Levítico 8
David Guzik · Citado em PreceptAustin
Levítico 8
Guzik - The oil was poured over their heads, indicating that it was given in great measure, not in small measure. Ps 133:1 A Song of Ascents, of David. Behold, how good and how pleasant it is For brothers to dwell together in unity! 2 It is like the precious oil upon the head, coming down upon the beard, even Aaron’s beard, Coming down upon the edge of his robes. To consecrate (Sanctify, make holy) (06942)(qadash) means to set him apart from the profane (common) and to Himself (the holy), which is the same meaning we see in hagios or saints which is the word God calls all believers in Christ. Leviticus 8:13 Next Moses had Aaron's sons come near and clothed them with tunics, and girded them with sashes and bound caps on them, just as the LORD had commanded Moses. Moses: Ex 28:40,41 Ex 29:8,9 Ex 40:14,15 Ps 132:9 Isa 61:6,10 1Pe 2:5,9 Rev 1:6 Rev 5:10 Leviticus 8 Resources - Multiple Sermons and Commentaries Next - A marker of order in the ordination ceremony. Harrison - The first two items would probably be less elaborate vestments than those prescribed for the high priest, but well suited for the usual range of priestly activities, which included teaching (Deut. 33:10), the casting of lots (Exod. 28:30), and the giving of decisions at sanctuaries (Exod. 22:8), as well as officiating at the sacrificial altar. Whereas the high priest wore a turban, the lesser priests had a simple cap. Just as the LORD had commanded Moses - Again we see Moses unfettered obedience, a good model for all of us who are no longer our own but belong to Jehovah, having been bought with a price, the precious blood of the Lamb of God. The clothing of the sons was not as ornate as Aaron's but was still holy (in contrast to the clothing of the common people) and set apart for God. One is reminded of Paul's command to the believer-priests in Rome... Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy, but put on (enduo in the aorist imperative - command to do this now and do it effectively! To put on Jesus is to look and live like Him and the ONLY way this is possible is by daily, moment by moment, yielding your rights to the Spirit of Jesus Who fills and controls and enables us to live like) the Lord Jesus Christ, and make no provision (present imperative with a negative) for the flesh in regard to [its] lusts. (Ro 13:13-14-note) Girded (02296)(hagar/chagar - related to Akkadian agaru "to surround," Ugaritic hgr "to gird" and Arabic hagara "to restrain") is a verb meaning to tie, strap, fasten (as a belt, sword [1Sa 17:39, Ps 45:3] armor, garment Ex 29:5, Lev 8:7). To tuck (one's robe) into one’s belt. To gird oneself or to put on a belt. The idea of girding was to take the long flowing garments Orientals wore and fastening and/or wrapping them to the body (e.g., tucking them in a belt around one's waist) before strenuous activity or walking quickly, an action which gives us the expression "to gird up one's loins" The first use is found in the instruction at the time of the first Passover when Israel was instructed to have their " loins girded" so that they were ready to move out (Ex 12:11). Hagar is used of girding about the loins the sackcloth, the garment of coarse goats' hair used in mourning or in penitence: 2Sa 3:31; 1Ki 20:32; Isa 22:12; Isa 32:11; Lam 2:10) Lxx translates hagar in Lev 8:13 with zonnuni meaning to put on as a belt or piece of armor (Jn 21:18) The proverbial statement in 1Ki 20:11, literally "let not him who is girding boast as he who is ungirding," means, as the Targum indicates, "Let not him who is girding himself and going down into the battle boast himself as the man who has conquered and is coming up from it." Baker - To gird oneself could indicate a number of things: to prepare for a journey (2Kgs. 4:29); to prepare for war (1Sa 17:39) or violence (Jdg. 3:16); to be capable of military service (2Kgs. 3:21); lit., to put on a belt or to gird oneself with a belt or girdle for battle (1Kgs. 20:11); to prepare for priestly service by girding on the priestly sash (Ex. 29:9). Other persons were girded accordingly: the priest, e.g., with an ephod (1 Sam. 2:18); or the petitioner or mourner in sackcloth (1Kgs. 20:32; Isa. 32:11; Joel 1:8). It is used symbolically of a king girding on his sword to gain victory for his people (Ps. 45:3) as he, ideally, rides forth girded in righteousness (Isa. 11:5). The divine being of Daniel’s vision wears a belt of pure gold (Da. 10:5). The wise wife of Proverbs girds herself with strength (Pr 31:17); and even the hills put on rejoicing as a belt when God blesses them (Ps. 65:12). (Complete Word Study Dictionary- Old Testament ) Gird (Webster) - to encircle or bind with a flexible band (as a belt); to make fast (as a sword by a belt or clothing with a cord) Hagar/chagar (NAS) = armed(3), bound(1), come trembling(1), dressed*(1), gird(11), gird yourselves(2), girded(15), girds(3), put(4), wearing(3). Hagar/chagar - 41v - Ex 12:11; 29:9; Lev 8:7, 13; 16:4; Deut 1:41; Jdg 3:16; 18:11, 16f; 1Sa 2:18; 17:39; 25:13; 2Sa 3:31; 6:14; 20:8; 21:16; 22:46; 1Kgs 20:11, 32; 2Kgs 3:21; 4:29; 9:1; Ps 45:3; 65:12; 76:10; 109:19; Pr 31:17; Isa 15:3; 22:12; 32:11; Jer 4:8; 6:26; 49:3; La 2:10; Ezek 7:18; 27:31; 44:18; Dan 10:5; Joel 1:8, 13 Leviticus 8:14 Then he brought the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering. brought: Lev 8:2 Lev 4:3-12 Lev 16:6 Ex 29:10-14 Isa 53:10 Ezek 43:19 Ro 8:3 2Co 5:21 Heb 7:26-28 1Pe 3:18 laid: Lev 1:4 Lev 4:4 Lev 16:21 Leviticus 8 Resources - Multiple Sermons and Commentaries PRIESTLY SIN OFFERING OF THE CONSECRATION CEREMONY Then - (expression of time) Often used as a marker of succession = following next after in order of position, narration, or enumeration. Here we have the first of 3 sacrifices necessary to provide atonement for Aaron and his sons that they might be "completely cleansed" from sin. Harrison - Since God’s purpose for Israel as expressed in Leviticus is that they shall be a holy nation, any suggestion of contamination either in worship or in community life must necessarily be removed if that objective is to be attained. Hence the entire tabernacle area had to be consecrated before worship acceptable to God could be offered there. Aaron was thus consecrated in a ceremonially clean place, and his sons were installed in their sacred office in the same environment. The altar itself was purified so that no pollution of the sacrificial offerings would occur to disrupt the holiness of the sanctuary and the community. In a later age God was to censure his priests for offering polluted sacrifices on his altar (Mal. 1:7-note), thus invalidating the entire concept of worship. The importance of ritual propriety is again stressed here, in that the priests must first secure atonement for themselves before they can purport to obtain it on behalf of other Israelites. No priest in any age can lead his followers to a point of spiritual development which he himself has not previously attained. (Ibid) Ross - Anointing with oil may have consecrated the priests to God, but it could not make atonement for them. Sacrifices were thus made: the bull for the purification offering (Ex 29:10–14) to prepare for entering the sanctuary and then the ram for the burnt offering (Ex 29:15–18) to seek reconciliation or atonement with God. (Ibid) He brought the bull of the sin offering (Lev 8:2) - Moses, still functioning as the "transitional" priest. Lev 4:2-12-note describes the offering the anointed priests must make if they sinned unintentionally. Aaron (and other high priests after him) were also to offer a sin offering for themselves on the Day of Atonement (Lev 16:6-note) Laid their hands (See discussion of laying on of hands in Lev 1:4 commentary) This phrase is found in Lev 8:14, 18, 22 (cp Lev 4:4-note; Aaron on the Day of Atonement = Lev 16:21-note). The primary idea of the Hebrew verb camak (05564) is to lean upon (Lxx = epitithemi = "to place something on or transfer to a place or object" = BDAG) and figuratively speaks of identification with the animal and the transfer of one's sins to the animal who would then be the person's substitutionary "sin bearer." This reminds us of Jesus our Sin Bearer for "He Himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed." (1Pet 2:24-note) Spurgeon makes the point that "The Hebrew word (camak) means more than lightly placing the hand, it gives the idea of pressing hard upon the bullock's head. They came each one and leaned upon the victim, loading him with their burden, signifying their acceptance of its substitution, their joy that the Lord would accept that victim in their stead. When they put their hands on the bullock, they made a confession of sin." Leviticus 8:15 Next Moses slaughtered it and took the blood and with his finger put some of it around on the horns of the altar, and purified the altar. Then he poured out the rest of the blood at the base of the altar and consecrated it, to make atonement for it. Slaughtered it: Lev 1:5,11 3:2,8 Ex 29:10,11) Moses: Lev 4:7,17,18,30 Ex 29:12,36,37 Eze 43:19-27 Heb 9:18-23 make: Lev 6:30 16:20 2Ch 29:24 Ezek 45:20 Da 9:24 Ro 5:10 2Co 5:18-21 Eph 2:16 Col 1:21,22 Heb 2:17 Leviticus 8 Resources - Multiple Sermons and Commentaries PURIFICATION OF THE ALTAR Moses slaughtered it -Not Aaron, Moses functioning as priest. But see the NET Note below. NET Note is interesting - Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron (not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5–9-note, where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Lev 8 Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also Lev 8:19, 23). Milgrom notes that "The slaughtering could be performed by anyone (NOTE on Lev 1:5 = It is a mistake to claim that the rabbis restricted sacrificial slaughter only to priests; so Eilberg-Schwartz 1986: 164. That the slaughtering could be done by anyone is proved by the text of the priestly consecration service: although Aaron and his sons thrice perform the hand-leaning rite (yismĕkû; plural), the slaughtering is described each time as wayyišhat, singular, which can only be rendered as “and it was slaughtered” (Lev 8:14–15, 18–19, 22–23); hence this verb, which deliberately has no named subject, must be rendered in the passive. Took the blood and with his finger put some of it around on the horns of the altar - The altar here refers not to the incense altar (which could only be approached after sin was ritually cleansed) but to the Brazen Altar (See diagram of the Tabernacle). Purified - Somewhat paradoxically the Hebrew word here (chata') is the same word used for sin. The Lxx uses katharizo which was used in the NT to describe ritual cleansing (Acts 10:15, Mk 1:40). The altar had to be purified before it could be used for expiation (the means of providing atonement). NET Note adds that "The verb is the Piel of חָטָא (khata’, “to sin”) and means “to de-sin” the altar. This verse is important for confirming the main purpose of the sin offering, which was to decontaminate the tabernacle and its furniture from any impurities." Guzik - Like these ancient priests, every believer can only be consecrated to God through sacrifice. Our consecration should be greater, because it was made through a far greater sacrifice - the sacrifice of God's own Son. Ross - They were about to begin a ministry of offering on the altar, and so it was necessary to purify it first. The blood of the burnt offering, given as a ransom for their sins, made it possible for them to enter the sanctuary at peace with God. The point is that whoever represented God in ministry surely must have experienced full atonement: forgiveness of sin and acceptance with God. Leviticus 8:16 He also took all the fat that was on the entrails and the lobe of the liver, and the two kidneys and their fat; and Moses offered it up in smoke on the altar. Lev 3:3-5 Lev 4:8,9 Ex 29:13 Leviticus 8 Resources - Multiple Sermons and Commentaries Took all the fat - Just as described in the sin offering in Lev 4:8-9-note. Leviticus 8:17 But the bull and its hide and its flesh and its refuse he burned in the fire outside the camp, just as the LORD had commanded Moses. Lev 4:11-12,21 6:30 16:27 Ex 29:14 Gal 3:13 Heb 13:11-13 Leviticus 8 Resources - Multiple Sermons and Commentaries Outside the camp (see notes on Lev 4:11-12) - This is a common phrase found primarily in the Pentateuch - 26x in 25 verses - Ex 29:14; 33:7; Lev 4:12, 21 = both dealing with the Guilt Offering; Lev 6:11 = burnt offering; Lev 8:17 = sin offering for Aaron and sons; Lev 9:11 = sin offering ; 13:46; 16:27; 17:3; 24:14, 23; Num 5:3f; 12:14f; 15:35f; 19:3, 9; 31:13, 19; Deut 23:10, 12; Josh 6:23. Note that the first use refers to the sin offering... Exodus 29:14 "But the flesh of the bull and its hide and its refuse, you shall burn with fire outside the camp; it is a sin offering. We see this same phrase in the NT... Heb 13:12-note Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. 13 Hence, let us go out to Him outside the camp, bearing His reproach. Outside the camp - several of the following notes discuss this topic (this exact phrase 28x in 27v in NAS) - Ex 29:14; 33:7; Lev 4:12, 21-note; Lev 6:11-note.; Lev 8:17-note.; Lev 9:11; Lev 13:46-note.; Lev 16:27-note (good note by Richard Phillips).; Lev 17:3-note.; Lev 24:14, 23-note.; Nu 5:3-4; 12:14-15; 15:35-36; 19:3, 9; 31:13, 19; Dt 23:10, 12; Josh 6:23; Heb 13:11-note Heb 13:13-note. and "outside the gate" in Heb 13:12-note. Leon
Levítico 8
Guzik writes that "Since in Jesus we are a holy priesthood....a royal priesthood (1 Peter 2:5, 9), there is much for us to learn by analogy in this consecration ceremony. God wants us set apart for His purpose and will, and He uses these principles to accomplish that goal." Washed - "They were completely washed to consecrate them (Justification), then they would daily be washing their hands and feet to maintain holiness (sanctification) (1Jn 1:9). In John 13 "Simon Peter said to Him, “Lord, not my feet only, but also my hands and my head.” Jesus *said to him, “He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all [of you.]” (Jn 13:9-10) Washed them with water - This probably occurred at the the copper laver (just to the east of the entrance of the tent of meeting - see schematic). This laver was made from the mirrors of the women who served at the sanctuary entrance in some unspecified capacity (Ex. 38:8). Recall that they are in a desert area where water was scant and precious, so this ritual washing would be especially significant to the Israelites. Note that Aaron and his sons did not wash themselves but the received a washing by Moses. By way of application, sinners cannot wash themselves to make themselves clean - that is what every world religion tries to do in essence - to wash themselves, to perform a ritual or perform enough "good" works to cleanse themselves from sin. Only Christianity provides a washing (internal, not external) for the sinner, a washing that is not forced on the sinner but is received by faith and by which he or she is consecrated as a priest to God (see Scriptures below). For Aaron and sons, this was humbling because it took place in public at the door of the tent of meeting. In a similar manner, God's Spirit humbles sinners before He regenerates them into saints. It is also notable that this consecration washing was a one time event, even as is our initial "washing of regeneration and renewing by the Holy Spirit." (Titus 3:5) is a one time event (Justification or declaration of righteousness reflects "Past Tense Salvation"). A sinner's washing and cleansing is made possible by the death of our Great High Priest, Christ Jesus and is appropriated by grace through faith. In the KJV translation of Revelation 1:5-note we read... And from Jesus Christ, Who is the faithful Witness, and the first Begotten of the dead, and the Prince of the kings of the earth. Unto Him that loved us, and washed us from our sins in His Own blood (cf Lev 17:11, Heb 9:22) Garland Comments: Nestle Aland has “freed” (λύσαντι [lysanti] ) whereas Majority Text has “washed” (λούσαντι [lousanti] ) - a difference of a single Greek letter. Scripture describes both as being true of the believer who has been set free (Mt. 20:28; Gal. 3:13; 4:5; 1Ti 2:6; Heb 9:12; 1Pe 1:18; Rev. 5:9; 14:3-4) and washed, a picture of spiritual cleansing (Ps. 51:2; Isa. 1:16-18; Eze. 36:25; Acts 22:16; Eph. 5:26; Titus 2:14 ("purify for Himself"); Titus 3:5; Heb. 1:3; 9:14; 2Pe. 1:9). The imagery of the immediate passage, in His own blood, argues for the latter as does internal evidence elsewhere in the book (Rev. 7:14). Apparently Aaron and his sons stood nude and exposed before Moses and the entire congregation, a picture of all sinful mankind standing exposed before a Holy God, for "there is no creature hidden from His sight, but all things are open and laid bare (Greek word trachelizo pictures one seized by the throat and suggests the bending back of a sacrificial victim to expose the throat for cutting) to the eyes of Him with whom we have to do (to give an account)." (Heb 4:13-note). Clearly in this section Moses is describing how a priest would become or be made acceptable to God and then be able to approach Him. There are four main "ingredients": Water (Lev 8:6), anointing oil (Lev 8:10-12), blood (Lev 8:14-29), and garments (Lev 8:7-9). The religious Jews practiced washings in their practice of Judaism, all of their washings relating to ritual cleansing from some type of contamination - Heb 6:2, Heb 9:10, cp OT stipulations in regard to both priests and lay Jews - Ex 29:4, Ex 30:19-21, Ex 40:12 Lev 14:8,9 Lev 16:4,24 Lev 17:15,16 Lev 22:6 Nu 19:7-21 Dt 21:6 Dt 23:11)
Levítico 8
Guzik - The idea behind the ancient Hebrew word for altar is essentially, "killing-place." The ancient altar - a place of death - was made holy and was consecrated to God. Like that ancient altar, the altar of the New Covenant - the cross - is transformed from a place to death to a place set apart to bring life. Sprinkled...and anointed the altar - Probably referring to the altar of burnt offering located near the door of the tabernacle. Seven times - 32x in 30v most often in Leviticus - Ge 33:3; Lev 4:6, 17; 8:11; 14:7, 16, 27, 51; 16:14, 19; 25:8; 26:18, 21, 24, 28; Num 19:4; Josh 6:4, 15; 1Kgs 18:43; 2Kgs 4:35; 5:10, 14; Ps 12:6; 119:164; Pr 24:16; Isa 30:26; Dan 3:19; Matt 18:21-22; Luke 17:4 A ltar (04196)(mizbeah from zabach = to slaughter for sacrifice or for food) is a masculine noun that is frequent in the OT (338x) and describes the place of sacrifice where offerings were made to a deity. The first use in Ge 8:20 describes the altar built by Noah as his first act after he survived the flood. Abraham is associated with an altar in Ge 12:7,8; 13:4, 18; Ge 22:9. Not surprisingly the majority of OT occurrences are in Leviticus (88x in 72v and Exodus is not far behind - 61x in 53v). The first offering by Cain and Abel does not mention a specific altar (Ge 4:3). "In the developed temple ritual, the same word is used for both the altar of holocausts and the altar of incense. Thus, an altar is a place where sacrifice is offered, even if it is not an event involving slaughter." (Thomas W Davis) The Septuagint (Lxx) often translates mizbeach with the word thusiasterion ("a place of sacrifice") which is derived from thusia meaning that which is offered as the sacrifice. OT altars had several meanings beyond their most common association with blood sacrifice, including as a monument set up in the presence of God (cp Ge 12:8, 26:25), as a place of refuge (Ex 21:14), and as a table for a deity (Ezek 41:22, Mal 1:7). Pagan altars were to be destroyed (Ex 34:13). Some altars were named - JACOB'S altar at Shechem = EL THE GOD OF ISRAEL (Ge 33:20), MOSES' at Rephidim = THE LORD IS MY BANNER (Ex 17:15) Gideon's in Ophrah =THE LORD IS PEACE (Judges 6:24). Some OT altars are illegitimate - sacred pillars (Ex 34:12, etc), high places (2Ki 23:15). Vine - At first, Israel’s altars were to be made of earth—i.e., they were fashioned of material that was strictly the work of God’s hands. If the Jews were to hew stone for altars in the wilderness, they would have been compelled to use war weapons to do the work. (Notice that in Exod. 20:25 the word for “tool” is chereb, “sword.”) At Sinai, God directed Israel to fashion altars of valuable woods and metals. This taught them that true worship required man’s best and that it was to conform exactly to God’s directives; God, not man, initiated and controlled worship. The altar that stood before the holy place (Exod. 27:1-8) and the altar of incense within the holy place (Exod. 30:1-10) had “horns.” These horns had a vital function in some offerings (Lev. 4:30; 16:18). For example, the sacrificial animal may have been bound to these horns in order to allow its blood to drain away completely (Ps. 118:27). IMPORTANCE OF SACRIFICES SEEN EARLY IN GENESIS - After the flood, NOAH built an altar and sacrificed "clean" animals and birds to the Lord. ABRAM worshipped the Lord who had appeared to him by building an altar at SHECHEM when he arrived in the promised land (Gen 12:7-8). Other altars were built by THE PATRIARCHS ISAAC AND JACOB at BEERSHEBA and BETHEL to commemorate GOD'S BLESSING (Gen 26:25; Gen 35:7). ISAAC was laid on an altar at MOUNT MORIAH by his father Abraham, but his place was taken by a ram in what proved to be the clearest OT example of THE MEANING OF SUBSTITUTIONARY SACRIFICE. The sacrifice of the Passover lamb and resultant sparing of all the firstborn sons conveyed the same meaning (Ex12:27). Genesis also records the SACRIFICE OFFERED BY JACOB when he concluded a COVENANT with LABAN (Gen 31:54). The MEAL symbolized the friendship between the parties and their intention to keep their promises. When ISRAEL ENTERED A COVENANT WITH THE LORD, Moses built an altar at the foot of Mount Sinai and offered burnt offerings and peace offerings (Ex 24:4-5). Ps 50:5 refers to "those who made a covenant with me BY SACRIFICE." At MOUNT SINAI Moses received instructions about the altars and sacrifices connected with the Tabernacle. THE ALTAR DESIGNED FOR THE ANIMAL SACRIFICES was the bronze altar, or "altar of burnt offering." It was about seven and one-half feet square and four and one-half feet high, with horns on each corner, made "of one piece" with the altar. It was made of acacia wood and overlaid with bronze (Ex38:1-2). A bronze grating, poles and utensils were accessories of the altar (Ex30:28; 35:16). The sacrifices were burned on the altar, and the priests put some of the blood on the horns, then poured out the rest at the base of the altar (Lv4:7, 25). This great altar was set in the courtyard, in front of the doorway of the tabernacle (Exo 40:7). THE OTHER ALTAR WAS CALLED THE "ALTAR OF INCENSE" OR THE "GOLD ALTAR" (Ex39:38; 40:5). It was about eighteen inches square and a yard high, with four horns and a gold molding. It too was made of acacia wood, but overlaid with gold (Ex30:1-6). The blood of the GUILT OFFERING was placed on the horns of this altar (Lv 4:7). Because of its FRAGRANT INCENSE, this altar was placed in the holy place, in front of the sacred curtain. The PURIFICATION OF THE ALTAR of burnt offering is sometimes linked with the consecration of the entire tent of meeting (Ex 29:44). Blood was sprinkled on the altar to make atonement for it as well as for the most holy place on the Day of Atonement (Lev 16:20, 33; cf 8:15). There are several references to THE DEDICATION OF THE ALTAR. Special offerings were presented (Nu7:10, 11) and the altar was anointed with oil (Ex40:10). When Aaron and his sons were consecrated, the anointing oil was sprinkled on the altar seven times (Lv8:11). KING SOLOMON built an altar of burnt offering thirty feet square and fifteen feet high (2Ch4:1). Even this was not large enough for the offerings at the dedication of the temple (1Ki8:54), the "house of sacrifice" (2Ch7:12). Solomon's successors sometimes NEGLECTED THE ALTAR, but GOOD KINGS LIKE ASA (2Ch15:8) and HEZEKIAH CLEANSED IT (2Ch29:18). AHAZ replaced the altar with a model patterned after one he had seen in Damascus (2Ki 16:14-15). UZZIAH also sinned by usurping the place of a priest and burning incense on the altar of incense (2 Chr 26:16). Related Resources on Altar: Altar - Baker's Evangelical Dictionary of Biblical Theology - Good Overview Altar - International Standard Bible Encyclopedia Altars - Torrey's Topical Textbook Altar - Kitto's Popular Cyclopedia of Biblical Literature Altars forms of (has pictures) - Kitto's Popular Cyclopedia of Biblical Literature Altar - The 1901 Jewish Encyclopedia Altar - Hastings' Dictionary of the Bible Mizbeach - 338x in the OT - Ge 8:20; 12:7-8; 13:4, 18; 22:9; 26:25; 33:20; 35:1, 3, 7; Ex 17:15; 20:24ff; 21:14; 24:4, 6; 27:1, 5ff; 28:43; 29:12f, 16, 18, 20f, 25, 36ff, 44; 30:1, 18, 20, 27f; 31:8f; 32:5; 34:13; 35:15f; 37:25; 38:1, 3f, 7, 30; 39:38f; 40:5ff, 10, 26, 29f, 32f; Lev 1:5, 7ff, 11ff, 15ff; 2:2, 8f, 12; 3:2, 5, 8, 11, 13, 16; 4:7, 10, 18f, 25f, 30f, 34f; 5:9, 12; 6:9f, 12ff; 7:2, 5, 31; 8:11, 15f, 19, 21, 24, 28, 30; 9:7ff, 12ff, 17f, 20, 24; 10:12; 14:20; 16:12, 18, 20, 25, 33; 17:6, 11; 21:23; 22:22; Nu 3:26, 31; 4:11, 13f, 26; 5:25f; 7:1, 10f, 84, 88; 16:38f, 46; 18:3, 5, 7, 17; 23:1f, 4, 14, 29f; Dt 7:5; 12:3, 27; 16:21; 26:4; 27:5f; 33:10; Josh 8:30f; 9:27; 22:10f, 16, 19, 23, 26, 28f, 34; Jdg 2:2; 6:24ff, 28, 30ff; 13:20; 21:4; 1Sa 2:28, 33; 7:17; 14:35; 2Sa 24:18, 21, 25; 1Kgs 1:50f, 53; 2:28f; 3:4; 6:20, 22; 7:48; 8:22, 31, 54, 64; 9:25; 12:32f; 13:1ff, 32; 16:32; 18:26, 30, 32, 35; 19:10, 14; 2Kgs 11:11, 18; 12:9; 16:10ff; 18:22; 21:3ff; 23:9, 12, 15ff, 20; 1Chr 6:49; 16:40; 21:18, 22, 26, 29; 22:1; 28:18; 2Chr 1:5f; 4:1, 19; 5:12; 6:12, 22; 7:7, 9; 8:12; 14:3; 15:8; 23:10, 17; 26:16, 19; 28:24; 29:18f, 21f, 24, 27; 30:14; 31:1; 32:12; 33:3ff, 15f; 34:4f, 7; 35:16; Ezra 3:2f; Neh 10:34; Ps 26:6; 43:4; 51:19; 84:3; 118:27; Isa 6:6; 17:8; 19:19; 27:9; 36:7; 56:7; 60:7; Jer 11:13; 17:1f; Lam 2:7; Ezek 6:4ff, 13; 8:5, 16; 9:2; 40:46f; 41:22; 43:13, 18, 22, 26f; 45:19; 47:1; Hos 8:11; 10:1f, 8; 12:11; Joel 1:13; 2:17; Amos 2:8; 3:14; 9:1; Zech 9:15; 14:20; Mal 1:7, 10; 2:13 ISBE has an interesting note on "altar" - Before considering the Biblical texts attention must be drawn to the fact that these texts know of at least two kinds of altars which were so different in appearance that no contemporary could possibly confuse them. The first was an altar consisting of earth or unhewn stones. It had no fixed shape, but varied with the materials. It might consist of a rock (Judges 13:19) or a single large stone (1 Samuel 14:33-35) or again a number of stones (1 Kings 18:31 f). It could have no horns, nor it would be impossible to give the stone horns without hewing it, nor would a heap of earth lend itself to the formation of horns. It could have no regular pattern for the same reason. On the other hand we meet with a group of passages that refer to altars of quite a different type. We read of horns, of fixed measurements, of a particular pattern, of bronze as the material. To bring home the difference more rapidly illustrations of the two types are given side by side. The first figure represents a cairn altar such as was in use in some other ancient religions. The second is a conjectural restoration of Hebrew altars of burnt offering and incense of the second kind. Basin (laver)(03695)(kiyor from kur = smelting pot) describes a basin, pan, or container for washing (Ex 30:18ff). Most of the uses refer to the laver in the Tabernacle or Temple, the bronze water container that stood between the burnt offering altar and the door of the Tabernacle proper (First use = Ex 30:18; Lxx = louter = washing tub, basin - louter also used in Ex 30:28, 31:9, 38:8, 40:30). The priests were to wash their hands and feet with water from this basin before ministering in the Tabernacle. Kiyor (NAS) = basin(6), basins(5), firepot(1), laver(9), pan(1), platform(1). Kiyor - 23x in 20v - Ex 30:18, 28; 31:9; 35:16; 38:8; 39:39; 40:7, 11, 30; Lev 8:11; 1Sa 2:14; 1Kgs 7:30, 38, 40, 43; 2Kgs 16:17; 2Chr 4:6, 14; 6:13; Zech 12:6 ISBE on laver - Every priest in attendance on the altar of Yahweh was required to wash his hands and his feet before entering upon his official duties (Exodus 30:19 ff). To this end a laver was ordered to be made as part of the tabernacle equipment ( Exodus 30:17-21; Exodus 38:8 ). Its composition was of brass (bronze), and it consisted of two parts, the bowl and its pedestal or foot (Exodus 30:18 , etc.). This first laver was a small one, and was made of the hand mirrors of the women in attendance upon the altar (Exodus 38:8 ). Its place was between the altar and the tabernacle (Exodus 40:30 ). (Laver - International Standard Bible Encyclopedia) John Oswalt - Apparently a pan-like construction, having low sides (thus 2Chr 6:13, Solomon stood on a bronze scaffold [RSV “platform” ]). Apart from the preceding, all other references have to do with a pan as such. The word appears twenty-three times, of which twenty have to do with the laver of the tabernacle or those of the temple. Whereas that in the tabernacle was for the washing of the priests’ hands and feet (Ex 30:18), the ten lavers in the temple were for the washing of sacrifices (2Chr 4:6). The molten sea (2Chr 4:2, 6) filled the function of the earlier laver. [It is probable that the great sea also served as a reservoir from which the basins were filled. The basins were on wheeled stands so they could be moved to the sea for filling then taken to various places for use. The priests doubtless did not wash in the sea which was a high structure. They washed their hands and feet with the water of the sea (cf. Ex 30:18–21). (TWOT) Related Resources: Laver of Brass - Torrey's Topical Textbook Laver - Holman Bible Dictionary Laver - Fausset's Bible Dictionary Laver - American Tract Society Bible Dictionary Laver - Morrish Bible Dictionary To consecrate (06942)(qadash; Lxx = hagiazo) - To set them apart, to sanctify them, to make them holy. "“To consecrate” means “to make holy” or “make sacred”; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10-note). Thus, the person or thing consecrated is put into the realm of God’s holy things." (NET Note) Leviticus 8:12 Then he poured some of the anointing oil on Aaron's head and anointed him, to consecrate him. Lev 4:3 Lev 21:10,11,12 Ex 28:41 Ex 29:7 Ex 30:30 Ps 133:2 Leviticus 8 Resources - Multiple Sermons and Commentaries Anointed (04886) (mashach/masah - see word study) has the basic meaning of to smear something on. To rub with oil. This verb could refer in everyday usage to such acts as rubbing a shield with oil (Isa 21:5), painting a house (Jer 22:14), or applying oil to the body (Amos 6:6). The purpose of the anointing oil poured out on the priests was to consecrate or sanctify (qadash - set apart from all that was profane or common and unto God for His use.) The noun form of the verb mashach/masah is masiah or "anointed one", the Messiah, in the OT a reference to the expected Jewish Messiah. Erdman adds that "In its basic sense the term “messiah” refers to a person who has been consecrated to a high office by ceremonial anointing with oil. In the ancient world priests and kings were so anointed, a practice reflected at 1Kgs. 19:16; Ps. 133:2. The anointing to an office gave a person high and sacred status and assured authority, reverence, and respect. Aaron and his sons were anointed as priests to serve Yahweh (Exod. 30:22–30); the oil used in consecrating them was a special formula made by Moses for this sacred purpose. Saul was chosen by God as king and referred to as the Lord’s anointed (1 Sam. 12:3, 5). David was careful not to lift his hand against Saul because he respected as sacred the office of the anointed. (Eerdmans Bible dictionary) Only the High Priest was anointed which is a shadow of the better High Priest Christ Jesus, Who was anointed with the Spirit in Luke 4:18 (and the oil of gladness Hebrews 1:9-note) as Isaiah 61:1 had prophesied (Note: This "anointing" was at the inception of this 3+ year earthly ministry [cp anointed with "the Holy Spirit and power" in Acts 10:38] - just as Jesus received supernatural power for ministry, so too do we need that same power for any meaningful ministry - cp Acts 1:8-note). The picture of the anointing oil and the idea of anointing of Jesus is closely associated with the Holy Spirit (in Lk 4:18, Isa 61:1, Acts 10:37-38; Acts 4:27, cp Jesus' Baptism: Mt 3:16,17) which reinforces the teaching that the oil in OT often prefigured the ministry of the Holy Spirit. Rooker - The anointing of the high priest’s head recalls the anointing of a king to serve as ruler of the people (1Sa 10:1; 2Kgs 9:6). This connection between a royal figure and the high priest is reinforced by the fact that the garments of the high priest contain gold and purple, and the word for the priest’s diadem (nezer) also refers to a king’s crown (2Sa 1:10; 2Kgs 11:12; Zech 9:16; Ps 89:39, 132:18; Pr 27:24; 2Chr 23:11). (Ibid) Witmer writes that "anointing with oil is a symbol of the Holy Spirit's descent on and direction of the individual anointed." (1Sa 10:1, 6-7, 9; 16:13). (The Theological Wordbook) Kaiser points out that "There is no statement in the OT as to why oil typified the Holy Spirit. Oil was widely used in lamps. As the lamp burned, the oil seemed to vanish into the air. Such a connection of oil and air possibly may have made the typology natural in the Hebrew culture.” The anointing oil - Things (inanimate objects) were sprinkled, but upon people the oil was poured. As alluded to above, oil is usually thought to be a picture of the Holy Spirit.
Levítico 8
Guzik - The ram was completely burnt before the LORD, with its blood sprinkled on the altar. The burnt offering said, "We have failed to give our all to God. This animal now gives its all to atone for our failure, and we decide to live now giving our all, even as this animal who dies in our place." This demonstration of total commitment to the LORD only came after the first three aspects of the ceremony: cleansing, anointing, and atonement. Without these there things settled first, we cannot truly give ourselves to God. It was a burnt offering for a soothing aroma - The effect of the burnt offering was the same as the burnt offering in Leviticus 1:9, 13, 17. See Leviticus 1 Commentary. for discussion of soothing aroma. Rooker - "This offering, which was an act of worship to God, naturally followed the sin offering, which removed sin. The priest was now free to respond to God in worship." (Ibid) Soothing aroma - This OT picture is fulfilled in the perfect offering, Christ Jesus, the Lamb of God, Paul exhorting the saints at Ephesus to "walk in love (present imperative which is a command calling for their way of life and daily conduct to be in the sphere of unconditional, sacrificial love, the love that God is, the love that is a fruit of His indwelling Spirit in the yielded, obedient saint), just as Christ also loved you (note - "just as Christ" means we must depend on the same Spirit He relied upon to manifest this love - cp Lk 4:1, 14), and (voluntarily motivated by love) gave Himself up for (in our place, as our substitute) us, an offering and a sacrifice to God as a fragrant aroma." (Eph 5:2-note) Leviticus 8:22 Then he presented the second ram, the ram of ordination, and Aaron and his sons laid their hands on the head of the ram. ram of ordination: Lev 8:2,29 7:37 Ex 29:19-31 John 17:19 1Co 1:30 2Co 5:21 Eph 5:25,27 Rev 1:5,6 Leviticus 8 Resources - Multiple Sermons and Commentaries RAM FOR THE ORDINATION OF THE PRIESTS Rooker explains that this "sacrifice in the ordination of the priesthood should be viewed as the very essence of these sacrificial rites. This sacrifice, repeated continually in the biblical period, had the specific purpose of ordaining the priest for his office." (Ibid) We see this sacrifice described in Exodus 29... Ex 29:19-20 “Then you shall take the other ram, and Aaron and his sons shall lay their hands on the head of the ram. And you shall slaughter the ram, and take some of its blood and put [it] on the lobe of Aaron’s right ear and on the lobes of his sons’ right ears and on the thumbs of their right hands and on the big toes of their right feet, and sprinkle the [rest of the] blood around on the altar. Ordination (setting, offering)(04394)(millu - word study) See also Lev 7:37-note Rooker - The word for ordination (millu) literally means “to fill” and is an abbreviated form of the expression “to fill the hands” (see Lev 8:33). “To fill the hand” is limited to the appointment of priests and those involved in carrying out the sacrificial ritual in the Old Testament. It meant to consecrate someone to divine service (Ex 28:41; 29; 32:29; Jdg 17:5, 12; 1Ki 13:33; Ezek 43:26) and required the recipient to be pure (2Chr 29:31). The LXX often translates the Hebrew word (millu) with the Greek word teleioun (teleiosis); this Greek word is used in the high priestly prayer (Note: Rooker is not exactly accurate - it s actually the verb form teleioo which is used) in John 17 (Ed: Jn 17:4 = "accomplished"; Jn 17:23 = "perfected") and in Heb 7:28-note (= "made perfect") and Heb 9:9-note (= "make...perfect") in reference to Jesus the High Priest. Apparently the inauguration to the priesthood was accompanied by placing in the priest’s hand something like a gift, a tithe, the Urim and Thummim, or something else distinctive of priestly service." (Ibid)
Levítico 8
Guzik - These consecrated priests were stained with the blood of sacrifice. They should hear differently because the blood was on their ear. They should work differently because the blood was on their thumb. They should walk differently because the blood was on their toe. Specifically, it was applied to the right ear, hand, and foot. This isn't because God felt they could do whatever they wanted to with their left ear, hand, and foot. It is because the right side was considered superior, with more strength and skill (because most people are right-handed). God wanted their best to be dedicated to Him. Leviticus 8:25 He took the fat, and the fat tail, and all the fat that was on the entrails, and the lobe of the liver and the two kidneys and their fat and the right thigh. Lev 3:3-5,9 Ex 29:22-25 Pr 23:26 Isa 53:10 Leviticus 8 Resources - Multiple Sermons and Commentaries Leviticus 8:26 From the basket of unleavened bread that was before the LORD, he took one unleavened cake and one cake of bread mixed with oil and one wafer, and placed them on the portions of fat and on the right thigh. Ex 29:23 John 1:14 Ac 5:12 1Ti 2:5 Leviticus 8 Resources - Multiple Sermons and Commentaries Unleavened cake - described in Exodus 29:2 as unleavened cakes mixed with oil and unleavened wafers spread with oil, all made from finely ground wheat flour. Leviticus 8:27 He then put all these on the hands of Aaron and on the hands of his sons and presented them as a wave offering before the LORD. Aaron: Ex 29:24-37 Jer 30:21 Heb 9:14 wave: Lev 7:30,31 Leviticus 8 Resources - Multiple Sermons and Commentaries He then put all these (see Lev 8:25-26) on the hands of Aaron - These items were then waved or raised before Jehovah. Harrison - This was a formal ‘filling of the hands’ which all could see, and the sanctity of the office to which the priests had been appointed was proclaimed by the fact that the offerings placed in their custody included the most holy parts of the sacrifice which belonged exclusively to God. Leviticus 8:28 Then Moses took them from their hands and offered them up in smoke on the altar with the burnt offering. They were an ordination offering for a soothing aroma; it was an offering by fire to the LORD. Moses: Ex 29:25 Ps 22:13,14 Zec 13:7 Heb 10:14-22 they were: Lev 8:22 Leviticus 8 Resources - Multiple Sermons and Commentaries Leviticus 8:29 Moses also took the breast and presented it for a wave offering before the LORD; it was Moses' portion of the ram of ordination, just as the LORD had commanded Moses. Lev 7:30-34 Ex 29:26,27 Isa 66:20 1Co 10:31 1Pe 4:11 Leviticus 8 Resources - Multiple Sermons and Commentaries Wave offering - See Commentary on Lev 7:30 for discussion of this Hebrew word (tenupah). Rooker - After burning the offering Moses then lifted the breast (tenupah) and presented it as a wave offering before the Lord. Leviticus 7:32-note states that the right thigh of the heave offering belonged to the priest, but the right thigh of the ordination offering was not presented to the priest. In this ceremony of dedication it would have been inappropriate for the priest to eat and hence benefit personally from the offering. (Ibid) Leviticus 8:30 So Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron, on his garments, on his sons, and on the garments of his sons with him; and he consecrated Aaron, his garments, and his sons, and the garments of his sons with him. anointing: Ex 29:21 30:30 Isa 61:1,3 Gal 5:22-25 Heb 2:11 1Pe 1:2 1Jn 2:27 Rev 7:14 consecrated Aaron: Lev 10:3 Nu 3:3 Leviticus 8 Resources - Multiple Sermons and Commentaries PRIESTS SPRINKLED WITH OIL AND BLOOD Earlier in the consecration ceremony, Moses has poured some of the holy oil on Aaron but now Moses also sprinkles both Aaron and his sons. See Lev 8:12-note. So not only did Aaron and his sons belong wholly to God, even their garments were set apart to Him and could not be used for profane (common) purposes! As NT believer-priests do we often think of ourselves as holistically holy? Or have we partitioned off some of our lives which are to be holy to Him, but other parts as set apart for ourselves? It was never meant to be this way, beloved, for we are not our own, but His, having been bought with a price. Now we are to glorify (give a proper opinion) of Jehovah in our bodies (even as was expected of the the holy OT priests). (1Cor 6:19-note 1Cor 6:20-note) Oil...blood -
Levítico 8
Guzik - The second ram (Lev 8:22-note) - after the ram presented as a burnt offering - had its life applied to the consecrated priests. First its life was applied with the application of blood to the ear, hand, and foot of the priest. Then through a ritual meal, its life was applied by the priest taking the ram into himself. The eating did not begin the process of consecration. It came after the washing, the clothing, and the blood-atonement of the priests. The eating speaks of the continuing relationship of the priest with God.
Levítico 8
Guzik has an interesting discussion of the "spirituality of eating" in a religious context... Eating is a good picture of a healthy, continuing relationship with Jesus. Eating is personal. No one can eat for you, and no one can have a relationship with Jesus on your behalf. Eating is inward. It does no good to be around food or to rub food on the outside of your body - you must take it in. We must take Jesus unto ourselves inwardly, not merely in an external way. Eating is active. Some medicines are received passively - they are injected under the skin and go to work. Such medicines could even be received while one sleeps - but no one can eat while asleep. We must actively take Jesus unto ourselves. Eating arises out of a sense of need and produces a sense of satisfaction. We will have a healthy relationship with Jesus when we sense our need for Him and receive the satisfaction the relationship brings. In the NT Jesus referred to Himself as the Bread of life John 6:33 “For the bread of God is that which comes down out of heaven, and gives life to the world.” John 6:35 Jesus said to them, “I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst. John 6:51 “I am the living bread that came down out of heaven; if anyone eats of this bread, he shall live forever; and the bread also which I shall give for the life of the world is My flesh.” John 6:53 Jesus therefore said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. 54 “He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. John 6:55 “For My flesh is true food, and My blood is true drink. John 6:56 “He who eats My flesh and drinks My blood abides in Me, and I in him. Paul went on in 1Cor 11:23-34 to explain one way we are to "eat His flesh"... 23 For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 24 and when He had given thanks, He broke it, and said, "This is My body, which is for you; do this in remembrance of Me." 25 In the same way He took the cup also, after supper, saying, "This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me." 26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes. 27 Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. 28 But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks, eats and drinks judgment to himself, if he does not judge the body rightly. 30 For this reason many among you are weak and sick, and a number sleep. 31 But if we judged ourselves rightly, we should not be judged. 32 But when we are judged, we are disciplined by the Lord in order that we may not be condemned along with the world. 33 So then, my brethren, when you come together to eat, wait for one another. 34 If anyone is hungry, let him eat at home, so that you may not come together for judgment. And the remaining matters I shall arrange when I come. Leviticus 8:32 "The remainder of the flesh and of the bread you shall burn in the fire. Lev 7:17 Ex 12:10 Ex 29:34 Pr 27:1 Eccl 9:10 2Co 6:2 Heb 3:13,14 Leviticus 8 Resources - Multiple Sermons and Commentaries Ex 29:34 “And if any of the flesh of ordination or any of the bread remains until morning, then you shall burn the remainder with fire; it shall not be eaten, because it is holy. Leviticus 8:33 "You shall not go outside the doorway of the tent of meeting for seven days, until the day that the period of your ordination is fulfilled; for he will ordain you literally "will fill your hands" through seven days. (seven days: Lev 14:8 Ex 29:30,35 Nu 19:12 Eze 43:25-27 Leviticus 8 Resources - Multiple Sermons and Commentaries You shall not go outside -