Levítico 1
G. Campbell Morgan · Citado em PreceptAustin
Levítico 1
Morgan quips that in Nashville, the highways all seem to be under construction at once. Briley Parkway, the major artery leading to our church, is under construction. They’re building an eight-lane highway right to our church, and it will be wonderful when it is finished. But for right now, you can be cruising down the highway at a good rate of speed, and suddenly you have to put on your brakes and the next thing you know, you’re crawling along at ten miles an hour. The book of Leviticus is sort of like a construction zone. When we start down the Route 66 of Scripture, we cruise along at a pleasant clip through Genesis and Exodus, but the pavement breaks up, as it were, in Leviticus, and we slow down to a crawl. But in preparing this series of messages from Leviticus, I’ve had two presuppositions. First, Leviticus isn’t meant to be read, but studied. We don’t get a lot out of this book if all we do is read through it. Oh, here and there we find a good verse, and it is still a worthwhile project; but Leviticus yields its best secrets to those who study it. Second, when we do study Leviticus, we find it full of information about Jesus Christ, the coming Messiah. I’ve realized that Leviticus is one of the most Christ-centered and Messianic books of the Old Testament. It is packed with pictures and prophecies about the Lord Jesus Christ. We primarily see this in three ways: First, the sacrifices on the Tabernacle altars speak of Christ. Second, the office and duties of the priests speaks of Christ. And third, the feasts and festivals of ancient Israel teach us various aspects of our Lord’s person and work. (Leviticus 11-15 The Divine Dermatologist) The following chart (adapted from Irving Jensen) shows that Leviticus is the middle book of the Pentateuch (first five books of the Bible) and summarizes the significance of each of these books in the history of the nation of Israel. GENESIS EXODUS LEVITICUS NUMBERS DEUTERONOMY ORIGINS of Israel DELIVERANCE of Israel LIFE of Israel TESTING of Israel REMINDERS to Israel THEOCRACY BORN THEOCRACY ESTABLISHED THEOCRACY TESTED & PREPARED FOR THE NEW HOME COVENANT AMPLIFIED Ex 19:5-6 LAWS PRESCRIBED Leviticus is not the book in which most of do our morning devotionals! And yet Paul makes it clear that it is profitable and will equip us for the work of God writing that... All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness, that the man of God may be adequate, equipped for every good work. (2Ti 3:16-17) A corollary conclusion is that failure to grasp God's truth in Leviticus will at least potentially leave some deficiency in the godly man or woman's adequacy for God's good works. Therefore it follows that students should study it, teachers should teach it and pastors should preach it. Samuel Balentine is surely correct when he says that Leviticus "is perhaps the most neglected of the neglected biblical books.” W. Graham Scroggie said Exodus begins with sinners, but Leviticus begins with saints, that is, as to their standing. Deffinbaugh writes that "Leviticus used to be the first book that Jewish children studied in the synagogue. In the modern Church it tends to be the last part of the Bible anyone looks at seriously. …In practice then, though not in theory, Leviticus is treated as though it does not really belong to the canon of Scripture. (J. Sidlow Baxter) (Learning to Love Leviticus - excellent introduction) Sidlow Baxter A certain lady, on being asked if she had ever read the Bible right through, replied: "I have never read it right through, though I have read much of it consecutively. Three time I have started to read it through, but each time I have broken down in Leviticus. I have enjoyed Genesis and Exodus, but Leviticus has seemed such dull reading that I have become discouraged and have given up.: Which did that friend the more deserve - sympathy or rebuke? To speak of Leviticus as "dull reading" misses the point of the book completely. How could we expect a book like Leviticus, which is occupied throughout with regulations, to provide exciting reading? Obviously, it is not meant just to be read, but to be studied. It yields little of its treasure to a mere reading; but a reasonable concentration transforms it into one of the most intriguing articles in the Scriptures. At the outset, let us clear away certain discouraging misunderstandings about the book. There appear to be four such. First, there are those who think it impossible for them so to master all the ritual and symbol in Leviticus as to get much spiritual profit. Second, there are those who suppose that since the Levitical prescriptions have now long passed away, with the Mosaic dispensation, they cannot sustain any living relation to the present day. Third, there are others who profess difficulty inasmuch as certain of the Levitical commands, in their severity or seeming triviality, seem at variance with what else we know of God. Fourth, still others are discouraged because, whereas in Genesis and Exodus the main outline is easily found, there seems no such clear outline here, in this third book of Scripture. Now, any fair study of Leviticus will quickly dispel these misgivings; for, as we shall see, it simply abounds in spiritual values; it has a living voice to our own day; its revelation of the Divine character is unique; and it is built together according to a clear plan. Its Mosaic authorship and Divine inspiration are attested by the Lord Jesus. It is referred to over forty times in the New Testament. All that follows it in the Scriptures is colored by it; and, therefore, a clear knowledge of it contributes greatly towards comprehending the message of the Bible as a whole. (Explore the Book) Collin Hansen writes I'm going to take a chance and suggest that delight is not the first word that comes to mind. Perhaps drudgery would be more accurate. How many well-intentioned Bible reading plans have crashed and burned in this book filled with detailed descriptions of how Israelites could worship and what they could eat and wear? Yet as Christians we understand that Leviticus is God's word for our good. Indeed, we believe that Leviticus—like the rest of the Old Testament—helps us understand the work of Christ. (Daring to Delight in Leviticus) OT scholar Dr William Barrick rightly asks Why would we want to study a book that dedicates seven chapters to the sacrificial system of ancient Israel and five chapters to details concerning indelicate matters like the emission of a variety of bodily fluids? Dr Barrick goes on to propose several reasons we might want to consider studying, teaching and preaching the Book of Leviticus... Jewish children once commenced their biblical studies with the Book of Leviticus. Ñ Bernard J. Bamberger, Leviticus, The Torah: A Modern Commentary, 5 vols. (New York: Union of American Hebrew Congregations, 1979), 3:xix. “Genesis is the book of beginnings, Exodus the book of redemption, and Leviticus the book of atonement and a holy walk. In Genesis we see man ruined; in Exodus, man redeemed; in Leviticus, man cleansed, worshiping and serving.” Ñ Merrill F. Unger, The New Unger’s Bible Handbook (Chicago: Moody, 1984), 85. “Leviticus is thus a work of towering spirituality, which through the various sacrificial rituals points the reader unerringly to the atoning death of Jesus, our great High Priest. An eminent nineteenth-century writer once described Leviticus quite correctly as the seed-bed of New Testament theology, for in this book is to be found the basis of Christian faith and doctrine. The Epistle to the Hebrews expounds Leviticus in this connection, and therefore merits careful study in its own right, since in the view of the present writer it is preeminent as a commentary on Leviticus.” Ñ R. K. Harrison, Leviticus: An Introduction and Commentary, Tyndale Old Testament Commentaries (Downers Grove, Ill.: Inter-Varsity Press, 1980), 9. See the New Testament use of Leviticus 18:5 in Luke 10:28; Romans 10:5; and, Galatians 3:12. ✓ See the New Testament use of Leviticus 19:18 in Matthew 19:19; Mark 12:31; Luke 10:27; Romans 13:9; Galatians 5:14; and, James 2:8. Here is Dr Barrick's outline on Leviticus... I. Sacrificial System (Leviticus 17) II. Ministry of the Priesthood (Leviticus 8Ð10) III. Laws of Purification (Leviticus 11-15) IV. Day of Atonement (Leviticus16) V. Covenant Ordinances (Leviticus 17-24) VI. Year of Jubilee (Leviticus 25) VII. Covenant Blessings and Curses (Leviticus 26) VIII. Appendix: Vows and Promises (Leviticus 27) W A Criswell writes that... Leviticus is one of the most important books of the Old Testament. Without an understanding of the principles of atonement and holiness found in Leviticus, much of the New Testament has no foundation on which to rest. To say that Leviticus is one of the "most New Testament" books of the Old Testament would hardly be an exaggeration, for it foreshadows the Person and work of Christ in a most remarkable and elucidating manner. Henrietta Mears writes... The book of Leviticus is God's picture book for the children of Israel to help them in their religious training. Every picture pointed forward to the work of Jesus Christ. The title of Leviticus suggests the subject matter of the book—the Levites and the priests and their service in the Tabernacle. It is also called the Book of Laws. We remember in the book of Exodus how God gave Moses the exact instructions about how to build the Tabernacle and about the institution of the priesthood to carry on the service in this holy place. Like Exodus, Leviticus begins with the Hebrew word we ("and"). As this book opens, the children of Israel are still at Mount Sinai. God is continuing to give His instructions for orderly worship in the Tabernacle. In Genesis, we see humanity ruined. In Exodus, humanity redeemed. In Leviticus, humanity worshiping. Leviticus is a timely book for it insists on keeping the body holy as well as the soul. It teaches that the redeemed ones must be holy because their Redeemer is holy. It gives us not only the key for our spiritual life and its holy walk, but it also surprises us with real lessons in hygiene and sanitation for the care of the body. The Jewish people are wonderful evidence of the result of this latter in their long and vigorous lives. It is a divine book. The opening verse affords us the clue to the whole, "The Lord called to Moses and spoke to him from the Tent of Meeting." Leviticus is God speaking to us through the Tabernacle and its meaning. It is a personal book. The second verse intimates this, "When any of you brings an offering to the Lord." Notice, He expects each person to bring his or her own gift. The way is often as important as the gift. Have you an offering for the Lord? Then this book will appeal to you. (What the Bible is All About) NT passages quoted from Leviticus (several resources list up to 40 references) Lev 2:16 > Mk 9:49 Lev 5:11 > Lk 2:24 Lev 11:44 > 1Pe 1:16 Lev 12:8 > Lk 2:24 Lev 18:5 > Ro 10:5; Gal. 3:12 Lev 19:2 > 1Pe 1:16 Lev 19:12 > Mt 5:33 Lev 19:18 > Mt 5:43; 19:19; 22:39; Mk 12:31, 33; Lk 10:27; Ro 12:19; 13:9; Gal 5:14; Jas 2:8 Lev 20:7 > 1Pe 1:16 Lev 20:9 > Mt 15:4; Mk 7:10 Lev 23:29 > Acts 3:23 Lev 24:20 > Mt 5:38 Lev 26:12 > 2Co 6:16 Who wrote Leviticus? Direct statements in Leviticus support authorship by Moses: Lev 1:1; 4:1; 5:14; 6:1, 8, 19, 24; Lev 7:22, 28, 38, Lev 8:1, Lev 11:1; 12:1; Lev 13:1; Lev 14:1, 33; Lev 15:1, Lev 16:1, 2, Lev 17:1; Lev 18:1; 19:1; 20:1; 21:1, 16; 22:1, 17,26 Lev 23:1,9,23,26,33; Lev 24:1,13, Lev 25:1, Lev 26:46, Lev 27:1, 34. A C Gaebelein - When our Lord Jesus Christ, the infallible Son of God, was on earth, the book of Leviticus, as well as the entire Pentateuch, was known and believed to be the Word of God, and written by Moses. Our Lord set His seal to this, and repeatedly bore witness to the Mosaic authorship and inspiration of the Pentateuch, called “the Law of Moses.” How He confirms the book of Leviticus may be seen by turning to the following passages: Matthew 8:4 and Leviticus 14:3-10; Matthew 12:4 and Leviticus 24:9; Matthew 15:3-6 and Leviticus 20:9; John 7:22 and Leviticus 12:3. Without giving other New Testament references we briefly mention the Epistle to the Hebrews, which contains so many allusions to the levitical institutions, the priesthood and sacrifices, their typical meaning and realization in the person and work of Christ. This remarkable Epistle alone, in its God-breathed unfoldings, bears an incontrovertible testimony to the divine, as well as Mosaic, origin of Leviticus. And to this must be added another fact. The closer study of this book will disclose the fact that the different rites and divinely appointed institutions are indeed the “shadow of good things to come.” The gospel of the grace of God is inseparably connected with the entire book of Leviticus. Nowhere else do we find the redemption-work of Christ so fully and so blessedly told out as in this book. The beauty and wisdom of all is from above.Leviticus, then, is by its own testimony the Word of God. The Son of God and the Holy Spirit in the New Testament confirm this testimony. The work of Christ and the gospel are foreshadowed in it and closely linked with the levitical institutions. In view of these great facts, believed and cherished by the people of God, including the most scholarly and devout, how astonishing is the assertion now so generally made by the boasting rationalistic school of higher criticism, that Leviticus is “a priestly forgery of the days after Ezra”! One is loath to refer again to this most dangerous infidelity which has become so widespread throughout all Christendom. James Van Dine - Moses’ writing activity is referred to both within and outside the Torah. He was to record certain events (Ex 17:14; Nu 33:2) and laws (Ex 24:4; 34:27); he wrote a song (Deut 31:22). Since Moses received God’s revelation of the Law and it found its way onto a scroll, it stands to reason that he was responsible for it. Joshua associates the Book of the Law with that which was commanded by Moses (Josh 1:7–8). Later on the Israelites referred to the “Book of Moses” with reference to certain regulations and procedures ( 2Chr 25:4; Ezra 6:18; Neh 13:1). In addition, Jesus and the early church attributed the Law to Moses (Mt 19:7; 22:24; Mk 7:10; 12:26; Jn 1:17; 5:45; 7:23) Rob Morgan - I remember one year, my dad announced we were going to Big Bend National Park in Texas. I said, “What’s there?” He said, “Absolutely nothing. That’s what’s so special about it. It’s just desolate and barren. It’s the least visited of all the National Parks. We’ll not have to worry much about crowds of people.” Well, I wasn’t too excited about that. I wanted to go back to the beach. But Big Bend it was, so we packed our bags and drove and drove and drove. Finally we entered Big Bend National Park, and my dad was exactly right. It was desolate and barren, but it was breathtaking in its desolation. It must be one of the most beautiful places on earth in its own way. The rugged terrain, the towering mountains, the massive canyons, the twisting Rio Grande River—it was a phenomenal trip. And it taught me a lesson. Sometimes things are not as boring as they seem to be, after you get into them. Let me repeat that: Sometimes things are not as boring as they seem to be, after you get into them. Case in point: Leviticus. (All on the Altar) EXODUS COMPARED TO LEVITICUS EXODUS LEVITICUS Deliverance of a nation Life of a nation Pardon Purity Salvation Sanctification A great act A long process God's approach to man Man's approach to God Christ is Redeemer Christ is Sanctifier Man's guilt prominent Man's defilement prominent God speaks from Mount God speaks from Tabernacle Man made nigh to God Man kept nigh to God Henry
Levítico 1
Morgan - The first seven chapters of Leviticus are devoted to describing the sacrifices and offerings of the ancient Israelites. These were the sacrifices to be offered on the altar just inside the gateway of the Tabernacle. If you remember from our series of studies last year on the Tabernacle, that altar just inside the gate of the Tabernacle represented the cross of Christ. Every day, opportunity was given for the Israelites to come and, with the assistance of the priests, to offering sacrifices and burnt offerings on that altar near the entrance of the Tabernacle, and those sacrifices all represented the One who would later die on the cross. There were five basic kinds of sacrifices, and they are described for us here in Leviticus 1-5. You have: · The Burnt Offering in Leviticus 1 · The Grain Offering in Leviticus 2 · The Peace Offering in Leviticus 3 · The Sin Offering in Leviticus 4 · The Trespass Offering in Leviticus 5 In Leviticus 6-7, these five offerings are reviewed with some additional instructions given. That is the content of Leviticus 1-7. Do you see how important this is? Do you see how significant these offerings are? They were designed by God to teach us five different truths about the great coming One who would offer Himself on the cross for our sins. They are prophetic in nature. They are Messianic. They teach us about the sacrifice our Savior made for you and me. Who would not want to study these offerings and thus learn of Christ? (Leviticus 1 All on the Altar ) Wenham - Using a little imagination every reader of the OT soon realizes that these ancient sacrifices were very moving occasions. They make modern church services seem tame and dull by comparison. The ancient worshipper did not just listen to the minister and sing a few hymns. He was actively involved in the worship. He had to choose an unblemished animal from his own flock, bring it to the sanctuary, kill it and dismember it with his own hands, then watch it go up in smoke before his very eyes. He was convinced that something very significant was achieved through these acts and knew that his relationship with God was profoundly affected by this sacrifice. Yet because they understood the purpose of the burnt offering so well, the men of ancient Israel have left this most common OT sacrifice largely without explanation. This chapter of Leviticus is like an extract from a prayer book from which the prayers have been omitted, leaving just the rubrics, i.e., the instructions for the conduct of the service. It is in the prayers that the purpose of a ritual becomes clear; by themselves rubrics tend to be ambiguous. There are a few cryptic hints in this chapter about the purpose of the sacrifice, but in themselves they are insufficient to answer our questions. After considering the evidence of this chapter, we shall therefore turn to other passages in an attempt to elucidate the function of the burnt offering. (NICOT) Gene Brooks Sermon Points: 1. For us, Christ offered Himself (Lev 1:2-3). 2. For us, every sin was laid on Him (Lev 1:4). 3. For us, He was slaughtered (Lev 1:5-6). 4. For us, He was wholly consumed (Lev 1:7-9). (Lev 1:1-9 -- The Burnt Offering) To the LORD (101x in 92v) - Lev 1:2, 9, 13f, 17; 2:1ff, 8ff, 14, 16; 3:3, 5f, 9, 11, 14; 4:3, 31, 35; 5:6f, 15; 6:6, 15, 18, 20ff; 7:5, 11, 14, 20f, 25, 29f, 35, 38; 8:21, 28; 17:4ff, 9; 19:5, 21, 24; 21:6; 22:3, 15, 18, 21f, 24, 27, 29; 23:3, 6, 8, 12f, 16ff, 20, 25, 27, 34, 36ff, 41; 24:7; 25:2, 4; 27:2, 9, 11, 14, 16, 21ff, 26, 28, 30, 32; William MacDonald Notes on Leviticus 1 - Outline Of Leviticus I. Types of Offerings (Lev 1:1—6:7). A. Burnt (Lev 1:1-17). B. Meal (Lev 2:1-16). C. Peace (Lev 3:1-17). D. Sin (Lev 4:1—5:13). E. Trespass (Lev 5:14—6:7). II. Laws of the Offerings (Lev 6:8—7:38). III. Consecration of the Priests (Lev 8:1—10:20). A. Investiture of the priests by Moses (Lev 8:1-36). B. Offerings presented by Aaron (Lev 9:1-24). C. Sacrilege of Aaron’s sons (Lev 10:1-20). IV. Laws of Purity and Holiness (Lev 11:1—15:33). A. Clean and unclean foods (Lev 11:1-47). B. Uncleanness from childbirth (Lev 12:1-8). C. Leprosy (v13:1—14:57). D. Uncleanness from bodily issues (Lev 15:1-33). V. The Day of Atonement (Lev 16:1-34). VI. Laws Concerning Sacrifice (Lev 17:1-16). VII. Laws Concerning Personal Conduct (Lev 18:1—22:33). A. For the people (Lev 18:1—20:27). B. For the priests (Lev 21:1—22:33). VIII. The Feasts of Jehovah (Lev 23:1-44). IX. Instructions Concerning Lamps, Showbread, Blasphemy, etc. (Lev 24:1-23). X. Sabbatic Year and jubilee (Lev 25:1-55). XI. Blessings and Cursings (Lev 26:1-46). XII.Vows and Tithes (Lev 27:1-34). An easy way to remember the contents of Leviticus is to associate its name with the word “Levites” or “priests,” and then realize that the book is a manual for the priests. In Exodus we saw Israel delivered from Egypt and set apart as God’s special possession. In Leviticus we see how they are to be separated from sin and uncleanness in order to approach God in the sanctuary. Holiness becomes the rule of the camp. Leviticus 1 - At the outset we have the five offerings—burnt, meal, peace, sin, and trespass. The first three were known as sweet-savour offerings, the last two as sin offerings. The first three were voluntary, the last two compulsory. Chapter 1 deals with the burnt offering. There were three grades, depending on what the offerer could afford; a bullock from the herd (Lev 1:3; cf. Lev 1:5), a male without blemish; a sheep or a goat from the flock (Lev 1:10), a male without blemish; turtledoves or young pigeons (Lev 1:14). All were peaceful creatures; nothing wild was offered on the altar of the Lord. Peter Pell suggests that the bullock speaks of our Lord as the patient, unwearied Laborer, always doing the Father’s will in a life of perfect service and a death of perfect sacrifice. The sheep represents the Lord as the meek and lowly One, submissive to God’s will in unresisting self-surrender. The goat speaks of Christ as our Substitute, the turtledove points to Him as the heavenly One, and also as the Man of sorrows (mourning dove). Duties of the Offerer: He brought the offering to the gate of the court, near the brazen altar (Lev 1:3); he put his hand on the head of the victim (Lev 1:4) (literally, “he shall lean his hand as if in reliance”); he killed the bullock (Lev 1:5) or the sheep or goat (Lev 1:11); he skinned the animal and cut it into pieces (Lev 1:6, 12); he washed the intestines and legs in water (Lev 1:9, 13). Duties of the Priests: They sprinkled the blood of the animal around the brazen altar (Lev 1:5, 11); they put the fire and the wood on the altar (Lev 1:7) and then placed the parts of the animal on the wood (Lev 1:8, 12). Everything was burned on the altar except the skin (Lev 1:13); in the case of the birds, the priest wrung off the head, pressed out the blood at the side of the altar, put the crop (gullet) with the feathers on the east side of the altar, opened the body of the bird without cutting it in pieces, and burned it on the altar. Distribution of the Offering: All that was burned on the altar belonged to God: the skin was given to the priests (Lev 7:8); the offerer received no part of this particular offering. The person bringing a burnt offering was expressing his complete surrender and devotion to the Lord. We learn elsewhere that this offering was presented on many different occasions. (See a Bible dictionary for details.) Typically, the burnt offering pictures the offering of Christ without spot unto God. On Calvary’s altar the Lamb of God was totally consumed by the flames of divine justice. Leviticus 1:3 'If his offering is a burnt offering from the herd, he shall offer it, a male without defect; he shall offer it at the doorway of the tent of meeting, that he may be accepted before the LORD. burnt: Lev 6:9-13 8:18,21 Ge 8:20 22:2,8,13 Ex 24:5 29:18,42 32:6 38:1 Nu 23:3,10,11,19,23,24,27,30 29:8-11,13 Isa 1:11 Heb 10:8-10 male: Lev 3:1 4:23 22:19-24 Ex 12:5 Dt 15:21 Zec 13:7 Mal 1:14 Lk 1:35 John 1:36 Eph 5:27 Heb 7:26 9:14 1Pe 1:18,19 at the doorway: Lev 16:7 17:4 Ex 29:4 Dt 12:5,6,13,14,27 Eze 20:40 John 10:7,9 Eph 2:18) Henrietta Mears has this simple outline... Leviticus 1—Burnt Offering: "Surrender" of Christ for the world Leviticus 2—Grain Offering: "Service" of Christ in life Leviticus 3—Fellowship Offering: "Serenity" of Christ in life Leviticus 4-5:13—Sin Offering: "Substitute" of Christ for sin Leviticus 5:14-6:7—Guilt Offering: "Satisfaction" by Christ for demands of God ACCEPTED BEFORE THE LORD Offering (07133) (qorban/korban from qarab - being or coming near, and sometimes implies into intimate proximity) means that which is brought near (the altar). The Septuagint (Lxx) translates qorban in this passage with the noun doron which means a gift or present to show honor and respect (Mt 2:11 of gifts of Magi [Mt 2:7-10] at His birth). Doron also described sacrifices and other gifts offered to God (Mt. 5:23-24+; Mt 8:4; 15:5; 23:18-19; Mk 7:11; Heb 5:1+; Heb 8:3-4+; Heb 9:9+) See also notes on Lev 6:9-13 - "This is the law for the burnt offering..." Burnt offering (05930)('olah from 'alah = to ascend and thus the picture of going up in smoke) refers to a whole burnt offering (one which goes up in smoke), which was voluntary, was understood as a sacrificial gift to God, resulting in a pleasing aroma acceptable to Jehovah (Lev 1:9). The presenter laid hands on the sacrifice which many feel signifies they saw the animal sacrifice as their substitute. The blood was sprinkled on the altar (Lev 1:6) When this offering was properly carried out (including a right heart attitude not just a "going through the motions," [which was not pleasing to God - Jer 6:20, Jer 7:21, 23, 24, see David - Ps 51:16-17-+] not just an external "work," but an internal submission and obedience to Jehovah), they made atonement and were acceptable before Jehovah. The total burning indicated (or should have indicated) total consecration of the presenter's heart and soul and life to Jehovah. As noted a key feature of 'olah appears to be that among the Israelite sacrifices only 'olah is wholly burned, rather than partially burned and eaten by the worshipers and/or the priest. Thus, the whole animal is brought up to the altar and the whole is offered as a gift (minha) in homage to Yahweh. Whole offering would be a better rendering in English to convey the theology. It is indeed burned, but the burning is essentially secondary to the giving of the whole creature to Yahweh. Burnt Offering - 'olah , "what ascends" in smoke to God, being wholly consumed to ashes. Part of every offering was burnt in the sacred fire, the symbol of God's presence; but this was wholly burnt, as a "whole burnt offering." (Fausset's Bible Dictionary) Easton on Burnt Offering - It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Ge 4:3,4 , here called Minhah; I.e., "a gift"), Noah (Ge 8:20), Abraham (Ge 22:2,7,8,13 ), and by the Hebrews in Egypt (Ex 10:25). The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were "the continual burnt offering" (Ex 29:38-42; Lev 6:9-13), "the burnt offering of every sabbath," which was double the daily one (Nu 28:9,10), "the burnt offering of every month" (Nu 28:11-15), the offerings at the Passover (Nu 19-23), at Pentecost (Leviticus 23:16), the feast of Trumpets (Nu 23:23-25), and on the day of Atonement (Lev 16:1-34). (Easton's Bible Dictionary) 'Olah - 262x in OT and is always translated burnt offering (207) and burnt offerings (80). - Ge 8:20; 22:2-3, 6-8, 13; Ex 10:25; 18:12; 20:24; 24:5; 29:18, 25, 42; 30:9, 28; 31:9; 32:6; 35:16; 38:1; 40:6, 10, 29; Lev 1:3-4, 6, 9-10, 13-14, 17; 3:5; 4:7, 10, 18, 24-25, 29-30, 33-34; 5:7, 10; 6:9-10, 12, 25; 7:2, 8, 37; 8:18, 21, 28; 9:2-3, 7, 12-14, 16-17, 22, 24; 10:19; 12:6, 8; 14:13, 19-20, 22, 31; 15:15, 30; 16:3, 5, 24; 17:8; 22:18; 23:12, 18, 37; Num 6:11, 14, 16; 7:15, 21, 27, 33, 39, 45, 51, 57, 63, 69, 75, 81, 87; 8:12; 10:10; 15:3, 5, 8, 24; 23:3, 6, 15, 17; 28:3, 6, 10-11, 13-15, 19, 23-24, 27, 31; 29:2, 6, 8, 11, 13, 16, 19, 22, 25, 28, 31, 34, 36, 38-39; Dt 12:6, 11, 13-14, 27; 27:6; Josh 8:31; 22:23, 26-28; Jdg 6:26; 11:31; 13:16, 23; 20:26; 21:4; 1Sa 6:14-15; 7:9-10; 10:8; 13:9-10, 12; 15:22; 2Sa 6:17-18; 24:22, 24-25; 1Kgs 3:4, 15; 8:64; 9:25; 10:5; 18:33, 38; 2Kgs 3:27; 5:17; 10:24-25; 16:13, 15; 1Chr 6:49; 16:1-2, 40; 21:23-24, 26, 29; 22:1; 23:31; 29:21; 2Chr 1:6; 2:4; 4:6; 7:1, 7; 8:12; 13:11; 23:18; 24:14; 29:7, 18, 24, 27-28, 31-32, 34-35; 30:15; 31:2-3; 35:12, 14, 16; Ezra 3:2-4; 8:35; Neh 10:33; Job 1:5; 42:8; Ps 20:3; 40:6; 50:8; 51:16, 19; 66:13, 15; Isa 1:11; 40:16; 43:23; 56:7; 61:8; Jer 6:20; 7:21-22; 14:12; 17:26; 19:5; 33:18; Ezek 40:26, 38-39, 42; 43:18, 24, 27; 44:11; 45:15, 17, 23, 25; 46:2, 4, 12-, 15; Hos 6:6; Amos 5:22; Mic 6:6 'Olah is translated in the Septuagint (Lxx) with the Greek noun holokautoma (see below). Burnt Offering (Word Study on the Greek Word) (3646)(holokautoma from the verb holokautóo = to burn whole). This word is used only 3x in the NT (Mk 12:33, Heb 10:6-+, Heb 10:8-+) Holokautoma refers to a wholly-consumed sacrifice, whole burnt offering, whole victim burned. Holokautoma gives us our English word "holocaust" (Webster says holocaust is derived from Gk holokauston, from neuter of holokaustos = burnt whole, from hol- = whole + kaustos = burnt). It is a whole burnt offering for the whole victim was burned. BDAG summary of holokautoma = (1) a cultic sacrifice in which the animal was entirely consumed by fire - whole burnt offering, literally holocaust (See Jewish Holocaust) (2) a person punished with death by fire because of personal conviction, whole burnt offering, holocaust figurative extension of (1) - used of Polycarp (who was martyred by burning at the stake) Holokautoma is used 175x in the Septuagint (Lxx) - Ex 10:25; 18:12; 20:24; 24:5; 29:18; 30:20, 28; 32:6; Lev 1:3, 6, 10; 3:2, 5; 4:7, 24f, 29f, 33, 35; 5:7, 10, 12; 6:25; 7:2, 8, 37; 8:18, 21, 28; 9:2, 7, 12ff, 16f, 22, 24; 10:19; 12:6, 8; 14:13, 19f, 22, 31; 15:15, 30; 16:3, 5; 17:4, 8; 22:18; 23:8, 12, 18, 25, 27, 36f; Num 6:11, 16; 7:15, 21, 27, 33, 39, 45, 51, 57, 63, 69, 75, 81; 8:12; 10:10; 15:3, 6, 8, 24; 23:6; 28:6, 10f, 14, 19, 23f, 27, 31; 29:2, 6, 8, 13, 36, 39; Deut 12:6, 11, 13f, 27; 27:6; Josh 8:30; 22:23; Jdg 6:26; 11:31; 13:16, 23; 1Sa 15:22; 2Sa 6:17; 24:22, 24; 1Kgs 18:29, 33f, 38; 2Kgs 3:27; 5:17; 10:24; 1Chr 6:49; 16:1f, 40; 21:26, 29; 23:31; 29:21; 2Chr 2:4; 4:6; 7:1, 7; 8:12; 9:4; 13:11; 23:18; 24:14; 29:7; 30:15; 35:14, 16; Ezra 8:35; Neh 10:33; Ps 20:3; 40:6; 50:8; 51:16, 19; 66:13, 15; Isa 1:11; 56:7; Jer 6:20; 7:21f; 14:12; 17:26; Ezek 40:40, 42; 43:18, 24, 27; 44:11; 45:15, 17, 23, 25; 46:2, 4, 12f, 15; Hos 6:6; Amos 5:22; Mic 6:6 Richard Averbeck on the burnt offering - The burnt offering could be from the cattle (Leviticus 1:3-9), the sheep and goats (Lev 1:10-13), or the birds (Lev 1:14-17 usually limited to the poor, e.g., Leviticus 12:8; 14:22). Amid the diversity of different kinds of animal offerings and the many distinctive ways they were offered to the Lord it appears that there was one constant in the presentation of sacrificial animals: the laying on of the hand (or pl. hands if more than one person was involved). The purpose of this act was to identify the offerer with his or her offering and possibly also to designate or consecrate the offering for the purposes of the offering: "He is to lay his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him" (Leviticus 1:4). The laying on of the hand did not transfer anything to the offering animal, least of all sin. Only holy things could have contact with the altar. In the scapegoat ritual the high priest was to lay both hands on the animal and confess the sins of the whole congregation in order to expressly transfer the sins to the goat. But in that case the animal was not offered upon the altar but instead sent as far away from the altar as possible (e.g., Leviticus 16:21-22). The normal form of blood manipulation for the burnt offering was relatively simple: the priest would "splash it around on the altar" (Leviticus 1:5). This was not just a way of disposing of the blood, but a way of offering it on the altar. It corresponded to arranging the pieces of the animal's carcass on the altar (Leviticus 1:8-9). The offerer normally slaughtered the animal, but the priests placed its various parts on the altar fire (Leviticus 1:7-9a) "to burn all of it on the altar" as a "burnt offering, an offering made by fire, an aroma pleasing to the Lord" (v. 9b). The basic principle behind the burnt offering was that the whole animal was offered on the altar, that is, with the exception of the hide of the larger animals that had been skinned as part of the slaughtering process (Leviticus 1:6; 7:8) and "the crop" of the birds "with its contents" (Leviticus 1:16). It was the burning of the offering that made it a pleasing aroma to the Lord which, in turn, caused it to arouse a certain kind of response from the Lord. According to Ge 8:20-22 it was the pleasing aroma of the burning meat that led the Lord to promise that he would never again destroy the earth and mankind as he had done in the flood. The burnt offering was a way of calling on the Lord to pay attention to the needs, requests, and entreaties of his worshipers either independently or in association with the peace offering. It was also a means of expressing worshipful responses to the Lord ( Lev 22:18-20) and, along with its accompanying grain offerings, was the staple of the daily, weekly, monthly, and annual festival cycle in the sanctuary (Ex 29:38-45; Numbers 28-29). (Offerings and Sacrifices - Baker's Evangelical Dictionary of Biblical Theology) Henry
Levítico 1
Morgan - Without blemish.—Lev. 1.3 - Leviticus was the hand-book of the priests. It contains the laws governing the whole system of worship. In Exodus we have the record of the words God spake to Moses from the Mount. They are the fundamental words of moral order. In Leviticus we have words God spake to Moses from the midst of the Tabernacle. They are the words of His administration of the affairs of His people in holiness and in grace. Throughout, God is seen as the God of all perfection, making it possible for imperfect man to draw nigh to Himself through sacrifice. The sacrifices and offerings were all to be provided by the worshippers, but they were to be the symbols of an Offering and Sacrifice which the worshippers could not provide, but which would be provided by God. Because they were thus to symbolize perfection, they must be, so far as man could make sure of it, perfect in themselves. That is the significance of this phrase "without blemish." Nothing offered to God must be imperfect. The principle abides, even though we are looking back to the one perfect Offering, rather than onward in expectation of its coming. Our only right to offer anything to God, in any form, is created by the one Offering through which we are sanctified. Every offering is a symbol still of the One. Therefore only of the best we have, have we any right to offer to Him. He is worthy to receive the most precious, and we do wrong to the perfection of His Sacrifice when we give to Him in kind, or in effort, that which is second-rate or imperfect. Our best is but poor, but that which we do give, must be our best. (Life Applications from Every Chapter of the Bible) Mears sums up this offering... This was an offering of Dedication. Why first? Because sacrifice comes first. No one begins with God until all has been yielded to God. (See Leviticus 1:3.) This was the most common sacrifice in the ancient Temple. Dedication is our part. Consecration is God's part. We dedicate ourselves to God. He consecrates us—to His service. Consecrate me now to Thy service Lord, By the power of grace divine; Let my soul look up with a steadfast hope, And my will be lost in Thine. We sing, "Take my life and let it be consecrated, Lord, to Thee." (This is a burnt offering.) James Smith on "The Burnt Offering" - Leviticus 1:1-9. A STUDY of these offerings cannot but deepen our reverence for the Word of God, and magnify our Lord and Saviour whom they represent. We should never overlook the fact that all the particulars given concerning these five offerings, which reveal so many different aspects of Christ's life and work, were given to Moses by Jehovah Himself, who knew the character of Christ and His sufferings beforehand. This burnt-offering is "an approach offering," indicating the way to God. I. The Character of the Offering. Much depends upon its character and the manner in which it was offered. 1. IT MUST BE WITHOUT BLEMISH (Lev 1:3). Not only in the sight of man, but in the sight of God. Christ, as God's beloved Lamb, was without blemish and without spot (1 Peter 1:19). One sin in thought or feeling would have made Him a blemished sacrifice. 2. IT MUST BE BROUGHT TO THE DOOR (Lev 1:3). The door of access to God has been blocked by sin. It can only be opened through suffering and sacrifice. Jesus Christ came for this purpose. Now He says, Behold I set before you an open door. 3. IT MUST BE KILLED BEFORE THE LORD (Lev 1:5). A blameless life is not enough to atone for sin and remove the barrier from the door. Christ must die, and He must die before the Lord. His death was Jehovah's doing, and not man's. It pleased the Lord to bruise Him, He hath put Him to grief. Atonement has to do with God. 4. IT MUST BE LAID IN ORDER UPON THE ALTAR (Lev 1:8). Everything here must be in order, as everything is typical of Him who came to do the Father's will. The nailing of Christ, our Sacrifice, upon the Cross may be here in figure. 5. ITS BLOOD MUST BE SPRINKLED (Lev 1:5). The blameless one becomes the lifeless one. The blood, which signifies life, must be applied both to the altar and to the heart. The sprinkled blood saved the first-born in Egypt (Ex 12:1-14). The blood of sprinkling still speaks (Heb. 12:24). 6. ITS INWARDS MUST BE WASHED (Lev 1:9). The inwards may suggest the thoughts and feelings, the intents of the heart, that must be clean before God. All was perfect in the Son of the Highest as our Passover Lamb. He could say, Thy law is within My heart, I delight to do Thy will. 7. IT MUST ALL BE LAID UPON THE ALTAR (Lev 1:9). All was given to God, He offered Himself wholly and acceptable. A sweet savour unto the Lord (Eph. 5:2). II. Some things about the Offerer. We learn from this that— 1. AN APPROACH-OFFERING WAS NEEDED. Because of sin man has forfeited all right and fitness to approach God. Jesus is the Way. 2. THIS OFFERING WAS TO BE VOLUNTARY (Lev 1:3). Our "own voluntary will" is responsible for our accepting or rejecting God's great offering for our sins. "Ye will not come to Me that ye might have life." 3. THERE MUST BE PERSONAL IDENTIFICATION (Lev 1:4). "He shall put his hand upon the head of the burnt-offering." This is the touch of appropriation, it is the touch of faith, the leaning of a believing heart. 4. THE OFFERER WAS ACCEPTED IN THE OFFERING. "And it shall be accepted for him, to make atonement for him." He hath made us accepted in the Beloved (Eph. 1:6). Glorious Gospel, that by our acceptance of His offering we are made acceptable unto God. Justified freely from all things. 5. THIS PRIVILEGE IS OFFERED TO ALL. "If any man" (Lev 1:2). This is a wide door opened by the infinite mercy of God. Salvation, by the offering of Christ, is brought within the reach of every man who has heard the tidings. He is the propitiation for the whole world. TENT OF MEETING At the doorway - Recall that there is only ONE way into the Tabernacle, a foreshadowing of the truth that in order to be saved one must enter through Jesus "the door" (Jn 10:9-10) for only through Jesus can we find "the (one) Way" into the presence of the Father (Jn 14:6) Andrew Bonar comments "Come then with the sacrifice to “the door of the tabernacle.” The altar was near the door of the tabernacle; it faced it. It was the first object that met the eye of a worshipper coming in. The priest met him there, and led the offerer with his sacrifice on to the altar. The presenting any sacrifice there was a type of the worshipper’s object being to get admission into the presence of God by entrance at that door. (“Access,” = "for through Him [Jesus] we both have our access in one Spirit to the Father." Eph. 2:18+, cp Ro 5:1-2+) Thus the offerer walked silently and with holy awe to the door of the tabernacle, and there met his God." (Ibid) The way of access to God (The Way of Acceptance) I. In our approach to God nothing is left to human invention. 1. There are conditions to our acceptable approach. 2. There are minutely revealed conditions for our approach. II. For our rightful approach to him, God has made full and gracious provision. 1. A place for meeting God. 2. A sacrificial basis of acceptance. 3. A mediatorial ministry. III. By such arrangements for our acceptable approach, God has laid us under most solemn obligations to seek him. 1. Shall God wait in vain within the Holy Place, and none draw near? 2. Can sinful man despise the sacrifice of Jesus offered for his propitiation? 3. With such a Priest within the Holy Place, have we no mediation to ask, no sins to confess, no offerings to bring? (Answer - Yes of course) (W. H. Jellie.) Tent of meeting - "There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Ex 33:7) and the one that stood in the midst of the camp (Ex 40:2; Nu 2:2ff) and served as the LORD’s residence until the construction of the temple in the days of Solomon (Ex 27:21; 29:4; 1Kgs 8:4; 2Chr 5:5, etc.; cf. 2Sa 7:6). Ex 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the LORD filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man. This corresponds to the change in terms in Ex 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the LORD taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through Lev 3:17, and encompasses the burnt, grain, and peace offering regulations." (Leviticus 1 - NET Bible Notes) Meeting (04150) (moed from the verb ya'ad meaning to appoint or fix) can refer to either a time or place of meeting. Moed often designates a determined time or place without any regard for the purpose. Since the Jewish festivals occurred at regular intervals, this word becomes closely identified with them. Thus moed is a common term for the worshiping assembly of God's people. A specific appointed time, usually for a sacred feast or festival (Hos. 9:5; 12:9). The Septuagint (Lxx) translates meeting with the noun marturion (see verb form martureo) which refers to an objective act, circumstance, or statement that serves as a means of proof = evidence, testimony, witness. Testimony (English) - A solemn declaration or affirmation made for the purpose of establishing or proving some fact. Such affirmation in judicial proceedings, may be verbal or written, but must be under oath. Testimony differs from evidence; testimony is the declaration of a witness, and evidence is the effect of that declaration on the mind, or the degree of light which it affords. (Webster - 1828) That - Don't miss this word which here serves as a terms of purpose or result (e.g., so that, in order that, that, as a result) - What is the purpose of the burnt offering? The offerer might be accepted before the LORD. As Wenham says "Peace with God is the goal of sacrifice. Leviticus lays down several rules, the infringement of which will mean that a sacrifice will not be accepted (Lev 7:18; 22:23, 25, 27). The psalmists often pray for God to accept his people, that is, to hear their prayers and bless them (Ps. 40:14; 77:7; 85:1). Conversely one of the most serious threats in the prophetic writings is that God will not accept their sacrifices (Jer. 14:12; Hos. 8:13; Amos 5:22). (NICOT) 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; All uses of before the LORD in OT and NT - Gen 10:9; 13:10; 18:22; 19:13, 27; 24:52; Ex 6:12, 30; 16:9, 33; 22:11; 23:17; 27:21; 28:12, 29f, 35, 38; 29:11, 23ff, 42; 30:8, 16; 34:23f, 34; 40:23, 25; 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; Num 3:4; 5:16, 18, 25, 30; 6:16, 20; 7:3; 8:10f, 21; 10:9; 14:37; 15:15, 25, 28; 16:16f, 38, 40; 17:7; 18:19; 20:3, 9; 25:4; 26:61; 27:5, 21; 31:50, 54; 32:20ff; Deut 1:45; 4:10; 6:25; 9:18, 25; 10:8; 12:7, 12, 18; 15:20; 16:11, 16; 18:7, 13; 19:17; 24:4, 13; 26:5, 10, 13; 27:7; 29:10; 31:11; Josh 4:13; 6:8, 26; 7:23; 18:6, 8, 10; 19:51; Jdg 11:11; 20:23, 26; 1Sa 1:12, 15, 19, 22; 2:17f, 21; 6:20; 7:6; 10:19, 25; 11:15; 12:3, 7; 15:33; 21:6f; 23:18; 26:19; 2 Sam 3:28; 5:3; 6:5, 14, 16f, 21; 7:18; 21:6, 9; 1Kgs 2:45; 8:59, 62, 64f; 9:25; 19:11; 22:21; 2Kgs 16:14; 19:14f; 22:19; 23:3; 1Chr 11:3; 16:33; 17:16; 22:18; 23:13, 31; 29:22; 2Chr 1:6; 7:4; 14:13; 18:20; 19:10; 20:13, 18; 27:6; 31:20; 33:23; 34:31; Job 1:6; 2:1; Ps 95:6; 96:13; 98:9; 102:1; 109:14f; 114:7; 116:9; Pr 15:11; Isa 37:14; Jer 4:26; 36:7, 9; Ezek 41:22; 43:24; 44:3; 46:3, 9; Dan 9:20; Zeph 1:7; Zech 2:13; 6:5; Mal 3:14; Luke 1:76; 2 Pet 2:11; Rev 11:4 Accepted (07522)(ratson/rason from ratsah - see below) is a masculine noun meaning pleasure, delight, desire, will, favor, acceptance. This term is ascribed both to human agents and to God. Ratson describes a strong desire which implies a choice (Ge 49:6; 2Ch 15:15). Here in Lev 1:3 ratson refers to a state or condition of approval and implies pleasure in the event (Ex 28:38) Accepted in Webster's 1828 English dictionary - Kindly received; regarded; agreed to; generally approved. Ratson is translated in the Septuagint with the Greek adjective Dektos which means acceptable (that which is welcomed) and is used frequently in the Septuagint (Lxx) to describe a variety of offerings as acceptable and meeting with divine approval - see Lev 1:3-4, Lev 19:5; 22:19-21, 29; 23:11. In Pr 11:1 we see that a just weight is God's "delight" (Hebrew - ratson/rason; Lxx - Dektos) and in Pr 14:35 it describes the "king's favor (Hebrew - ratson/rason; Lxx - Dektos)...toward a servant who acts wisely." In Malachi 2:13+ those who offered the sacrifices were not right with the Lord (they were seeking divorces - Mal 2:14+) which is why He no longer was accepting their offerings with "favor (Hebrew -ratson/rason; Lxx = Dektos)" from their hand. In Jeremiah 6:20 because of their breaking covenant with Jehovah, He says " Your burnt offerings are not acceptable (Hebrew - ratson/rason; Lxx = Dektos), and your sacrifices are not pleasing to Me.” In Exodus 28:38 dektos translates rason in the context of the High Priest being acceptable to the LORD, for Moses records "It shall be on Aaron's forehead (Engraved with "Holy to the LORD" - see Ex 28:36-37), and Aaron shall take away the iniquity of the holy things which the sons of Israel consecrate, with regard to all their holy gifts; and it shall always be on his forehead, that they may be accepted (Hebrew - ratson/rason; Lxx = Dektos) before the LORD." Vine - Ratson represents a concrete reaction of the superior to an inferior. When used of God, ratson may represent that which is shown in His blessings (Dt. 33:16). Thus Isaiah speaks of the day, year, or time of divine “favor”-in other words, the day of the Lord when all the blessings of the covenant shall be heaped upon God’s people (Isa 49:8; 58:5; 61:2). In wisdom literature, this word is used in the sense of “what men can bestow” (Pr. 11:27). In Pr. 14:35, ratson refers to what a king can or will do for someone he likes. This word represents the position one enjoys before a superior who is favorably disposed toward him. This nuance is used only of God and frequently in a cultic context: “ And it [the plate engraved with “holy to the Lord”] shall be always upon his [the high priest’s] forehead, that they may be accepted before the Lord” (Ex 28:38). Being “accepted” means that God subjectively feels well disposed toward the petitioner. Ratson also signifies a voluntary or arbitrary decision. Ezra told the people of Israel to do the “will” of God, to repent and observe the law of Moses (Ezra 10:11). This law was dictated by God’s own nature; His nature led Him to be concerned for the physical well-being of His people. Ultimately, His laws were highly personal; they were simply what God wanted His people to be and do. Thus the psalmist confessed his delight in doing God’s “will,” or His law (Ps 40:8). When a man does according to his own “will,” he does “what he desires”: “I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will and became great” (Da 8:4). In Ps. 145:16, the word ratson means “one’s desire” or “what one wants” (cf. Esther 1:8). This emphasis is found in Ge 49:6 (the first occurrence): “And in their self-will they [brought disaster upon themselves].” (Complete Expository Dictionary of Old and New Testament Words) William White on ratson (favor) - This masculine noun...carries three major shades of meaning. The primary one is the "favor" or "good will" of God (Deut. 33:16; Isaiah 60:10; Psalm 5:12; 30:6, 8 et al). The root also refers to the "pleasure" or "favor" of kings (Proverbs only, Proverbs 14:35;16:13, 15) and all men (Proverbs 10:32;11:27 et al.). The second shade of meaning is the "delight" or "acceptance" of an individual (Exodus 28:38) and always in a religious or ritual sense. The word rātṣôn describes the "permissibility" or "acceptance" of a gift or sacrifice (Leviticus 1:3; Leviticus 22:20; Isaiah 56:7 et al.). The third shade of meaning which attaches to this word is "desire," "pleasure" in the specific sense of "will," as the "will" of God (Ezra 10:11; Ps 40:9 et al.). Even more texts describe the "desire" or "will" of man (2 Chr. 15:15; Daniel 8:4 et al.). One obscure and difficult usage is found in Genesis 49:6, the final benediction of Jacob. The versions are sharply divided on the proper reading, KJV "in their selfwill they digged down a wall"; AV "they hocked an ox"; RSV "in their wantonness they hamstring oxen": JPS "in their self-will they houghed oxen." The KJV seems to follow the Hebrew text most closely. The root rāṣâ and the noun rāṣôn have a wide variety of connotations but are most important as the standard anthropomorphic expressions of God's preceptive will. (Theological Wordbook of the Old Testament) Brown-Driver-Briggs - רָצוֹּן n.[m.] goodwill, favour, acceptance, will;—absolute ר׳ Dt 33:23; construct רְצוֹּן Psalm 145:19 sf. רְצוֹּנִי Isa 60:10, רְצֹנוֹּ Dn 8:4, etc.; 1. goodwill, favour: a. of God, Dt 33:16 Isa 60:10 Psalm 5:13 30:6; 30:8 51:20 89:18 106:4 Pr 8:35 12:2 18:22; עֵת ר׳ Isa 49:8 Psalm 69:14; יוֹּם ר׳ Isa 58:5; שְׁנַת־ר׳ Isa 61:2; בְּרָכָה ׀׀ Dt 33:23; opp. תּוֹּעֵבָה Pr 11:1; 11:20 12:22 15:8. b. of men: in gen. Pr 10:32 11:27 14:9; of kings v. 35 16:13; 16:15 19:12. 2. acceptance, of persons, offering sacrifice, לרצון לפני יהוה Ex 28:38 (P); with ל pers. for acceptance for him before י׳; with suffix pers. לרצנוֹּ Lv 1:3; abbreviated לְרָצוֹּן לָכֶם 22:20, לרצנכם 19:5 22:19; 22:29 23:11, לצֵּון 22:21 Isa 56:7 Je 6:20 Psalm 19:15 (of words; compare Ho 14:3); על רצון Isa 60:7 (read לְ, so Codd., see Gi, also B. Duhm), רצון Mal 2:13. 3. will, desire, pleasure: a. of God, עשׂה ר׳ do his will Ezr 10:11 Psalm 40:9 103:21 143:10. b. of man, עשׂה כרצונוֹּ do according to his will, exactly as he pleased, Dn 8:4 11:3; 11:16; 11:36 Ne 9:24 Est 1:8 9:5, compare Ne 9:37; desire Psalm 145:16; 145:19 2Ch 15:15; = self-will Gn 49:6 (poem). (The Brown-Driver-Briggs Hebrew and English Lexicon) Ratson/rason is translated in NAS acceptable(5), acceptance(1), accepted(8), delight(5), desire(2), desired(1), desires(1), earnestly*(1), favor(17), favorable(2), good will(1), please(1), pleased(1), pleases(3), self-will(1), what is acceptable(1), what they pleased(1), will(3). Ratson/rason 55v - Ge 49:6; Ex 28:38; Lev 1:3; 19:5; 22:19-21, 29; 23:11; Deut 33:16, 23; 2 Chr 15:15; Ezra 10:11; Neh 9:24, 37; Esther 1:8; 9:5; Ps 5:12; 19:14; 30:5, 7; 40:8; 51:18; 69:13; 89:17; 103:21; 106:4; 145:16, 19; Pr 8:35; 10:32; 11:1, 20, 27; 12:2, 22; 14:9, 35; 15:8; 16:13, 15; 18:22; 19:12; Isa 49:8; 56:7; 58:5; 60:7, 10; 61:2; Jer 6:20; Dan 8:4; 11:3, 16, 36; Mal 2:13 Here are all the uses of ratson/rason in the Psalms... Ps 5:12+ For it is Thou who dost bless the righteous man, O LORD, Thou dost surround him with favor (Lxx = eudokía = favor) as with a shield. Ps 19:14+ Let the words of my mouth and the meditation of my heart Be acceptable (Lxx = eudokía = favor) in Thy sight, O LORD, my rock and my Redeemer. Ps 30:5+ For His anger is but for a moment, His favor is for a lifetime; Weeping may last for the night, But a shout of joy [comes] in the morning. Ps 30:7+ O LORD, by Thy favor Thou hast made my mountain to stand strong; Thou didst hide Thy face, I was dismayed. Ps 40:8+ I delight to do Thy will, O my God; Thy Law is within my heart.” Ps 51:18+ By Thy favor do good to Zion; Build the walls of Jerusalem. Ps 69:13+ But as for me, my prayer is to Thee, O LORD, at an acceptable (Lxx = eudokía = favor) time; O God, in the greatness of Thy lovingkindness, Answer me with Thy saving truth. Ps 89:17+ For Thou art the glory of their strength, And by Thy favor our horn is exalted. Ps 103:21+ Bless the LORD, all you His hosts, You who serve Him, doing His will. Ps 106:4+ Remember me, O LORD, in [Thy] favor toward Thy people; Visit me with Thy salvation, Ps 145:16+ Thou dost open Thy hand, And dost satisfy the desire of every living thing. Ps 145:19+ He will fulfill the desire of those who fear Him; He will also hear their cry and will save them. Prov 8:35 “For he who finds me finds life, And obtains favor from the LORD. Prov 10:32 The lips of the righteous bring forth what is acceptable, But the mouth of the wicked, what is perverted. Prov 11:1 A False balance is an abomination to the LORD, But a just weight is His delight. Prov 11:20 The perverse in heart are an abomination to the LORD, But the blameless in [their] walk are His delight. Prov 11:27 He who diligently seeks good seeks favor, But he who searches after evil, it will come to him. Prov 12:2 A good man will obtain favor from the LORD, But He will condemn a man who devises evil. Prov 12:22 Lying lips are an abomination to the LORD, But those who deal faithfully are His delight. Prov 14:9 Fools mock at sin, But among the upright there is good will. Prov 14:35 The king’s favor is toward a servant who acts wisely, But his anger is toward him who acts shamefully. Prov 15:8 The sacrifice of the wicked is an abomination to the LORD, But the prayer of the upright is His delight. Prov 16:13 Righteous lips are the delight of kings, And he who speaks right is loved. Prov 16:15 In the light of a king’s face is life, And his favor is like a cloud with the spring rain. Prov 18:22 He who finds a wife finds a good thing, And obtains favor from the LORD. Prov 19:12 The king’s wrath is like the roaring of a lion, But his favor is like dew on the grass. Lev 7:18+ speaks of not being accepted if one eats the meat of the peace offering on the third day - ‘So if any of the flesh of the sacrifice of his peace offerings should [ever] be eaten on the third day, he who offers it shall not be accepted, [and] it shall not be reckoned to his [benefit.] It shall be an offensive thing, and the person who eats of it shall bear his [own] iniquity. Under the New Covenant because of the sacrifice of the perfect Lamb of God and because by faith we have "laid our hands on His head," Paul writes "To the praise of the glory of his grace, wherein he hath made us accepted in the Beloved." (Eph 1:6KJV+) See related study - ACCEPTED IN THE BELOVED Burnt Offerings, Leviticus 1 - Bob Utley Altar the brazen altar, also called altar of burnt offering, altar by door of Tabernacle, or altar of shittim wood, covered with bronze (cf. Exodus 27) this distinguished it from the incense altar (golden altar) in the Holy Place (cf. Exodus 30) coals from brazen altar were taken to incense altar brazen altar was right in the middle of the entrance of the Tabernacle altar had horns which were its most sacred part; the blood was applied to the horns (cf. Exod. 30:10) The horns were possibly for: symbol of hands to hold up the offering symbol of strength or prevailing power (Deut. 33:17; 2 Sam. 22:3.) later, anyone who grabbed the horns of the altar was safe until his case was decided by the court (1 Kgs. 1:50-51; 2:28) The Offering bullock without blemish which was mentioned first because of its importance and cost, Lev. 1:3 male goat or sheep, Lev. 1:10 turtle doves or young pigeons, Lev. 1:14 (provision for the poor) Place of Burnt Offering was at the door of the Tent of Meeting Laying on of the Hands ‒ this was only for the bulls, not for goats, sheep or birds, Lev. 1:4 the offerer did this himself (not the priest) many feel it was a symbolic action of the transferring of guilt some believe it meant that this animal comes from this particular individual the sacrifice was to be presented in the offerer's name the fruit of this sacrifice belongs to the one who placed his hands on the animal Slaughtering bull ‒ "before the Lord" by the man making the sacrifice. The offerer had to kill, skin, and cut up the animal. The priest's role (except in case of public sacrifices) began when the man brought the animal to the altar. sheep or goat, Lev. 1:11 ‒ "on north side of altar before the Lord." This designated a specific place for these lesser animals. bird ‒ The priest killed and offered this sacrifice. The offerer had to remove the bird's crop. Handling of the Blood animals The priest threw blood against the altar, and sprinkled it round about the altar. The life of the animal was in the blood (cf. Gen. 9:4; Lev. 17:11). Life already belonged to God, therefore, the blood represented no part of the gift of the man. The bird's blood was drained on the side of the altar and not consumed in fire. See above "Offering, B." and "Slaughtering, E." Handling of the Flesh bull, Lev. 1:6 The offerer skinned the offering; the priest could keep the skin (cf. Lev. 7:8) the offerer cut it into pieces The priest placed the offering on the altar in an arrangement as it was when alive The legs and entrails were washed with water from the laver The priest burned the whole animal on altar See above, "B., Offering" and "E., Slaughtering." Occasion of Burnt Offerings Feast of Tabernacles, Booths Day of Atonement Feast of Weeks, First Fruits, or Pentecost Feast of Trumpets Wave Sheaf (Leviticus 23) Feast of Unleavened Bread, Passover Beginning of months, New Moon Sabbath Significance of Burnt Offering A gift to God Seen as the most valuable kind of sacrifice It seems to deal with the concept of sin in general or thanksgiving Most perfect representation of sacrificial idea Symbolic offering of one's life Represents complete consecration of the life of an individual to the service of God Graded value of offering bull sheep ‒ goat birds This shows that anyone conscious of spiritual need could approach God. God made provision for all men. Special Instructions for Priest, Lev. 6:8-12 Burnt offering remained all night on hearth of the altar Fire was to be kept burning continually under a burnt offering Instructions involving the Priest's dress Instructions involving the removal of the ashes Ancient sacrifices were offered to appease an angry deity feed a deity communicate with a deity praise a deity foster a sense of forgiveness or reconciliation Leviticus 1:4 'He shall lay his hand on the head of the burnt offering, that it may be accepted for him to make atonement on his behalf. Lay: Lev 3:2,8,13 4:4,15,24,29 8:14,22 16:21 Ex 29:10,15,19 Nu 8:12 Isa 53:4-6 2Co 5:20,21 be accepted: Lev 22:21,27 Isa 56:7 Ro 12:1 Php 4:18 atonement: Lev 4:20,26,31,35 5:6 6:7 9:7 16:24 Nu 15:25,28 25:13 2Ch 29:23,24 Da 9:24 Ro 3:25 5:11 Heb 10:4 1Jn 2:2) He - This refers to the offerer who had brought the costly offering (gift) to the priest. And remember that for his offering to be acceptable to a Holy God, it was not to be offered mechanically but in faith, even as exemplified by the first specific offering in the Bible, the offering of Abel! Abel brought an offering to Yahweh which was accepted by Him, while Cain's offering was not accepted (Ge 4:4-5). Observe carefully the phrase "but for Cain and for his offering He had no regard (Lxx = prosecho)." (Ge 4:5) In other words, Jehovah looked first at the heart of the offerer ("for Cain") and then at his offering ("for his offering")! Clearly Cain did not bring His offering in faith or belief! The letter to the Hebrews amplifies this vitally important point, explaining why God had no regard for Cain (or his offering) (Ge 4:5) writing that "By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony (this phrase is the single verb martureo which gives us our English word "martyr!" - a perfect description of the first Biblical martyr for the faith!) that he was righteous (Ed: Note that righteousness is effected by believing the Gospel [Ro 1:17+, cp Jesus' testimony in Mt 23:35], so by implication, the Gospel in some form was somehow known by Cain and Abel in Genesis 4!), God testifying about his gifts (His offering = doron, same Greek noun used Lev 1:3 to translate qorban/korban, Hebrew for "offering"), and through faith (Ed: In case we missed that it was Abel's faith by which his sacrifice was made acceptable!), though he is dead, he still speaks (AMEN!)." (Heb 11:4+) So what was "better" about Abel's sacrifice? The key phrase is "by faith," which describes Abel's heart attitude of belief which led to obedience (cp Ps 51:16-17+; 1Sa 15:22-23)! The writer reiterates this immutable principle again in Hebrews 11:6 writing that "without faith it is impossible to please [Him] (i.e., the sacrifice cannot possibly be a "sweet smelling aroma" to God!), for (term of explanation) he who comes to God MUST BELIEVE that He is, and [that] He is a rewarder of those who seek Him." (Heb 11:6+) Lay his hand on the head - Don't read this too quickly without putting yourself in the place of the offerer who brought this gift, a gift which was precious to him, a gift which may have even been the "family pet!" This would have been a solemn, deeply moving scene! Do we have the same sense of solemnity of heart and mind and sobriety of spirit when we arise each morning and make a presentation to Yahweh of our very body, presenting ourselves to Him as a whole burnt offering, body, soul and spirit, nothing held back (Ro 12:1-+)? May the Spirit impress on our hearts to pray "Teach me Thy way, O LORD; I will walk in Thy truth; Unite my heart to fear Thy name." (Ps 86:11-+) Then we will be enabled to offer ourselves with a whole heart, holding nothing back, wholly His all during the day! Let it be, Lord! Amen (See Give Me An Undivided Heart) Lay (05564) (camak) conveys the idea of to lean upon (and thus to press one's hand upon the head). Other ideas inherent in the Hebrew verb camak are to lie hard, to rest self (This latter nuance is especially interesting in view of NT passages like Ro 12:1+!). In the Levitical instructions regarding offerings, the offerer brought his animal and personally laid his hand upon its head, expressing identification with the offering, surrender of the animal to God and in the case of guilt, symbolized the transfer of personal guilt to the animal (see Lev 16:21). Andrew Bonar - This action of the offerer gives us a view of faith. The offerer puts his hand on the same head whereon the Lord’s hand was laid (Ed: Speaking of the offering of Christ on the altar of Calvary), and thereby agrees to all that is implied in his choosing that offering. God and the believing soul meet at the same point, and are satisfied by the same display of the Divine attributes.—“He shall put his hand.”* It is yet more forcible in the Hebrew,—“He shall lean his hand” (וְסָמַּךְ), the very word used in Psalm 88:7KJV, “Thy wrath leaneth hard upon me.” We lean our soul on the same person on whom Jehovah leant His wrath. When the worshipper had thus simply left his sins, conveyed by the laying on of his hand upon the sacrifice, he stands aside. This is all his part. The treatment of the victim is the Lord’s part. The happy Israelite who saw this truth might go home, saying, “I have put my hand on its head; it shall be accepted as an atonement.” Faith in the Lord’s testimony was the ground of an Israelite’s peace of conscience, nothing of it rested on his own frame of mind, character, or conduct. (Ibid) Spurgeon sees this act of the offerer laying his hands on the sacrificial animal as symbolic of confession, acceptance, transference, and identification (see his discussion below). Lay his hand - This phrase lay hand on head is frequent in Leviticus - Lev 1:4 Lev 3:2 Lev 3:8 Lev 3:13 Lev 4:4 Lev 4:15 Lev 4:24 Lev 4:29 Lev 4:33 Lev 16:21 (Day of atonement) Lev 24:14. Cp Ex 29:10, 15, 19, Nu 8:12 In addition to Spurgeon's note below, see Leviticus 4:29 Commentary for more notes by C H Spurgeon. John Trapp on lay hands on - As acknowledging his own guilt, and transferring the same upon Christ, resting upon him with full assurance of faith, hand fastening us unto Him. John