Levítico 9
John Trapp · Citado em PreceptAustin
Levítico 9
Trapp - The consideration of God’s gracious acceptation of us in Christ should make us to lift many a humble, joyful, and thankful heart to God. Criswell: Sometimes expositors erroneously conclude that this miraculous consuming of the sacrifices represents the initial kindling of the altar fire. It is to be remembered, however, that (1) the daily morning and evening sacrifices had been offered from the first day of the erection of the tabernacle (Ex29:38, 39; 40:29); (2) that sacrifices were offered during the seven-day consecration of Aaron and his sons (8:16-28); and (3) that sacrifices had been offered earlier in the day by Aaron, probably at the time of the morning sacrifice (9:10-20). The obvious intent of this miracle was not simply to kindle a divine altar fire, as was commonly done in the legends of the heathen, but to give a heavenly confirmation and acceptance of the sacrificial service of Aaron and his sons. (Believer's Study Bible) Michael Heiser has an article entitled "Fire as a Motif of Divine Presence" - A number of passages in the Bible utilize fire in depicting the presence of God. Among the most familiar is Ge 3:24, where Yahweh stations cherubim with flaming swords at the entrance to Eden to ensure the fallen Adam and Eve do not reenter. In non-biblical portrayals of divine presence (e.g., the tablets from Ugarit), fiery messengers guard the divine presence. In Isaiah 6, fiery guardians, seraphim, are present in the throne room of God. The word “seraphim” derives from either the noun saraph (“serpent”; compare the Egyptian word seraf) or the verb saraph (“to burn”). The two meanings likely overlap in Isa 6. King Hezekiah’s relationship with Egypt, which coincided with Isaiah’s ministry, influenced the royal iconography during Hezekiah’s reign. Seraphim may therefore refer to a cobra and its burning venom (Egyptians considered cobras to be divine guardians). Psalm 104:4 also refers to fiery “ministers” in Yahweh’s presence. Aside from fiery beings, many biblical passages describe both Yahweh’s throne room and presence as fiery and full of smoke. In Exodus 3, Yahweh appears to Moses in a burning bush (Ex 3:2-3). After the Israelite people have left Egypt, the divine presence moves with them in a pillar of cloud by day and a pillar of fire at night (Ex 13:21–22; 14:24). Yahweh at one point descends on Mount Sinai in fire and smoke (Ex 19:18; 24:17; compare Rev 15:8). Other passages create the impression that fire is a stock image in describing the appearance of Yahweh (Dt 4:36; Ps 144:5; 2Sa 22:7–13). At times a rushing or stormy wind accompanies fire imagery (Ezek 1:4; Isa 28:2; 29:6; 30:27–30; Ps 50:3; compare Heb 12:18). Other passages describe God Himself as a consuming fire (Deut 4:24; 9:3; compare Heb 12:29), and Yahweh uses fiery bursts and lightning bolts as weapons against his enemies (Josh 10:11; Psa 18:7–14; 21:9; 148:8; 2 Sam 22:13–15; Isa 30:30). This imagery carried into the NT, most prominently in the events of Pentecost in Acts 2: When the day of Pentecost arrived, they were all together in one place. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance." The stormy aura of “a mighty rushing wind” accompanied by flaming “tongues” indicates that the gathered disciples are now in the divine presence; the throne room of God has come to them. This fire is associated with the Holy Spirit—the presence of God. As with other prophetic figures, the apostles are commissioned in the divine presence by the divine presence. (Faithlife Study Bible Notes) (Bolding added) Allen Ross - One other point may be of interest for the correlation between the Old and New Testaments: the theological significance of the order of the sacrifices, which is here introduced for the first time. It is interesting to note that Paul uses the main sacrifices as a general structure for his argument in the Book of Romans. In Romans 1–2 he lays out the need for atonement by surveying the sinful condition of the human race, first without the law as people abandoned the Creator to worship the creation and then with the law that condemned sin. To show the utter sinfulness of the race, he draws on a collection of passages from the Old Testament. In Romans 3 he announces God’s remedy for sin: God sent his Son to be a propitiation for sin to redeem the world. Here Paul summarizes the atoning or expiatory sacrifices. The atonement sacrifice, however, must be joined by faith or it is not efficacious; and so in Romans 4 he discusses the importance of faith in appropriating God’s provision of redemption. Once that happens, we have peace with God. In Romans 5, then, he draws in the significance of the peace offering. Using language from the sacrificial rites, Paul explains that if we have been identified with Christ our sacrifice for sins, then we have died with him and are dead to sin (Romans 6). Therefore we are to yield our members as instruments of righteousness. But since Christ’s sacrifice was offered once and for all, a repeated sacrifice is no longer made for the maintenance of this relationship when we sin—and we do sin, even though we do not want to, as he explains in Romans 7. But the new covenant brings a better way to maintain the spiritual life and the benefits of the sacrifice: with the provision of the Holy Spirit (Romans 8). Paul then addresses the question of the value of the old covenant in light of the better relationship we have in Christ. So in Romans 9–11 he traces how the law was good and holy, but the people through rebellion and unbelief disobeyed, and so the curse of the law was brought upon them. That is why we have been grafted in as wild branches into the covenant. God will fulfill his promises to Israel when the fullness of the Gentiles has come in. After this marvelous survey of the way that God is administering the history of the faith, Paul then turns to address the proper response to the atoning work of Christ that brought us peace. And so in Romans 12 Paul draws on the meal offering, exhorting us to offer ourselves to him as living sacrifices. The rest of the book then delineates what that means for all areas of life. For these chapters the critical word is “love,” which is the way Paul explained (in Galatians) that we fulfill the law. (Ibid) Hyatt - Application. As the hallowing of the priests was a most important spiritual occasion, the ordination of a Christian minister is equally important and spiritual. The laying-on-of-hands officially sets aside a Christian minister to the work to which God has called him, just as anointing officially set aside the priests to the service to which God had called them. However, the hallowing of a priest included much more than just anointing, just as the ordination of a Christian minister includes much more than just laying on of hands. Ordination should include public commitment on the part of the minister to turn away from sin and to totally commit his life to God. It should also include the public commitment of the members of the church to turn from sin, surrender their lives to God, and recognize their obligation to support the minister with material means. The ordination service should also include a great and heartfelt expression of appreciation for the sweet fellowship that is shared by God’s minister, God’s people, and God Himself. When a new minister and a church make such commitments and mean them from their hearts, God will bless them and reveal His glory to them. Overflowing joy and heartfelt humility will result. The ordination of a Christian minister is different in form but not in substance from the hallowing of an Israelite priest. It should be prepared for with deep devotion and participated in with holy awe. Gordon J. Wenham ties Leviticus 9 to truths in the New Testament - This chapter brings out very clearly the purpose and character of OT worship. All the pomp and ceremony served one end: the appearance of the glory of God. Aaron’s gorgeous garments, the multiplicity of animal sacrifices, were not ends in themselves but only means to the end, namely, the proper worship of God. These elaborate vestments and sacrifices helped simple human minds appreciate the majestic holiness of God. But all the ritual in the OT would have been pointless if God had not deigned to reveal himself to the people. The clothing and the sacrifices merely helped to put the worshippers in a state of mind that was prepared for God’s coming, and removed the obstacles of human sin that prevented fellowship, but they did not necessarily ensure God’s presence. The NT is equally aware of the emptiness of a ritual where God is not present. It is Christ or the Spirit that reveals the glory of God in the NT era. On various occasions in the life of Christ, we read of the glory of God appearing: at Christ’s birth (Luke 2:9) and transfiguration (Luke 9:31), in His miracles (John 2:11), and at His second coming (Mt 16:27; 25:31). Christ Himself is described as the glory of God (1Cor 2:8; John 1:14-note)… Worship must be in Spirit and Truth (Jn 4:24). When the Spirit came at Pentecost he was in the form of fire; under His inspiration the believers spoke of “the mighty works of God” (Acts 2:11). Repeatedly in Acts we read of the Spirit falling on disciples and prompting them to praise God, sometimes in strange tongues. Spontaneous and heartfelt praise is thus a feature of true worship common to both testaments. So is the aspect of fear (Ed: A reverential but still very real fear!). In ancient Israel “they fell on their faces.” Similarly on the day of Pentecost we read, “fear came upon every soul” (Acts 2:43). Hebrews reminds us to “offer to God acceptable worship, with reverence and awe; for our God is a consuming fire” (Heb. 12:28f.-note). Much of the time the worship of Israel and the modern Church falls short of these ideals, despite Christ’s prayer that all his disciples might see his glory (John 17:24). In the heavenly city that prayer will be fulfilled: “the city has no need of sun or moon to shine upon it, for the glory of God is its light, and its lamp is the Lamb” (Rev. 21:23-note). (The Book of Leviticus - The New International Commentary on the Old Testament) (Bolding added)
Levítico 9
Trapp comments on the smell of burnt flesh (we all know that smell) - The smell of sin is grievous; it offends all God’s senses Compare Jehovah's words in Isaiah "Isaiah 1:12 “When you come to appear before Me, Who requires of you this trampling of My courts?13 “Bring your worthless offerings no longer, Incense is an abomination to Me. New moon and sabbath, the calling of assemblies– I cannot endure iniquity and the solemn assembly." (Isaiah 1:12-13-note) Comment: While the smell of sin is grievous to God, the soothing aroma of the sacrifice is pleasing to Him (when given from a right heart) as it pointed to the consummate, perfect sacrifice, Christ Jesus Who "gave Himself up for us (doctrine of substitution), an offering and a sacrifice to God as a fragrant aroma." (Eph 5:2-note) The heart of the problem Trapp alludes to is not so much with the quality of the sacrificial animals [although that too was occasionally a problem] but with the heart of the sacrificer! As the psalmist asks (and answers) "Who may ascend into the hill of the LORD? And who may stand in His holy place? He who has clean hands and a pure heart, Who has not lifted up his soul to falsehood, And has not sworn deceitfully." Ps 24:3-4-note) God always inspects our heart before He accepts our offering, the giver before the gift! That was true in OT times and it is true today. It is so "easy" (and potentially self-deceptive) to give God our "time, talent or gifts" but to do so without first giving Him our hearts and our obedience (cp 1Sa 15:22-23). David echoes this timeless principle (after his adultery with Bathsheba and murder of Uriah) writing "For Thou dost not delight in sacrifice, otherwise I would give it; Thou art not pleased with burnt offering. The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, Thou wilt not despise." (Ps 51:16-17-note) Related Resources: Who was Aaron in the Bible? | GotQuestions.org What can we learn from the relationship of Moses and Aaron? | GotQuestions.org American Tract Society Aaron Bridgeway Bible Dictionary Aaron Baker Evangelical Dictionary Aaron Easton's Bible Dictionary Aaron Fausset Bible Dictionary Aaron Holman Bible Dictionary Aaron Hastings' Dictionary of the Bible Aaron Hastings' Dictionary of the NT Aaron Aaron (2) Aarons Rod Smith Bible Dictionary Aaron Whyte's Bible Characters Aaron Watson's Theological Dictionary Aaron International Standard Bible Encyclopedia Aaron Kitto Biblical Cyclopedia Aaron The Nuttall Encyclopedia Aaron Leviticus 9:3 "Then to the sons of Israel you shall speak, saying, 'Take a male goat for a sin offering, and a calf and a lamb, both one year old, without defect, for a burnt offering, Take: Lev 4:23 Lev 16:5,15 Ezra 6:17 Ezra 10:19 calf: Lev 9:2 both: Lev 12:6, 14:10, 23:12, Ex 12:5 = same requirement for Passover Lamb Leviticus 9 Resources - Multiple Sermons and Commentaries INSTRUCTIONS FOR THE PEOPLE Then - This expression of time usually marks what comes next in a succession of events. In this case, we have already had a calf for the sin offering and a goat for the burnt offering (Lev 9:2). Sons of Israel - To whom is this directive issued? It seems to be the elders of Lev 9:1, not Aaron's sons. The Septuagint translation would support this as the Greek uses the same noun gerousia here as was used to translate "elders" in Lev 9:1. Hyatt - And speak to the people of Israel, saying. Moses had gathered the elders, but here he tells Aaron to speak to all the people. Verses 22-24 say that all the people were present at the conclusion of these offerings, so the elders had gone back to their tribes and gathered them to witness these first offerings that were being offered after the hallowing of the priests. Moses did not instruct the people concerning the animals they were to bring. Instead, he told Aaron to instruct them, so the new priests would begin to exercise their leadership in the area of the offerings. In this verse and in verse 4, Moses instructed Aaron to tell the people to bring materials for offering four of the five kinds of offerings described in Leviticus 1-7. Thus, they were to get an introduction to all but one of the experiences of the covenant life that the offerings symbolized. The sin-offering symbolized repentance and forgiveness for sin. The rededication-offering symbolized surrendering one’s whole life to God. Peaceofferings symbolized harmony and fellowship among God and His people, and homage-offerings symbolized recognizing that everything a person had or gained was a gift from God. If they understood the offerings, they would understand how to live a life pleasing to Jehovah. The only offering the congregation would not offer on this occasion was the offense-offering, which symbolized restitution. A male goat - Literally a "he-goat of goats." A male goat for a sin offering… calf… lamb… without defect - Reuben A Torrey sees these OT emblems as pointing to Christ = Isa 53:10 Ro 8:3 2Co 5:21 Titus 2:14 Heb 9:26-28 1Pe 2:24, 1Pe 3:18 Rev 5:9 Sin offering (02403)(chattat/chattath) is a main Hebrew word for sin but also is used as here for sin offering. See What is a sin offering? GotQuestions.org Calf and a lamb both one year old - Literally "a calf and a lamb, sons of a year, flawless" Without defect (NET = flawless, ESV = without blemish) (08549)(tamim from the verb tamam = to be complete, entire or whole [literal sense in Lev 3:9-note, Ezek 15:5], refers to a action which is completed) has both physical (without defect) and spiritual (blameless, devout, upright) significance. The fundamental idea is completeness or wholeness. Tamim deals primarily with a state of moral or ceremonial purity (e.g., animal sacrifices - 51x tamim refers to unblemished animals - Passover lamb in Ex 12:5 picturing of course Christ sinless perfection - 1Cor 5:7, "knew no sin" = 2Cor 5:21-note). The Lxx translates tamim with the adjective amomos which means without defect, the same adjective used to describe the precious blood of the Lamb of God (1Pe 1:18-19-note). The writer of Hebrews asks "For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled, sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish (amomos) to God, cleanse your conscience from dead works to serve the living God?" (Heb 9:12-13-note) What is amazing is that this same word used of Christ and His blood shed for us is also now descriptive of the eternal position of every soul that has entered into the New Covenant in His blood (Read Eph 1:4-note, Col 1:22-note, Jude 1:24-note). But position calls for concordant practice and so not surprisingly, Paul uses amomos in his command for us now to work out our salvation (our blameless position in Christ) - "Do (present imperative - all things ALL the time! This is not naturally but only supernaturally possible, as we yield to the Spirit in us Who is at work in us to give us the will or want to or desire and the power to follow through! Php 2:13-note) ALL things without grumbling or disputing; that (always pause to ponder this strategic term of purpose - here Paul explains the purpose of not grumbling or disputing in ALL THINGS!) you may prove yourselves to be blameless (amemptos) and innocent, children of God above reproach (amomos) in the midst of a crooked and perverse generation, among whom you appear as lights in the world." (Php 2:14-15-note) Those who are blameless in POSITION, should now be blameless in their PRACTICE. Why? So that those watching us (and the unbelievers ARE WATCHING you can be assured!) may see tangible evidence that we are children of God. In short, we are to PRACTICE the Gospel in our lives, so that we might have opportunities to PROCLAIM the Gospel with our lips! How are doing, dear saint without defect? Are you living like it? Leviticus 9:4 and an ox and a ram for peace offerings, to sacrifice before the LORD, and a grain offering mixed with oil; for today the LORD will appear to you.'" a bull and a ram for peace offerings to slaughter before Jehovah, and an homage-offering mixed with oil, because Jehovah will appear to you today. Ox: Lev 3:1-17 grain offering: Lev 2:1-16 Lev 6:14-23 Nu 15:3-9 today: Lev 9:6,23 Ex 16:10 Ex 19:11 Ex 24:16 Ex 29:43 Ex 40:34,35 Nu 14:10 Nu 16:19 1Ki 8:10-12 Ezek 43:2 Leviticus 9 Resources - Multiple Sermons and Commentaries PURPOSE OF THE PREPARATION Peace offering… grain offering - So along with the sin offering and burnt offering of Lev 9:3, this represents a "full complement" of offerings. Hyatt - A bull and a ram for peace offerings. The people were also to prepare “a bull and a ram” for peace-offerings (see comments on 4:10 in MESSAGE 2 and on Lev. 5:15 in MESSAGE 3). Peace-offerings could be from the herd, male or female (see comments on Lev. 3:1 in MESSAGE 1 under the heading whether male or female, he must offer a pristine [one] without blemish), or from the flock, male or female (see comments on Lev. 3:6 in MESSAGE 1). On this occasion, large male specimens are specified for the offering, probably because of the number of people who would share in the fellowship meal that would be prepared from it (see comments on Lev. 3:1 in MESSAGE 1 under the heading a slaughter-offering of peace-offerings). The five priests and their families, as well as at least some of the elders, would all have a share in the meal. Hyatt - to slaughter before Jehovah. The word translated “to slaughter” is an infinitive based on the same root as the name “slaughter-offering.” It was another way of specifying that the special offering called “slaughter-offering of peace-offerings” is the offering being referred to here. KJV Study Bible - The “grain offering” symbolized the consecration to God of the fruit of one’s labor. It indicated that all of their toil or activities should be dedicated to God. And the “peace offerings” conveyed the concept of fellowship and communion with God. Peace offerings (08002)(selem/shelem introduced in Leviticus 3) is a noun which means fellowship offerings, thanksgiving offerings and all uses (except Amos 5:22) are in the plural form (selamim). The root Hebrew word conveys the idea of completion and fulfillment, of entering into a state of wholeness and unity, a restored relationship. The peace offerings were voluntary offerings (like burnt and grain offerings) given to God with thanks and praise. Hyatt - and an homage-offering mixed with oil. In addition, the people were to prepare “an homage offering mixed with oil.” Since this homageoffering is mentioned in conjunction with peace offerings, it must have been intended to provide the bread that was to accompany a slaughter-offering for thanksgiving (see comments on Lev. 7:11-15 in MESSAGE 7). Four kinds of bread are named in MESSAGE 1 as suitable for use as an homageoffering. All of them were offered with oil in one manner or another (see comments on Lev. 2:1,4,5,7 in MESSAGE 1) so evidently the new priests were allowed to bring any one of the four kinds of bread. This combination of the homage-offering with the peace-offerings identified this slaughter-offering of peace-offerings as a slaughter-offering for thanksgiving. Leviticus 7:15 specified that the meat of a slaughter-offering for thanksgiving had to be eaten on the day of the offering (see comments on Tenth Message, Lev. 8:1-9:24 Page 18 that verse in MESSAGE 7). This requirement becomes important in determining the sequence of events described in MESSAGE 13 (see comments on Lev. 10:16-18 in MESSAGE 13). Grain offering (04503)(minchah introduced in Leviticus 2) means a gift (given to another without compensation = Ge 32:13, 2Ki 8:8), tribute ( payment by one ruler or nation to another in acknowledgment of submission or as the price of protection = Jdg 3:14, 2Sa 8:2; Hos 10:6) or offering (as a gift offered to God). The most common sense by far in the OT is as an offering (usually "grain offering" in the NAS but it could refer to animal offerings Ge 4:3-5 or "sacrifices" in general - Isa 19:21). For - This is a term of explanation and Oh, what a glorious explanation is given, the promise of the appearance of Yahweh before the sons of Israel! To reiterate, "For" explains why Aaron was to make the sin offering and the burnt offering. The LORD will appear to you (fulfilled in Lev 9:23) - Is this a Theophany? Are is it a manifestation of the Shekinah glory? See the note on Leviticus 9:23 Hyatt - Because Jehovah will appear to you today. Moses foretold that Jehovah would appear to them that day. It is most unlikely that Moses would have known to predict this appearance if Jehovah had not given him information about it while he was in the mountain. “Today” shows that the offerings were to be made and the appearance of Jehovah was to be given in the same day that Moses called the priests and elders together for the priests of officiate over their first offerings after their hallowing. All these events occurred on the first day after the completion of the seven days of fillings. Bush - To-day the Lord shall appear unto you. That is, the visible glory of the Lord will appear in the increased effulgence of the cloudy pillar resting over the tabernacle, and also in sending forth from the midst of the cloud a fire to consume the offerings upon the altar. Chal. ‘The glory of the Lord shall be revealed.’ Comp. v. 6. By reason of this expected appearance, the people were to prepare and sanctify themselves by every kind of sacrifice, in allusion to which it is said of a still more glorious appearance, of which this was a shadow, 1 John 2:3, ‘We know that when he shall appear we shall be like him, for we shall see him as he is. And every man that hath this hope in him purifieth himself as he is pure.’ Baker writes that "His glory is the outward, visible manifestation of his being, which in itself evokes reverence and fear from those who see it (Isa 6:3–5). Ezekiel was so awestruck that he could not bring himself to state that he even saw God’s presence, saying instead that he saw (lit.) “the appearance of the likeness of the glory of the LORD” (Ezek 1:28)." (Cornerstone Commentary) Leviticus 9:5 So they took what Moses had commanded to the front of the tent of meeting, and the whole congregation came near and stood before the LORD. Verse 5. And they brought what Moses commanded to the face of The .Tent of Meeting; and all the congregation drew near and stood before Jehovah. congregation: Ex 19:17 Dt 31:12 1Ch 15:3 2Ch 5:2,3 Ne 8:1 Leviticus 9 Resources - Multiple Sermons and Commentaries So (not translated this way in all the versions - "And" = ESV) - This term of conclusion introduces their immediate obedient response, something that was too often sorely lacking (cp Jer 7:23-24, 25-27, 28) Allen Ross - The obedience of Aaron and the people is instructive, for they prepared to worship as they were commanded. Worship has always been an act of obedience, for the word of the LORD calls the covenant people to come and appear before him. And when they come into his courts, they must do so properly. The motivation for their intense preparation was so the glory of the LORD would appear (note the interchange: “the LORD” [9:4] and “the glory of the LORD” [9:6]). This glory in which the LORD appeared was the visible presence of the LORD among his people (cf. Exod. 24:16–17). Its appearance was critical to the inauguration of worship, for if God did not make his presence known, worship was merely an empty ritual and would not last. (Holiness to the Lord- A Guide to the Exposition of the Book of Leviticus) Hyatt - The offerings were brought before The Tent of Meeting, that is, into the courtyard beside the altar, just as Moses had instructed them. Evidently the priests brought their offerings and the elders brought the offerings of the congregation. Then the people drew near to The Tabernacle to witness the impressive occasion. They must have felt great excitement. For the rest of their lives, those who were present would be able to tell vividly how they had witnessed the first occasion of coming near the tent of God (ED: the Shekinah glory cloud -- Lev 16:2 -- giving testimony that this was His habitation) and bringing an offering to Yahweh. Tent of meeting - First used in Ex 27:21 (146x in 140v) 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 Leviticus (Lev 1:1, 3, 5; 3:2, 8, 13; 4:4f, 7, 14, 16, 18; 6:16, 26, 30; 8:3f, 31, 33, 35; 9:5, 23; 10:7, 9; 12:6; 14:11, 23; 15:14, 29; 16:7, 16f, 20, 23, 33; 17:4ff, 9; 19:21; 24:3) 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." (Leviticus 1 - NET Bible Notes) Click notes on Lev 3:2 for more discussion of the Tent of Meeting Related Resources: Torrey Topical Textbook Tabernacle American Tract Society Tabernacle Bridgeway Bible Dictionary Tabernacle Baker Evangelical Dictionary Tabernacle Easton's Bible Dictionary Tabernacle Testimony, Tabernacle of Fausset Bible Dictionary Tabernacle Holman Bible Dictionary Tabernacle Hastings' Dictionary of the Bible Tabernacle Hastings' Dictionary of the NT Tabernacle King James Dictionary Tabernacle Smith Bible Dictionary Tabernacle Veil of the Tabernacle and Temple, Vines' Expository Dictionary Tabernacle Watson's Theological Dictionary Tabernacle International Standard Bible Encyclopedia Tabernacle of Testimony (Witness) Tabernacle Kitto Biblical Cyclopedia Tabernacle McClintock and Strong's Bible Encyclopedia Tabernacle (2) Tabernacle The Nuttall Encyclopedia Tabernacle The Jewish Encyclopedia Tabernacle The whole congregation - It seems that the elders were "representing" the congregation in their offering the sin, burnt, peace and grain offerings. There certainly would have been no way the individual Israelites (all 2-4 million of them) could have made these offerings. On the other hand it is not unreasonable that the rest of the congregation gathered around the Tabernacle as close as possible. Bush - All the congregation drew near and stood before the Lord. That is, before the sanctuary, in the court; before the dwelling-place of the Lord’s glory. Came near (07126)(qarab) is translated in the Septuagint with proserchomai which means to draw near, to come facing toward, to approach (used 7x in Hebrews - Heb 4:16, 7:25, 10:1, 22, 11:6: 12:18, 12:22). Qarab is used 8x in Leviticus 9 (Lev 9:2, 5, 7-9, 15-17) and 5 times in Lev 10 (Lev 10:1, 3-5, 19). Before (06440)(panim/paniym/paneh) occurs over 2000x and is a masculine plural (it always occurs in plural in OT) noun which literally means face (Ge 43:31; Lev. 13:41; 1Kgs. 19:13). Paniym can be a substitute for the entire person (Ex 33:14,15). More often it is used figuratively. The Septuagint translates panim in this passage with the word prosopon which is literally "the eye (ops) toward (pros)" and thus the front, the face, countenance, appearance or presence. This makes God's Help very personal. He is not some distant, uninterested God! (Remember that next time you feel as if He has deserted you dear believer -- and memorize Hebrews 13:5 -note!) The psalmist has a sense of God's presence. This reminds of those beautiful words "As for me, the nearness of God is my good." (Ps 73:28-note, cp Isa 58:2) The LORD - Jehovah Leviticus 9:6 Moses said, "This is the thing which the LORD has commanded you to do, that the glory of the LORD may appear to you." Verse 6. And Moses said, This is the word (practice) that Jehovah commanded you to do, and The Glory of Jehovah will appear to you. glory: Lev 9:23 Ex 16:10 Ex 24:16 Ex 40:34,35 1Ki 8:10-12 2Ch 5:13,14 Eze 43:2 Leviticus 9 Resources - Multiple Sermons and Commentaries THE GOAL OF WORSHIP REITERATED Related Passages: Exodus 40:34; 35+ Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle.:35 Moses was not able to enter the tent of meeting because the cloud had settled on it, and the glory of the LORD filled the tabernacle. Exodus 16:10+ It came about as Aaron spoke to the whole congregation of the sons of Israel, that they looked toward the wilderness, and behold, the glory of the LORD appeared in the cloud. The LORD has commanded you to do - Butler comments that here we see "The requirement is to do what God commands. We burden ourselves with many obligations which are not valid, while we often ignore the requirements of God that are valid." That - Don't miss this one! This is a term of purpose or result (see discussion of value of observing) which emphasizes the purpose (or result) of the obedience to God's instructions. In this case it introduces the result (reward) for obedience… The presence of Yahweh in their midst! The glory of the LORD (See Shekinah glory cloud and Shekinah. See also Overview- The Glory of the LORD) The people of Israel had previously seen the glory of Jehovah (Ex 16:10 Ex 24:16) In Ex 40:34,35 "the glory of the LORD filled the tabernacle", but here in Leviticus 9 the glory would appear and consume the burnt offering and fat portions on the altar (Lev. 9:23-24). Rooker - The manifestation of the presence of God had specific relevance to this important day in Israel’s history when the sacrificial system officially began; the manifestation of God’s presence at the commencement of sacrificial offerings is a reminder that the goal of worship is to encounter God (see Lev 9:22–24). (Leviticus- An Exegetical and Theological Exposition) Hyatt - Before the offerings were actually made, Moses addressed the people. He told them that Jehovah had commanded the events that were about to take place. His statement is a clear affirmation that he had indeed received instructions concerning these offerings while he was in the mountain. Then he told the people, “The Glory of Jehovah will appear to you.” In verse 4, Moses had told the priests that Jehovah would appear to them. He now affirms that The Glory of Jehovah will appear to the people as well. “The Glory of Jehovah” was the brilliant appearance of fire that had often appeared to them in the Cloud and that guided them through the wilderness (Ex. 14:19-20; 16:7,10; 24:15-18; 40:34-35,38; Num. 9:15-16; 16:42). A careful reading of these verses shows that the Cloud had a dark, foggy appearance. It was always visible over The Tabernacle when the Tabernacle was at rest, and at night Fire could be seen mingled in it. At times, however, the fiery appearance in the Cloud burst forth with a brilliant, powerful light that could be seen even in the daytime. This magnificent brightness was called “The Glory of Jehovah.” Both the Cloud and the Fire symbolized Jehovah, each presenting a different aspects of His character. The dark Cloud showed how God appeared to be a dark mystery when He was seen only through human insight. The bright Fire showed how He appeared when He revealed Himself. So, the statement in verse 6, “The Glory will appearing to you,” had exactly the same meaning as the statement in verse 4, “Jehovah will appear to you” The Fire was a symbol of the presence of Jehovah. The bursting forth of The Glory on that day would show Jehovah’s approval on the important events of the day. It is surprising that there are only two verses that mention GLORY in the Book of Leviticus - Lev 9:6 and Lev 9:23. HCSB Study Note - The fullest disclosure of the Lord was the human incarnation of Jesus Christ, whose death and resurrection demonstrated the glory of the LORD (Ro 6:4-note; Heb 2:9-note). Christians participate in the glory of the Lord (2Co 4:17-note; 1Pe 5:10-note).(Holman Christian Standard Bible Study Bible) There were two departures of God's glory in ancient Israel's history and one departure in the NT - The first departure of the glory that dwelt in the Tent of Meeting left the camp because of the sins of the people (1Sa 4:21 where Ichabod means "Where is the glory?"). When the Temple erected by Solomon was completed the "the house of the LORD, was filled with a cloud, so that the priests could not stand to minister because of the cloud, for the glory of the LORD filled the house of God." Then Solomon said, "The LORD has said that He would dwell (Hebrew = shakan = gives us our word Shekinah, a word which is not in the Bible) in the thick cloud." (2Chr 5:13-14, 6:1) The glory of this Temple later departed (A progressive departure = Ezek 8:4-note; Ezek 9:3-note; Ezek 10:4-note, Ezek 10:18-19-note; Ezek 11:22–23-note - see the description of the progressive departure of the Shekinah Glory from the Temple BEFORE it was razed by Nebuchadnezzar). The glory returned for a brief moment when Jesus appeared as the God-Man, the living Word Who was God - "In the beginning was the Word, and the Word was with God, and the Word was God… and the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth." (Jn 1:1,14-note, cp Lk 2:8-9 for the glory of the Lord at Christ's birth)