Every male among the priests may eat of it. It shall be eaten in a holy place. It is most holy.
“ ‘As is the sin offering, so is the trespass offering; there is one law for them. The priest who makes atonement with them shall have it. The priest who offers any man’s burnt offering shall have for himself the skin of the burnt offering which he has offered. Every meal offering that is baked in the oven, and all that is prepared in the pan and on the griddle, shall be the priest’s who offers it. Every meal offering, mixed with oil or dry, belongs to all the sons of Aaron, one as well as another.
Geneva Bible translators 1599 · Public Domain On vv7, 10 Meaning, the rest which is left and not burnt.
Meaning, the rest which is left and not burnt.
The same ceremonies, notwithstanding that this word trespass signifieth less than sin.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–10 Lev 7:7 As the sin offering [is], so [is]…
Lev 7:7 As the sin offering [is], so [is] the trespass offering: [there is] one law for them: the priest that maketh atonement therewith shall have [it].
Ver. 7. As the sin offering is.] They were distinct then. See Lev 7:1.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6, 7, 9, 10 Every male supposing him not to have any uncleanness…
Every male supposing him not to have any uncleanness upon him, Lev 7:20, or other impediment.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv6–10 Every male among the priests shall eat thereof,.... Of…
Every male among the priests shall eat thereof,.... Of the flesh of it, after the fat was taken off and burnt, the rest belonged to the priests and their sons, and to them only, not to their wives and daughters:
it shall be eaten in the holy place; in the court of the tabernacle, in some apartment in it, for that purpose, as afterwards in the temple; it was not to be carried home to their houses, for all in the family to partake of, only the priests and their sons were to eat of it:
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it is most holy; and therefore none but such who were devoted to holy services might eat of it; only sanctified persons, true believers, who are made priests unto God, have a right to eat of the altar Christ, or, can eat his flesh in a spiritual sense, and feed upon him by faith, and receive nourishment from him, Heb 13:10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7, 9, 10 So is - In the matter following, for in…
So is - In the matter following, for in other things they differed. The priests shall have it - That part of it, which was by God allowed to the priest.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–9 Verse 8. The priest shall have to himself the…
Verse 8. The priest shall have to himself the skin] Bishop Patrick supposes that this right of the priest to the skin commenced with the offering of Adam, "for it is probable," says he, "that Adam himself offered the first sacrifice, and had the skin given him by God to make garments for him and his wife; in conformity to which the priests ever after had the skin of the whole burnt-offerings for their portion, which was a custom among the Gentiles as well as the Jews, who gave the skins of their sacrifices to their priests, when they were not burnt with the sacrifices, as in some sin-offerings they were among the Jews, see Le 4:11. And they employed them to a superstitious use, by lying upon them in their temples, in hopes to have future things revealed to them in their dreams.
Of this we have a proof in Virgil, AEn. lib. vii., ver. 86-95.
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"-------------huc dona sacerdos
Cum tulit, et caesarum ovium sub nocte silenti
Pellibus incubuit stratis, somnosque petivit;
Multa modus simulncra videt volitantia miris,
Et varias audit voces, fruiturque deorum
Colloquio, atque imis Acheronta affatur Avernis.
Hic et tum pater ipse petens responsa Latinus
Centum lanigeras mactabat rite bidentes,
Atque harum effultus tergo stratisque jacebat
Velleribus. Subita ex alto vox reddita luco est."
First, on the fleeces of the slaughter'd sheep
By night the sacred priest dissolves in sleep,
When in a train, before his slumbering eye,
Thin airy forms and wondrous visions fly.
He calls the powers who guard the infernal floods,
And talks, inspired, familiar with the gods.
To this dread oracle the prince withdrew,
And first a hundred sheep the monarch slew;
Then on their fleeces lay; and from the wood
He heard, distinct, these accents of the god.
-PITT.
The same superstition, practised precisely in the same way and for the same purposes, prevail to the present day in the Highlands of Scotland, as the reader may see from the following note of Sir Walter Scott, in his Lady of the Lake: -
"The Highlanders of Scotland, like all rude people, had various superstitious modes of inquiring into futurity. One of the most noted was the togharm. A person was wrapped up in the skin of a newly-slain bullock, and deposited beside a water-fall, or at the bottom of a precipice, or in some other strange, wild, and unusual situation, where the scenery around him suggested nothing but objects of horror. In this situation he revolved in his mind the question proposed; and whatever was impressed upon him by his exalted imagination, passed for the inspiration of the disembodied spirits who haunt these desolate recesses. One way of consulting this oracle was by a party of men, who first retired to solitary places, remote from any house, and there they singled out one of their number, and wrapt him in a big cow's hide, which they folded about him; his whole body was covered with it except his head, and so left in this posture all night, until his invisible friends relieved him by giving a proper answer to the question in hand; which he received, as he fancied, from several persons that he found about him all that time. His consorts returned to him at day-break; and then he communicated his news to them, which often proved fatal to those concerned in such unwarrantable inquiries.
"Mr. Alexander Cooper, present minister of North Virt, told me that one John Erach, in the Isle of Lewis, assured him it was his fate to have been led by his curiosity with some who consulted this oracle, and that he was a night within the hide above mentioned, during which time he felt and heard such terrible things that he could not express them: the impression made on him was such as could never go off; and he said, for a thousand worlds he would never again be concerned in the like performance, for it had disordered him to a high degree. He confessed it ingenuously, and with an air of great remorse, and seemed to be very penitent under a just sense of so great a crime: he declared this about five years since, and is still living in the Isle of Lewis for any thing I know." - Description of the Western Isles, p. 110. See also Pennant's Scottish Tour, vol. ii., p. 301; and Sir W. Scott's Lady of the Lake.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 9 Lev 7:7-8. As is the sin-offering, so is the…
Lev 7:7-8. As is the sin-offering, so is the trespass-offering — In the matter following, for in other things they differed. The priests shall have it — That part of it which was by God allowed to the priest. The priest shall have to himself the skin — The note of Bishop Patrick is worth transcribing here: “All the flesh of the burnt-offerings being wholly consumed, as well as the fat upon the altar, there was nothing that could fall to the share of the priest but the skin, which is here given him for his pains. It was observed upon Gen 3:21, that it is probable Adam himself offered the first sacrifice, and had the skin given him by God, to make the garments for him and his wife. In conformity to which the priests ever after had the skin of the whole burnt-offerings for their portion; which was a custom among the Gentiles, (as well as the Jews,) who gave the skins of their sacrifices to their priests, when they were not burned with the sacrifices, as in some sin-offerings they were among the Jews, see Lev 4:11; and they employed them to a superstitious use, by lying upon them in their temples, in hopes to have future things revealed to them in their dreams. Of this we have a proof in Virgil’s seventh Æneid, line 86. See Dryden’s translation, 7:127.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8–9 The skin of the burnt offering - It is…
The skin of the burnt offering - It is most likely that the skins of the sin-offering and the trespass-offering also fell to the lot of the officiating priest.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv8–9 Skin. Of these skins a great profit was made.…
Skin. Of these skins a great profit was made. (Philo, de Præm. Sacerd.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v8 the priest shall have to himself the skin of…
the priest shall have to himself the skin of the burnt offering which he hath offered--All the flesh and the fat of the burnt offerings being consumed, nothing remained to the priest but the skin. It has been thought that this was a patriarchal usage, incorporated with the Mosaic law, and that the right of the sacrificer to the skin of the victim was transmitted from the example of Adam (see on Gen 3:21).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7–9 7. As the sin offering is, so is the…
7. As the sin offering is, so is the trespass offering — Though much alike in their interior essence and symbolical meaning, they had this difference, the trespass offering was always personal, while the sin offering might be congregational. See Lev_5:6, note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–9 7. there is one law for them] It is…
7. there is one law for them] It is doubtful whether these words, and those immediately preceding them, can be taken as enjoining the sìmîkah or laying on of hands (see on Lev_1:4). But according to tradition, that ceremony was applied in the case of Guilt-Offerings, and this passage was quoted in support of the practice.
the priest … shall have it] Cp. 2Ki_12:16, where both Guilt-and Sin-Offerings are assigned to the priest. At the close of the injunctions concerning the ‘most holy’ sacrifices, a short summary (Lev_7:8-10) of the priests’ dues from such sacrifices is given. Most of them have been mentioned before; the priests’ due from the Guilt-Offering is settled in Lev_7:7; their dues from the Burnt-Offering and Meal-Offering are assigned in Lev_7:8-10.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–10 (7) There is one law for them.—That is, the…
(7) There is one law for them.—That is, the same rule, as stated in Lev_6:27-28, applies to both the sin offering and the trespass offering; hence what is omitted in the regulation of the one must be supplied from the directions given in the other.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7, 9 Vers. 7-10 contain a general precept or note as…
Vers. 7-10 contain a general precept or note as to the priests" portion in the sin offering, trespass offering, burnt offering, and meat offering. The officiating priest was to have the flesh of the trespass offering and of the sin offering (except the fat burnt on the altar), and the skin of the burnt offering and the cooked meat offerings (except the memorial burnt on the altar), while the meat offerings of flour and of parched grains, which could be kept longer, were to be the property of the priestly body in general, all the sons of Aaron,... one as much as another. The skins of the peace offerings were retained by the offerer ("Mishna, Sebaeh," 12, 3).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v7 (See Scofield "Exo 29:33")
atonement
(See Scofield "Exo 29:33")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9 The same law applies to both of them
The same law applies to both of them
"The law is the same for both of them"
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to the priest who makes atonement with them
The abstract noun "atonement" can be stated as a verb. AT: "to the priest who offers the sacrifice to atone for someone's sins" (See: Abstract Nouns)
hide
the coat or skin of a herd animal
translationWords
sin offering
guilt offering
law, laws
priest
atonement
burnt offering
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.