The Book of Leviticus

An Introduction to the Book of Leviticus

Introduction: Let me quote from p. 127 of Barthel's What the Bible Really Teaches: The contents of the Book of Leviticus are so dry and technical that the ability to read a passage from it served as the standard test of literacy in the Middle Ages. This was particularly important because priests, or persons claiming ot be priests, who were accused of serious crimes were allowed to go free if they could successfully invoke the "benefit of clergy"—that is, if they could read through a line or two of difficult liturgical Latin without stumbling over too many of the words.

The introduction to Leviticus in The New American Standard Study Version says, on the other hand, Leviticus is today the least appreciated portion of the Pentateuch.

In working through the exegesis of this book, I have found it to be one of the more poorly translated books of the Bible (in the KJV as well as in most other translations, a conspicuous exception being Young's Translation. There are very different Hebrew words which are translated alike; there are a host of Hebrew words which could be translated uniformly, yet the translators unnecessarily give them a variety of different translations. It is as though the translators picked the least qualified team to handle Leviticus. I feel it is one of the most neglected portions of God's word myself. For those who carry a red-letter edition of the Bible, note that Levitcus is spoken to Moses directly from Yahweh Elohim, the revealed member of the Godhead, Who is also Jesus Christ. In other words, almost all of Leviticus should be in red letters.

General content: The name Leviticus implies that this book is predominantly the rules and regulations which are part and parcel to the operation of the Levitical priesthood; however, this is only partially true. First of all, when those of the priesthood are addressed, as in Lev. 1–9, 21–22 and 23, it is not the entire tribe of the Levi's but those who are descended directly from Aaron. Not even Moses's sons were considered. Furthermore, the remainder, which is the bulk of the book, is directed toward all Jewish believers of that time (and all believers in Israel for the next several centuries). As we will see, these are not just a collection of old, unimportant, antiquated laws, but the regulations will have a two-fold purpose to believers today: (1) An outline of holiness and correct behavior is presented; (2) the future of Israel is predicted throughout several chapters of this book (particularly Lev. 23); and, (3) a complete Christology is given in OT shadow form (particularly in the sacrifices and the feast days). When we exegete this book, it will be clear that the true Author knew exactly what would occur on the cross and revealed this to the people of Israel in shadow form. The images and the parallels are too great in number for this to all be a happy coincidence. And considering that we have a Greek translation of the entire Old Testament preceding the writing of the New Testament by at least 100 years, this indicates that Leviticus could not have been written after our Lord suffered on the cross. It is my personal opinion that throughout the Old Testament we have our Lord's suffering revealed in shadow form, enough so that anyone who would be positive toward God's Word could be saved by the revealing of the gospel and the regeneration of their souls. In such cases, they may not be able to verbalize just exactly what it was the took them from death to life, however God redeemed them with their one decision of positive volition toward the work of Christ on the cross.

The name of this book is quite the misnomer. The tribe of Levi is mentioned twice by name in the same passage (Lev. 25:32–33). The Levites were to help out the priests, but they themselves were not the priesthood. Again, the priesthood, as we have seen, is a very small subset of the Levite tribe—those who are descended from Aaron.

L.S. Chafer once remarked in his great Systematic Theology that the gospel and every aspect of the gospel is more clearly revealed in the New Testament than it is in the Old. Let me explain why: God would use Satan to take our Lord to the cross. The betrayal and brutality that our Lord faced, the courts which tried and convicted our Lord, and the suffering which He endured prior to the cross were things that He endured at the hand of Satan. Satan put our Lord on the cross. Had He known what He was actually doing, Satan would have in any way possible tried to prevent Jesus Christ from going to the cross. However, in his scheming to place Jesus Christ under the greatest of human suffering, he inadvertently placed out Lord on the cross whereupon our Lord paid for our sins in full. Satan's greatest act of evil up until that time resulted in the salvation of billions of lost members of the human race. Satan fell into God's plan because, even though millions upon millions of people were saved prior to the cross by believing in Jesus Christ as revealed by the animal sacrifices and the holy days, that information was revealed to them by the Holy Spirit, as the natural man cannot receive the things of the Spirit. God the Holy Spirit never revealed the gospel to Satan and that is how God took the greatest acts of evil and transformed it into blessing for all of the human race. We are fortunate beyond our ability to express in words that our God has turned cursing into blessing, which is the story of every Christian's life.

Important Quotations: (1) And Yahweh spoke to Moses, saying; (2) You will be holy [or, set apart] because I am holy; (3) I am Yahweh Elohim, the one taking you out of Egypt. These several verses help set the theme for Leviticus. God makes a distinction between the Jews and the surrounding Gentile nations. God has severed them from the Gentiles, just as we as believers are distinguished and separated from the unsaved world. Once man is redeemed (Lev. 1–16), then his life should reflect God's holiness and perfection. The latter portion of Leviticus is God speaking to Israel explaining how to distinguish themselves from the degenerate Egyptians from whom they were removed; and from the Gentiles in whose midst they would soon find themselves.

B. Limitations on qualification for the priesthood and operation in the priesthood (Lev. 21:17–22:16)

VIII. Penalties Which Accompany Disobedience—the Outline of Israel's Future (Lev. 26:14–46)

Scofield groups these chapters slightly differently, and I provide his outline due to its brevity, an attribute of Scofield for which he was legend: I. The Offerings (Lev. 1–7). Ii. Consecration of Aaron and His Sons (Lev. 8–10). Iii. Law of Cleanliness and Holiness (Lev. 11–15, 17–22). Iv. The Day of Atonement (Lev. 16). V. Laws Regulating the Personal Relatinships of the Redeemed People (Lev. 18–20). Vi. Law Regulating the Priesthood and the Seven Great Feasts of the Hebrew Calendar (Lev. 21–23). Vii. Additional Laws, Promises, and Warnings (Lev. 24–27).

Authorship: Moses was not really the author of Leviticus, except for a few short portions of it, e.g., Lev. 9–10 and a part of Lev. 24. Moses was God's secretary and this book was given directly from God to Moses. For those of you who have red-lettered editions of the Bible wherein all of the words of Jesus Christ are in red—most of Leviticus should also be in red. The most oft-used phrase of Leviticus is then Yahweh spoke to Moses, saying... (Lev. 4:1 6:1, 8 8:1 11:1 etc.). Leviticus is a fulfillment of a promise made by God in Ex. 25:22 "And there I will meet with you, and from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, I will speak to you about all that I will give you in commandment for the sons of Israel." See also Ex. 29:43 40:34, which tell us that the presence of Yahweh came to dwell in the finished tabernacle and the very first verse of Leviticus tells us: Then Yahweh called to Moses and spoke to him from the tent of meeting, saying... Essentially, what appears to be the case, is that God called Moses into the Tent of Meeting and began dictating to him, probably speaking from above the mercy seat of the Ark of the Covenant. Whether the curtain was open between Moses and the Ark is not told to us (and that God spoke from above the Ark is an educated guess, not a stated fact of Scripture).

Our Lord gave a general witness as to the inspiration of Leviticus (and to the rest of the Law in Lev. 24:44–46: Now He said to them, "These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled." Then He opened their mind to understand the Scriptures and He said to them, "Thus it is written that the Messiah [or, Christ] should suffer and rise again from the dead the third day."

Our Lord also said that the entirety of the Law and the prophets depend upon Deut. 6:5 and Lev. 19:18 (Matt. 22:40).

Throughout this verse by verse study of the book of Leviticus, we will find several portions of it which are quoted authoritatively in the New Testament, another witness to their inspiration by God.

However, as God's secretary, Moses was the human author of Leviticus, and this is confirmed in the New Testament. Leviticus states this specifically in the Hebrew of Lev. 26:46, the literal rendering of which is: These are the statutes and ordinances and laws which Yahweh placed between Himself and the sons of Israel by the hand of Moses on Mount Sinai. Jesus Christ said to the cleansed leper, "Go and show yourself to the priest, and offer the gift that Moses commanded." (Matt. 8:4 Lev. 14:2).

Paul writes: For Moses writes that the man who practices the righteousness which is based on the law will live by that righteousness (Rom. 10:5; paraphrasing Lev. 18:5).

Therefore, anyone who suggests that the human author of Leviticus was anyone other than Moses or that Leviticus is anything less than the Word of God, directly contradicts both the Old and New Testaments.

The primary reason authorship is attributed to authors other than Moses is (1) some liberal theologians do not like the idea that most of Leviticus is presented as a series of quotations from God to Moses. If authorship is laid upon someone or upon a group of people who came along much later in the history of Israel, then this as a quotation from God can be considered fanciful embellishment, thus demeaning its contents. (2) There are elements of prophecy in Leviticus: the cross and the work of our Lord Jesus Christ is foreshadowed throughout; the future history of the Jews is laid out for us in Lev. 26; and the liberal theologian does not like the idea that God has told us centuries in advance what would occur. This is way too supernatural for them. (3) Finally, we have some laws in here dealing with sexual morality, ethical behavior and crime and punishment which are stated in absolutes (Lev. 18–20). If these are direct quotations from God, then logically we are not allowed to do our own thing and engage in sexual immorality or unethical behavior without possible reprisal from the God of the universe. Some people despise the notion that God treats some groups of people as a cancer that should be removed; however, such a viewpoint is found in Leviticus and is expanded upon throughout the rest of the Old Testament. The NIV Study Bible comments: During the last three centuries many scholars have claimed to find in the Pentateuch four underlying sources. The presumed documents, allegedly dating from the tenth to the fifth centuries bc, are called J (for Jahweh/Yahweh, the personal OT name for God), E (for Elohim, a generic name for God), D (for Deuteronomic) and P (for Priestly). Each of these documents is claimed to have its own characteristics and its own theology, which often contradicts that of the other documents. The Pentateuch is thus depicted as a patchwork of stories, poems and laws. However, this view is not supported by conclusive evidence, and intensive archaeological and literary research has tended to undercut many of the arguments used to challenge Mosaic authorship.

We have covered this subject before in greater detail and for those with an interest, Josh McDowell covers the arguments in great detail in his book, Evidence Which demands a Verdict, Vol. 2.

Time of Writing: As has been discussed previously, Leviticus was written by Moses and not as the result of several people writing the Pentateuch centuries after these events took place. The actual time spent on Leviticus was short; just four weeks, or possibly less. The few events which took place and the dictation occurred after the erection of the tabernacle (Ex. 40:17 Lev. 1:1) and prior to the departure fromMount Sinai two months later (Num. 1:1 10:11). Ex. 40:17 and Num. 1:1 place the writing between the first day of the first month of the second year and the first day of the second month of the second year. Therefore, Leviticus was written in approximately May of 1445 bc (Scofield gives a wider range, between 1450 and 1410 bc).

Synopsis: The bulk of Leviticus is a direct quote from Yahweh to Moses. There is only a small amount of narrative in Lev. 9–10 and 24:10–23 (which is interspersed by directives from God). The great emphasis of the book of Leviticus is that God spoke this directly to Moses. No less than 50 times do we find this particular fact recorded in this book.

The Title of Leviticus: The Septuagint titled this book Levitikon (Λευιτικον) [pronounced lyoo-IT-ee-kon], which means pertaining to the Levites.

The Levites were descended from Levi, one of the twelve sons of Jacob. At the beginning, the Levites were not given a place in the worship of Yahweh, but Aaron and his sons were. Whenever some information was convey by God to Moses concerning the offerings or the function of ceremonial worship, we find either the phrase, then Yahweh spoke to Moses and to Aaron saying... (Lev. 13:1 14:33 15:1) or then Yahweh spoke to Moses, saying, "Speak to Aaron and to his sons... (Lev. 17:1–2 21:1 22:1, 18). Aaron and his sons are properly Levites, but they are a small subset of the tribe of Levi. The actual tribe of Leviticus is only alluded to but once in one small portion of all of Leviticus (Lev. 25:32–33). In other words, this title is a misnomer—it is not a good title for the book of Leviticus. The title given this book by the Jews was different. The Hebrews entitled this the same way we name most of our hymns; the first line of our hymns are often the name of the hymn and the first word in Leviticus is the Hebrew designation for this book: Wayîq'râ’ (א ָר ׃ק ̣ ַו ) [pronounced wa-yee-q'-RAW]

and it means and He called, which is a much better title for this book. From the beginning of the book until the end, it is God calling to us, particularly in Lev. 26 with His impassioned warning to the Jews, a warning to follow them throughout their entire history.

Least Known Linguistic Fact: We will see a lot of similarities in the vocabulary of Leviticus and Ezekiel (and occasionally Numbers)—and more similarities than we would find in the vocabulary of the rest of the Pentateuch and Leviticus. There are some words found only in two or three of these books throughout the entirety of the Old Testament. This is due in part ot subject matter, but more so because much of both books were spoken by the same person: Jesus Christ, Yahweh Elohim, the God of Israel. Furthermore, I would not be surprised if Ezekiel primarily studied Leviticus. A similarity in vocabulary does not have to mean, as some have claimed, that Leviticus and Ezekiel were written by the same person.

Themes: Throughout the beginning of Leviticus, we will find the sacrifice of various animals. Every one of these animals must be innocent, without spot and blemish, a picture of our Lord Jesus Christ. The sins of the Jews were transferred to these animals just as the sins of all mankind were placed upon our Lord. The shedding of their blood, which is their life, is analogous to the spiritual death of our Lord (and using this expression does not minimize the pain and sacrifice involved on the part of our Lord).

Holiness plays a prominent part in the book of Leviticus. Yahweh demands perfect animals for His sacrifices, the priests must be without physical defects. Several chapters are devoted to what is clean and not clean, therefore, what is holy and what is not. The NIV Study Bible points out that just as Adam and Eve were banished from the Garden of Eden due to their sin, a person with a skin disease is banished from the camp of God, and the unregenerate man, who has not taken upon himself the covering or shield of Jesus Christ, will be banished from the presence of God forever.

Israel became God's representative here on earth, just as the church presently represents Jesus Christ here on earth in this dispensation. God demanded that they be holy, even as He is holy. The book of Leviticus, among other things, sets a standard of behavior and laws which separated or, better yet, distinguished the Jews from the heathen world around them.

Separation is a key theme of Leviticus. The Jews were not just to be separated away from the Gentiles as separation has a two-fold connotation—not only are you separated away from something, but you are separated to something else. The Jews were to separted unto God, and this was to be revealed in their ceremonies (Lev. 17), their daily living (Lev. 18–22), their worship (Lev. 23–25), and their future was tied directly to their relationship with God (Lev. 26). When our Lord summed up the Law in one sentence, He quoted from Leviticus and from Deuteronomy: And one of them, a lawyer, asked Him a question, testing Him, "Teacher, which is the great commandment in the Law?" And He said to him, " 'You will love the Lord your God with all your heart, and with all your sould and with all your mind.' This is the great and foremost commandment. And a second is like it: 'You will love your neighbor as yourself' On these two commandments depend the whole Law and the Prophets." (Matt. 22:35–40 Deut. 6:5 Lev. 19:18).

Narrative Content: The bulk of Leviticus is Law; that which is to separate the Jews from the Gentiles around them. There are regulations dealing with the ceremonial laws of Israel, such as the sacrifices, the holy days, the feasts, etc. Every ceremony in Leviticus is backed by solid reality and fraught with meaning. There are laws concerning what is clean and unclean, there are laws which deal with ethical behavior, sexual morality and the proper treatment of slaves, Gentiles, and fellow Jews. The brief portions of Leviticus which are narrative were likely episodes which occurred chronologically between the sessions of God's dictation to Moses and serve as a backdrop. We have the various sacrifices that the Jews were to make, led by their priests; and we have the responsibilities of the priests; and this is followed by the sloppiness and imprecision of Aaron's two oldest sons, who were executed by God for their lack of personal integrity in spiritual matters. We may view their transgression as minor; however, when it comes to the gospel of our Lord Jesus Christ, we should never be sloppy or imprecise. They were in a position of great spiritual authority and responsibility and they did not take seriously their office before the Lord. God executed them under the Law.

The second narrative is found in Lev. 24:10–23 where Israel is commanded to stone a man guilty of blaspheming. All of the Jews had witnessed their deliverance at the hand of God. Only the most irreverent would take God's omnipotence lightly. His execution was demanded by God and carried out by the people.

The New Testament View: One of the major pitfalls of people who are involved in self-study and who begin with the Law, is that they become confused as to what God's program is. When our Lord was resurrected from the dead, He immediately began to teach the Scriptures; that is, the Old Testament (Luke 24:25–32, 44–48). Every pastor should teach the Old and New Testaments. Although the Old Testament primarily deals with the Age of Israel when Israel was under the Law, this does not mean that we should not study it. We need to know how the gospel was presented to our Old Testament brothers. It is in studying the Old Testament that we develop a full appreciation for God's Word and a much deeper understanding. What occurs in the Old Testament helps us to fix our place today in the New Testament Church Age. Finally, we are awed by the prophecies which are found throughout the Old Testament, those which deal with our Lord's death on the cross and the future of Israel, found in Leviticus 1400 years prior to their fulfillments. It is these prophecies which aide some in solidifying their faith in God's Word, realizing that not every religious book is God's Word, but that we can determine whether it is from God or not because when He speaks, we can see that it will come to pass.

Leviticus 1

Leviticus 1:1–17

Introduction: In Exodus 40, Moses saw to it that the tabernacle had been assembled. Now, in Lev. 1, he meets Yahweh in the tent of meeting and receives more instructions as to the ceremonial portion of worship. What should be kept in mind throughout is that the gospel will be presented through the sacrifices offered in this chapter. Lev. 1 allows a person making an offering to bring one of five kinds of animals, enumerated in three categories, depending upon his financial ability. This was an offering to God over and above tithing.

Yahweh called to Moses and spoke to him from the tent of meeting, saying, [Lev. 1:1]

The order of the Hebrew is much different: it reads, called to Moses and spoke Yahweh to him from the tent of meeting saying. Because of the preposition preceding Moses, we know that Moses is not the subject the the object of the verb. The tent of meeting was a place set up for Yahweh to come and speak to Moses and occasionally to the priests. This was not a place of human contact. Our churches are not tents of meeting. But note, the first sentence in Leviticus tells us that God is speaking directly to Moses and we are given a direct quote from the God of the Universe, the God who created the heavens and earth. The great emphasis of the book of Leviticus is that God spoke this directly to Moses. No less than 50 times do we find this particular phrase recorded in this book. It is this relationship that Moses had with God, speaking with God face-to-face, which was not enjoyed by any prophet after him (Deut. 34:10). Prepositions are important; the concluding verse of Leviticus is These are the commandments which Yahweh commanded Moses for the people of Israel at Mount Sinai (Lev. 27:34). Owen's, NIV, The Amplified Bible, NRSV all translate this on Mount Sinai. The KJV and Owen's translate this last verse as in Mount Sinai. However, the preposition in question is the bêyth prefixed preposition and, although it can mean in or on; what is implied by this often used preposition is proximity. Moses receives this information at, near or by Mount Sinai.

The whole point of the tent of meeting was so that Moses did not have to climb up Mount Sinai to meet with Yahweh; that God would come to him in the tent of meeting. The Jews have moved somewhat, as we have seen in Ex. 33; apparently, by Lev. 27:34, they are still within the sight of Mount Sinai or are walking around it and are still at its base. It is clear in this verse that God spoke to Moses from the tent of meeting. Here we use the mîn prefixed preposition, which is a preposition of separation, translated out of, out from, from. This verse and the last verse of Leviticus when taken with Ex. 33, indicate that the Jews have not traveled very far since Moses receive the Law from upon Mount Sinai.

There has been a change which has taken place. Back in Exodus, after the golden calf incident, the tent of meeting was outside the camp. Prior to that, God was removed, almost unreachable at the top of Mount Sinai; and He only allowed Moses to approach Him. Since the tabernacle was built, the tabernacle which speaks of His holiness and righteousness and foretells His plan, God now has a place to dwell in the camp of Israel. This is a matter of the Jews responding favorably to God's directions to bring offerings to Moses to build the tabernacle. When we listen to God and follow his directives, we are blessed. Israel was then blessed by having the tent of meeting, the tabernacle within their camp.

As has been discussed in the introduction, there is no objective reason for doing anything other than taking this book at face value as the writing of Moses.

"Speak to the people of Israel and say to them: 'When any man from you brings an offering to Yahweh you will bring your offering of cattle from the herd or from the flock.' [Lev. 1:2]

To the reader in the English, nothing seems out of place here; however, we have a new word, not used before, and one which is generally translated offering or oblation. Qorbân (ן ָ ׃ר ָק) [pronounced kor-BAWN] is firstly pronounced differently than I would have thought; this may have been a convention from transliterating it into the Greek later (or Aramaic), but we would expect because of its spelling that qorbân would be pronounced qaw-r'-BAWN instead. This word is found almost exclusively in Leviticus and Numbers (primarily in the first three chapters of Leviticus and the 7th chapter of Numbers) and then in Ezek. 20:28 40:43. That is it; we find it no where else. What I would like to do is put together another English word for it so that this is not confused with the two common words for offering, which are minchâh (ה ָח ׃נ ̣מ) [pronounced min-KHAWH] (Strong's #4503 BDB #585) and t^erûmâh (ה ָמ ֻר ׃) [pronounced t'roo-MAWH] (BDB #929 Strong's #8641). Let's see if we can possibly distinguish between these three words, all translated offering (this, by the way, excludes the word sin, which is occasionally translated sin offering).

A fourth word could be added to this list—׳ôlâh (ה ָלֹע) [pronounced ģo-LAW]—a word which is related to the word for climb, ascend and it can be consistently rendered burnt offering.

A person has purposed in his heart to bring an offering to Yahweh. From you refers to from the person bringing the offering; this is pretty much exactly what Moses is to say to them. The offering first of all will come from their herd or flock. This is not going to be an offering of their favorite vegetables, as Cain brought before God. Most, but not all, offerings, were blood sacrifices.

"If a burnt offering—his offering—[is] a male from the herd without blemish, he will bring it [near] at the door of the tent of meeting; he will offer it that he may be accepted before Yahweh. [Lev. 1:3]

Recall that right at the door of the tabernacle is the brazen altar. The animal brought is to be without blemish. This is not because we are bringing our very best to God. There is nothing in these sacrifices which indicate that is the criteria. What is expected, however, is an animal that is without spot and without blemish; this is Jesus Christ come in the flesh, a man without fault, without failing and without sin. The sacrifices brought before Yahweh had to be illustrative of our Lord. This is what it took to be accepted before Yahweh.

A burnt offering was to be brought before Yahweh every morning and evening throughout Israel's history (Ex. 29:39–42). As the NIV points out, double burnt offerings were brought on the Sabbath (Num. 28:9–10) and additional burnt offerings were brought on feast days (Num. 28–29). The offering in this verse is in addition to those offerings. The offering had to be male, without blemish (see Mal. 1:8); the rich brought a bull, the average person brought a sheep or a goat; and the poor brought a dove or a pigeon. The giver always placed his hand upon the head of the animal to transfer his sin to the innocent animal (Lev. 1:4). And, one of the more interesting aspects of this burnt sacrifice is that the fire was never to go out (Lev. 6:13), speaking of God's continual and unending justice, which necessitates a continual and unending Lake of Fire. Further pointed out in the NIV, is that they entire sacrifice was to be burned (Lev. 1:9); hence it was sometimes designated the holocaust offering (hole means whole, and caust means burnt). The priest was allowed to retain the hide of the animal (Lev. 7:8), as the hide speaks of the covering (or, atonement) of our sins. See the Doctrine of the Burnt Offering. Not finished yet!!

"He will lay his hand upon the head of the burnt offering and it will be accepted for him to make atonement for him. [Lev. 1:4]

In Ex. 29:33 we covered the doctrine of atonement. This was a covering of the sin until our Lord came and bore our sins in His own body on the tree (I Peter 2:24). What is being done is the sins of the man bring the offering are being laid upon the head of his animal; they are transferred from his hand to the animal and then the animal is sacrificed on his behalf. The hand lain upon the head indicates identification. The sinner is identified with the animal, whose sacrifice covers his sin, just as our Lord was identified with us and our sins (Isa. 53:4–6 Rom. 6:3–10).

"Then he will kill the bull [lit., son of the herd; often renderered one of the herd] before Yahweh and Aaron's sons, the priests, will present the blood and throw the blood against the altar round about [the altar] that is at the door of the tent of meeting. [Lev. 1:5]

The primary sacrifice is a blood sacrifice. This is not a function of the day and time; blood sacrifices go all the way back to the first couple, Adam and the woman (recall their clothing was made from animal skins; an animal had to die first and the hide was used to cover them up). A blood sacrifice is the way that God the Father pointed forward in history to the sacrifice of His Son on our behalf. The priests present the blood and the offering to God. We had to learn immediately that there would always be an intermediary between us and God. This intermediary began as the priests; however, the true mediator between God and man is the man Christ Jesus; the priests themselves were shadows of the One to come. Peter called the recepients of his first letter sprinkled with the blood of Jesus Christ (I Peter 1:2).

Notice the order in which these things are done. First the offerer brings the bull and slays it. Before all else, Jesus Christ must die on behalf of sinners. This is the first place that the unbeliever must go to. The primary nature of this act applies both to man and to God. Then, the priests spring into action. They, representing man to God, place this offering before God the Father, just as Jesus Christ, after His death on the cross, presented Himself to God the Father. The resurrection indicates the acceptance of His atoning work on our behalf. This is the smoke, the tranquilizing scent, which is lifted up toward heaven.

Heb. 9:19–23 reads: For when every commandment had been spoken by Moses to all the people, according to the Law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God command you." And in the same way, he sprinkled both the tabernacle and all the vessels fo the ministry with the blood. And according to the Law, almost all things are cleansed with blood, and without shedding of blood, there is no forgiveness. Therefore, it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenly thing s themselves with better sacrifices than these.

I am not certain if there is any symbolism involved when the body of the animal is cut into pieces here. It could be simply a matter of practicality; that is, there is no way that they could pick up the entire animal and lay him upon the altar. It would require them to cut the larger animals into pieces.

"And the sons of Aaron, the priest, will place fire on the altar and lay in order wood upon the fire. [Lev. 1:7]

So, what we have so far is that the animal has been sacrificed by having its little wooly throat cut. Now Aaron's sons place a fire upon the altar. Now I would think that it would be ideal if the top of the brazen altar was grating, but I don't think that it was. The word flay here is ideal. It means to strip off and has a variety of applications. The hide was stripped off the rest of the body, which was cut into pieces. The hide was saved for the priests, as a covering.

"And Aaron's sons, the priests, will lay in order the pieces: the head and the fat upon the wood that is on the fire, upon the altar. [Lev. 1:8]

As Paul said in I Cor. 14:40: But let all things be done properly and in an orderly manner.

"But its entrails and its legs, he will wash with water and the priest will burn the whole on the altar as a burnt offering, an offering by fire, a tranquilizing smell to Yahweh. [Lev. 1:9]

The entire animal is offered upon the altar and it is offered as cleansed. Our Lord offered Himself on the cross as absolute human perfection. Since we see this phrase, a sweet savor or a pleasing odor to Yahweh throughout the Penteteuch, we should attempt to discern its meaning. There are, obviously, two Hebrew words here. We have the neutral word rêyach (ַחי ֵר) [pronounced RAY-ahkh].

We find it used primarily with a modifier (Gen. 8:31 Ex. 29:18); however, it does occur apart from a modifier (Gen. 27:27 Ex. 5:21). In Gen. 27:27, it speaks of old, blind Isaac smelling the smell of who he thought was Esau. This odor may have been offensive to some, pleasing to others; and it was quite pleasing to Isaac. In Ex. 5:21, however, the Jews are castigating Moses because he has made their smell displeasing to Pharaoh, a phrase meaning Pharaoh came to be very displeased with the Jews. Because this word can be used in both a positive and negative sense, using odor, savor or fragrance to translate tend to slant its meaning; smell or scent are good neutral translations. The next word is our all important modifier: nîchôach (ַחחי ̣נ) [pronounced nee-KHO-(w)ahkh]. Unfortunately, it does not occur apart from rêyach and is found nowhere in the Bible but in the Pentateuch (only once in Genesis, twice in Numbers and not at all in Deuteronomy) and in Ezekiel 6:13 16:19 20:28, 41. It is said to mean tranquilizing, soothing, quieting by BDB and this would be a better rendering than sweet or pleasing. The reason for this is that each sacrifice of an animal speaks of the death of our Lord Jesus Christ and the judgement for our sins by God the Father on the cross. This cannot be a pleasing, pleasant or sweet odor to God; however, because it does speak of our Lord's efficacious work on our behalf, it is a tranquilizing and quieting smell. Rather than looking down upon our sins and evil nature and wanting to judge us for this, God is tranquilized by this odor. It is all very anthropomorphic. Therefore, become imitators of God, as beloved children; and walk in love, just as Christ also loved you, and gave Himself up on behalf of us, an offering and a sacrifice to God as a fragrant aroma (Eph. 5:1–2).

"If his gift from the flock, from the sheep or the goats; he will offer for a burnt offering a male without blemish. [Lev. 1:10]

We will see this phrase over and over: without spot and without blemish. The animal brought to the altar was perfect, to illustrate the perfection of the humanity of Jesus Christ.

"And he will kill it on the north side of the altar, before Yahweh, and Aaron's sons, the priests, will throw its blood against the altar round about. [Lev. 1:11]

I am not entirely certain as to the reason for the North side; maybe when I draw a picture of the tabernacle and its furniture, this will become more clear. There is an audience observing what is occurring here and with every sacrifice, they see the blood of the sacrifice scattered around the altar to God.

"And he will cut it into pieces with its head and with its fat and the priest will lay in order these pieces [lit., them] upon the wood that is on the first upon the altar. [Lev. 1:12]

"But the entrails and the legs, he will wash with water and the priest will offer the whole [animal] and burn a burnt offering on the altar; it [is] an offering by fire, a tranquilizing scent to Yahweh. [Lev. 1:13]

With every offering that was burnt, the judgement of this animal in their stead was a sweet savor to God. This represents the propitiation (covering) of our sins. We are presented to God perfect not because we have tried really hard to be good but because He has covered our sins with the blood of Christ and has judged our sins in Christ with fire. The reason the legs are washed is because these are what have come into contact with the earth, which is unclean, as it is the devil’s world. The entrails are washed because they represent the old sin nature (what better portion of the animal?).

"If a burnt offering of birds—his offering to Yahweh—then he will bring his offering from turtledoves or from young pigeons. [Lev. 1:14]

Not every person had money or great herds and flocks. However, salvation is open to anyone, rich or poor. A person with very little could bring as little as a bird as a blood sacrifice to God. Turtledoves are common to the Palestinian area at all times of the year, although there is a preponderance of them during the times of migration. It appears as though they were domesticated and only the domesticated birds were used as sacrifices to God. In the Bible, all uses of the word turtledove refer to sacrificial purposes, except in SOS 2:12 and Jer. 8:7. In Song of Solomon, their use is a matter of referring to a certain time of year, a little after the springtime. In Jeremiah, the built-in migrating clock of the turtledove is spoken of. Other than that, these turtledoves were easily obtained birds. We will cover the pigeon later.

"And the priest will bring it to the altar and wring off its head and burn on the altar and its blood will be drained out; its blood on the side of the altar. [Lev. 1:15]

Notice that the bird is not cut into pieces, indicating that it was a practical matter in sacrificing a large animal and unnecessary with a bird. However, the blood of the sacrifice was again emphasized.

"And he will take away its crop with the feathers and cast it beside the altar on the east side in the place of the ashes. [Lev. 1:16]

A crop is a digestive organ of the bird. I don't know why this was removed with the feathers and cast on the side. However, we do not even know if this is what the Hebrew word means; it is uncertain (NIV Study Bible, p. 147).

"And he will tear it by its wings, but he will not divide [it]. The priest will burn it on the altar upon the wood that is on the fire; it is a burnt offering, an offering by fire, a tranquilizing scent to Yahweh. [Lev. 1:17]

The tearing apart of the bird speaks of a violent, awful death. Our Lord's death on the cross on our behalf was more painful, more violent, than anything that we could imagine. It was the equivalent of enduring a multitude of hells for all eternity. How you can take infinity and somehow shrink it into a point of time is a matter of mathematics and God's grace.

Leviticus 2

Introduction: Lev. 2 covers the grain offerings, which represent what happens after atonement and salvation. This chapter will have a rather sparse outline. This could have easily been a portion of chapters 1 or 3. There will be further regulations regarding offerings of fine flour in Lev. 6:14–23 7:9–10.

When anyone brings near a [freewill] offering, a tribute of fine flour to Yahweh, he will pour oil upon it, his offering and place frankincense upon it. [Lev. 2:1]

The Emphasized Bible But when any person would bring near as an oblation, a meal-offering,...

Young's Lit. Translation And when a person bringeth near an offering, a present...

We have already examined the word qorbân (ן ָ ׃ר ָק) [pronounced kor-BAWN], which is used as a freewill offering; one which is not required (that is, volition is involved). Similarly, we have examined the word minchâh (ה ָח ׃נ ̣מ) [pronounced min-KHAWH], which does not mean cereal offering or meal offering, but properly is a present or a tribute (see Gen. 4:3–5 32:13, 18 2Sam. 8:2). Out of the eight translations which I regularly consult, only one, Young's, had this verse correct. We are told in context just what kind of an offering this is. Ç ôleth (ת ∵לֹס) [pronounced SO-leth] is consistantly rendered flour or fine flour in Scripture. Minchâh became so closely identified with this offering of fine flour that it became the word for a grain offering; however, this is not its original meaning, nor should we necessarily take it for the meaning here in context. We can allow the context of the passage to guide us in the type of minchâh, or tribute or present, that is alluded to.

This is the offering of a believer. A bloodless sacrifice does not save. Without the shedding of blood, there is no forgiveness (Heb. 9:22b). This is a believer who is bringing near to God an offering which speaks of his thankfulness to God. The offering is a tribute to Yahweh and His provision. It is unfortunate that this passage is incorrectly translated so often is that it blurs the meaning and interpretation of the verse.

"And he will bring it to Aaron's sons, the priests, and he will grasp from it a handful of fine flour and oil with all of its frankincense and the priest will burn as its memorial portion upon the altar, an offering by fire, a tranquilizing scent to Yahweh. [Lev. 2:2]

The word which I translated burn is not really burn; it is the 3rd masculine singular, Hiphil perfect of qâţar (ר ַט ָק) [pronounced kaw-TAR] and it is the word used to burn incense. In other words, whatever is burned is caused to smoke. It might not really catch fire and burn, but it can be caused to decompose, the smoke being a sign of that chemical decomposition. All of the flour along with the oil and frankincense represent God's blessing and graciousness to the believer. This believer brings back some of this to God, recognizing the source of his blessing.

"And the remainder of the tribute offering [will be] for Aaron and his sons; it is a most holy portion [lit., the holy of holies] of the altar fire to Yahweh. [Lev. 2:3]

Aaron and his sons worked full-time in service to God. They required food and clothing and shelter, as did anyone else. They had to be remunerated for their time and dedication. We will later learn that the priests were to eat this only in the tent of meeting, the tabernacle, and were not to use this to feed their families (Lev. 6:16–18).

"And when you bring a tribute offering—[it will be] baked, of fine flour; unleavened cakes mixed with oil or unleavened wafers, spread [lit., anointed] with oil. [Lev. 2:4]

The fine flour is an eveness and stability in ones life; a balance of character. There is no quality in excess and no quality of character which is missing. The oil is the Holy Spirit and the frankincense is the fragrance of his life. There is no leaven, as that speaks of impurities (false doctrine) and there is no honey mixed in (honey speaks of sweatness; and, in this context, it would be unbearable sweetness). See the Doctrine of Olive Oil—not finished yet!!

"And if a tribute is baked on a griddle, [then] your offering is to be of fine flour, mixed with oil, and unleavened. [Lev. 2:5]

The pan mentioned here was a clay pan which sat on top of a stone which was heated by a fire; not unlike our frying pans today. According to the NIV notes, iron pans were used later.

The difference here is in the cooking. When baked in the over, the oil goes on top and when baked upon the griddle, the oil is used actually in with the bread. Even though the church age is well hidden from those in the Old Testament, it sounds an awful lot like v. 4, with the oil spread on top of the unleavend cakes, deals with the induement of the Holy Spirit, which is Old Testament spirituality; and that v. 5, where the oil is mixed i with the cakes, deals with the filling of the Holy Spirit, which is New Testament spirituality. It is not necessary that all of the symbolism be completely understood by those in the Old Testament.

"Having broken it into pieces, you will pour oil upon it; it [is] a tribute. [Lev. 2:6]

I am doing my best to give these verses a literal rendering, as most translations do a very poor job with Leviticus. The breaking of the bread into pieces is the scattering of Israel and it also represents the church, the body of Christ, which is broken into pieces and spread out throughout the world, as is must be for any evangelism to take place.

"And if a tribute [offering] of a pan—your offering of fine flour—it will be made [lit., constructed] with oil. [Lev. 2:7]

I am praying that God will raise up a man, who knows the original languages much better than I do, to put together a literal translation of the Old Testament, with his eye toward consistancy, differentiation and accuracy. It would be marvelous to have such a Bible, with a side-by-side less literal interpretation, where idioms are translated as per their intended inference rather than as per their literal meaning. Note here the importance of the Holy Spirit; all the offerings of flour speak of the spiritual life after salvation (as if there is one prior to) and the importance of the filling of the Holy Spirit. The offering of our lives and service to God are meaningless apart from His gracious provision of the Spirit.

"You will bring the tribute [offering] which is made [lit. constructed] of these [things] to Yahweh; furthermore, he [the giver] will approach [with] it [or, bring it near] to the priest and he will bring it near to the altar. [Lev. 2:8]

In this verse, Owen's translates three different words by the word bring. The first word is bôw’ (א) [pronounced bo] which means, in the Qal stem, come in, go, go in; however, in the Hiphil, the causative stem, it means to take in, to bring, to come in with; and, surpringly enough, it is translated quite consistently by the KJV when found in the Hiphil stem. It generally requires a direct object, as it is the object which is being brought somewhere. Qârav (ב ַר ָק) [pronounced kaw-RAV] means come near, approach in the Kal stem. We have already examined this particular word in Lev. 1:2. In the Hiphil, it is often translated bring, offer. However, there is no way one can get that meaning from Gen. 12:11 and Ex. 14:10, where the Hiphil perfect clearly means to be brought near, to approach. At this point, I am going to continue to not translate this word offer, as most translators have done throughout the book of Leviticus and Numbers, but retain its actual meaning approach, come near or brought near. BDB seems to support this notion by not giving this as one of their primary definitions. In this verse, qârav does not mean offer because the person with the tribute is the giver and the person receiving it is the priest; it is presented or brought near to the priest; it is actually offered to Yahweh. In this verse, qârav is in the 3rd person masculine singular, Hiphil perfect, 3rd person feminine singular suffix (referring to the tribute offering). In terms of differentiation, we have a tough one coming up next. The word is nâgas ( ַג ָנ) [pronounced naw-GAS] and it appears to have meanings almost identical to qârav; this is, it means come near, draw near, approach, come hither in the Kal stem; and bring near, bring hither, brought in the Hiphil. It is parsed the same as qârav; nâgas is in the 3rd person masculine singular, Hiphil perfect, 3rd person feminine singular suffix.

"And the priest will lift up its memorial portion out from the tribute [offering] and burn on the altar a fire-offering, a tranquilizing scent to Yahweh. [Lev. 2:9]

In general, I have a great and abiding respect for those who translated the KJV. It is a scholarly and relatively literal translation into the King's English. However, Leviticus is a mess and other translators seemed to have followed suit. The portion of God's Word which speaks continually of our Lord's sacrifice on our behalf was given to the hacks of the translating committee. The Book of Leviticus is almost in its entirety a direct quote from God to Moses as recorded by Moses. You would expect that in a case like that, the translators would go out of their way to be as accurate as possible.

The verb is the 3^rd person, masculine singular, Hiphil perfect of rûwm (םר) [pronounced room] and it means to exalt, to lift up and even to offer up.

"And the remainder of the tribute [will be] for Aaron and his sons; [it is] a holy of holies fire-offerings to Yahweh. [Lev. 2:10]

A portion of this tribute to Yahweh is to be burned to Yahweh; and the remainder is given to Aaron and his sons. Note that these works, this life of the believer, as represented by the unleavened bread—it is most holy to God.

"All of the tribute which you bring near to Yahweh will not be made with leaven, for all of leaven and all of honey you will not burn out of it a fire-offering to Yahweh. [Lev. 2:11]

There was no sugar in that portion of the ancient world, so all sweetening was done with honey or boiled concentrated grape juice. There are several examples in the Bible where honey is obtained from wild bees (Deut. 32:13 Judges 14:8–9 Luke 24:41–43). Bee had been confined to hives in Egypt and Assyria by that time so that honey could be obtained.

There are other interpretations given to the exclusion of honey from its use in the grain offering. It was used to help the fermentation process in brewing beer. However, I don't think that the use of honey in that process was so exclusive as to not be used in other areas as well. Maimonides said that only idolators used leavened bread smeared with honey as a sacrifice to God. Another interpretation is that honey was used in some unspeakable way in some Canaanite religious ritual; however, the Jews were only slightly familiar with the Canaanites, and less so with their cultic practicies. Furthermore there is nothing in the Scriptures that I am aware of which suggests some sort of inherent evil tied closely to honey. Now let me give you the correct interpretation:

Leaven speaks of corruption of doctrine and honey speaks of sweetness. The offering of our Lord on the cross was not sweet; it was an experience beyond all imaginable horror. Our lives are not to be characterized by a sacharine sweetness, that phoney behavior which causes most intelligent unbelievers to grimace and find another place to be, but a lifestyle dedicated to God, free of phoniness. Scofield writes: Honey is mere natural sweetness and could not symbolize the divine graciousness of the Lord Jesus.

In other words, sweetness is a personality trait and some are and some aren't. This is not a trait which is exclusively Christian; in fact, some Christians, filled with the Spirit, are not sweet. This does not mean that we will be less than gracious nor does it mean that we speak our personal opinions, no matter how offensive. Proper training in manners precludes us from saying any damn thing which comes into our mind. A young person without training says the first thing which comes to their mind; they have a thought and some of them feel that they must express it before its gone ("That's an ugly shirt"). Part of being civilized is learning not to say everything that pops into your head; it is a matter of consideration to others and a matter of minding our own business. A Christian should show signs of being civilized and gracious, without having to resort to a phoney sweetness. Our phoney sweeness does not cut it with God and He wants no part of it.

Now, together, the leaven and honey speak of corruption because together they were used in the fermentation process of both beer and wine. So together, they do symbolize the corruption of that which is true; that is, the corruption of Bible doctrine. Paul helps us to interpret the concept of leaven: Let us therefore celebvrate the feast, not with old leaven nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth (I Cor. 5:8). If necessary, review the doctrine of leaven from Ex. 12:15.

"An offering of first fruit—you may approach with them [i.e., the honey and the leaven] to Yahweh, but they will not lift [them] up on the altar for a tranquilizing scent [Lev. 2:12]

At this point, we need to examine the Doctrine of the Firstfruits—not finished yet!! The firstfruits are not things which are sacrificed to God. They speak of the prosperity with which God has given us; this is not a sacrifice on our side or from God's side. It is blessing to us from God. Therefore, we do not associate it directly with the cross. These things come as a result of the cross. As Thieme was wont to say, "What does God do for us after doing to most for us on the cross? He does much more than the most."

"And all of your approachings of your tributes you will season with salt and you will not case the salt of the covenant with your God from your tribute; with all your offerings, you will approach [with] salt. [Lev. 2:13]

Salt is a preservative and it is the nation Israel which preserved the ancient world and today, it is the church, the body of Christ which preserves the earth. It is also salt which gives a real taste or a spice to some things, and it is our lives, not as self-righteous, prissy boys and girls laced with phoney sweetness, but our lives in a dedicated to God lifestyle. Salt, in the ancient world, is also closely associated with signing a covenant. See the Doctrine of Salt—not finished yet. Num. 18:19 2Chron. 13:5 Ezek. 43:24 Col. 4:6 It is equivalent to signing a covenant between two parties (in this case, warring parties between whom peace is made). Today, salt is a relatively inexpensive condiment; however, in the ancient world, it was an expensive spice, necessary to the diet.

"And if you approach with a tribute of firstfruits to Yahweh, then you will approach with green ears [of corn] dried by the fire, the tribute of firstfruits. [Lev. 2:14]

I am not certain whether we are speaking of grain or of corn here. In any case, the grain or corn ws dried or roasted by fire; our grace from God on earth is a portion of our eternal inheritance, as God has given His tacit approval to. This prosperity in no way compromises His integrity and justice.

"And you will place oil upon it and frankincense; it [is] a tribute [offering]. [Lev. 2:15]

This is not a grain or a cereal offering; whether we are speaking of corn or grain here, this offering is a tribute to the grace of Yahweh.

"And the priest will burn a portion of the crushed grain as its memorial portion and out of the oil upon all of its frankincense a fire-offering to Yahweh." [Lev. 2:16]

Again, this does not exactly burn, but it is placed into the first until is chars and smokes.

Leviticus 3

"And if a sacrifice of peace offerings: if he offers his offering from the herd, whether male or female, he will approach with it before Yahweh without blemish. [Lev. 3:1]

We have a new word for offerings here: shelem (ם∵ל ∵ש) [pronounced SHEH-lem]; and, if you know no other word of Hebrew, you likely know shâlôwm (םל ָש) [pronounced shaw-LOHM], a word for peace and prosperity. Other than the vowel points and wâw cholem,, which acts like a vowel, we have the same word, which often means that the meanings are closely related. Since we find this word used nowhere else except with regards to specific offerings, it is reasonable to translate shelem as peace-offering. However, this word is more encompassing than simple peace with God. It refers to prosperity, as in prosperity from God; to an alliance, as in an alliance with God; and fellowship, because through the blood fo our Lord, we have fellowship with God. Peace is our reconciliation with God (Col. 1:20). Future from this time, peace proclaimed by our Lord would include peace between Israel and the church, two entities used mightily by God during two different time periods; and this peace includes peace with God (Eph. 2:11–18). Because this particular sacrifice speaks of fellowship, Aaron's sons, the priests, would participate in the eating of a portion of the sacrifice (Lev. 7:31–34), as eating and drinking is a portrayal of fellowship (Luke 22:30). Strong’s #8002 BDB #1023.

Gower's The New Manners and Customs of the Bible succinctly explains: The Selamim, or peace offering, was a fellowship meal in which the worshiper and his friends sat down to a meal with God in peace. After confession and sacrifice, God's portion of the meal—the fat—was burned upon the altar. The remainder was eaten by the worshiper, his family, and friends (Lev. 3; 7:11–21, 28, 34). This offering could be used to express thanks, to accompany a vow, or to be a freewill offering.

Peace offering can imply all of that; unfortunately, it rarely does to the average reader. In fact, too often, all the carnal man thinks of is inner peace when the peace offering is mentioned. This is typical of man-centered thinking; what will this do for me in relationship to me? In some cases, an inner peace will result from salvation and its perpetuation is only possible through rebound and doctrine.

We are, because of our old sin nature, at enmity with God; we are at war with God. Because of our old sin nature, our actual sins and Adam's original sin, God is at war with us. His perfect righteousness demands justice, which is a demand for our condemnation. We need peace between ourselves and God. This peace offering illustrates our Lord's death for our peace. "And a child will be born to us, a son will be given to us...and His name will be called...Prince of Peace (Isa. 9:6). Therefore, having been justified by faith, let us have peace with God through our Lord Jesus Christ (Rom. 5:1).

The peace offering is the offering where the offerer could eat a portion of the sacrifice. This eating is what implies fellowship with God (Lev. 7:15?). During the three annual feast events, or festivals, thousands of animals were sacrificed in peace offerings and other offerings (Ex. 23:14–17). Solomon himself offered 20,000 cattle and 120,000 sheep during one 14-day period (1Kings 8:63–65). Further regulations concerning the peace-offerings can be found in Lev. 7:11–21, 28–34.

"And he will lay his hand

upon the head of his offering and kill it at the door of the tent of meeting and Aaron's sons, the priests, will throw the blood against the altar round about. [Lev. 3:2]

For one who does not understand the reasons why this is all done, this would appear to be a very gruesome religion. But we know that the hand upon the head transfers the sin from the owner to the animal; that Jesus Christ was killed where God came to meet man, on earth, in Israel, at the door of the tent of meeting, if you will. The blood signifies the spiritual death of our Lord on the cross on our behalf. It is hard to relate to all of this in the Old Testament unless you see its fulfillment in the New Testament.

"And he will approach from the sacrifice of the peace offerings—an offering by fire to Yahweh; the fat covering the entrails and all the fat that is on the entrails. [Lev. 3:3]

It is this animal sacrifice which is the approach of the offerer to God. I do not fully comprehend the fat and the entrails thing, however.

"And the two kidneys with the fat that is on them at the loins and the appendage of [or, the fatty mass next to] the liver with the kidneys he will remove it. [Lev. 3:4]

The kidneys are often related to human emotion (Job 19:27 Psalm 7:9 73:21 Prov. 23:16); fat to prosperity (Gen. 45:18 Num. 18:12); I am going to pass over this word for loins (also translated flanks) temporarily, as it can vary a great deal as to its meaning and usage (compare this passage to Job 31:24 Psalm 49:13 78:7 Prov. 3:26 Ecc. 7:25; ten to one that you cannot even figure out which words in the English represent this word in this passage). The word translated appendage, midriff, caul is found only in relationship to these offerings. Liver is also associated with emotions (Lam. 2:11), although not as closely as kidneys are. The word for liver is the same as the adjective for heavy, difficult, oppressive. The emotions fo the animal are laid bare before all when they are offered to God. We are told that our Lord continually, in the thick darkness, screamed "My God, My God, why have you forsaken Me?" (Psalm 22:1 Matt. 27:46)

"Aaron's sons will burn on the altar against the burnt offering [or, ascending offering] which is upon the wood on the fire, a fire-offering, a tranquilzing scent to Yahweh. [Lev. 3:5]

The fire is judgement, and the tranquilizing scent is God being appeased. I realize that this is repetitious, but that was the intention of the continual sacrifices—they were repetitious in order to teach the gospel. Recall that these ascending offerings were offered every morning and evening by the sons of Aaron (Ex. 29:38–42); the fellowship offerings were offered with them on the brazen altar (Ex. 24:5).

"And if his offering from the flock, a sacrifice of a peace-offering to Yahweh, a male or female, he will approach with it without defect. [Lev. 3:6]

We have the continual theme of the animal being without blemish, or defect; as our Lord was perfect. As Pilate said, "I have no found no guilt in him [requiring] death." (Luke 23:22b)

"If he approaches with a lamb for his offering, then he will approach with it before Yahweh. [Lev. 3:7]

We have almost a play on words in this verse. The Hebrew for approach, come near is used twice and the word for offering is the noun cognate of that verb.

"And having lain his hand

upon the head of his offering, he will kill it before the tent of meeting and Aaron's sons will throw its blood against the altar round about. [Lev. 3:8]

The hand on the head—transferance of sin; the sprinkling of the blood—the cleansing of our sins through Christ's death for us on the cross.

"Then he will approach from the sacrifice of the peace offering, a fire-offering to Yahweh; its fat, the entire fat tail close by the backbone, taking it away and the fat that covers the entrails and all the fat that is on the entrails. [Lev. 3:9]

Just as the animal is completely exposed before man, our souls are ocmpletely exposed before God. We are an open book entirely before Him and our lives are entirely exposed to the angels and demons, who daily observe us. According the the NIV Study Bible, there is a breed of sheep, still found in the Mideast, whose tail has a great deal of fat.

This fat tail was often fried and eaten.

"And the two kidneys with the fat that is on them at the loins and the appendage of the liver with the kidneys, he will remove. [Lev. 3:10]

"And the priest will burn it on the altar as food, a fire-offering to Yahweh. [Lev. 3:11]

I believe what is being burned upon the altar is the remains of the beast, after these things have been removed. Maybe the judgement for our sin is done apart from prosperity, apart from emotion (?).

The word translated food here is lechem (ם ∵ח ∵ל) [pronounced LEH-khem] actually means bread literally. However, it often has the wider application of being translated food. Strong’s #3899 BDB #536. This verse is a prime example.

In other cultures, sacrifices offered up were to be eaten by the gods (Ezek. 16:20); Yahweh does not eat these sacrifices (Psalm 50:7–13). The only way in which Yahweh participlates in the eating of these sacrifices is symbolically, as a representation fellowship, or peace, between the offerer, the perfect priest who offers the sacrifice and Yahweh (Lev. 21:21 22:25). It is not until God takes upon Himself the body of a man that we may eat and drink with Him. And when the hour had come, He reclined [to eat]; and the Apostles with Him. And He said to them, "I have earnestly desired to eat this Passover with you befor I suffer, for I say to you, I will never again eat it until it is fulfilled in the kingdom of God." And having taken a cup, when He had given thanks, He said, "Take this and share it among yourselves, for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes." And, having taken bread, when He had given thanks, He broke [it]and gave [it] to them, saying, "This is My body which is given on behalf of you; do this in remembrance of Me." And in the same way, the cup, after they had eaten, saying, "This cup which is poured out for you is the new covenant by means of My blood." (Luke 22:14–20).

"If his offering is a goat, then he will approach with it before Yahweh. [Lev. 3:12]

"And he will lay his hand upon its head and kill it before the tent of meeting and the sons of Aaron will throw it blood against the altar, round about. [Lev. 3:13]

"Then he will apprach from it as his offering, a fire-offering to Yahweh; the fat covering the entrails and all the fat that is on the entrails; [Lev. 3:14]

"And the wo kidneys witrh the fat that is on them at the loins, and the appendage of the liver with the kidneys, he will remove it. [Lev. 3:15]

It seems to refer to the goat. The sacrifice will be just the opposite from the offering of the lamb.

"And the priest will burn them [lit., cause them to smoke] on the altar as food offered by fire—all the fat [is] for a tranqualizing scent to Yahweh.

[Lev. 3:16]

It appears here that the goat is removed from the innards and the innards are burned upon the altar whereas with the lamb, the innards were removed and the lamb was burned upon the altar.

"[This is] a perpetual statue throughout your generations in all of your dwelling places: neither fat nor blood will you eat." [Lev. 3:17]

The health benefits are obvious; a lot of diseases are avoided by not partaking in either of these things, and God will preserve the Jews partially by their diet. On the spiritual level, we should take this in points:

Leviticus 4

Leviticus 4:1–35

Introduction: Lev. 4 brings up the issue of unknown sins. The more doctrine that you know, the more you are cognizant of a variety of sins which many believers are unaware. For instance, some believers might become a conscientious objector or admire someone who is a conscientious objector, because they do not realize that is a sin. Others may be involved in sex outside of marriage (presumably because they are in love) or believe that a homosexual union is as valid before God as a heterosexual marriage, and this is due to their lack of knowledge. Not only does God tell us that "My people are destroyed for lack of knowledge", but ignorance of sin is no excuse. We cannot become Christians and then ignore God's Word and do whatever we want; this will place us under serious discipline. It does not matter one whit whether we commit these sins in ignorance or with full knowledge of what it is that we are doing. These sins were paid for by our Lord on the cross and this must be symbolized by the death of a sacrifice.

A major difference between this chapter and the previous three is that the sacrifices offered in the other chapters were voluntary. They represented fellowship with our Lord Jesus Christ after salvation, which is an option to all believers (as opposed to a life of discipline). However, the sacrifices herein contained are mandatory offerings.

Again, God is speaking directly to Moses. Had I been breaking up the chapters, I probably would have placed chapters 1–3 together as one chapter and, throughout this book, allowed Yahweh speaking to Moses to accompished the chapter divisions.

"Say to the people of Israel, saying, if any one unknowingly deviates [or, sins] from any of the commandments of Yahweh and does any one of them which should not be done; [Lev. 4:2]

Two words should be examined here. Yahweh is delivering to Israel the Law where everything that they need to know about transgressing against God can be found. Because they have a portion of the Law and will soon have the Law in its entirety, we can now have the word sh^egâgâh (ה ָג ָג ׃ש) [pronounced sh'gaw-GAWH], found in this passage for the first time in God's Word. This is a noun which modifies either the word sin (Lev. 5:15 Num. 15:27) or a particular sin (Num. 35:11, 15). Unknowingly is a good translation, but not exactly fit several passages, such as Num. 35:11, 15 Joshua 20:3, 9. When we speak of unintentional manslaughter (as the passages named do), a good translation is unwittingly, unintentionally. However, we should stick with unknowingly when dealing with committing sins when we do not realize that they are sins. You may wonder why I have taken this stance when my preference is to go with a consistent and accurate translation whenever possible. This is because when it comes to committing a sin, we intend to commit that sin, whether we recognize that it is a sin or not. Our volition is involved. Some force of evil does not cause us to sin against our own volition. What is unintentional, at times, are the results of the sin. Some people, because of pre-marital sex, become involved in an horrible abusive marriage where both the husband and the wife are unhappy and the children are caused daily grief do to their parent's behavior. At the time of committing sex outside of marriage, their intention was some self-satisfaction, either sexual or emotional; or it was a pay back or a reward. In any case, the results were unintentional, although the sin which precipitated the results was very intentional (even if the people involved did not realize that pre-marital sex is wrong in all instances). The point that I am trying to make in the translation of this word is that volition should not be removed from the picture in all instances by using the word unintentional except with regards to some of the results being unintentional.

The second word worth examining is châtâ (א ָט ָח) [pronounced khaw-TAW], the word for sin, which we have seen very little of until now. This word only occurs five times in Genesis (Gen. 20:9 39:9 40:1 43:9 44:32), which covers a period of time of over 2000 years; and only three times in Exodus prior to Ex. 32 (Ex. 5:16 9:27 10:16). After the Law, we find this word much more often—three times in Ex. 32 to describe the transgression of the Jews against God in the constructing of the golden calf (vv. 30–33), over fifteen times in Leviticus (a shorter book than Exodus or Genesis) and several times thereafter. It is not that there were not some laws of God which were understood and which could be transgressed. Job understood that there were certain laws of God, as did his friends, although they did not always agree on what these laws were or who had transgressed them. The most popular translation of this word is sin, however transgress, miss, miss the mark, err are also reasonable translations. However, it would be nice to update this word to a modern vocabulary, which will be difficult to do in this era of nonjudgmental everyone needs self-esteem mind set. When an object is given in context (such as, this particular verse), deviate, stray from, go astray from or transgress might be acceptable translations. When it comes to committing an act of sin, commit a transgression is wordy, but reasonable. Two other wordy, but good translations would be subvert [God's Law], transgress [the Law].

This verse deals with people who are believers, who are ignorant of a portion of God's Word, and have transgressed against God. They have unknowingly (but not unintentionally) deviated from the commandments of God. Examples of these transgressions are given in Lev. 5:15–18 22:14.

On the other end of the spectrum we have those who stand in defiance of God. But the person who acts defiantly, whether he is native or an alien, that one is blaspheming the Yahweh; and that person will be cut off from among his people, because he has despised the Word of Yahweh and has broken His commandment, that person will be completely cut off; his iniquity on him (Num. 5:30–31). This is an act which is greater than knowingly sinning; this is a person who stands up against God and sins to spite God's commandments.

"If it is the anointed priest who transgresses [against God] [or, sins], thus bringing guilt upon the people, then he will offer for the sins which he has committed, a young bull, without defect to Yahweh with regards to sin. [Lev. 4:3]

The word sin occurs twice in this verse; the second occurrence is generally translated for a sin offering. However, with the prefixed lâmed preposition, I've given a very literal translation. Throughout the Old Testament, the word for sin offering and for sin are the same word. The offering for sin, identifying the sacrifice completely with the sin, is a type of Jesus Christ, being identified completely with our sins, as He was made sin for us (I Cor. 5:21). The death of the sacrifice is the death of our Lord and the tranquilizing scent is the acceptance by God the Father for His sacrifice on our behalf (Psalm 22 Isa. 53 Matt. 26:28). There are two slants on this: (1) the word for sin should only be translated sin and not sin offering (which is what I will attempt to do); or (2) that it can be translated either way, allowing context to determine. I believe that the former is what was intended originally, but that the passage of time allowed this word to take on the additional meaning of sin offering. Taking either position should not do irreparable damage to the meaning of any passage in Leviticus.

Notice the first person mentioned who could commit a sin of ignorance, a priest—the high priest in fact—one who is knowledgeable in the Law. The priest, by his sin, bring guilt upon all the people. Why? He represents the people before God. It is because of the priest that we are acceptable before God. Jesus Christ had to offer Himself up as undefiled, unblemished, perfect in His humanity, otherwise, His atonement for our sin would hav been worthless. Therefore, a priest must be in fellowship before God to perform his priestly functions. The analogy goes as far as the priest represents man before God and the priest must be perfect. The breakdown of this analogy is alluded to by the author of Hebrews, who wrote: For it was proper that we should have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; who does not need daily, like those high priests, to offer up sacrifices, first for His own sins, and then for the [sins] of the people, because this He did once for all when He offered up Himself. For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, [appoints] a Son, made perfect forever (Heb. 7:26–28). This sin of the priest recognizes that the priest under the Law of Israel was only a man who not only was capable of sin, but did in fact transgress against the Law of God. In fact, there were instances where priests, even the high priests, were unbelievers (this is easily illustrated in the day that our Lord walked this earth).

For those who think they can attain, in this life, sinless perfection, take note: the person with the highest spiritual authority in the land, with the greatest spiritual responsibility by office, was only a man who sinned. For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins; he can deal gently with the ignorant and misguided, since he himself is also beset with weakness; and because of it, he is obligated to offer [sacrifices] for sins, as for the people, so also for himself (Heb. 5:1).

Next we must deal with the sin of the high priest bringing sin upon all men. The high priest is a man who represents all man before God. The Bible concentrates on the analogy of the high priest to the second Adam, Jesus Christ. However, the high priest is also similar to the first Adam, inasmuch as he does represent the nation Israel before God, just as Adam represented all of mankind to God. Adam as the federal head of the human race sinned knowingly against God, thus infecting his entire being with rebellion against God, and placing all of us under guilt. For as in Adam all die, so also in Christ will all be made alive (I Cor. 15:22). For if by the transgression of the one, the many dies, much more did the grace of the one Man, Jesus Christ, abound to the many...So then, as through one transgression there resulted condemnation to all men, even so through one act of righteousness, there resulted justification of life to all men. For as through the one man's disobedience the man were made sinners, even so through the obedience of the One, the many will be made righteous (Rom. 5:15b, 18–19).

"And he will bring the bull to the door of the tent of meeting before Yahweh and lay his hand on the head of the bull and kill the bull before Yahweh. [Lev. 4:4]

The priest was forgiven in the same way as anyone else. Even though the priest represented man before God and was a type of Jesus Christ, he was still a man who sinned and he still required the forgiveness of God, based upon the death of the One he represented.

As the NIV study Bible puts it, all three principles of atonement are found in v. 4: (1) substitution of the bull for the offerer; (2) identification of the sins of the offerer with the sacrifice; and, (3) the death of the animal brought before God on behalf of the offerer.

"And the anointed priest will take some of the blood of the bull and bring it to the tent of meeting; [Lev. 4:5]

As the Apostle John tells us, The blood of Jesus, His Son, cleanses us from all sin (I John 1:7b). Or as the writer of Hebrews wrote, And according to the Law, almost all things are cleansed with blood; and without shedding of blood, there is no forgiveness (Heb. 9:22). And Paul writes In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace (Eph. 1:7).

"And the priest will dip his finger in the blood and sprinkle out from the blood seven times before Yahweh in front of the veil of the sanctuary. [Lev. 4:6]

This is the index finger on the right hand of the priest (Lev. 14:16). Seven times speaks of perfection; the blood of our Lord is alluded to twice by the apostle Peter: [the] chosen, according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, because of obedience to Jesus Christ; and be sprinkled with His blood. May grace and peace be yours in fullest measure (I Peter 1:1b–2). And again, Knowing that you were not redeemed with perishable things like silver or gold from you empty manner of life inherited from your forefathers, but with the precious blood, as of a lamb unblemished and spotless; [the] blood of Christ (I Peter 1:18–19).

"And the priest will put some of the blood on the protrusions of the altar of fragrant incense before Yahweh which is in the tent of meeting; and the rest of the blood of the bull he will pour out at the base of the altar of burnt offering, which is at the door of the tent of meeting. [Lev. 4:7]

The blood of the sacrifice is put everywhere around there to cleanse the priest of his sin, albeit an unknown sin. When the blood was sprinkled, it was sprinkled on the protrusions of the altar of incense and around the base of the brazen altar; however, on the Day of Atonement (Lev. 16), the blood was sprinkled upon the mercy seat, the covering of the ark of the covenant. The protrusions of the altar were related to atonement made by Aaron or his sons (Ex. 30:10).

"And all the fat of the bull of the sin—he will take from it the fat that covers the entrails and all the fat that is on the entrails. [Lev. 4:8]

The fat here is the choicest portion of the bull. Most Bibles render the word chatâth (תא ָ ַח) [pronounced khat-TAHTH] as sin offering; but it is the simple word for sin; the sin and the offering for sin are so closely related that this word is often rendered sin offering.

"And the two kidneys and the fat that is on them at the loins and the appendage of the liver with the kidneys, which he will take away. [Lev. 4:9]

"Just as these are taken from the ox of the sacrifice of the peace-offering; and the priest will burn them upon the altar of burnt offering. [Lev. 4:10]

The insides of the animal are burned upon the brazen altar. Recall that the peace offering is one of peace with God, prosperity, and fellowship.

"But the skin of the bull and all its flesh with the head, its legs, its entrails and its dung; [Lev. 4:11]

The other portions of the bull will have a different end. For this offering, the insides are burned upon the brazen altar and the bulk of the beast is burned outside the camp of Israel. This animal is not eaten as a part of the sacrifice.

"And he will carry forth the whole bull outside the camp in a [ceremonially] clean place where the ashes are poured out and he will burn it on wood on the fire and it will be burned where the ashes are poured out. [Lev. 4:12]

Because a thick darkness hung over Golgotha when our Lord died for our sins, no one ever saw Him actually bear our sins—even those who were there at the time; even so, in this way, the public does not see part of the sacrifice being burned. The writer of Hebrews draws an additional analogy: With reference to the bodies of those animals whose blood is brought into the holy place by the high priest for sin, they are burned outside the camp. Therefore, Jesus, also, that He might sanctify the people through His own blood, suffered outside the gate. Therefore, let us go out to Him outside the camp, bearing His reproach (Heb. 13:11–13).

We find other instances of the sacrifice being slain outside the camp in Ex. 29:14 Lev. 9:11 16:26–28 and Num. 19:3.

The interest in cleanliness for a place outside the camp was not a matter of physical cleanliness (Mark 7:1–4). Cleanliness has a two-fold emphasis: upon the purity of our Lord Who gave Himself for us (I Cor. 5:21 I Peter 2:22) and upon our cleanliness as a result of salvation (Lev. 11:45 20:7). Throughout the Old Testament, there is an emphasis upon things which are clean as versus things which are unclean. In life, there are issue which are black and white and there are issues which allow for graduations of gray. When it comes to salvation, you are either saved or unsaved; there is no in-between. This is the contrast between clean and unclean (which we will study more of in Lev. 11–15). However, when it comes to spiritual growth, we have people who behave like unbelievers (I Cor. 3:3) to people who are called friend of God (James 2:23) and all points in between.

Now, what we do have in these previous verse is also an analogy. We have the anointed priests with their personal sin or sins, bringing guilt upon the whole people, followed by the appropriate sacrifice. Adam, by his personal sin, brought guilt upon all mankind. Jesus, the second Adam, by His blood sacrifice, took it away. It is difficult to put together a perfect analogy, as the human High Priest would undoubtedly sin, and actual provision should be made for that. However, the High Priests are simply men, and men sin. Each High Priest represents the Messiah to come. So the sin of the High Priest (as men) brings guilt upon all of Israel; the sacrifice they offer and their office as High Priest, represents Jesus, and the sacrifice takes away this sin.

The Offering on Behalf of the Congregation of Israel Which Has Unknowingly Sinned

"And if the all of the congregation of Israel commits a sin unknowingly and the thing is hidden from the eyes of the assembly and they do any one of the things which Yahweh has commanded which are not to be done and are guilty; [Lev. 4:13]

This is the protasis to a conditional statement. The first verb sounds like a verb, a noun and a modifier (commits a sin unknowingly); however, it is the single word shâgâh (ה ָג ָש) [pronounced shaw-GAWH] and it is the verb cognate for sh^egâgâh. It is translated to err, to go astray; the context of this verse (see Lev. 4:14), it implies that this is an unknown sin; hence the translation.

"When the sin becomes known which they have committed against it [the Law], the assembly will offer a young bull with regards to sin and bring it before the tent of meeting. [Lev. 4:14]

This tells us that the sin in question is an unknown sin and helps to pin down the meaning of shâgâh for us (and its adjective cognate sh^egâgâh). Becomes known is the 3rd person feminine singular, Niphal perfect of yâda‛ (ח ַד ָי) [pronounced yaw-DAH], and this is the common word for know, used a thousand times in the Old Testament.

"And the elders of the congregation will lay their hands upon the head of the bull before Yahweh and he will kill the bull before Yahweh. [Lev. 4:15]

This is a sin committed by most or all of Israel. An example of this from the past was their involvement with the golden calf idol. In the future it will be cowardice in war and failure to destroy the entirety of an enemy when so instructed. The elders of the congregation represent the entire congregation before God, just as rulers will have to give an account before God for the rulership which1 was entrusted by God to them.

"Then the priest—the anointed—will come out from the blood of the bull to the tent of meeting. [Lev. 4:16]

Because the life of the animal is in the blood, the blood of the animal sacrifice is continually emphasized in every sacrifice of a live animal.

"And the priest will dip his finger out from the blood and sprinkle [it] seven times before Yahweh in front of the veil. [Lev. 4:17]

My attempt here is to improve the accuracy of the translation, which is why some of the verbs and preposiitons are different from what you have in your Bible.

"And he shall put out from the blood on the protrusions of the altar which is before Yahweh in the tent of meeting and the rest of the blood he will pour out at the base of the altar of burnt offering which is at the door of the tent of meeting. [Lev. 4:18]

It is about time that we examined the Doctrine of Horns (or Protrusions)—not finished yet!! They symbolize the power and the mercy of the one in power.

And since this term occurs so many times, we need to look at the Doctrine of Fat—not finished yet!!

"Thus he will do with the bull as he did with the bull of the sin [offering]; so the priest will do with this and he will make atonement for them and they will be forgiven. [Lev. 4:20]

Literally, we have the bull of the sin here and it is possible that we can continue to translate chatâ’ch as sin, transgression, offense rather than as sin offering.

"And he will bring out the bull to the outside of the camp and burn it as he burned the first bull—it [is] the sin of the assembly. [Lev. 4:21]

With a corrected translation, the meaning becomes more clear. The sin is closely identified with the bull and the bull is removed from the camp and judged, just as Jesus Christ hung between heaven and hell, away from the camp of Israel, and died for our sins. Also, God has removed our sin from us. The next day he saw Jesus coming to him and he said, "Behold, the Lamb of God who takes away the sin of the world!" (John 1:29). And you know that He was revealed in order to take away sins and in Him there is no sin (I John 3:5). "Your iniquity is taken away and your sin is forgiven." (Isa. 6:7b). As far as the east is from the west, so far has He removed our transgressions from us (Psalm 103:12).

Again, we have this careful mixture of actuality and analogy is continued. If the entire congregation of Israel commits sin (which, obviously, they have to as individuals, being human), then one anointed priest makes an offering for all of Israel. As you have read, we do not have a plurality of priests in this function. One priest offers the sacrifice and that priest goes through all the rituals to atone for the sin on behalf of the entire congregation. Now, although it is possible for all of Israel to commit a sin (such as the demanding that Saul be their king), this is a pretty rare situation. Still, a ceremony which covers this sin is put together for us, because what it represents is much more important than the actual ceremony itself.

"When a ruler sins, unknowingly doing any one of all of the commands of Yahweh, his God which [thing] was not to be done and he is guilty; [Lev. 4:22]

This reminds me of the story of David and Bathsheba. David takes this beautiful woman—his right woman, in fact—from a faithful and loyal soldier and then has the soldier killed in battle; he suffers a great deal of discipline. However, he is so taken by Bathsheba that he never thinks to confess his sin to God. Finally, Nathan the prophet speaks to him and relays to him a parable, a story of a poor man who had but one ewe lamb, which he bought and took care of; a lamb which grew up with him and his children, eating from the table scraps. Then a rich man, with a great many flocks and herds comes along and takes the lamb away from the poor man. As David's anger burns against the rich man, Nathan tells him, "You are the man!" David was so far gone in reversionism,

that he lost his spiritual compass (2Sam. 11–12). For those of you who are married and you think that you have spotted your right woman on the arm of someone else, keep in mind that David's sin and rebuke take up two chapters; his discipline takes up the next five or six chapters.

"When his sin, which he has committed, is made known to him, he will bring as his offering a male goat, a kid, without blemish. [Lev. 4:23]

The payment for sin is basically the same for men of all walks of life, whether priests, the entire congregation or a man of great prominence. The reason something like this is mentioned is that the sins of the priests and a man of great prominence are going to be more noticeable than the sins of anyone else. For those who recall the transgressions of Jimmy Swaggart; for most people, what he did was a sin, but not all that serious a transgression; however, given his position and notoriety, it became, for a few weeks, a media circus. He was forgiven by God the way anyone else is forgiven; the blood of Jesus Christ cleanses us from all swin and wrongdoing.

"And he will lay his hand upon the head of the goat and kill it in the place where they kill the burn offering before Yahweh—it [is] sin. [Lev. 4:24]

The goat took on the sin of the prominent official; it became his sin and received the punishment deserved by teh official, just as He made Him, who knew no sin, sin on our behalf, that we might become the righteousness of God in Him (II Cor. 5:21).

"Then the priest will take some of the blood of the sin offering with his finger and put it on the protrusions of the altar of burnt offering and the [remainder of its] blood he will pour out at the base of the altar of burnt offering. [Lev. 4:25]

Again, the blood of our Lord cleanses us from all sin. This particular offering, and the ones that follow until Lev. 5:13, are eaten in part by the priests (Lev. 6:19–20). The reason that the sacrifice on behalf of the high priest was not eaten was that was the point at which the analogy broke down. Our Lord, our High Priest, is perfect and required no sacrifice for Himself; however the human high priest does. When we deal with many of the sacrifices which deal with salvation, they are eaten just as eating, in the New Testament, often illustrates faith in Jesus Christ (John 6:31–58). Therefore, the eating takes place when the type is apt.

"And he will burn all of its fat on the altar like the fat of the sacrifice of peace-offerings. So shall the priest make atonement for him for his sin and he will be forgiven. [Lev. 4:26]

All of this is simply the way that men of those days observed God's grace by laying one man's sin upon an innocent animal and then the innocent animal is slain.

"And if any soul of the people of the land sins unknowingly in doing it—any one of the commandments of Yahweh which should not be done, and is guilty; [Lev. 4:27]

"When his sin, which he has committed, is made known to him, he will bring for his offering a female goat without blemish, a kid, for his sin which he has committed. [Lev. 4:28]

Economics never prevented anyone from participating in the worship of Yahweh. The high priest and the entire congregation sacrificed a bull for their sins Lev. 4:3, 14). A ruler, or civic leader, brought that which was a bit less expensive, a male goat; and the average person brought a female goat. However, the common person, if he was poor, could have brought instead, a dove or a pigeon (Lev. 5:7–8 12:6, 8); or, if he were really poor, he could bring the equivalent of two quarts of flour (Lev. 5:11).

"And he will lay his hand on the head of the sin and kill the sin at the place of burnt offering. [Lev. 4:29]

The animal is closely identified with sin and most translations render sin here in offering both times.

"And the priest will take some of its blood with his finger and put it on the protrusions of the altar of burnt offering and [the rest of] its blood he will pour out at the base of the altar. [Lev. 4:30]

Whether rich or poor, a man of prominence or a man known by few, the payment for sin was the same—our Lord's death upon the cross.

"And all its fat he will remove as the fat is removed from the peace offerings; and the priest will burn it upon the altar for a tranquilizing scent ot Yahweh; and the priest will [thus] made atonement [covering] for him and he will be forgiven. [Lev. 4:31]

Every time a priest slays an animal or burn portions of the animal or takes the animal outside the camp for burning, each of these acts speaks of a different aspect of salvation and our Lord's work upon the cross. It was in this way that salvation was taught to unregenerate man. The human spirit of the unregenerate man was not alive; so God the Holy Spirit acted as the human spirit for many of those observing sacrifice after sacrifice and made these things real to them; some believed in Yahweh and some became terrific legalists, attempted not only to do the Law, but to supplement it with their own works and ideas.

"If he brings a lamb as his offering for sin, he will bring [it] a female without blemish. [Lev. 4:32]

Again, the common person brings a female. I am confused here; I thought a lamb was a female goat; I guess it must be a difference of age. A common man is given an option here as he may not have access specifically to a goat, so he is allowed to instead bring a lamb.

"And he will lay his hand upon the head of the sin and kill it with regards to sin at the place where they kill the burnt offering. [Lev. 4:33]

"Then the priest will take some of the blood of the sin with his finger and put it on the protrusions of the altar of burnt offering and the whole of the blood he will pour out at the base of the altar. [Lev. 4:34]

A small portion is used to cover the protrusions of the altar but the bulk of the blood (referred to as the whole of the blood; here the whole refers to the greater part) is poured out at the base of the altar.

"And he will remove all its fat, the fat of the lamb, from the sacrifice of peace offerings, and the priests will burn it on the altar upon the fire-offerings to Yahweh, and the priest will [in this way] make atonement for him for the sin of his which he has committed and he will be forgiven. [Lev. 4:35]

This is one of the many offerings which was laid next to the morning and evening burnt offering and burned. 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 Sprit, offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? (Heb. 9:13–14)

In addition to the offerings herein enumerated, the high priest also made an offering to Yahweh once a year for the unknown sins of Israel as well as for his own unknown sins (these are the unknown sins which were not later known). The priest are continually entering the outer tabernacle, performing the divine worship; but into the second only the high priest enters, once a year, not without blood, which he offers for himself and for the sins of the people committed in ignorance (Heb. 9:6b–7). The was known as the Day of Atonement.

Further regulations concerning sins committed unknowingly are found in Num. 15:22–28.

Leviticus 5

Introduction: Whereas Lev. 4 dealt with the offerings made in regards to sin, Lev. 5 and 6 will deal with offerings made with regards to guilt.

"If a soul sins in that [lit., and] he hears a voice of an obligation [or, solemn pact] and he [is] a witness whether he has seen or come to know, yet [or, and if] he does not speak[reveal this], he will bear his guilt [or, iniquity; or punishment for iniquity]. [Lev. 5:1]

As with much of Leviticus, we have our own vocabulary here; a vocabulary which is not entirely unique, but one which is concentrated in Leviticus (and often in Numbers also). We have the common word for sin (or, to go astray, to miss the mark, to commit a transgression), châtâ’ (א ָט ָח ) [pronounced khaw-TAW] and the subject for this word is nephesh ( ∵פ ∵נ ) [pronounced NEH-fesh], the word for soul. This is followed by the common verb for hear in the Qal perfect. This is a completed action. He heard and understood. This is followed by the masculine singular construct of qôwl (לק ) [pronounced kole], the common word for voice or sound (context determines which).

Then we have the most interesting word ’âlâh (ה ָל ָא ) [pronounced aw-LAW], commonly translated oath, curse, or execration. We might also think to translate this as attestation, solemn oath, statement under oath, vow, guarantee, pledge, judicial oath, solemn declaration, solemn promise. We first find this word used in Gen. 24:41, and although most translators use the word oath, even a superficial examination of that context finds that this is not the best rendering of ’âlâh. An oath is something that you make to someone else. This is a solemn promise which the speaker extracts from the listener. Therefore, in this context, it is more of an agreement, a pact, an obligation, a commitment, a verbal contract. The speaker lays out the pact and the listener agrees to it. There is a word by which the listener swears or gives an oath to the first person, but that is a different Hebrew word altogether. That is the word shebû‛âh (ה ָע ֻב ׃ש ) [pronounced sheb-oo-AH], which is not a synonym for ’âlâh (although they are obviously related words as we find the former in Gen. 24:8 (with its verb cognate in v. 9) and the latter in Gen. 24:4. Obviously cursing has nothing to do with either of these passages. Abraham first makes his servant solemnly agree to not take a wife for Isaac from the Canaanites (Gen. 24:2–3, 7). Abraham's servant was sent to Laban to get a wife for Isaac and if one would not go with him, then the servant would be free of Abraham's solemn obligation which he extracted from his servant. This is the way this one word should be translated: a solemn obligation extracted from or agreed to by the listener (or the second party). This reasonably fits the context of Gen. 26:28 1Kings 8:31. Recall that Israel has already told Yahweh that they would do all that he has spoken. Therefore, they had given tacit agreement to His pronouncements of right and wrong. Now for the problem passages: ’âlâh is translated curse in Num. 5:21, 23, 27 Deut. 29:19–21 30:7 Neh. 10:29 Job 31:30. In Numbers, there is another word for curse, which is used; and our word, ’âlâh could be translated a solemn obligation throughout, or the result of a solemn obligation., without doing damage to the gist of the passage (all of thes words, including the word for cursing, will be examined again at that time). Deut. 29:19–21 is similar, inasmuch as God has set up a solemn pact or agreement with Israel—the Law—to which Israel has agreed; and in that pact are promises of cursing (or discipline) to those who disobey God's Word. There are promises in the Law which are positive and those which are negative; in Deut. 29, we can bear this in mind and not necessarily translate ’âlâh as a curse. So it seems to be with all the passages where ’âlâh is translated curse.

So, the person in question hears the sound of a solemn obligation; this is not necessarily a public proclamation. This is God speaking to him through His Word. This is followed with the conjunction and; the 3rd person personal pronoun, properly translated he [is]; and the word for witness.

In the previous chapter, we dealt with unknown sins which later became known. Someone sinned, realized it after the fact and offered a sacrifice to atone for that sin. In this verse, someone sins, and they realize at the time that they have sinned or they find out later, but they don't do anything about it. Hearing God's voice (in His Word) to the Law which he is a witness to, tells us that this person has come to know definitely that he has committed a sin. We have a conjunction used twice, meaning whether...or... And there are two ways that this person could have come to know that he has transgressed God's Law. He has either seen this fact (indicating that these laws would be disseminated in such a way that they could be read by Israel) or he already knew that he was transgressing God's Law. In the previous chapter, if this were something not known to the transgressor, and he found out, then he offered a sacrifice on his own behalf. However, this transgressor knows, either prior to or after the fact. The purpose of spending all this time with the origianl language is to ascertain just exactly what this person is guilty of. God has set up a solemn pact to which the transgressor has agreed to but then has broken this pact. He knew about it before he transgressed God's Law or came to find out about it later. However, he clearly knows that he has committed a sin.

Now for the person's reaction to his own person wrongdoing. We have the interogative particle if, the negative, and the 3rd pεrson singular, Hiphil imperfect of nâgad (ד ַג ָנ ) [pronounced naw-GAD], which, although found only in the Hiphil (and a few times in the Hophal), is translated told, shew, professed, declared, expounded. In all of these cases, something is being revealed to somene else, usually verbally. With the negative, the subject keeps this information under his hat. He has sinned, he knows that he has sinned, and he does not reveal it in anyway (as though man is the judge and since no one seemed to catch him, he is going to just let this pass). However, God sees everything that we do and knows everything that we think.

The result of this behavior is the last phrase of v. 1. The conjunction, I believe, acts as the introductory word for the apodosis of a conditional statement; that is, it should be translated then.

This is followed by the Qal perfect of nâsâ’ (א ָ ָנ ) [pronounced naw-SAW] which means bear, carry, lift, take. What he will bear is his own iniquity, guilt or punishment for iniquity. The latter word is ‛âvôn (ן ָע ) [pronounced aw-VONE], a word which is pretty consistantly rendered iniquity in the KJV. If iniquity is too old of a term for you, then tresspass, offense, transgression, wrongdoing, or guilt would be reasonable translations. I personally favor chosing between guilt or punishment for wrongdoing, depending upon the context. When ’âvôn is used in conjunction with nâsâ, the person spoken of is bearing the punishment for his iniquity. (this is also found in Lev. 20:20 22:9 Num. 14:33 Isa. 53:4 Ezek. 23:35, 49 43:20). I need to differentiate between this word and ’âshâm (ם ָש ָא ) [pronounced aw-SHAWM].

"Or if anyone touches an unclean thing, whether the carcass of an unclean beast or a carcass of unclean cattle or a carcass of unclean swarming things and it is hidden from him, and he has become unclean and he is offensive [or, guilty]. [Lev. 5:2]

I was hoping that once we got started in chapter 5, that we would not become too bogged down; however, even v. 2 will require some exegesis. A word translated will be guilty is not related at all to ‛âvôn. It is the 3rd person masculine singular, Qal perfect of ’âsham (ם ַש ָא ) [pronounced aw-SHAHM] and it is translated to be guilty or to offend in the Qal stem. Here we are not speaking of a great criminal act or some horrible act of immorality; someone has inadvertently (or possibly on purpose) come in contact with that which is ceremonially unclean. Ceremonially uncleanness is pretty much the same as coming into close contact with the old sin nature. There is not much else that could be read into this. It doesn't say how, except that touch could encompass a wide range of activities, including eating. For this reason, I like the word offensive more than guilty.

"Of if he touches uncleanness of a person in regards to the entire realm of uncleanness this one becomes unclean, and it is hidden from him, and he discovers [it] [lit., knows], then he becomes offensive. [Lev. 5:3]

Like much of Leviticus, this is a mess, and I may not cover the justification for the translation of everything here. In regards to the entire realm is the lamêd preposition (in regards to) and the masculine singular construct of kôl (לֹ ) [pronounced kole] and this word means the whole, all of, the entirety of, all, every. This word occurs too often for the Englishman's Concordance to list its appearances. In fact, its Chaldean equivalent occurs over a hundred times, even though there is only a small portion of the Bible written in Chaldean (Aramaic?). So what has happened, is this person has become ceremonially unclean unintentionally and then it is called to his attention in some way.

"Or if anone swears, making a rash oath with his lips to do evil or to do good, with regards to the entire realm of speaking that men by swearing [or, with an oath] and it is hidden from him, when he discovers [it], then he becomes offensive—in any of these. [Lev. 5:4]

Speaking a rash oath is two verbs, actually. The first verb is shâva‛ (ע ַב ָש ) [pronounced shaw-VAH] and it may be recognizable to some because it looks so close the the word fo Sabbath and seven. It is a verb which literally means to seven oneself or to bind oneself with seven things. It is a verb for swearing to something, binding yourself to something, giving your word on something, even taking an oath. The Niphal stemmeans that shâva‛ is closely associated with another verfb, rather than standing for the passive voice. The second is the rarely used bâţâh (ה ָט ָ ) [pronounced baw-TAWH] and it means to speak rashly, to speak thoughtlessly and it is found only in Psalm 106:33 Prov. 12:18 and twice in this verse.

Under emotional stress, some people make the statement, I swear I am going to kick your butt or, God, get me out of this and I promise that I will... Without thinking, someone binds themself to a certain course of action by an oath; and, in this culture, such an oath was the equivalent of a verbal contract, even though made at the height of emotional duress. Today, a similar situation would be to bind oneself with a contract to something that, after thinking about it later, is not what you want to be bound by or it binds you to something which is wrong. In past times, such a thing could be done verbally and a person was bound to his word even more than a person today is bound by a written, notarized contract. An instance of this is when the daughter of Herodias danced before Herod and pleased him so much that he swore to her, "Whatever you ask of me, I will give it to you, up to half of my kingdom." (Mark 6:23) Other examples of a hasty oaths are found in Judges 11:30–39 and 1Sam. 14:38–39, which could have resulted in the death of the speaker's daughter in the first case, and in the death of Saul's son, Jonathan, in the second. A person who swears to a particular action thoughtlessly was also under sin. So what we have here are four instances, one per verse, of people who have transgressed the Law, although they may not have realized it at the time; in any case, they were responsible for this transgression.

"When it comes to pass that a man is offensive in any of these [examples], he will confess concerning that which he has sinned against it. [Lev. 5:5]

We have an unsusual verb in this verse: yâdâh (ה ָד ָי ) [pronounced yaw-DAWH], which seems to have three different meanings. It means to cast or throw (Zech. 1:21 Lam. 3:53), a use not found too often in the Bible; it means, in the Hiphil, to give thanks (1Chron. 16:4, 7 23:30), and, in the Hithpael, to confess in terms of naming one's transgressions (Lev. 5:5 16:21 Prov. 28:13). The relationship between the meanings is that something is thrown or cast before God. In any case, forgiveness was achieved not by doing anything meritorious, but by naming one's sin to God—something whihc is true of both the Age of Israel and the Church Age.

Against is a preposition with a feminine singular suffix referring back to these, except as a singular. What follows are commonly known as the guilt-offerings or the offense-offerings.

"And he will bring his offense [offering] to Yahweh against his transgression [lit., sin] which he committed [lit., sinned]; a female from the flock, a lamb or a kid from the goats in regards to sin and the priest will make atonement for him [lit., the priest will cover him or shield him] away from his sin. [Lev. 5:6]

I realize that the prepositions are some of the wording is much different from what you read in your translation of the Bible. I have attempted, at least within the brackets, to give the most literal rendering of this verse that I could. However, for your benefit, to see the difference, I have included several translations below:

The Amplified Bible He will bring his guilt or trespass offering to the Lord for the sin which he has committed, a female from the flock, a lamb or a goat, for a sin offering; and the priest shall make atonement for his sin.

The Emphasized Bible ...and [he] shall bring in as his guilt-bearer unto Yahweh, for his sin which he hath committed, a female from the flock—a lamb or akid of the goats—as a sin-bearer,—so shall the priest put a propitiatory-covering over him, because of his sin.

KJV And he shall bring his tresspass offering unto the Lord for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.

NASB He shall also bring his guilt offering to the Lord for his sin which he has committed, a female from the flock, a lamb or a goat as a sin offering. So the priest shall make atonement onhis behalf for his sin.

Young's Lit. Translation ...and [he] hath brought in his guilt-offering to Jehovah for his sin whihc he hath sinned, a female out of th flock, a lamb, or a kid of the goats, for a sin-offering, and the priest hath made atonement for him, because of his sin.

You will notice that it is a matter of interpretation whether we are speaking of sin, sin-bearer or sin-offering. It is all the same word. The same goes for guilt, guilt-bearer, and guilt-offering. As Rotherham pointed out, the sin, the sin-bearer and the sin-offering are so closely associated that one word stood for all three. One portion of the verse where I could have been more literal would have been to say and the priest will cover upon him away from his sin.

The word for guilt or tresspass is found here almost for the first time. It is the noun ’âshâm (ם ָש ָא ) [pronounced aw-SHAWM] is found once in Gen. 26:10, where its meaning is realtively well-defined, and now here else until this passage. Its verbal cognate is found prior to this passage in Lev. 4:13, 22, 27 5:2, 3, 5. Scofield says it appears that in the guilt-offering (or, tresspass-offering), there is likely restitution involved (Lev. 5:16 6:5); however, the guilt offering is prominent in Lev. 5–6, 14, 19—yet we only find restitution in Lev. 5 and 6. This might be because the emphasis is upon forgiveness by God through a sacrifice as oppose to forgiveness by making restitution (which is works).

"But if his hand cannot afford [lit. cannot reach enough for] a lamb, then he will bring as his offense [-bearer] concerning which he sinned, two turtledoves or two young pigeons to Yahweh, one in regards to sin and one for a burnt-offering. [Lev. 5:7]

Forgiveness of sin was not dependent upon the financial status of the individual who has sinned; God forgives all who come to Him. However, in every case there must be a sin-bearer, a sin-offering, even if it is two very common and eaasy to obtain pigieons.

"And he will bring them to the priest and he will approach with the one in regards to the sin; first he will wring its head from its neck, but he will not sever [it]. [Lev. 5:8]

Anyone observing these sacrifices knows immediately that sin is not to be taken lightly; these cute, innocent little birds have their necks broken—and this is even for a person, for example, who has just sworn to do something which he later regrets swearing. These are not murderers, adulterers, child-beaters or drunkards; these are men who have committed offense that would be largely overlooked today. Lev. 1:14–17 also deals with the sacrifice of doves or pigeons.

"And he will sprinkle some of the blood of the sin [-bearer] against the side of the altar while the remaining blood will be drained out in the direction of the base of the altar; it [is] a sin [-offering]. [Lev. 5:9]

Here, in both cases, it is quite reasonable to translate the word for sin in both places by sin-bearer or sin-offering. Obviously, the priest is not committing a sin but what is being offered is a sin-offering or a sin-bearer.

"Then the second he will offer a burnt-offering according to the ordinance and it will make atonement for him [lit., it will cover upon him] away from his sin which he has sinned and he will be pardoned. [Lev. 5:10]

The sacrifice of these birds atones for his sin or covers his sin. It is possible that the two birds here speak of Christ's two deaths on the cross; His physical death and His spiritual death, which was efficacius.

"And if one's hand cannot reach two turtldoves or two young pigeons, then he will bring as his offering concerning his sinning, a tenth of an ephah of fine flour for a sin offering; he will put no oil upon it and he will put on frankincense on it, for it [is] a sin [-offering]. [Lev. 5:11]

This offering reveals the death of our Lord for our sins. It is not an offering which deals with spirituality or with spiritual growth; therefore, there is no oil or frankincense invovled. Furthermore, if this person is so poor as to only to be able to bring a tenth of an ephah of fine flour, then there should be no additional cost of the oil and frankincense. The amount of flour spoken of here is approximately two quarts. Since this was a bloodless sacrifice, it was offered on top of a burnt-offering in order that the meaning not be lost.

"And he will bring it to the priest and the priest will take a handful of it of the fullness of his hand as his memorial portion and smoke on the altar upon the offerings by fire to Yahweh; it [is] a sin [-offering]. [Lev. 5:12]

The priest takes a full handful of the flour as an offering on behalf of the transgression and it is placed with a burnt-offering so that it will burn. The first speaks of judgement and righteousness.

"Thus, the priest will shield away from him on account of his sin [or cover—away from him—upon his sin] which he sinned on account of any one of these things and he will be forgiven and the remaining [flour] for the priest as in the tribute-offering." [Lev. 5:13]

The priest, as the intermediatary between the sinner and God shields or covers the sinner for his offense, against his offense. The preposition here is ‛al (ל ַע ) [pronounced al ] and it means, primarily, upon, against, above, When used with verse of covering or protecting, it means above, upon, even though the articles of clothing may be physically around the person. It can also mean on the ground of (or upon the basis) something is done (Deut. 17:11 Psalm 94:20) or, similarly, where the basis convieved involves the ground; i.e., it involves the cause or the reason or the grounds for something (then, translated on account of, because of as in Gen. 20:2 21:12). The covering or shielding separates the man from his offense and also shields the man from the judgement due to him because of his sin. It is also because of the sin that the man requires shielding or covering from God's judgement.

I have not literally translated this verse; we could go with Then [continued] speaking Yahweh to Moses, to say: Speaking is in the Piel imperfect, the Piel being the intensive stem, but also the stem in which this word most often occurs. The imperfect indicates that this was a continual process. In fact, God has never stopped speaking to man. Here, God speaks to Moses, and to the people through Moses. Then, when our Lord took upon Himself a body of flesh, God spoke to us primarily through His Son, the Living Word (Heb. 1:1–3) and now through the Bible, the written Word.

"If anyone that commits an infraction [even an] infraction and sins unknowingly away from any of the sacred things of Yahweh, he will bring his guilt [-bearer] to Yahweh, a ram without blemish out of the flock valued by you in shekels of silver according to the shekel of the sanctuary; for a guilt [-offering]. [Lev. 5:15]

This verse introduces a new verb. Since God's Law has begun to be innumerated, one could now break a law of God. One unschooled in the Mosaic Law could transgress a law unknowingly. The word here is the Qal imperfect of mâ‛al (ל ַע ָמ ) [pronounced maw-AL] and the KJV consistantly translates this as transgress or tresspass. Most of the time this transgression is specifically against someone, either God (2Chron. 28:19 Neh. 13:27) or one's spouse (Num. 5:12, 27). In this context, and because of the next verse, I would say that this infraction is committed against an individual, although that is not specifically stated, it is implied by the use of this particular word and the idea of restitution contained in the next verse. BDB, which occassionally does nothing more than list the various way a word has been translated, bypasses the KJV altogether and translates this as act unfaithfully, act treacherously. Commit an infraction might be a more updated version of this verb. It is followed by is substantive cognate, ma‛al (ל ַע ַמ ) [pronounced MAH-al ], which is an act of unfaithfulness, a transgression, an infraction, or a tresspass. This is like saying someone has sinned a sin; they have tresspassed a tresspass or transgressed a gtransgression. This verb and noun, in a sense, are explained by this verse. The and explains what it means to commit an infraction. The preposition is the mîn preposition of separation or removal. They are separating or removing themselves from the sacredness of Yahweh.

What this person has done is commited a tresspass or an infraction which goes against or separates him from the things separated to God. A ram without blemish is brought to the priest to bear his sins.

This may have been a good place for a chapter division, as this is a new kind of offering. Furthermore, this should have been continued into Lev. 6 (as the Hebrew Bible does).

Be that as it may, a tresspass (or guilt) offering was different from a sin offering inasmuch as restitution could be involved (see v. 16). However, there are times when the words for sin and tresspass (or, guilt), were interchanged. This will be continued in Lev. 6 where theft and cheating are dealt with; sins which obviously require restitution. So all offenses are sins, but not all sins are offenses. An offense is something which is done to someone else. All sin is against God, but we do not make restitution to God for what we have done. The implication here is that there has been a monetary loss taken by the victim and the criminal is to recompense the victim and pay an additional penalty of 20% on top of that.

Incidentally, the value of a sanctuary shekel referred to in v. 15 is 2/5 of an ounce of silver. I do not know the value of the ram, however.

"Also for what he has done wrong away from [that which is] sacred, he will make restitution [lit., make complete] and a fifth he will add to it and give it to the priest and the priest will make atonement for him with the ram of the guilt offering and he will be forgiven. [Lev. 5:16]

Done wrong is the Qal perfect of sin; and sacred is the singular of sacred things in the previous verse. The word for make restitution here (and make ammends or shall make good) is the verb shâlêm (ם ֵל ָש ) [pronounced shaw-LEM], which makes it very close to the words for Sabbath, seven and peace. This word means to complete, to recompense, to reward. The context here dictates the translation make restitution.

The thing which this person has done seems to be rather obscure except for the fact that this verse indicates that this was a matter of a transgression which caused property damage, monetary damage or the separation of someone from their money. It is some transgression or infraction for which the criminal can make monetary restitution. This is a principal almost totally ignored today in our Law. There are hundreds of thousands of criminals who serve abbreviated sentences and their victims are never compensated for the crimes committed against them. There are a tens of thousands of white collar criminals who defraud others and rob them of their fortunes; these people should be compensated by those who transgressed against them. Furthermore, an additional amount, over and above the loss, should be paid by the criminal—today, to our court system and at that time, to the priests, who acted as intermediaries, forgiving them of their sins.

"If anyone that sins doing any of all of the commandments of Yahweh which are not to be done, though he does not know it, still [lit., and] he is guilty and he will bear his guilt [or, iniquity; or punishment for iniquity]. [Lev. 5:17]

This is how chapter 5 began; we just lack the filler in the middle. This person basically has a choice; in this verse he may bear his own iniquity or he can follow the instructions in the next verse.

"He will bring a ram without blemish out of the flock valued by you at the price of a guilt [-offering] to the priest and he will make atonement for him for his error which he commited and does not realize; and he will be forgiven. [Lev. 5:18]

The offender carries his own guilt until he brings a ram to the priest and his sins are transferred to the ram and it is slaughtered.

"A guilt [-offering]—it [is] absolutely guilty [lit., in being guilty of being guilty] to Yahweh." [Lev. 5:19]

The first word in this verse is the noun for offense or guilt and the verb cognate is found twice thereafter, first in the Qal infinitive construct followed by the Qal perfect.

From here, we will begin Lev. 6, although in the Hebrew Bible, the next 7 verses are still in Lev. 5.

Leviticus 6

Introduction: Lev. 6, as was mentioned in the previous chapter, is actually a continuation of Lev. 5. Lev. 6:1–7 are Lev. 5:20–26 in the Hebrew Bible. The Hebrew Bible actually has a better division. The first seven verses deal with a guilt offering, referring back to the final dozen verses from chapter 5. Then we cover a new topic entirely; what the priests do in the offering rituals.

My guess would be that every time we find this verse, Moses has taken a break and then has returned to have God speak with him. I don't believe that this is one long conversation, but several shorter ones. We don't have God telling Moses to write these things down because Moses knows enough now to record what Yahweh is telling him. As of now, I have no clue as to whether Moses took dictation in the presence of Yahweh or whether he wrote these things down later; I would personally opt for the former inasmuch as that is the way I would do it. In either case, Moses would have been guided by the Holy Spirit and there would be nothing lost in his recording of God's Word, whether in His presence or not.

"If any one subverts [the Law] [lit., sins] and commits an infraction [even] an infraction in the sight of [or, against] Yahweh even having defrauded [or, deceived] his associate in that being held in protective reserve or [rather], placed in [his] hand; or in extortion [possibly, violent robbery]; or if he has exploited [or, defrauded or oppressed] his associate. [Lev. 6:2 (5:21 in Hebrew Bible)]

We have got a lot of linguistic work to do in this verse. We begin with the Qal imperfect of sins, which I have translated as subverts [the Law]; this word encompasses many categories of wrongdoing. One category of wrongdoing is named here: we have the verb mâ‛al (ל ַע ָמ ) [pronounced maw-AL], which is consistently translated commit a tresspass in the KJV; I have translated it commits an infraction, with the understanding that this is generally an infraction against someone. This is followed by its substantive cognate ma‛al (ל ַע ַמ ) [pronounced MAH-ahl ], which is generally translated transgression, faithlessness, tresspass and I will update it with the more modern infraction. These word do not have to be together, so this puts great emphasis upon this phrase.

The preposition used with Yahweh is not the common word used for against (ל ַע ), but is the prefixed bêyth preposition b^e (׃ ) [pronounced b' ] and it denotes proximity. The crimes here are defrauding a neighbor, yet these crimes are infractions in close proximity to Yahweh. Tradition translates this preposition against, although in the sight of would be a reasonable rendering.

The kind of infraction committed is specified even more by the word kâchash (ש ַח ָ ) [pronounced kaw-KHAHSH], a word which indicates lying and deception. It is a word found primarily in the Piel (Joshua 7:11 24:27 Lev. 19:11 Zech. 13:4), however, it is only found twenty-two times in the Old Testament. The word found more often is the noun cognate of shâqar, sheqer Strong's #'s 8266 and 8267. I will need to differentiate between these at some time. I like the rendering defraud, however, the safer translation might be deceive. In this verse, it is in the Piel perfect.

The person he has deceived is not a neighbor, as most translations read, but this is a word almost unique to Levitcus: ‛âmîyth (תי ̣מ ָע ) [pronounced aw-MEETH] and it means associate. It is simply a person the transgressor is associated with, meaning he could be Jewish or not. Outisde of Leviticus, it is found only in Zech. 13:7 (there are a lot of words found in Leviticus, Numbers and Ezekiel and Zechariah, if memory serves; meaning not that they were written by the same person, but that the prophets Ezekiel and Zechariah were well-acquainted with the books Leviticus and Numbers).

There are three illustrations of what is means to defraud or to deceive an associate. We have a rare word here: pîqâdôwn (ןד ָ ̣ ) [pronounced pik-kaw-DOHN]. The dagesh in the pe makes it p rather than ph. The dagesh with the qof doubles the letter. We are given a good idea of its meaning in Gen. 41:36—it is a reference to grain which had been stored under guard, brought by the people to the government of Egypt to be sold back to them in times of famine. In other words, it is something stored for protection which will be needed at another date. A reasonable, but wordy rendering might be a reserve held in protective reserve [or, storage].

The next phrase has a very obscure Hebrew word found only here and the word for hand. I will cautiously translate this place in [his] hand or delivered to [his] hand; but this is an educated guess.

Then we have a transgression which seems out of place. The official translation for gâzêl (ל ֵז ָ ) [pronounced gaw-ZALE] is violent robbery; however, I am going to go with extortion instead. It only occurs four times in the Old Testament (Lev. 6:2 Prov. 62:10 Isa. 61:8 Ezek. 22:29). It is the substantive cognate of a verb which might mean to violently rob which is found much more extensively in the Bible.

And finally we have a difficult verb, not because it rarely occurs, but because it occurs quite a number of times with three related but significantly different renderings. The verb is ‛âshaq (ק ַש ָע ) [pronounced aw-SHAHK] and it is rendered oppressed, defrauded, deceived. It is possible that we can combine these meanings into the rendering exploited.

I think what is key to this passage is that we are dealing with monetary gain by one who has taken advantage of someone else by exploiting them; or has legally (or, illegally) taken money from them. The possilbe infractions are continued in the next verse:

"Or has found what was lost and lied in this; swearing in accordance with deceit in any of all the things which men manufactor [or, do] and sin therein. [Lev. 6:3 (5:22 in Hebrew Bible)]

This verse won't be as difficult as the previous verse. Here something was lost and another found it and either kept it or sold it. Furthermore, if questioned about any of these acts of deception for captial gain, he swears that he is innocent of any wrongdoing.

"And it comes to pass when one sins and has become guilty, he will return that which he seized having stolen [it] or that which he got by exploitation having exploited [someone] or the item(s) held in protective reserve or that which was committed to him or the lost thing which he found. [Lev. 6:4 (5:23 in Hebrew Bible)]

In any matter of defrauding, extortion or expoitation, the offender is to restore to the victim what has been taken. This should be a part of our judicial system.

"Or anything about which he swears in accordance with deceit, he will complete his due [lit., his head] and his fifth he will add upon it; to whom it belongs [lit., to whom it his] he will give it on the day of his guilt [for his offense]. [Lev. 6:5 (5:24 in Hebrew Bible)]

We have a very unusual use of the word head (or top) here. By extortion or defrauding, the victim has become incomplete and the offender completes his fortune by returning it. What is being completed is his top, his head, which is transalted in other Bibles as principal, in full or in its sum. The verse ends with the feminine of ’âshâm (ם ָש ָא ) [pronounced aw-SHAWM], which means guilt, offense, guilt for an offense, or offensive. The word found here is ’ashemâh (ה ָמ ׃ש ַא ) [pronounced ash'-MAWH]. The feminine of a word usually softens the word somewhat. The first time we find this word, the priest has sinned, bringing guilt or offensiveness upon the people (Lev. 4:3). Temporarily, I am going to go with the word offensiveness; and here, it is not the day this person sinned and was offensive but the day when this was officially recognized by his offering.

This person may have sworn not to have done such a thing; however, when he confesses or is found out, he must recompense the victim plus 20%. Interestingly enough, the additional 20% appears to go directly to the victim in this situation, rather than to the priests, as in Lev. 5:15. The chief difference seems to be one of cognizance; in the case at hand, there is every indication that the offender knew exactly what he was doing when he defrauded the victim. Therefore, God's Law does take into consideration motive, but the additional 20% penalty goes to someone no matter what the motive.

"Furthermore, his guilt [-offering] he will bring to Yahweh, a ram without blemish out of the flock valued by you at the price for a guilt [-offering] to the priest. [Lev. 6:6 (5:25 in Hebrew Bible)]

On top of restoring that which he defrauded and the 20% penalty, the offender had to bring in an innocent ram to be sacrificed because restoration did not cover his guilt. We may do a number of things which are wrong and run all over town apologizing and restoring and making good on the wrong that we did; but we are still guilty before God. The penalty still must be paid. The 20% is nothing more than a usage fee, an interest, but it is not the full pnealty. The penalty is the ram dying on behalf of the offender for what the offender did.

All offerings are brought before Yahweh; the priest represents Yahweh to the people, as Jesus Christ represents God to man. Therefore, in bringing these offerings to a priest, the people were bringing these things to Yahweh.

"And the priest cover over him [or, make his propitiation] before Yahweh and he will be forgiven for any of all which he did to [become] offensive therein." [Lev. 6:7 (5:26 in Hebrew Bible)]

Even here we do not find complete and absolute forgiveness of sin. The sin is covered before God; his offensiveness and guilt are covered before Yahweh so that God does not see the sin. It is like a bandaid which fixes nothing, it just covers it.

Both the Hebrew and the English Bible opted for a chapter break at this verse; the Englsih Bible did it back in Heb. 5:20 (that's in the Hebrew Bible) and the Hebrew Bible does it here.

"Command Aaron and his sons, saying, this is the law of burnt-offering [lit., the offering which rises]; this burnt offering [is to be placed] upon the altar all night until the morning and the fire of the altar will be kept burning on it. [Lev. 6:9 (v.2 in Hebrew Bible)]

This is a new topic. Yahweh has resumed speaking to Moses at a different time on a different subject. We have already been told that a burnt offering would be given in the morning and in the evening and that the fire of the brazen altar was not to go out.

Many of the things which will be discussed throught to the end of Lev. 6 and into Lev. 7 deal with what happens to the sacrifices after they have been sacrificed; are they eaten, are they not eaten? What if blood splatters on the clothes of the priest? Here we are dealing with potentially confusing symbology, being unclean due to having blood on one's own clothing to be cleansed by the blood of the lamb. So, when dealing with types and symbols, we cannot expect each and every little thing to line up just as we would expect from the first dcdouple readings.

"And the priest will put on his linen garment and he will put upon his body his linen undergarments and he will take up the fat ashes which the fire has consumed—the burnt offering—upon the altar and place them beside the altar. [Lev. 6:10 (v.3 in Hebrew Bible)]

The ashes temporarily remain in full view of the people as a remembrance of the burnt offering given in their stead. They will not remain there for a long time because they will see hundreds of more sacrifices.

"And [then] he will remove his garments and put on other garments and carry forth the fat ashes outside the camp to a clean place. [Lev. 6:11 (v.4 in Hebrew Bible)]

The priest is a type of Jesus Christ. The putting off of the old garments and putting on of the new garments is putting off the old human body and taking up a new, resurrection body, which our Lord did after dying for our sins and being raised by the Holy Spirit. So also is the resurrection of the dead. It is sown a perishable and it is raised imperishable; it si sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a soulish body, it is raised a spiritual body...For this perishable must put on the imperishable and this mortal must put on the immoratility (I Cor. 15:42–44a, 53). Our Lord's body was sown and carried forth out of the camp into a clean place. ...Both their master and yours in in heaven... (Eph. 6:9b).

"Furthermore, the fire upon the altar burning against it will not be extinguished and the priest will burn on it every morning [lit., morning morning] and he will lay in order on it the burnt offering and he will burn on it the fat of the peace offerings. [Lev. 6:12 (v.5 in Hebrew Bible)]

As was mentioned, the fire of judgement on the altar is an eternal fire which was to never go out. This is because judgement for sins is everlasting and God's offer of salvation is open to us throughout out entire lives. It is because of the burnt offering that we can have peace with Him.

"A fire will be kept continually burning upon the altar; it will not go out. [Lev. 6:13 (v.6 in Hebrew Bible)]

The judgement for our sins is eternal; it never goes out. We can take the substitutionary death offered us by God or we can die in our own sins. The NIV Study Bible has a different, but reasonable slant on this: The perpetual fire on the altar represented uninterrupted offering to and appeal to God on behalf of Israel.

"Now this is the law of tribute-offering: the sons of Aaron offer it before Yahweh in front of the altar. [Lev. 6:14 (v.7 in Hebrew Bible)]

As I have mentioned before, this is now a meal or a cereal offering, but a tribute offering. The first time this word is used, it is Cain's offering of produce from the ground; however, the second time it is used, it is used of Abel's offering from his flock (Gen. 4:3–4).

"And one will take from it in his first from the fine flour of the tribute offering and from its oil and all the frankincense which is on the tribute offering and burn [it] upon the altar, an altar-flame

tranquilizing scent as its memorial portion to Yahweh. [Lev. 6:15 (v.8 in Hebrew Bible)]

The tribute offering is the only bloodless offering made to Yahweh. It is a tribute to Him for what He has done on our behalf. We don't offer Him a blood offering, but an offering of tribute and of thanks.

"And Aaron and his son will eat the rest of it; it will be eaten unleavened; they will eat it in a holy place in the court of the tent of meeting. [Lev. 6:16 (v.9 in Hebrew Bible)]

The unleavened bread speaks of fellowship between man and God and fellowship between man and God can only occur in a holy place. Part of the remuneration that the priests received came from these offerings. Paul uses this fact to illustrate why those who labor in the Word should be reimbursed for that endeavor: Don't you know that those who perform sacred services eat that from the temple; those who attend regularly to the altar have their share with the altar? So also the Lord directed those who proclaim the gospel to get their living from the gospel (I Cor. 9:13–14).

"It will not be baked with leaven; their portion, I have given it out of My altar-flames.

It [is] holy of holies, like the sin [-offering] and the sin [-offering]. [Lev. 6:17 (v.10 in Hebrew Bible)]

It is because of the offering by fire, Christ's death on the cross, that this fellowship offering can be given; it is given out of those offerings. Being the holy of holies, it speaks of fellowship between man and God, only possible through the burnt offerings.

"Every male from among the children of Aaron may eat from it as a decree forever throughout your generations from Yahweh's offerings by fire. Whoever touches them will become holy [or, set apart]." [Lev. 6:18 (v.11 in Hebrew Bible)]

What is emphasized here is the familial relationship in order to have fellowship with God. We become family of God through faith in Jesus Christ. For you are all sons of God through faith in Christ Jesus (Gal. 3:26).

"Aaron and his sons will offer to Yahweh on the day when he is anointed a tenth of an ephah of fine flour as a continual tribute offering, half of it in the morning and half of it in the evening. [Lev. 6:20 (v.13 in Hebrew Bible)]

Fellowship with God between Himself and the members of the family of God is not to be disregarded. Even though burnt offerings are given continually, tribute and fellowship offerins sould continue just as regularly.

"It will be made well-mixed on a griddle with oil. You will bring it in baked pieces like a tribute offering of pieces you will offer it [as] a pleasing odor to Yahweh. [Lev. 6:21 (v.14 in Hebrew Bible)]

The unleaven flour is the humanity of Jesus Christ and well-mixed with oil speaks of the indwelling and filling of the Holy Spirit; when filled, God the Holy Spirit directs us entirely in God's plan for our life under the directive category of His will. Baked speaks of being tested in His body and broken into pieces was the cross and our Lord's death where the separation of His soul, spirit and body occurred.

"And the priest who is anointed to succeed him [Aaron] from among his sons will do it as decreed forever to Yahweh. The whole of it will be burned. [Lev. 6:22 (v.15 in Hebrew Bible)]

Several translations read his sons will offer it; however, the word offer is not here, but, rather, the word ‛âsâh, which means do, manufactor, make or construct. It is Aaron's uniquely-born son who offers this body to Yahweh forever. The burning of the body is the judgement of God of Jesus Christ on the cross.

"Ever tribute offering of a priest is [burned] entirely; not eaten." [Lev. 6:23 (v.16 in Hebrew Bible)]

Being burned entirely is the judgement for the entirety of our sins; and He Himself is the propitiation for our sins; not for ours only, but for the entire world (I John 2:2).

"Say to Aaron and his sons, saying, 'This is the law of sin [-offering?]: in the place where the burnt offering is killed, the sin [-offering or sin-bearer] will be killed before Yahweh. It [is] the holy of holies. [Lev. 6:25 (v.18 in Hebrew Bible)]

The sin-bearer and the guilt offering are identified with one another, as they are slain in the same place. This place where they are slain is considered extremely holy to Yahweh.

"'The priest who offers it for sin will eat it in a holy place; it will be eaten in the court of the tent of meeting. [Lev. 6:26 (v.19 in Hebrew Bible)]

The priest eating the offering speaks of believing in Jesus Christ; his faith appropriates our Lord's death on his behalf.

"'Whoever touches its flesh will be holy and when any of its blood is sprinkled on a garment, that [garment] whereon it was sprinkled you will wash in a holy place. [Lev. 6:27 (v.20 in Hebrew Bible)]

Identification with the sin-bearer makes one holy. The garments were washed, but they were washed in a place set apart to God. Happines to those who wash their robes, that they may have the right to the tree of life and may enter by the gates into the city (Rev. 22:14).

"'And the earthen vessel in which it [i.e., the flesh of the previous verse] is boiled will be broken; but if it is boiled in a bronze vessel, that [bronze vessel] will be scoured and rinsed in water. [Lev. 6:28 (v.21 in Hebrew Bible)]

And when He had given thanks, He broke it, and said, "This is my body which is broken for you." (I Cor. 11:22) The earthen vessel speaks of our Lord's humanity and the breaking of it refers both to the judgement for our sins and the separation of the body, soul and spirit at His physical death; the bronze of His resurrected body.

"'Every male in the priests may eat of it; it [is] holy of holies. [Lev. 6:29 (v.22 in Hebrew Bible)]

"'And no sin offering from which any of the blood is taken into the tent of meeting to make a propitiatory-covering in the sanctuary shall be eaten; with fire it will be consumed'". [Lev. 6:30 (v.23 in Hebrew Bible)]

The blood propitiatory-covering speaks of our Lord's death on our behalf. I don't quite follow why this sacrifice is not eaten and another is. The writer of Hebrews alludes to this verse: For the bodies of those animals whose blood is brought into the holy place by the high priest for sin, are burned outside the camp. Therefore, Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. Hence, let us go out to Him outside the camp, bearing His reproach (Heb. 13:11–13). The writer of Hebrews was imploring the Jews to go outside the camp of Judaism, outside the religious constrictions of Judaism, and seek the Lord Jesus Christ outside that camp.

Leviticus 7

Introduction: Lev. 7 probably should have been combined with Leviticus 6; it is a continuation of instructions about the various offerings; in chapter 7 Yahweh covers the guilt-offering and the peace-offering.

"This [is] the law of [or, this is the protocol of] [or, more freely, these are the regulations concerning] the guilt [-offering]; it [is] most holy [holy of holies]. [Lev. 7:1]

Throughout Leviticus, I have been translating the word tôwrâh (ה ָר ) [pronounced to-RAW], which is its correct meaning. However, here, and throughout most of Leviticus, the context would indicate just a slightly different emphasis, perhaps better expressed by these are regulations concerning. This is a much freer translation here, as law is in the feminine singular construct. Protocol would be a good one-word rendering here which remains consistent with regard to number. Strong’s #8451 BDB #435.

In examining this verse, it leads me to an hypothesis; I wonder if the definite article preceding sin and guilt, in general, indicates that we are speaking of the sin-bearer or the guilt-offering? There are times when context would make it undeniably sin-offering instead of sin; however, in the realm of Leviticus and Numbers, when offerings are being dealt with, it is likely that this definite article would be the deciding factor when one is uncertain.

Another point of syntax; I am pretty confident when the 3^rd person singular pronoun hûw (אה ) [pronounced hoo] should automatically be assumed to come with the verb to be in instances like this, even though there is no verb. Because it is in the masculine gender, it is a reference to the guilt-offering rather than to law (or, protocol).

"In the place where they kill the burnt-offering they will [also] kill the guilt [-offering or -bearer] and one will sprinkle its blood on the altar, round about. [Lev. 7:2]

The burnt-offering and the guilt-bearer are the same things; they are the same person; therefore, they are killed in the same place.

"And all of its fat he will offer from it; the fat tail and the fat that covers the entrails. [Lev. 7:3]

We know that fat at the beginning of the verse is the direct object and not the subject of the verb because it is preceded by the untranslated word êth (ת ֵא ) [pronounced ayth]. Êth is the mark of a direct object (it can also be used as a preposition denoting nearness. Context determines the usage. It refers back to the burnt offering.

"And the two kidneys and the fat that is on them at the loins and the appendage of the liver with the kidneys—he will remove it. [Lev. 7:4]

This is our Lord's body which is broken in judgement for our sins and then separated from the soul and spirit of our Lord. The it here at the very end is difficult to match up with its antecedent. It is in the singular feminine gender; therefore it is not the same as the it in v. 3 (which is in the masculine). Fat at the beginning of v. 3 is also in the masculine. The words in the feminine singular are appendage and fat tail.

"The priest will burn them on the altar as a fire-offering to Yahweh; it is the guilt [-offering]. [Lev. 7:5]

Them is a collective term referring to the items removed from the guilt-offering.

"Every male from among the priests may eat of it; it will be eaten in a holy place; it [is] extremely holy [lit., holy of holies]. [Lev. 7:6]

The priests were partially remunerated at the altar where they were allowed to eat from the offerings made to Yahweh.

"As [it is for] the sin [-offering], so [it is] for the guilt [-offering] [lit., as the sin, as the guilt]—one protocol [more freely, one set of regulations] for them. The priest who makes atonement with it for him it will be. [Lev. 7:7]

We have the repetition of the preposition k^e (׃כ ) [pronounced k'], which is sounds to me as though a comparison is being made; therefore, I have translated it slightly differently when it is repeated. Owens calls this a preposition, and BDB lists it as properly a substantive. Here I think its double usage is as much a function of syntax as anything else.

"And the priest who offers any man's burnt offering; the hide of the burnt ofering which he has offered, for the priest for him it will be. [Lev. 7:8]

Against, this is a portion of the priests remuneration (although, also the priest must be covered by the hide, which is analogous to being covered by our Lord Jesus Christ in atonement).

"Furthermore, every tribute offering which is baked in the oven and all that are made on a pan or a griddle, to the priest offering it, to him it will be. [Lev. 7:9]

There were at least two types of ovens in the ancient world in the East. One was a simple hole dug in the ground, four or five feet in diameter and approximately three feet deep. The sides and bottom were lined with a mortar. Bread, rolled out to the thickness of a finger, was placed against the sides of the heated oven and instantly baked. A second kind of oven was simply a very large stone vessel. A fire is made at the bottom of this vessel and bread dough is placed on the outside and cooked. It is thought that the latter type of over is in view here. The pan mentioned here is a deep iron vessel with a lid, as versus the griddle which is a thin plate of iron which does not have a lid.

Again, those things offered on the altar were also partaken by the priests.

"And every tribute offering mixed with oil or without [lit, or dry] to all of the sons of Aaron; it will be [to] one as [to] his brother. [Lev. 7:10]

The last phrase here is a bit confusing. My educated guess it that this is an idiom meaning that they share in this equally.

"Now these are the regulations concerning [lit., and this is protocol of] the sacrifice of peace offerings [with] which one approaches to Yahweh. [Lev. 7:11]

Again, we have the word for law here, which I will translate as regulations or protocol. Lev. 3 covered peace offerings; however, this section will categorize these peace offerings as offerings of thanksgiving, of vows and of freewill offerings. With regards to these offerings, we will begin to see what is clean and unclean (vv. 22–27) and what the priests will be able to have as their remuneration (vv. 28–36).

"If he approaches with it concerning a thanksgiving, then he will approach [or, draw near] with the sacrifice of thanksgiving—unleavened wafers mixed with oil and unleavened wafers spread [lit., anointed] with oil and cakes [of] fine flour well-stirred having been mixed with oil. [Lev. 7:12]

Whereas most translations use the word offer twice in this verse, the word is qârav (ב ַר ָק ) [pronounced kaw-RAV], which is better translated as draw near, approach, come near. Owens has two different words, both translated mixed (one of the words occurs twice with basically the same morphology); the original RSV translates the one word correctly in both places with the word mixed but in the NRSV, for some inexplicable reason, the second place where we are to find the word mixed, they insert the word soaked instead. I have attempted to be fairly literal with this translation.

Once one is saved, one has a great deal to be thankful for. Certainly, we think a new car, a new house, a beautiful wife or handsome husband, along with a whole host a transitory things which we leave behind at death; however, after salvation, we have an eternal union with God, a place in the heavenlies, and blessings which are unimaginable to us. For these things, things which we take by faith, are the things for which we should be thankful. True thanksgiving can only occur following salvation, and notice that this offering follows the offerings which indicate Christ's death on our behalf and our appropriating that by faith. The NIV Study Bible has the note: Thank offerings were given in gratitude for deliverance from sickness (Ps. 116:17), trouble (Psalm 107:22) or death (Psalm 56:12), or for a blessing received.

"With cakes of leavened bread he will approach; his offering in accordance with the sacrifice of his peace-offerings of thanksgiving. [Lev. 7:13]

There are certain laws and standards which the person approaching is aware and observes. You may be surprised about the leavened bread as opposed to unleavened bread; however, here we are dealing with someone who is already ostensibly a believer in Jesus Christ (or, in that time, in Yahweh Elohim), and the presence of leaven in this case refers to the fact that he still carries within himself an old sin nature. Furthermore, as the NIV Study Bible points out, this leaven (or yeast) in the bread did not violate the prohibitions found in Ex. 23:18 or Lev. 2:11 because this was not an offering which was burned at the brazen altar; in other words, it did not represent Christ's death upon the cross. Jesus Christ had no old sin nature, so anything offered in conjunction with the brazen altar had to be without leaven. However, when the offering speaks of us and our fellowship with God, we do carry an old sin nature within us and therefore should be offering up bread with leaven.

"And he will approach out from this one [cake] from each offering as a contribution to Yahweh to the priest who throws the blood of the peace-offerings, to him it will be. [Lev. 7:14]

Owens takes four different words in this verse and renders them all offer or offering. The NASB gives a more literal translation and I have given an even more literal rendering above.

"And the flesh of the sacrifice of his thanksgiving peace-offerings on the day of his approach shall be eaten and he will not leave any of it until the morning. [Lev. 7:15]

Since this speaks of the death of our Lord, the sacrifice was not left until morning. His corpse will not hang all night on the tree, but you will certainly bury him on the same day (for he who is hanged is curse by God), so that you do not defile your land which Yahweh your God give so you as an inheritance (Deut. 21:23).

"But if a vow or a freewill offering on the day that he approaches with his sacrifice, it will be eaten and on the next day following and what remains of it will be eaten. [Lev. 7:16]

A vow, not an action to be taken lightly, is a deal one strikes with God. One asks for something from God and pledges something in return. The first use of the verb for vow is found in Gen. 28:20–22;

Jacob vowed to God that if God gave him basic provisions and allowed him to return to his father's home (he was on the run from Esau), the Yahweh would be his God and he would give a tenth of his wealth to God. We must recall that Jacob was not the most spiritually evolved man at this point in time. In fact, he was on the run because of the fact that he had just defrauded his brother Esau, blind-siding Esau for the second time. Other than Gen. 31:13, which looks back on this incident, this is the first mention in the Bible of a vow since then.

Almost everyone is familiar with the concept of a vow because almost everyone has made a vow to God before at some time or another. And our vow, whether we knew anything about Jacob or not, was often one made prior to regeneration or while in a state of either spiritual immaturity or reversionism, and we asked God to get us out of some jam and then we would promise God that we would do something which would be painful to us but seemed like it would be a spiritual thing to do (such as attend church every Sunday for the next two months or give a specified amount or pray more often). This is typical and often even agnostics and atheists have made vows to God at one point or another in their lives. Very often God does answer our vow and give us at least the desire behind the vow (although we may or may not get the specifics of our vow answered) and there is every indication that God remembers our vows and expects us to fulfill our part of the bargain (Gen. 30:13). A vow which an unbeliever should take is, Speak to me, God, and I will listen to Your gospel. The unbeliever will not hear an audible voice, but the next time the gospel is presented to him, he will realize, possibly as never before, that he is at a crossroads.

This offering does not speak of our Lord hanging on the cross between heaven and hell, dying for our sins. This offering is one where the offerer is making a vow or he has brought this as God has directed his heart. Such offerings should spill into the next day and their blessings still enjoyed.

"But what remains from the flesh of the sacrifice on the third day will be burned with fire. [Lev. 7:17]

There are two things in view here; the meat would spoil after three days and not be safe. Once the meat has spoiled, it is ceremonially unclean. Furthermore, the meat will have been dead for three days and therefore the analogy between its sacrifice and Jesus Christ breaks down; therefore it is no longer considered clean for that reason. The sacrifice was eaten on day one, they ate leftovers on day two, and on day three the remaining offering is to be burned.

"And if the flesh of the sacrifice of his peace-offering is eaten on the third day, he who approached with it will not be accepted, neither will it be credited to him; it will be an abomination [lit., a refuse-like smell] and the person eating of it will bear his iniquity. [Lev. 7:18]

The word translated abomination here and unclean in some translations actually means neither of those things. The word is piggûwl (ל ̣ ) [pronounced pig-GOOL], a rather onomatopoetic word, from an unused root meaning to stink; we are talking about an incredibly foul, fetid odor here.

"And the flesh that touches any unclean thing will not be eaten; it will be burned with fire; and the [clean] flesh—anyone [who is] clean may eat [that] flesh. [Lev. 7:19]

This helps to confirm that uncleanness is the problem with meat in the third day. Ceremonial uncleanness makes it something that we are not to partake in. The analogy is to being filled with the Spirit or not; being in fellowship or not. When we are out of fellowship, then everything that we do and everything that we participate in is unclean.

As a diversion, allow me to point out that the figure of speech found here is call epanadiplosis [pronounced EP-an-a-di-PLO-sis] (or encircling) and a sentence begins and ends with the same word; in this case, flesh. Hereby a complete circle is made, completeness is expressed, and attention is drawn to the solemnity and importance of this statement. In subsequent verses, we will see how important this prohibition was. However, this verse tells us how important it is syntactically.

"But the person who eats the flesh of the sacrifice of the peace-offerings of Yahweh while an uncleanness is on him—that person will be cut off from his people. [Lev. 7:20]

When unclean, we are out of fellowship with God and we are cut off from God and His people. Whereas this could include expulsion from Israel or ostracization, what is actually in view here is being removed, or cut off, from the promises of Yahweh to Israel. A person who was not circumcised would find himself cut off from Yahweh's covenant to Abraham (Gen. 17:14). We have the example of being cut off from one's inheritance in Ge. 31:14 and when the decalogue is introduced, one who worked on the Sabbath was cut off and executed (Ex. 31:14).

"And if any one touches an unclean thing, whether the uncleanness of man or in the proximity of the unclean beast or any unclean abomination,

and then eats of the flesh of the sacrifice of the peace-offerings of Yahweh, that person will be cut off from his people." [Lev. 7:21]

As for what detestable things the Jews were not allowed to eat, we are not told in this context. Some of the dietary laws were simply laws will provided for the good health of the Jews in that day and age. It is likely that they knew what kinds of things were excluded, even though we do not. However, breaking the dietary laws meant eating that which was unclean, and would cause one to be cut off from God's promises and provisions for Israel.

All of this is analogous to remaining in fellowship. Once we are saved (which is analogous to being an Israelite through regeneration), we have a Christian life to lead, just as the Jew had a life related to God. The Jew who continues in his life apart from uncleanness participates in the blessings and promises of God. The believer in the church age who grows and remains in fellowship also participates in both eternal and temporal rewards. The believer who becomes unclean by falling out of fellowship has eternal life with God, but his rewards are minimal (I Cor. 3:8–15). Once we are saved, one of the most important things for us is to remain in fellowship. Apart from fellowship with God, our life as a Christians is meaningless.

"Speak to the people of Israel, saying, 'Any fat of ox or sheep or goat you will not eat... [Lev. 7:23]

Here we have stopped mid-sentence and why anyone would do that makes no sense to me. It is obvious that the Jews could eat oxen, sheep and goats. However, they were not allowed to eat the fat, the portion which was God's (Lev. 3:14–17 4:26).

"'The fat of a corpse, and the fat of one torn by beasts may be made for every kind of workmanship, but you will definitely not eat it [lit., in eating, you will not eat it]. [Lev. 7:24]

There was no superstition involved here. The animal was not going to come back alive or be a place of spirits or anything. This is a dietary law. If an animal has dies of itself or if it is so weak that it has been killed by other animals (or it could become infested after its death), the meat it not what should be eaten; and therefore, God declared it unclean. However, this does not mean that the rest of the animal couldn't be used for other non-food purposes (e.g., the hide could be taken and tanned and used).

"'For every person who eats from the fat of [such] an animal from which is he approaches from it a fire-offering to Yahweh, that person will be cut off from his people; [that is] the person who eats. [Lev. 7:25]

Again, we are now dealing with fellowship and not salvation and the person involved with uncleanness on any level is cut off from fellowship with God and with God's people. Further application goes to one attempting to be saved in some other method other than that which is prescribed by the Word of God; there is no salvation apart from faith in Yahweh, Jesus Christ, the God of Israel, the Creator of the Universe.

"'And you will not eat any blood in any of your dwelling, whether of fowl or of animal. [Lev. 7:26]

Not only is this a point of sanitation, but we are not saved by the literal blood of Jesus Christ any more than any one in Israel was saved by the literal blood of the blood sacrifices. It was what they represented and it is the spiritual death of our Lord on the cross which is in view for salvation. This verse makes the distinction between eating the literal flesh and drinking the literal blood of our Lord and believing in Him, which is what it all means. This prohibition is repeated several times (Deut. 12:15–16).

"'Whoever eats any blood will be cut off—that person from his people.'" [Lev. 7:27]

I must admit ignorance concerning the exact content of many of the world's great religious books; however, I doubt that any of them have the specific claims to inspiration which we see continually in God's Word the Bible. Over and over again, God, the creator of the Universe, is speaking directly to Moses, who is recording His words.

"Speak to the people of Israel, saying the one approaching with the sacrifice of his peace-offerings to Yahweh will bring his offering to Yahweh from the sacrifice of his peace-offerings. [Lev. 7:29]

We are no longer dealing with the subject of uncleanness, but we have moved on to peace-offerings. Recall that this has nothing to do with world peace or peace with one's neighbor or even with being at peace with oneself, but this is peace with God and subsequent prosperity and well-being.

"With his own hands, he will bring [lit., his hands will bring] the fire-offerings to Yahweh, the fat with the breast he will bring it—the breast—to be waved as a waved-offering before Yahweh. [Lev. 7:30]

The wave offering means that this offering is waved before Yahweh. God is to see the offering and not the man. The breast and the thigh were then bestowed upon those in the priesthood as their due for their spiritual service (Ex. 26:26–28 Lev. 10:14–15).

"The priest will burn the fat on the altar, but the breast will be for Aaron and his sons. [Lev. 7:31]

The emphasis before was on the offerings; however, now that their purpose and meaning is clearer, there are certain ends which need tidying up; for instance, Aaron and his son had to be remunerated for their service.

"And you will give the right thigh as an offering to the priest from the sacrifice of your peace offerings. [Lev. 7:32]

"He who approaches with the blood of the peace offerings and the fat among the sons of Aaron, the right thigh will be to him for a portion. [Lev. 7:33]

All the sons of Aaron had various functions around the tabernacle and some of them did the offering of the animals on the brazen altar.

"For the breast that is waved and the thigh that is offered, I have taken from the people of Israel out of the sacrifices of their peace offerings and I have given them to Aaron the priest and to his sons for a perpetual due from the people of Israel. [Lev. 7:34]

On one level, our Lord was taken out from the people of Israel; however, we have the more simplified interpretation that this is how God provided for the sons of Aaron.

"This is the anointing of Aaron and the anointing of his sons from the offerings made by fire to Yahweh on the day that they were brought near to serve as priests to Yahweh." [Lev. 7:35]

The common Hebrew words for anointed occur twice here, although there are several translations where you do not even find the word anointed. It also means consecrated portion; something which has been set aside, that something often being holy. The verb for brought near is the same one that I often translate approach and many other translators render as offering. Offering is not a bad rendering; it just isn't the most literal. Even here, in a sense, they are offering themselves before Yahweh. However, this is the Hiphil stem where they are caused to be brought near, whereas for them to offer themselves would require the Hithpael stem.

Yahweh has commanded this to be given to them on the day that they were anointed by the people of Israel; it is a perpetual due throughout their generations. [Lev. 7:36]

They are not given all of this on the day of their anointment; at that point in time, they were assigned those portions as being priests to Yahweh in the line of Aaron. The line of Aaron is consecrated or anointed; set aside in special service to the people of Israel and on behalf of the people of Israel; and, likewise, certain provisions are made available to them—anointed if you will.

This [has been] the protocol for the burnt offering, for the tribute offering, and for the sin offering and for the guilt [or offensive] offering and for the installation offering and of the peace offerings... [Lev. 7:37]

This sums up the kind of offerings which were discussed in the previous seven chapters of Leviticus. Furthermore, this verse clearly indicates that the word for sin and for offensive/guilty could also stand for their respective offerings; and it again confirms my hypothesis of having a definite article in front of them. The installation offering (also called the ordination offering) was covered in Ex. 29 and will actually occur in Lev. 8:14–36.

...which Yahweh commanded Moses in the proximity of Mount Sinai on the day that He commanded the people of Israel to bring their offerings to Yahweh in the desert of Sinai. [Lev. 7:38]

Moses is no longer going to Mount Sinai to speak with God. For awhile, their had been a tent outside the camp and now there was the tabernacle inside the camp. The preposition used with Mount Sinai is one denoting proximity and they are still within the sight of the Mountain range of Mount Sinai, camped in the desert of Sinai. They have broken camp one time and have moved (this occurred at the beginning of Leviticus) but they are still close enough to the mountain to be in its proximity.

Now would be a good time to examine all of the different offerings in chart form. See the Doctrine of Various Offerings—not finished yet!!

Leviticus 8

Introduction: Most of Leviticus has been direct instruction fro God to Moses concerning the tabernacle worship which was to take place. This consisted of five categories of approaches (or, drawings near or offerings), or sacrifices, if you will. Lev. 8 begins with some actual narrative. Everything is in place and now the Aaronic priesthood (which is a more accurate designation than the Levitical priesthood) must be formally inducted into their positions. The ceremony here should speak of Jesus Christ and one of the aspects of His ministry, His function as our High Priest. We have already been given a rundown of what must be done in order to sanctify Aaron and his sons back in Ex. 29; this is simply a fulfillment of God's orders at that time.

This chapter and the next chapter, taken together, may seem confusing. Here, Moses is offering a bunch of sacrifices, and in the next chapter, Aaron offers a bunch of sacrifices. The idea is, first, Aaron and his sons must be consecrated, or set apart, for the priestly ministry. That is Lev. 8. In Lev. 9, they then offer up sacrifices for their sins and the sins of the people. Recall that when Moses went up to Mount Sinai, the people persuaded Aaron to revolt against God and to make a golden calf to worship. Well, this was a crappy thing for them to do, and if I were God, I would have killed all of them. However, if I were God, I’d probably have killed myself off for disobedience as well. Lucky for all of us that I am not God. But, the offerings made in Lev. 9 are sin offerings which Aaron makes for himself and the people. These sin offerings, as always, represent Jesus Christ dying for our sins on the cross.

The are almost 700 phrases which indicate direct verbal contact from God in the Penteteuch.

"Take Aaron and his sons with him and the garments and the anointing oil and the bull of the sin [-offering] and the two rams and a basket of the unleavened bread. [Lev. 8:2]

Sin here has a definite article, making it, in this context, the sin-offering or the sin-bearer. These are the supplies required for the installation of Aaron and his sons into the priesthood. The oil speaks of the Holy spirit and it was used to anoint the tabernacle, the furniture of the tabernacle and priests during their installation ceremony. Later it would be used to anoint leaders, as in 1Sam. 10:1 16:13.

"And assemble all of the congregration at the door of the tent of meeting." [Lev. 8:3]

These sacrifices were to be witnessed by the people. God had the individual Israelites witness hundreds upon hundreds of sacrifices in their life times. For us, it would be like hearing the gospel several hundred times throughout our lifetime (which most of us do).

And Moses did as Yahweh had commanded him and the congregation was assembled at the door of the tent of meeting. [Lev. 8:4]

Notice that Moses does very little questioning of God as he did early on in his life (early on meaning age 80 when God first approached Moses).

And Moses said to the congregation, "This [is] the Word which Yahweh has commanded to be done." [Lev. 8:5]

Moses is not about to quote what God has told him to do; he is about to perform the ceremony of sanctifying Aaron's sons as priests. He is making the people aware that this is by direct commandment of God.

And Moses [was caused to] approached with Aaron and his sons and washed them with water. [Lev. 8:6]

The verb here is the Hiphil imperfect of qâra^bv (ב ַר ָק ) [pronounced kaw-RABV] which is a word translated offering throughout many Bibles, but it means come near, draw near, approach [with]. Whereas it is improper to speak of Moses offering Aaron and his sons, he certainly does approach with them. Aaron and his sons must be ceremonially clean for this process. Jesus Christ could only function as our High Priest because he was uncorrupted humanity. The washing occured at the brazen laver at the front of the tabernacle (notice that the brazen altar comes first, then the laver when it comes to placement). Moses must separate the priests in their service to Yahweh; this they cannot do for themselves.

And he put upon him the coat and girded him with the girdle and clothes him with the robe and put upon him the ephod and girded him with the skilfully woven band of the ephod, attaching it to him against him [or, with it]. [Lev. 8:7]

We have several different verbs for this clothing process and they were translated differently. The last word is the vêyth preposition with a masculine singular suffix. It means by, with, against; which accounts for the slightly different renderings.

And he placed upon him the breastpiece and he put in the breastpiece the Urim and Thummim. [Lev. 8:8]

The word for placed and for put in this and the previous verse are different words. Here we are told that Urim and Thummim are separate items from the breastpiece itself (which has a pouch; its name means pouch) and they are placed inside this breastplate. Additonal information concerning the ephod, clothes, the breastpiece and Urim and Thummim may be found in Ex. 28.

And he placed the turban upon his head and he placed on the turban in front the golden plate, the holy crown, as Yahweh had commanded Moses. [Lev. 8:9]

This crown spoke of the royalty of Jesus Christ. These are the clothes which the high priest would wear when ministering on behalf of the people to Yahweh. These garments are discussed in detail in Ex. 39:1–39 40:12–16.

Then Moses took the anointing oil and anointed the tabernacle and all that was in it and set them apart [or, consecrated them].

[Lev. 8:10]

All of this must be done in the power of the Holy Spirit and what is revealed is done so through the power of the Holy Spirit. As we have seen, the oil speaks of God the Holy Spirit. Olive oil was absolutely necessary to the diet of the Hebrews. They used it in place of butter and it was used in their cooking. When boiled with soda, it became a soap, used for cleansing. It was also used to rub into the skin and for the hair to make both of them shine (I would assume it was used as a moisteurizer here to combat the dryness of the desert).

And he sprinkled some of it on the altar seven times and anointed the altar and all its utensils and the laver and its base to set them apart [or, to consecrate them]. [Lev. 8:11]

Seven is the number of perfection and of completeness; one ceases doing because something has been completed. We know this because the Hebrew word for seven [things] is shâ^bvû‛a ( ַעב ָש ) [pronounced sha(b)-VOO-ah] and the word for cease, rest (because everything is finished) is shâ^bvath (ת ַב ָש ) [pronounced shaw(b)-VATH]. Shâbbath (ת ָ ַש ) [pronounced shahb-BATH] is the Hebrew word for Sabbath, their day of rest once everything had been accomplished or everything had been completed.

And he poured some of the anointing oil on Aaron's head and anointed him to set him apart [or, to consecrate him]. [Lev. 8:12]

No one can function in the Christian life apart from the Holy Spirit. This speaks of guidance, direction, filling and identification with the Holy Spirit. Scofield points out

two of the differences between the ordination of the high priest and that of the priests: (1) Aaron is anointed prior to the slaying of the sacrifices; the priests are anointed afterwards. Aaron is a type of Christ and this passage looks forward to several characteristics of our Lord: Our Lord was chosen before the foundation of the world (as we are chosen in Him before the foundation of the world—Eph. 1:4). Jesus did not discover immediately prior to the cross of His mission and person; He knew those from eternity past in His diety and His humanity learned them early on, perhaps as early as age four or five, and at least by age twelve, as the only recorded incident that we have or those years is when Joseph and Mary thought they had lost our Lord, and He said to them, "Why is it that you were looking for Me? Did you not know that I had to be in My Father?" (Luke 2:49). Furthermore, (2) only Aaron is anointed with oil. For He whom God has sent speaks to Words of God; for He [God the Father] gives the Spirit without measure (John 3:34). You have loved righteousness and hated lawlessness. Therefore God, You God, has anointed You with the oil of gladness above Your companions (Psalm 45:7 Isa. 61:1, 3 Heb. 1:9). As the one specifically designated as a type of our Lord to come, there must be certain things which set Him apart from the other priests.

And Moses brought Aaron's sons and clothed them with coats and girded them with girdles and bound on them caps as Yahweh had commanded Moses. [Lev. 8:13]

The word for caps here is inferior to the turban found in v. 9. Aaron is the high priest and his garb sets him apart from his sons. His sons are set apart from the rest of the congregation.

Then he brought the bull of the sin[-offering] and Aaron and his sons laid their hands upon the head of the bull of the sin[-offering]; [Lev. 8:14]

I have taken a slight liberty with the translation here; it should read: and Aaron laid—and his sons—their hands upon the head of the bull of the sin[-offering]. Laid is in the 3rd masculine singular and applies strictly to Aaron; however, his sons also join in. It might be more proper to infer and repeat the verb laid in italics or brackets following and Aaron's sons. Aaron and his sons will first be set apart to serve in the ministry to Yahweh on behalf of the Jewish people, then they will offer sacrifices for the Jews (Lev. 9:15–21).

And he slaughtered it and Moses took the blood and put it on the protrusions of the altar round about with his finger and purified the altar and he poured out the blood at the base of the altar and set it apart [or, consecrated it] to make atonement for it. [Lev. 8:15]

As we learned back while covering the Ten Commandments, there are several words translated kill ormurder in the Old Testament. The word found here is shâchat (ט ַח ָש ) [pronounced shaw-KHAT] and it is used primarily for slaughtering animals for a sacrificial offerings (Gen. 37:31 Ex. 12:6 Lev. 3:2). There are a couple of noteworth exceptions, however. When Abraham is about to kill Isaac, shâchat is used (Gen. 22:10). God did not murder the Exodus generation, He slaughtered them in the desert (Num. 14:16). When Elijah has the prophets of Baal killed, they are slaughtered as with a sacrificial knife (1Kings 18:40). We also find it used for humans in Judges 12:6 2Kings 25:7 Isa. 9:8 Jer. 39:6 49:37 52:10 Ezek. 16:21 23:39 40:41–42 Hos. 5:2.

The altar had not been used yet and had not been put into the service of Yahweh yet. This was a very solemn ceremony where all these articles of furniture and Aaron and his sons must be set apart from everything profane to be used of God. When we are saved, we are set apart from the world, we are set apart temporarily from out old sin nature and we are separated from the eternal penalty for our sins. God has a plan for our lives, which is a plan separate from the world, the flesh and the devil. Notice here that Moses, the father of the Jewish nation and therefore a representative of the Jewish nation, is the one who kills the first bull which represents Jesus Christ at the installment of the Aaronic priesthood.

And he took all of the fat that was on the entrails and the appendage of the liver and the two kidneys and their fat and Moses burned [them] on the altar. [Lev. 8:16]

No one actually saw our Lord die for our sins; even had Golgotha not been covered with a thick darkness, the unspeakable torment which He endured would have been unseen. Then, all those about the cross heard His continual screaming "My God, My God, why have Your forsaken Me?" These are the insides of the bull which stand for the unseen judgement of our Lord for our sins. For those reading this, you, particularly if you are from the high esteem generation, have no clue as to how undeserving we are of this. Our hearts are often filled with evil continually, in rebellion to God, even after having appropriated His perfect gift of Jesus Christ.

But the bull and its skin and its flesh and its dung he had burned with fire outside the camp, as Yahweh had commanded Moses. [Lev. 8:17]

Just as our Lord had been taken to the cross by the Roman's, outside the camp, if you will, so it was with the bull. We have quoted Heb. 13:11–13 several times with regards to this.

Then he approached with the ram of the burnt offering and Aaron and his sons laid their hands on the head of the ram. [Lev. 8:18]

This indicates their identification with the ram, who took upon itself the penalty for their sins. The sins of Aaron and his sons are transferred to the ram by this act of laying on of hands.

And he slaughtered it and Moses threw the blood upon the altar round about. [Lev. 8:19]

And when the ram was cut into pieces, Moses burned the head and the pieces and the fat.

[Lev. 8:20]

The burning speaks of the everlasting judgement and the smoke which rises is what satisfies God the Father and causes Him to withhold our deserved judgement.

And when the entrails and the legs were washed with water, Moses burned the whole ram on the altar as a burnt offering, a tranquilizing scent, a fire-offering to Yahweh, as Yahweh had commanded Moses. [Lev. 8:21]

The entrails and the legs speak of the putrification by association with the devil's world and these things must be cleansed in order for them to be offered upon the altar. Our Lord was perfect in His humanity in going to the cross. This perfection is continually noted in the Penteteuch.

Then he approach with the other ram, the ram of installments [or, settings], and Aaron and his sons laid their hands upon the head of the ram. [Lev. 8:22]

Unfortuantely the words consecration, ordination and installation are thrown about in the KJV Bible almost as synonyms; they are related words, but let's concentrate on the one at hand. Millû’ (א ֻ ̣מ ) [pronounced mil-LOO] is only found in a few passages, is only found in the plural and it has some very telling cognates. The setting of a jewel is the same word with an ah ending (Ex. 28:17, 20 39:12). It is also closely related to the verb for fill and the noun for fullness or that which fills. With this knowledge alone, I would be tempted to render this the fulfillment-setting [of the office of priesthood]. We first find this word in Ex. 25:7 for stones of the settings of the ephod (see also Ex. 35:9, 27 1Chron. 29:2). Then this word is found used in precisely the way as it is here in Ex. 29:22, 26, 27, 31, 34 Lev. 7:37 8:28, 29, 31, 33. I am a little confused; millû is found listed with the several groups of offerings in Lev. 7:37, although it is not alluded to elsewhere prior to Lev. 7. However, most of Lev. 8 speaks of this ceremony. A reaonsable one-word translation would be installation(s), installment(s), as we are speaking of the installment of Aaron and his sons into the priesthood.

And he slaughtered it and Moses took some of its blood and put it on the tip of Aaron's right ear and on the thumb of his right hand and on the great toe of his right foot. [Lev. 8:23]

The blood of Jesus Christ separates Aaron from the world. For dogs have surrounded me; a band of evildoers has encompassed Me; they pierced my hands and my feet (Psalm 22:16).

And Aaron's son were brought and Moses put some of the blood on the tips of their right ears and on the thumbs of their right hands and on the great toes of their right feet; and Moses threw the blood upon the altar round about. [Lev. 8:24]

And they dressed Him [Jesus] up in purple, and, after weaving a crown of thorns, they put it on Him...and they kept beating His head with a reed...The other disciples were saying to him [after the resurrection], "We have seen the Lord!" But he said to them, "Unless I see in His hands the imprint of the nails and place my finger into the place of the nails, and put my hand into His side, I will not ever believe." (Mark 15:17, 19a John 20:25). When our Lord was crucified, almost 1500 years after Moses wrote these words, that we realize the significance of the blood on the head, the feet and the hands.

J. Vernon McGee gives a slightly different slant on this passage. The blood-tipped ear symbolizes the ear that will hear the voice of God. Without that, friend, you are not ginng to hear Him. The natural man does not receive the things of Christ. The blood-tipped hand was essential for service. It is impossible ro serve the Lord before one is saved. The blood-tipped foot was essential for the walk before God. All of this is symbolic of the fact that the total personality must be presented to God.

In case you are concerned seeing two very different takes on this passage, many of the prohehcies of the Bible have a near and a far fulfillment (e.g., Lev. 23); that is, they are fulfilled twice. Many passages can have several, non-contradictory interpretations, such as this one.

Then he took the fat and the fat tail and all the fat that was on the entrails and the appendage of the liver and the two kidneys with their fat and the right thigh; [Lev. 8:25]

And out of the basket of unleavened bread, which was before Yahweh, he took one unleavend cake and one cake of bread with oil and one wafer and placed [them] on the fat and on the right thigh; [Lev. 8:26]

	Introduction to the Book of Leviticus
Leviticus 1	Leviticus 2	Leviticus 3	Leviticus 4	Leviticus 5
Leviticus 6	Leviticus 7	Leviticus 8	Leviticus 9	Leviticus 10
Leviticus 11	Leviticus 12	Leviticus 13	Leviticus 14	Leviticus 15
Leviticus 16	Leviticus 17	Leviticus 18	Leviticus 19	Leviticus 20
Leviticus 21	Leviticus 22	Leviticus 23	Leviticus 24	Leviticus 25
Leviticus 26	Leviticus 27

Doctrines Covered		Doctrines Alluded To
Burnt Offering	Types of Animal Sacrifices in the Law

Scripture	Offering	How Prepared	What was Done	Meaning
Lev. 2:1–3	Grain offering	Fine flour with oil and frankincense	Offering by fire which results in smoke	The even flour speaks of the evenness and balance of Christ’s character; the oil speaks of the Holy Spirit and the frankincense means that He is acceptable to God (sweet smelling)
Lev. 2:4–10	Baked grain offering	Made without leaven, with oil throughout and on top	Broken into bits with more oil poured upon it; offered by fire resulting in smoke	This speaks of Christ’s body, which was broken for us. No leaven means that there is no mixture of false doctrine; oil means that He was empowered by God the Holy Spirit.
Lev. 2:11, 13	additional commands for grain offerings	It cannot be made with honey or leaven; must be made with salt		The lack of leaven means that it has not been corrupted; the lack of honey means that this was not sweet to Jesus Christ. His pain and suffering was much greater than any man has known before.
Lev. 2:12	Firstfruits offering		The directions seem a little contradictory*; the first fruits were not to ascend as a soothing aroma	This applies to all firstfruits offerings, which may or may not be those in vv. 1–10. The firstfruits are brought to the Lord but not offered by fire. This appears to be an offering which is utilized by the priests, just as we give a portion of our money to a church.
Lev. 2:14–16	A grain offering from the early ripened fruits; fresh stalks of grain	Oil is poured upon it as well as incense	Offered by first to Jehovah; smoke ascends from this offering	This speaks of Christ, the firstfruits of the resurrection; after dying for our sins, God the Father resurrects Him from the dead, giving approval to His work.

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