO EXCEPTIONS....EXCEPT JESUS = Heb 4:15, 2Cor 5:21) of us like (DUMB) sheep have gone astray, Each of us has turned to his own way; But the LORD has caused (GRACE AND MERCY IN ACTION) the iniquity of us all To fall on Him (DEPICTED BY THE SINNER LAYING HIS HAND ON THE ANIMAL'S HEAD)." (Isa 53:6) Daniel describes Messiah's slaying "the Messiah will be cut off and have nothing" (Da 9:26). Peter describes the fulfillment "For Christ also died for sins once for all, [the] just for [the] unjust (THAT'S US BELOVED!), in order that (term of purpose or result) He might bring us to God, having been put to death in the flesh (LIKE THE OT ANIMAL IN THE PLACE OF THE OFFERER), but made alive in the spirit." (1Pet 3:18) NET Note - The primary purpose of the “sin offering” (חַטָּאת, khatta’t) was to “purge” (כִּפֶּר, kipper, “to make atonement,” see Lev 4:20, 26, 31, 35, and the notes on Lev 1:4 and especially Lev 16:20, 33 = Day of Atonement) the sanctuary or its furniture in order to cleanse it from any impurities and/or (re) consecrate it for holy purposes (see, e.g., Lev 8:15; 16:19). By making this atonement the impurities of the person or community were cleansed and the people became clean. Lay his hand - Lev 1:4; 3:2, 8, 13; 4:4, 24, 29, 33; Job 9:33; Mk 7:32 - See Leviticus 4:29 for more detailed notes including discussion by C H Spurgeon. Click here for another discussion by Spurgeon. Keil - As they were presented to effect the expiation of sins, the offerer transferred the consciousness of sin and the desire for forgiveness to the head of the animal that had been brought in his stead, by the laying on of his hand; and after this the animal was slaughtered, and suffered death for him as the wages of sin. (Keil and Delitzsch Commentary on the Old Testament) Henry Law - THE SIN OFFERING - The substitute is then slain. Lev. 4:4. Sin must have death. The curse must fall. God pardons not by bidding anger to hold back. His hatred must be shown—His majesty must be maintained—His truth must be preserved. Pardons indeed abound. They freely and they gladly fly. But all proceed along a blood-stained path. Believer, your sins slew Christ. They cannot now slay you. His death is yours. Therefore you live. God's smile is on you, not because your sins are none, but because each has died in Christ. The precious rite continues to unfold the Savior's worth. It shows THREE USES OF THE OUTPOURED BLOOD. 1. The veil is sprinkled seven times. Lev. 4:6. This veil hung in front of the Mercy-seat. It was the entrance to the holiest place. The truth is manifest. They, who would enter into heaven, must plead blood shed. Reader, the blood, which flowed at Calvary, still flows within your reach. Take it by faith, and mount the holy heights. You may have heaven, as your eternal home. Your sins are no insuperable bar. Without one doubt, present the price. The gates will lift their heads. The everlasting portals will fly back. 2. Part dyed the golden-altar's horns. Lev. 4:7. This was the place where incense rose, as emblem of ascending prayer. Christ's intercession is Salvation's crown. But it prevails, because its plea is blood. The wounded hands cannot be stretched in vain. Who, also, are they, who thrive most in the growth of grace, and work most boldly in the Savior's cause? They, whose incessant prayers most sweetly savor of the dying Lamb. The bleeding cross is supplication's strength. 3. The brazen-altar drank the rest. Lev. 4:7. Thus all is used to bring assurance to the anxious heart. Each drop subserves its part. Atonement needs the whole. The whole is given. Reader, behold each altar reeking with this stream of blood, and doubt not, that God's claims are satisfied. (The Gospel in Leviticus) Leviticus 4:5 'Then the anointed priest is to take some of the blood of the bull and bring it to the tent of meeting, Lev 4:16,17 16:14,19 Nu 19:4 1Jn 1:7 Anointed (04899)(mashiach/masiyah from mashach = to smear, anoint) is Hebrew word that in almost all OT uses is found in a compound phrase. It is a masculine noun which can function as an adjective (as in Lev 4:3,5, 16) which means "anointed." This Hebrew word is used several times to prophetically picture the Messiah, the Christ (1Sa 2:10, 35, Da 9:25-26). In the OT, priests, prophets and kings were anointed and all these offices were fulfilled in "the Mashiach," the Messiah. Swanson - anointed one, i.e., a person having sacred oil poured ceremonially on one’s head, and so become a person with special authority and function, with the implication of one having the choice and approval of God. Lxx translates mashiach in this verse (and most of the 38 uses in the OT) with the adjective Christos which describes one who has been anointed, symbolizing appointment to a task; as a title for Jesus, designating him as the Messiah sent from God (Jn 1:41, Jn 4:25 [Greek = messias], Ro 6:4). BDAG - Christos = "fulfiller of Israelite expectation of a deliverer, the Anointed One, the Messiah, the Christ." Vine - The New Testament title of Christ is derived from the Greek Christos which is exactly equivalent to the Hebrew mashiach, for it is also rooted in the idea of “to smear with oil.” So the term Christ emphasizes the special anointing of Jesus of Nazareth for His role as God’s chosen one. Anointed (Webster's definition) - Smeared or rubbed with oil; set apart; consecrated with oil. The verb anoint means to pour oil upon; to smear or rub over with oil or unctuous substances; also to spread over, as oil. To consecrate by unction, or the use of oil. The use of oil in consecrations, was of high antiquity. Kings, prophets and priests were set apart or consecrated to their offices by the use of oil. Hence the peculiar application of the term anointed to Jesus Christ. See article on Messiah in the non-evangelical Jewish Encyclopedia. Compare - Messiah - Baker's Evangelical Dictionary. See also Kitto's discussion of the practice of Anointing. Messiah is a "Transliteration of Hebrew word (mashiach/masiyah) meaning, “anointed one” that was translated into Greek as Christos...The Old Testament and Early Jewish Background “Anointed” carries several senses in the Old Testament. All have to do with installing a person in an office in a way that the person will be regarded as accredited by Yahweh, Israel's God. Even a pagan king such as Cyrus was qualified as the Lord's anointed (Isaiah 45:1) to execute a divinely appointed task. The usual application of the term anointed was to God's representatives within the covenant people. Prophets such as Elisha were set apart in this way (1Kings 19:16 where anoint = chrio). Israel probably saw a close link between the anointed persons and God's spirit though the link is specifically mentioned only occasionally (2Ki 2:9 ). Israelite kings were particularly hailed as Yahweh's anointed. (Holman Bible Dictionary) The New Jewish Encyclopedia defines the MESSIAH as “a modified form of the Hebrew word Mashiah meaning ‘anointed,’ applied in the Bible to a person appointed for special function, such as High Priest or King. Later the term Messiah came to express the belief that a Redeemer, that is a divinely appointed individual, will in the end bring salvation to the Jewish people and to the entire human race” (p.317). The Dictionary Of Jewish Lore And Legend encapsulates the term MESSIAH a bit more succinctly: “The anointed king of the House of David of Bethlehem who will be sent by God to inaugurate the final redemption in the end of days” (p.132). See also the booklet on The Jewish Tradition of Two Messiahs Mashiach - 38v - translated Anointed(1), anointed(34), anointed ones(2), Messiah(2). Leviticus 4:3 if the anointed priest sins so as to bring guilt on the people, then let him offer to the LORD a bull without defect as a sin offering for the sin he has committed. 5 'Then the anointed priest is to take some of the blood of the bull and bring it to the tent of meeting, 16 'Then the anointed priest is to bring some of the blood of the bull to the tent of meeting; Leviticus 6:22 "The anointed priest who will be in his place among his sons shall offer it. By a permanent ordinance it shall be entirely offered up in smoke to the LORD. 1 Samuel 2:10 "Those who contend with the LORD will be shattered; Against them He will thunder in the heavens, The LORD will judge the ends of the earth; And He will give strength to His king, And will exalt the horn of His anointed." Comment - The context of this verse includes the "ends of the earth" and thus is clearly a prophecy of the Messiah Who will one day (soon) rule and reign over the entire earth. Are you "looking for the the Blessed Hope and the appearing of the glory of our great God and Savior, Christ Jesus." (Titus 2:13-note)? Remember that what you are looking for will (should) radically influence what (Who) you are living for! Is it so with you, beloved? Are you living today with such a longing and an anticipation that you might see the Son descend before the sun goes down? Maranatha! Hosanna! Hallelujah! Amen! John
Levítico 4
Spurgeon - This is the winding up verse into which the writer throws a fulness of expression, indicating the most rapturous delight of gratitude. Great deliverance. The word "deliverance" is plural, to show the variety and completeness of the salvation; the adjective "great" is well placed if we consider from what, to what, and how we are saved. All this mercy is given to us in our King, the Lord's Anointed, and those are blessed indeed who as His seed may expect mercy to be built up for evermore. The Lord was faithful to the literal David, and He will not break His covenant with the spiritual David, for that would far more involve the honor of His crown and character. The Psalm concludes in the same loving spirit which shone upon its commencement; happy are they who can sing on from love to love, even as the pilgrims marched from strength to strength. (Treasury of David—Psalm 18) Psalm 20:6 Now I know that the LORD saves His anointed; He will answer him from His holy heaven With the saving strength of His right hand. Spurgeon - We live and learn, and what we learn we are not ashamed to acknowledge. He who thinks he knows everything will miss the joy of finding out new truth; he will never be able to cry, "now know I," for he is so wise in his own conceit that he knows all that can be revealed and more. Souls conscious of ignorance shall be taught of the Lord, and rejoice as they learn. Earnest prayer frequently leads to assured confidence. The church pleaded that the Lord Jesus might win the victory in his great struggle, and now by faith she sees him saved by the omnipotent arm. She evidently finds a sweet relish in the fragrant title of "anointed;" she thinks of him as ordained before all worlds to his great work, and then endowed with the needful qualifications by being anointed of the Spirit of the Lord; and this is evermore the choicest solace of the believer, that Jehovah himself hath anointed Jesus to be a Prince and a Saviour, and that our shield is thus the Lord's own anointed. (Treasury of David—Psalm 20) Psalm 28:8 The LORD is their strength, And He is a saving defense to His anointed. Spurgeon - Here behold king David as the type of our Lord Jesus, our covenant Head, our anointed Prince, through whom all blessings come to us. He has achieved full salvation for us, and we desire saving strength from Him, and as we share in the unction which is so largely shed upon Him, we expect to partake of His salvation. Glory be unto the God and Father of our Lord Jesus Christ, Who has magnified the power of His grace in His only begotten Son, Whom He has anointed to be a Prince and a Saviour unto His people. (Treasury of David—Psalm 28) Psalm 84:9 Behold our shield, O God, And look upon the face of Your anointed. Spurgeon - Here we have the nation's prayer for David; and the believer's prayer for the Son of David. Let but the Lord look upon our Lord Jesus, and we shall be shielded from all harm; let Him behold the face of His Anointed, and we shall be able to behold His face with joy. We also are anointed by the Lord's grace, and our desire is that He will look upon us with an eye of love in Christ Jesus. Our best prayers when we are in the best place are for our glorious King, and for the enjoyment of His Father's smile. (Treasury of David—Psalm 84) Psalm 89:38 But You have cast off and rejected, You have been full of wrath against Your anointed. Psalm 89:51 With which Your enemies have reproached, O LORD, With which they have reproached the footsteps of Your anointed. Spurgeon - Tracking him and finding occasion to blaspheme at every turn; not only watching his words and actions, but even his harmless steps. Neither Christ nor his church can please the world, whichever way we turn scoffers will rail. Does this verse refer to the oft repeated sarcasm—"Where is the promise of his coming?" Is the reproach aimed at the delays of the Messiah, those long expected footfalls which as yet are unheard? O Lord, how long shall this threadbare taunt continue? How long? How long? (Treasury of David—Psalm 89) Come, for creation groans Impatient of thy stay, Worn out with these long years of ill, These ages of delay. Come, in thy glorious might, Come with the iron rod, Scattering thy foes before thy face, Most Mighty Son of God. Psalm 105:15 "Do not touch My anointed ones, And do My prophets no harm." (Treasury of David—Psalm 105) Psalm 132:10 For the sake of David Your servant, Do not turn away the face of Your anointed. Psalm 132:17 "There I will cause the horn of David to spring forth; I have prepared a lamp for Mine anointed. Spurgeon - David's name was to be illustrious, and brilliant as a lamp; it was to continue shining like a lamp in the sanctuary; it was thus to be a comfort to the people, and an enlightenment to the nations. God would not suffer the light of David to go out by the extinction of his race: his holy ordinances had decreed that the house of his servant should remain in the midst of Israel. What a lamp is our Lord Jesus! A light to lighten the Gentiles, and the glory of his people Israel. As the anointed—the true Christ, he shall be the light of heaven itself. Oh for grace to receive our illumination and our consolation from Jesus Christ alone. (Treasury of David—Psalm 132) Isaiah 45:1 Thus says the LORD to Cyrus His anointed, Whom I have taken by the right hand, To subdue nations before him And to loose the loins of kings; To open doors before him so that gates will not be shut: Comment - Cyrus the Persian was a non-Israelite regarded as God’s anointed which here reflects not necessarily his goodness (he was a pagan worshiper), but God’s appointing or choosing an individual for a task. Lamentations 4:20 The breath of our nostrils, the LORD'S anointed (Judah's King Zedekiah), Was captured in their pits, Of whom we had said, "Under his shadow We shall live among the nations." Daniel 9:25-note "So you are to know and discern (THE JEWS SHOULD HAVE AND COULD HAVE RECOGNIZED "THE TIME OF THE VISITATION" OF THEIR MESSIAH FROM THIS "DIVINE TIMELINE" - See Messiah's sad commentary in Lk 19:44!) that from the issuing of a decree to restore and rebuild Jerusalem until Messiah the Prince there will be seven weeks and sixty-two weeks (7 + 62 = 69 - That leaves one "week" of 7 years [of the 70 weeks or 70 "sevens" - Da 9:24-note] unaccounted for!); it will be built again, with plaza and moat, even in times of distress. Daniel 9:26-note "Then after the sixty-two weeks the Messiah will be cut off (CRUCIFIXION) and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined (THEN FOLLOWS Daniel 9:27-note = Daniel's Seventieth Week). Habakkuk 3:13 You went forth for the salvation of Your people, For the salvation of Your anointed. You struck the head of the house of the evil To lay him open from thigh to neck. Selah. Into the Tent of Meeting - He actually entered the Holy Place, the room that precedes the Holy of Holies which contained the Ark of the Covenant. Leviticus 4:6 and the priest shall dip his finger in the blood and sprinkle some of the blood seven times before the LORD, in front of the veil of the sanctuary. dip: Lev 4:17,25,30,34, 8:15, 9:9, 16:14,19 Nu 19:4 seven times: The number seven is what is called a number of perfection among the Hebrews; and is often used to denote the completion, fulness, or perfection of a thing. Lev 14:16,18,27, 25:8, 26:18,24,28 Josh 6:4,8 Blood with his finger - Ex 29:12, Lev 4:6, 17, 25, 30, 34, 8:15, 9:9, 16:14, 19, Nu 19:4 Sprinkle (02236)(zaraq - word study) NET Note on sprinkle - The Hebrew verb וְהִזָּה (véhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq). Seven times - Speaks of completeness or perfection and in context speaks of God's forgiveness, which David says is "as far as the east is from the west" (Ps 103:12 - while North and South have endpoints, there is no such endpoint for east or west!) See article on Seven - American Tract Society Bible Dictionary; Bridgeway Bible Dictionary; Seven - Kitto Seven in Leviticus (cp Ge 7:4) - Lev 4:6, 17; 8:11, 33, 35; 12:2; 13:4-5, 21, 26, 31, 33, 50, 54; 14:7-8, 16, 27, 38, 51; 15:13, 19, 24, 28; 16:14, 19; 22:27; 23:6, 8, 15, 18, 34, 36, 39-41; 25:8; 26:18, 21, 24, 28 Veil - occurs 7x in 7v in Leviticus - Lev 4:6, 17, 16:2, 12, 15, 21:23, 24:3 The veil depicted God's separation from man because of sin. When Jesus died on the Cross, His flesh having been torn by flogging, by the piercing of His hands and feet (Ps 22:16) and finally by the piercing of His side (Jn 19:34), the Veil in Herod's Temple was torn from top to bottom (if it had been natural, one would expect it to tear from bottom to top) was rent opening up the way into the Holy of holies (Mt 27:50,51 Mk15:38 Lk 23:45). And so the writer of Hebrews exhorted the Jewish readers Since therefore, brethren, we have confidence to enter the holy place by the blood of Jesus, by a new and living way (Jn 10:7, 9,14:6) which He inaugurated for us through the veil, that is, His flesh, and since we have a Great Priest over the House of God, let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. (Heb 10:19-21-note; Heb 10:22-note) Veil (06532)(paroket) means curtain and refers to Veil of the Temple (See diagram of Sanctuary) which separated the Holy Place from the Holy of Holies, which was the very dwelling place of God (Ex 25:8), over which the Shekinah glory cloud was manifest. NET Note on Veil - The Hebrew term פָּרֹכֶת (paroket) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place. The Septuagint (Lxx)uses the term veil (Mt 27:51), meaning something that one stretches, a covering. The verbal form means to spread over, to cover with fabric. Paroket - 23v - Ex 26:31, 33, 35; 27:21; 30:6; 35:12; 36:35; 38:27; 39:34; 40:3, 21-22, 26; Lev 4:6, 17; 16:2, 12, 15; 21:23; 24:3; Num 4:5; 18:7; 2 Chr 3:14 The veil of the sanctuary - What was the significance of the temple veil being torn in two when Jesus died? Answer: During the lifetime of Jesus, the holy temple in Jerusalem was the center of Jewish religious life. The temple was the place where animal sacrifices were carried out and worship according to the Law of Moses was followed faithfully. Hebrews 9:1-9 tells us that in the temple a veil separated the Holy of Holies—the earthly dwelling place of God’s presence—from the rest of the temple where men dwelt. This signified that man was separated from God by sin (Isaiah 59:1-2). Only the high priest was permitted to pass beyond this veil once each year (Exodus 30:10; Hebrews 9:7) to enter into God's presence for all of Israel and make atonement for their sins (Leviticus 16). Solomon's temple was 30 cubits high (1 Kings 6:2), but Herod had increased the height to 40 cubits, according to the writings of Josephus, a first century Jewish historian. There is uncertainty as to the exact measurement of a cubit, but it is safe to assume that this veil was somewhere near 60 feet high. Josephus also tells us that the veil was four inches thick and that horses tied to each side could not pull the veil apart. The book of Exodus teaches that this thick veil was fashioned from blue, purple and scarlet material and fine twisted linen. So, what do we make of this? What significance does this torn veil have for us today? Above all, the tearing of the veil at the moment of Jesus' death dramatically symbolized that His sacrifice, the shedding of His own blood, was a sufficient atonement for sins. It signified that now the way into the Holy of Holies was open for all people, for all time, both Jew and Gentile. When Jesus died, the veil was torn, and God moved out of that place never again to dwell in a temple made with hands (Acts 17:24). God was through with that temple and its religious system, and the temple and Jerusalem were left “desolate” (destroyed by the Romans) in A.D. 70, just as Jesus prophesied in Luke 13:35. As long as the temple stood, it signified the continuation of the Old Covenant. Hebrews 9:8-9 refers to the age that was passing away as the new covenant was being established (Hebrews 8:13). In a sense, the veil was symbolic of Christ Himself as the only way to the Father (John 14:6). This is indicated by the fact that the high priest had to enter the Holy of Holies through the veil. Now Christ is our superior High Priest, and as believers in His finished work, we partake of His better priesthood. We can now enter the Holy of Holies through Him. Hebrews 10:19-20 says that the faithful enter into the sanctuary by the “blood of Jesus, by the new and living way which he opened for us through the veil, that is, through his flesh.” Here we see the image of Jesus’ flesh being torn for us just as He was tearing the veil for us. (Read Full Article at GotQuestions) 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. horns: Lev 8:15 9:9 16:18 Ex 30:1-10 Ps 118:27 Heb 9:21-15 all the blood: Lev 4:18,34 5:9 8:15 Eph 2:13