He brought the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering. He killed it; and Moses took the blood, and put it around on the horns of the altar with his finger, and purified the altar, and poured out the blood at the base of the altar, and sanctified it, to make atonement for it. He took all the fat that was on the innards, and the cover of the liver, and the two kidneys, and their fat; and Moses burned it on the altar. But the bull, and its skin, and its meat, and its dung, he burned with fire outside the camp, as Yahweh commanded Moses. He presented the ram of the burnt offering. Aaron and his sons laid their hands on the head of the ram. He killed it; and Moses sprinkled the blood around on the altar. He cut the ram into its pieces; and Moses burned the head, and the pieces, and the fat. He washed the innards and the legs with water; and Moses burned the whole ram on the altar. It was a burnt offering for a pleasant aroma. It was an offering made by fire to Yahweh, as Yahweh commanded Moses. He presented the other ram, the ram of consecration. Aaron and his sons laid their hands on the head of the ram. He killed 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. He brought Aaron’s sons; and Moses put some of the blood on the tip of their right ear, and on the thumb of their right hand, and on the great toe of their right foot; and Moses sprinkled the blood around on the altar. He took the fat, the fat tail, all the fat that was on the innards, the cover of the liver, the two kidneys and their fat, and the right thigh; and out of the basket of unleavened bread that was before Yahweh, he took one unleavened cake, one cake of oiled bread, and one wafer, and placed them on the fat and on the right thigh. He put all these in Aaron’s hands and in his sons’ hands, and waved them for a wave offering before Yahweh. Moses took them from their hands, and burned them on the altar on the burnt offering. They were a consecration offering for a pleasant aroma. It was an offering made by fire to Yahweh. Moses took the breast, and waved it for a wave offering before Yahweh. It was Moses’ portion of the ram of consecration, as Yahweh commanded Moses. Moses took some of the anointing oil, and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, and on his sons, and on his sons’ garments with him, and sanctified Aaron, his garments, and his sons, and his sons’ garments with him.
Moses said to Aaron and to his sons, “Boil the meat at the door of the Tent of Meeting, and there eat it and the bread that is in the basket of consecration, as I commanded, saying, ‘Aaron and his sons shall eat it.’ What remains of the meat and of the bread you shall burn with fire. You shall not go out from the door of the Tent of Meeting for seven days, until the days of your consecration are fulfilled: for he shall consecrate you seven days. What has been done today, so Yahweh has commanded to do, to make atonement for you. You shall stay at the door of the Tent of Meeting day and night seven days, and keep Yahweh’s command, that you don’t die: for so I am commanded.” Aaron and his sons did all the things which Yahweh commanded by Moses.
Geneva Bible translators 1599 · Public Domain On vv15, 17, 23, 31, 33, 34, 36 Of the burnt offering.
Of the burnt offering.
To offer for the sins of the people.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On v36 Lev 8:36 So Aaron and his sons did all…
Lev 8:36 So Aaron and his sons did all things which the LORD commanded by the hand of Moses.
Ver. 36. No note on this verse
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CHAPTER IX.
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 vv14, 17, 19, 23, 29, 31, 33, 35 There were indeed seven bullocks to be offered at…
There were indeed seven bullocks to be offered at his consecration, one every day, Exo 29:35,36; but here he mentions only one, either by a common enallage of number, or because he here describes only the work of the first day, and leaves the rest to be gathered from it; of which see Lev 8:33.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv14, 31 The covenant of priesthood must be made by sacrifice,…
The covenant of priesthood must be made by sacrifice, as well as other covenants, Psa 50:5. And thus Christ was consecrated by the sacrifice of himself, once for all. Sacrifices of each kind must be offered for the priests, that they might with the more tenderness and concern offer the gifts and sacrifices of the people, with compassion on the ignorant, and on those that were out of the way, not insulting over those for whom sacrifices were offered, remembering that they themselves had had sacrifices offered for them, being compassed with infirmity. 1. A bullock, the largest sacrifice, was offered for a sin-offering (Lev 8:14), that hereby atonement might be made, and they might not bring any of the guilt of the sins of their former state into the new character they were now to put on. When Isaiah was sent to be a prophet, he was told to his comfort, Thy iniquity is taken away, Isa 6:7. Ministers, that are to declare the remission of sins to others, should give diligence to get it made sure to themselves in the first place that their own sins are pardoned. Those to whom is committed the ministry of reconciliation must first be reconciled to God themselves, that they may deal for the souls of others as for their own. 2. A ram was offered for a burnt-offering, Lev 8:18-21. By this they gave to God the glory of this great honour which was now put upon them, and returned him praise for it, as Paul thanked Christ Jesus for putting him into the ministry, Ti1 1:12. They also signified the devoting of themselves and all their services to the honour of God. 3. Another ram, called the ram of consecration, was offered for a peace-offering, Lev 8:22, etc. The blood of it was part put on the priests, on their ears, thumbs, and toes, and part sprinkled upon the altar; and thus he did (as it were) marry them to the altar, upon which they must all their days give attendance. All the ceremonies about this offering, as those before, were appointed by the express command of God; and, if we compare this chapter with Ex. 29, we shall find that the performance of the solemnity exactly agrees with the precept there, and in nothing varies. Here, therefore, as in the account we had of the tabernacle and its vessels, it is again and again repeated, As the Lord commanded Moses. And thus Christ, when he sanctified himself with his own blood, had an eye to his Father's will in it. As the Father gave me commandment so I do, Joh 14:31; Joh 10:18; Joh 6:38.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv14, 15, 16, 17, 18, 19, 20, 21, 22, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36 And he brought the bullock for the sin offering,....…
And he brought the bullock for the sin offering,.... To the tabernacle, into the court of it, to the altar of burnt offering there; that is, he caused it to be brought thither as he was ordered, Exo 29:10.
and Aaron and his sons laid their hands upon the head of the bullock for the sin offering; their right hands, according to the Targum of Jonathan, which is not improbable, thereby as it were transferring their sins to it, and confessing them over it; acknowledging their guilt, and that they deserved to die, as that creature would, which was to be a vicarious sacrifice for sin, and whose blood was to purify and sanctify the altar, at which they, sinful men, were to serve.
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 vv14, 17, 18, 19, 29, 31, 33, 36 The bullock - There were indeed seven bullocks to…
The bullock - There were indeed seven bullocks to be offered at his consecration, one every day; but here he mentions only one, because he here describes only the work of the first day.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14, 23, 27, 30, 33, 36 Verse 14. The bullock for the sin-offering] This was…
Verse 14. The bullock for the sin-offering] This was offered each day during the seven days of consecration. See Ex 29:36.
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 vv14, 15, 17, 18, 19, 22, 29, 33, 35, 36 Lev 8:14. The bullock — There were, indeed, seven…
Lev 8:14. The bullock — There were, indeed, seven bullocks to be offered at his consecration, one every day; but here he mentions only one, because he here describes only the work of the first day.
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 v14 Moses as the mediator of the covenant of the…
Moses as the mediator of the covenant of the Law Gal 3:19; Heb 8:6 was called to perform the priestly functions, in consecrating those on whom henceforth those functions were to devolve, and in inaugurating the legal order of sacrifices. See Exo 40:23 note. The sin-offering was now offered for the first time. The succession in which the sacrifices followed each other on this occasion, first the sin-offering, then the burnt-offering, and lastly the peace-offering, has its ground in the meaning of each sacrifice, and became the established custom in later ages. The worshipper passed through a spiritual process. He had transgressed the Law, and he needed the atonement signified by the sin-offering: if his offering had been made in truth and sincerity, he could then offer himself as an accepted person, as a sweet savour, in the burnt-offering; and in consequence, he could enjoy communion with the Lord and with his brethren in the peace-offering.
Lev 8:14-17
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See the marginal references. The flesh of the sin-offering could not be eaten by any but a legally consecrated priest (Lev 6:25 note). Moses therefore could not eat of it himself, though he was, for the occasion, performing the duties of a priest. Those whom he was consecrating could not eat it, not only because they were not yet duly installed, but because the sacrifice was offered on their behalf, and the body of the victim stood to them in the same relation as that of the regular sin-offering afterward stood to the high priest.
Lev 8:15
Purified the altar ... sanctified it, to make reconciliation upon it - The altar had been sanctified by the anointing oil Lev 8:11 like the priests who were to officiate at it; it was now, like them, sanctified by blood, in acknowledgment of the alienation of all nature, in itself, from God, and the need of a reconciliation to Him of all things by blood. Col 1:20; Heb 9:21-22. See Lev 17:11; Exo 28:38.
Lev 8:18-21
Atonement having been made, Aaron and his sons were now permitted, by the laying on of their hands, to make themselves one with the victim, which was to be sent up to Yahweh as “a burnt sacrifice for a sweet savour, an offering made by fire unto the Lord.” All was done strictly according to the ritual Lev 1:3-9, except that Moses performed the duties of the priest.
Lev 8:22
The ram of consecration - The sacrifice of this ram was by far the most unique part of the whole ceremony. The words may be literally rendered “the ram of the fillings”, and the name has been supposed to have reference to the ceremony in which Moses filled the hands of the priests; see Lev 8:27. The offering was in the highest sense “the sacrifice of completion or fulfilling”, as being the central point of the consecrating rite. The final perfection of the creature is consecration to the Lord.
Lev 8:23, Lev 8:24
Before casting forth the blood round the altar in the usual manner, Moses took a portion of the blood and put some of it on the right extremities of each of the priests. This, being performed with the blood of the peace-offering, has been supposed to figure the readiness of the priest who is at peace with Yahweh to hear with the ear and obey the divine word, to perform with the hand the sacred duties of his office, and to walk with the feet in the way of holiness.
Lev 8:25-28
In the rite of filling the hands of the priests, Moses took the portions of the victim which usually belonged to the altar, with the right shoulder (or leg); he placed upon them one cake of each of the three kinds of unleavened bread contained in the basket (see Lev 8:2 note), and then put the whole first upon the hands of Aaron and in succession upon the hands of his sons: in each case, according to Jewish tradition, he put his own hands under the hands of the priest, moving them backwards and forwards, so as to wave the mass to and fro.
In this remarkable ceremony the gifts of the people appear to have been made over to the priests, as if in trust, for the service of the altar. The articles were presented to Yahweh and solemnly waved in the hands of the priests, but not by their own act and deed. The mediator of the Law, who was expressly commissioned on this occasion, was the agent in the process.
Lev 8:25
The rump - See Lev 3:9 note.
Lev 8:29
The heave-shoulder was the ordinary perquisite of the officiating priest, but the wave-breast appears to have been awarded to Moses as the servant of Yahweh now especially appointed for the priestly service.
Lev 8:30
The sprinkling was on their garments as well as their persons, because it belonged to them in reference to the office with which they had been formally invested by putting on the garments. (See Exo 28:3 note). The union of the two symbols of the atoning blood and the inspiring unction appears to be a fit conclusion of the entire rite.
Lev 8:33-36
The rites of consecration were to last a whole week, and thus, like the longer of the annual festivals, were connected in an emphatic manner with the sabbatical number of the covenant. During this period the priests were not to leave the holy precinct for the sake of any worldly business; and the whole series of ceremonies, including the sacrifice of the Ram of consecration, was to be gone through on each day. Compare the marginal references.
Lev 8:33
Rather, ye shall not go away from the entrance of the tent. With this agree Cranmer, the Geneva Bible, etc. The meaning is evidently that they were not to go out of the court, as is more clearly expressed in Lev 8:35.
Lev 8:35
That ye die not - See Exo 28:35 note.
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 vv14, 23, 27, 30, 33, 34, 35 Calf. This ceremony was repeated for seven days, ver.…
Calf. This ceremony was repeated for seven days, ver. 33. (Calmet) --- At the same time, Moses consecrated the altars and all the furniture of the tabernacle, ver. 10.
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 vv14, 18, 22, 33 brought the bullock for the sin offering, &c.--a timely…
brought the bullock for the sin offering, &c.--a timely expression of their sense of unworthiness--a public and solemn confession of their personal sins and a transference of their guilt to the typical victim.
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 vv14, 15, 18, 19, 21, 22, 23, 25, 26, 27, 30, 31, 33, 34, 35 14. Sin offering — See Lev_4:3, note, and concluding…
14. Sin offering — See Lev_4:3, note, and concluding notes of chap. 4. Note the order of the sacrifices in this service of consecration; first, sin must be expiated, and, secondly, the surrender of self unto Jehovah must be set forth by the whole burnt offering; then the bread offering is presented, symbolizing joyful communion with the Lord through the fruits of holiness. See Introduction, (5.)
Hands upon the head — See Lev_1:4, 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 vv15, 16, 18, 19, 20, 21, 22, 25, 29, 30, 31, 33, 35 14–30. (d) the sacrificial part of the rite, consisting…
14–30. (d) the sacrificial part of the rite, consisting of:
(i) The Sin-Offering (Lev_8:14-17, cp. Exo_29:10-14)
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A bullock, the most costly animal, appointed for ‘the anointed priest,’ or for ‘the whole congregation’ (Lev_4:3; Lev_4:14), on which Aaron and his sons laid their hands (see on Lev_1:4). It appears that the selection of the animal indicates the sacred office to which Aaron and his sons are to be admitted, but until they are consecrated, the ritual of the offering is the same as that prescribed in the case of private individuals (cp. Lev_4:30; Lev_4:34). Some of the blood is put on the horns of the altar, and the rest is poured out at the base of the altar.
15. And he slew it] Comparison with Exo_29:11 shews that Moses slew it, but the text here might be interpreted, and he (Aaron) slew it, especially as it is followed by ‘and Moses took.…’ The same remark applies to Lev_8:19 and Lev_8:23; cp. Exo_29:16; Exo_29:20. In all the verses here cited, the Heb. verb is the same, but is rendered by both ‘kill’ and ‘slay.’
at the base of the altar] see on Lev_4:7.
and purified the altar … and sanctified it by making atonement for it] These clauses are not found in Exo_29:12, but occur in Exo_29:36-37 of that ch. The altar had already been anointed (Lev_8:11); it is now further sanctified by the blood of the Sin-Offering.
The words ‘purify’ here, and ‘cleanse’ (purge R.V. mg.) in Exo_29:36 are translations of the same Heb. verb. As in English ‘to stone plums’ means to remove the stones, so in Heb. a verb corresponding to a noun is sometimes used in the same way. Here the Heb. verb corresponds to the noun ‘sin,’ and means to ‘remove sin’; it occurs also in Lev_14:49; Lev_14:52 (of a leprous house), and Eze_43:20-23 with reference to the altar (see note on Exo_29:36). The rendering ‘by making atonement’ is like R.V. mg. of the passage in Exo_29:36.
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 vv14, 15, 16, 17, 18, 19, 22, 23, 24, 25, 26, 29, 30, 31, 32, 33, 34 (14) And he brought the bullock for the sin…
(14) And he brought the bullock for the sin offering—Though duly consecrated, Aaron and his sons had first to be purged of their sins before they could commence their priestly functions in the sanctuary. Hence, Moses, as the mediator of the covenant delegated by God to perform the act of consecration, also performed the sacrificial rites, whilst the installed priests stood as penitent sinners by the side of the sin offering which was now offered for the first time. For the laying on of the hands by the offerer on the victim, see Lev_1:4.
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 vv14, 15, 18, 22, 30, 31, 33 Vers. 14-32. After the bathing, the robing, and the…
Vers. 14-32. After the bathing, the robing, and the anointing, follow the sacrifices of consecration the sin offering (verses 14-17), the burnt offering (verses 18-21), the peace offering (verses 22-32).
The sin offering. This was the first sin offering ever offered. There had been burnt offerings and sacrifices akin to peace offerings before, but no sin offerings. At once the sin offering takes its place as the first of the three sacrifices before the burnt offerings and peace offerings. Justification comes first, then sanctification, and, following upon them, communion with God. The victim offered by and for Aaron and his sons is a bullock, the same animal that is appointed for the offering of the high priest. (Lev_4:3)
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Vers. 14-30. The triple offering.
Under the Christian dispensation only two classes of priests remain the real High Priest, Jesus Christ, and his people who are figurative priests offering up spiritual sacrifices. The ceremonies described in this chapter may throw light upon our position and duties as the followers of Christ, and remind us of the superiority of Christ to Aaron.
I OUR RESEMBLANCE TO AARON IN THE TRIPLE OFFERING WE ARE REQUIRED TO MAKE.
1. The sin offering. Priesthood commences by self-abnegation, the confession of sin and renunciation of personal merit. By this offering the altar is sanctified (verse 15), on which afterwards all other gifts will in due course be laid. Until the Saviour has been recognized as made a curse for us, there is no foundation for the life that will please God. The house must be cleansed ere its worthiest inhabitant will condescend to enter.
2. The burnt offering. Here the positive side begins, of devotion to God. The parts of the ram are placed upon the purified altar, and the flames emit an odour fragrant to God. The man who has confessed his unworthiness and pleaded the merits of Jesus Christ, dedicates himself to him who died for him. He is not his own, and must henceforth glorify God. "Lord, what wilt thou have me to do?" is his cry.
3. The consecration offering, This results from the others, and is theirnatural completion by bringing full hands (consecration equals "foulnesses" in original) to God. Entire dedication and consequent communion with God its signification. The blood of the ram is sprinkled upon the ear, that it may hearken to the commands of God, and, whilst attentive unto him, disregard the whispers of evil. Also upon the right hand, that all its acts may be in conformity with righteousness, the might of the man going forth in holy deeds. And upon the right foot, that its steps may be ordered by the Lord and its owner may ever tread the ways of obedience and sanctification. Every faculty is enlisted in the service of God. By the wave and heave offerings and the presentation of cakes we learn the necessity of looking upon all our property and all that supports life as belonging to God, who must have his special share and be glorified thereby as well as by our joyful use of the remainder. To fill the hands for God is to complete our consecration, and to live upon heavenly food in the enjoyment of his blessing. By giving to him we get for ourselves.
II THE SUPERIORITY OF CHRIST TO AARON.
1. His consecration was total, whilst Aaron"s was but partial. There were many periods when the high priest was seeing to his own peculiar wants and offering for his own especial infirmities. The whole career of Jesus Christ was an offering for others, originated and executed for the good of man and the glory of his Father. He "came not to do his own will." Aaron might lay aside his robes of office and take his repose, but the Son of man was ever clothed with his official character. And this is still clearer when we remember the present position of our High Priest and his unceasing, unintermitted intercession.
2. The holiness of Aaron was ceremonial and symbolical, that of Christ is literal and real. Jesus was on earth holy, harmless, undefiled. The searching eye of God can discern in his righteousness no stain nor flaw. So far was Aaron from reaching perfection that, because of rebellion at Meribah, (Num_20:24) he was not permitted to enter the land of promise.
3. The atonement of Jesus Christ is actual, that of Aaron was only typical. After these rites of consecration were observed, the priests were qualified to present the offerings and sacrifices of the people unto God, and to make reconciliation for them. But there was no inherent virtue in those sacrifices to remove the guilt of sin; it is the blood of Christ that has power to cleanse the conscience from dead works. He bore our sins in his own body on the tree, and brought in everlasting righteousness.
4. The priesthood of Christ is perpetual, that of Aaron only survived by successors. The high priests died and passed away, their places occupied by others. Jesus abides for ever; he hath an unchangeable priesthood, after the order of Melchizedek. If, then, the Israelites found satisfaction in contemplating the functions of dying men, with what profound delight should we avail ourselves of the intercession of him who ever lives to save! S.R.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv22, 33 Moses took of the blood.
Lev_8:22-23
Moses took of the blood.
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Consecration by blood
1. There is, first, the selection of the victim. Behold My servant whom I have chosen, is Gods message to us concerning Him; and again, He says, I have exalted one chosen out of the people; and, in the New Testament, He is called the Christ, the chosen of God (Luk_23:35)
. The Great Sacrifice, the propitiation for our sins, the lamb for the burnt-offering, is entirely of Gods selection. And in this of itself we have the blessed assurance of its suitableness and perfection.
2. There is the transfer of the sinners sin to this selected victim. Though in one sense this is done by God, through that same eternal purpose by which the victim was selected, yet in another sense, and as a thing brought about, or becoming a fact, in time, it is the sinner that does this when he accepts the sacrifice, and, putting his hand upon it, confesses his sin over it
3. There is the death of the victim. Without that shedding of blood, which is the means of death, and the evidence of its having taken place, is no remission.
4. There is the transfer of this death to the sinner by putting the blood upon him. The sinners death is first of all transferred to the Surety, who dies as the sinners substitute. Then the Suretys death is transferred back again to the sinner, and placed to his account as if it had been his own. In confession we transfer our death to the Surety. In believing we transfer His death to ourselves, so that, in the sight of God, it comes to be reckoned truly ours. This transference of the Suretys death to us is that which is set before us by the putting the blood upon us. For blood means death--or life taken away; and the putting of blood upon us is the intimation the death has passed upon us--and that death, none other than the death of the Surety. Put yourself in the position which God asks thee to do; that is, believe the Fathers testimony to the death of His Son. The moment that then believest, the blood is sprinkled, the death is transferred, thou art counted as one who hast died, and so paid the penalty--and thou art forgiven, accepted, clean!
5. There is the sinners new life thus received through death. Made partakers of Christs resurrection and Christs life, they go forth to do His will, in the strength of His risen life. It is as resurrection-men that they serve Him, and who are drawing from that resurrection-fountain daily treasures of life, wherewith to labour for Him who died for them and who rose again. If ye then be risen with Christ, seek those things that are above, and make use of your risen life for duty, for temptation, for battle, for trial, for suffering. It will be sufficient for every time of need.
6. There is the entire consecration of the whole man to God, in consequence of His having thus died and risen. That which proclaimed them dead, in consequence of the applied death of the sacrifice, sets them apart for holy purposes in Gods house. Thus it is that the death and resurrection of our true ram of consecration, our better sacrifice, operate upon us. They sanctify us, as the apostles expression is, in the Epistle to the Hebrews: Jesus also, that He might sanctify the people with His own blood, suffered without the gate. The whole man, from head to feet, becomes a sacred thing, dedicated to the service of the living God. (H. Bonar, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v14 "And he brought the bullock of the sin offering:…
THE CONSECRATION SACRIFICES
Lev_8:14-32
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"And he brought the bullock of the sin offering: and Aaron and his sons laid their hands upon the head of the bullock of the sin offering. And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured out the blood at the base of the altar, and sanctified it, to make atonement for it. And he took all the fat that was upon the inwards, and the caul of the liver, and the two kidneys, and their fat, and Moses burnt it upon the altar. But the bullock, and its skin, and its flesh, and its dung, he burnt with fire without the camp; as the Lord commanded Moses. And he presented the ram of the burnt offering; and Aaron and his sons laid their hands upon the head of the ram. And he killed it; and Moses sprinkled the blood upon the altar round about. And he cut the ram into its pieces; and Moses burnt the head, and the pieces, and the fat. And he washed the inwards and the legs with water; and Moses burnt the whole ram upon the altar; it was a burnt offering for a sweet savour: it was an offering made by fire unto the Lord; as the Lord commanded Moses. And he presented the other ram, the ram of consecration; and Aaron and his sons laid their hands upon the head of the ram. And he slew it, and Moses took of the blood thereof, and put it upon the tip of Aarons right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. And he brought Aarons sons, and Moses put of the blood upon the tip of their right ear, and upon the thumb of their right hand, and upon the great toe of their right foot: and Moses sprinkled the blood upon the altar round about. And he took the fat, and the fat tail, and all the fat that was upon the inwards, and the caul of the liver, and the two kidneys and their fat, and the right thigh; and out of the basket of unleavened bread, that was before the Lord, he took one unleavened cake, and one cake of oiled bread, and one wafer, and placed them on the fat, and upon the right thigh; and he put the whole upon the hands of Aaron, and upon the hands of his sons, and waved them for a wave offering before the Lord. And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were a consecration for a sweet savour: it was an offering made by fire unto the Lord. And Moses took the breast, and waved it for a wave offering before the Lord: it was Moses portion of the ram of consecration; as the Lord commanded Moses. And Moses took at the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron upon his garments, and upon his sons, and upon his sons garments with him; and sanctified Aaron, his garments, and his sons, and his sons garments with him. And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tent of meeting; and there eat it and the bread that is in the basket of consecration, as I commanded, saying, Aaron and his sons shall eat it. And that which remaineth of the flesh and of the bread shall ye burn with fire."
The last part of the consecration ceremonial was the sacrifices. Each of the chief sacrifices of the law were offered in order; first, a sin offering; then, a burnt offering; then, a peace offering, with some significant variations from the ordinary ritual, adapting it to this occasion; with which was conjoined, after the usual manner, a meal offering. A sin offering was offered, first of all; there had been a symbolical cleansing with water, but still a sin offering is requited.
It signified, what so many in these days seem to forget, that in order to our acceptableness before God, not only is needed a cleansing of the defilement of nature by the regeneration of the Holy Ghost, but also expiation for the guilt of our sins. The sin offering was first, for the guilt of Aaron and his sons must be thus typically removed, before their burnt offerings and their meal and peace offerings can be accepted.
The peculiarities of the offerings as rendered on this occasion are easily explained from the circumstances of their presentation. Moses officiates, for this time only, as specially delegated for this occasion, inasmuch as Aaron and his sons are not yet fully inducted into their office. The victim for the sin offering is the costliest ever employed: a bullock, as ordered for the sin of the anointed priest. But the blood is not brought into the Holy Place, as in the ritual for the offering for the high priest, because Aaron is not yet fully inducted into his office. Nor do Aaron and his sons eat of the flesh of the sin offering, as ordered in the case of other sin offerings whose blood is not brought within the Holy Place; obviously, because of the principle which rules throughout the law, that he for whose sin the sin offering is offered, must not himself eat of the flesh; it is therefore burnt with fire, without the camp, that it may not see corruption.
By this sin offering, not only Aaron and his son were cleansed, but we read that hereby atonement was also made "for the altar"; a mysterious type, reminding us that, in some way which we cannot as yet fully understand, sin has affected the whole universe: in such a sense, that not only for man himself who has sinned, is propitiation required, but, in some sense, even for the earth itself, with the heavens. That in expounding the meaning of this part of the ritual we do not go beyond the Scripture is plain from such passages as Heb_9:23, where it is expressly said that even as the tabernacle and the things in it were cleansed with the blood of the bullock, so was necessary that, not merely man, but "the heavenly things themselves," of which the tabernacle and its belongings were the "copies," should be cleansed with better sacrifices than these, even the offering of Christs own blood. So also we read in Col_1:20, before cited, that through Christ, even through the blood of His cross, not merely persons, "but all things, whether things on the earth, or things in the heavens," should be reconciled unto God. Mysterious words these, no doubts but words which teach us at least so much as this, how profound and far reaching is the mischief which sin has wrought, even our sin. Not merely the sinning man must be cleansed with blood before he can be made a priest unto God, but even nature, "made subject to vanity," {Rom_8:20} for mans sin, needs the reconciling blood before redeemed man can exercise his priesthood unto God in the heavenly places. Evidently we have here an estimate of the evil of sin which is incomparably higher than that which is commonly current among men; and we shall do well to conform our estimate to that of God, who required atonement to be made even for the earthen altar, to sanctify it.
Reconciliation being made by the sin offering, next in order came the burnt offering, symbolic, as we have seen, of the full consecration of the person of the offerer to God; in this case of the full consecration of Aaron and his sons to the service of God in the priesthood. The ritual was according to the usual law, and requires no further exposition.
The ceremonial culminated and was completed in the offering of "the ram of consecration." The expression is, literally, "the ram of fillings"; in which phrase there is a reference to the peculiar ceremony described in Lev_8:27-28, in which certain portions of the victim and of the meal offering were placed by Moses on the hands of Aaron and his sons, and waved by them for a wave offering; and afterwards burnt wholly on the altar upon the burnt offering, in token of their full devotement to the Lord. Of these it is then added, "they were a consecration" (lit. "fillings," sc. of hands, "were these"). The meaning of the phrase and the action it denoted is determined by its use in 1Ch_29:5 and 2Ch_29:31, where it is used of the bringing of the freewill offerings by the people for Jehovah. The ceremonial in this case therefore signified the formal making over of the sacrifices into the charge of Aaron and his sons, which henceforth they were to offer; that they received them to offer them to and for Jehovah, was symbolised by their presentation to be waved before Jehovah, and further by their being burnt upon the altar, as a sacrifice of sweet savour.
Another thing peculiar to this special consecration sacrifice, was the use which was made of the blood, which (Lev_8:23) was put upon the tip of Aarons right ear, upon the thumb of his right hand, and upon the great toe of his right foot. Although the solution is not without difficulty, we shall probably not err in regarding this as distinctively an act of consecration, signifying that in virtue of the sacrificial blood, Aaron and his sons were set apart to sacrificial service. It is applied to the ear, to the hand, and the foot, and to the most representative member in each case, to signify the consecration of the whole body to the Lords service in the tabernacle; the ear is consecrated by the blood to be ever attentive to the word of Jehovah, to receive the intimations of His will; the hand, to be ever ready to do the Lords work; and the foot, to run on His service.
Another peculiarity of this offering was in the wave offering of Aaron and his sons. Not the breast, but the thigh, and that together with the fat (Lev_8:27) was waved before the Lord; and, afterward, not only the fat was burnt upon the altar, according to the law, but also the thigh, which in other cases was the portion of the priest, was burnt with the fat and the memorial of the meal offering. The breast was afterward waved, as the law commanded in the case of the peace offerings, but was given to Moses as his portion. The last particular is easy to understand; Moses in this ceremonial stands in the place of the officiating priest, and it is natural that he should thus receive from the Lord his reward for his service. As for the thigh, which, when the peace offering was offered by one of the people, was presented to the Lord, and then given to the officiating priest to be eaten, obviously the law could not be applied here, as the priests themselves were the bringers of the offering; hence the only alternative was, as in the case of sin offerings of the holy place, to burn the flesh with fire upon the altar, as "the food of Jehovah." The remainder of the flesh was to be eaten by the priests alone as the offerers, under the regulation for the thank offering, except that whatever remained until the next day was to be burnt; a direction which is explained by the fact that the sacrifice was to be repeated for seven days, so that there could be no reason for keeping the flesh until the third day. Last of all, it is to be noted that whereas in the thank offerings of the people, the offerer was allowed to bring leavened bread for the sacrificial feast, in the feast of the consecration of priests this was not permitted; no doubt to emphasise the peculiar sanctity of the office to which they were inducted.
With these modifications, it is plain that the sacrifice of consecration was essentially, not a guilt offering, as some have supposed, but a peace offering. It is true that a ram was enjoined as the victim instead of a lamb, but the correspondence here with the law of the guilt offering is of no significance when we observe that rams were also enjoined or used for peace offerings on other occasions of exceptional dignity and sanctity, as in the peace offerings for the nation, mentioned in the following chapter, and the peace offerings for the princes of the tribes. {Numbers 7} Unlike the guilt offering, but after the manner of the other, the sacrifice was followed by a sacrificial feast. That participation in this was restricted to the priests is sufficiently explained by the special relation of this sacrifice to their own consecration.
Before the sacrificial feast, however, one peculiar ceremony still remained. We read (Lev_8:30): "Moses took of the anointing oil, and of the blood (of the peace offering) which was upon the altar, and sprinkled it upon Aaron, upon his garments, and upon his sons, and upon his sons garments with him; and sanctified Aaron, his garments, and his sons, and his sons garments with him."
This sprinkling signified that now, through the atoning blood which had been accepted before God upon the altar, and through the sanctifying Spirit of grace, which was symbolised by the anointing, thus inseparably associated each with the other, they had been brought into covenant relation with God regarding the office of the priesthood. That this their covenant relation to God concerned them, not merely as private persons, but in their official character, was intimated by the sprinkling, not only of their persons, but of the garments which were the insignia of their priestly office.
All this completed, now followed the sacrificial feast. We read that Moses now ordered Aaron and his sons (Lev_8:31): "Boil the flesh at the door of the tent of meeting: and there eat it and the bread that is in the basket of consecration, as I commanded, saying, Aaron and his sons shall eat it. And that which remaineth of the flesh and of the bread shall ye burn with fire."
This sacrificial feast most fitly marked the conclusion of the rites of consecration. Hereby it was signified, first, that by this solemn service they were now brought into a relation of peculiarly intimate fellowship with Jehovah, as the ministers of His house, to offer His offerings, and to be fed at His table. It was further signified, that strength for the duties of this office should be supplied to them by Him whom they were to serve, in that they were to be fed of His altar. And, finally, in that the ritual took the specific form of a thank offering, was thereby expressed, as was fitting, their gratitude to God for the grace which had chosen them and set them apart to so holy and exalted service.
These consecration services were to be repeated for seven consecutive days, during which time they were not to leave the tent of meeting, -obviously, that by no chance they might contract any ceremonial defilement; so jealously must the sanctity of everything pertaining to the service be guarded.
The commandment was (Lev_8:33-35): "Ye shall not go out from the door of the tent of meeting seven days, until the days of your consecration be fulfilled: for he shall consecrate you seven days. As hath been done this day, so the Lord hath commanded to do, to make atonement for you. And at the door of the tent of meeting shall ye abide day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded."
By the sevenfold repetition of the consecration ceremonies was expressed, in the most emphatic manner known to the Mosaic symbolism, the completeness of the consecration and qualification of Aaron and his sons for their office, and the fact also that, in virtue of this consecration, they had come into a special covenant relation with Jehovah concerning the priestly office.
That these consecration sacrifices by which Aaron and his sons were set apart to the priesthood, no less than the preceding part of the ceremonial, pointed forward to Christ and His priestly people as the Antitype, it will be easy to see. As regards our Lord, in Heb_7:28, the sacred writer applies to the consecration of our Lord as high priest the very term which the Seventy had used long before in this chapter of Leviticus to denote this formal consecration, and represents the consecration of the Son as the antitype of the consecration of Aaron by the law: "the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointeth a Son, perfected for evermore."
An exception, indeed, must be made, as regards our Lord, in the case of the sin offering; of whom it is said, {Heb_7:27} that He "needeth not, like those high priests, to offer up sacrifices, first for His own sins." But as regards the other two sacrifices, we can see that in their distinctive symbolical import they each bring before us essential elements in the consecration of our Lord Jesus Christ as High Priest. In the burnt offering, we see Him consecrating Himself by the complete self-surrender of Himself to the Father. In the offering of consecrations, we see Him in the meal offering of unleavened bread, offering in like manner His most holy works unto the Father; and in the sacrifice of the peace offering, wherein Aaron ate of the food of Gods house in His presence, we see Jesus in like manner as qualified for His high priestly work by His admission into terms of the most intimate fellowship with the Father, and sustained for His work by the strength given from Him, according to His own word, "The living Father hath sent Me, and I live because of the Father." In the formal "filling of the hands" of Aaron with the sacrificial material, in token of his endowment with the right to offer sacrifices for sin for the sake of sinful men, we are reminded how our Lord refers to the fact that He had received in like manner authority from the Father to lay down His life for His sheep, emphatically adding the words, {Joh_10:18} "This commandment have I received of My Father."
So also was the meaning of the collateral ceremonies fully realised in Him. If Aaron was anointed with the blood on ear, hand, and foot, by way of signifying that the members of his body should be wholly devoted unto God in priestly service, even so we are reminded, {Heb_10:5; Heb_10:7} that "when He cometh into the world He saith Sacrifice and offering thou wouldest not, but a body didst thou prepare for Me; Lo, I am come to do Thy will, O God."
And so, as Aaron was at the end of the sacrifice sprinkled with blood and oil, in token that God had now, through the blood and the oil, entered into a covenant of priesthood with him, so we find repeated reference to the fact of such a solemn covenant and compact between God and the High Priest of our profession summed up in the words of prophecy, "The Lord hath sworn, and will not repent, Thou art a priest forever after the order of Melchizedek."
So did this whole consecration ceremony, with the exception only of such parts of it as had reference to the sin of Aaron, point forward to the future investiture of the Son of God with the high priestly office, by God the Father, that He might act therein for our salvation in all matters between us and God. How can any who have eyes to see all this, as opened out for us in the New Testament, fail with fullest joy and thankfulness to accept Christ, the Son of God, now passed into the Holiest, as the High Priest of our profession? How naturally to all such come the words of exhortation with which is concluded the great argument upon Christs high priesthood in the Epistle to the Hebrews: {Heb_10:19-23} "Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus; and having a great priest over the house of God; let us draw near with a true heart, in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water: let us hold fast the confession of our hope that it waver not; for He is faithful that promised."
But not only was Aaron thus consecrated to be high priest of the tabernacle, but his sons also, to be priests under him in the same service. In this also the type holds good. For when in Hebrews 2 Christ is brought before us as "the High Priest of our confession," He is represented as saying (Heb_2:13), "Behold, I and the children which God hath given me!" As Aaron had his sons appointed to perform priestly functions under him in the earthly tabernacle, so also his great Antitype has "sons," called to priestly office under Him in the heavenly tabernacle. Accordingly we find that in the New Testament, not any caste or class in the Christian Church, but all believers, are represented as "a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ". {1Pe_2:5} To the testimony of Peter corresponds that of John in the Apocalypse, where in like manner believers are declared to be priests unto God, and represented as also acting as priests of God and of Christ in the age which is to come after "the first resurrection" {Rev_20:6} Hence it is plain that according to the New Testament we shall rightly regard the consecration of the sons of Aaron as no less typical than that of Aaron himself. It is typical of the consecration of all believers to priesthood under Christ. It thus sets forth in symbol the fact and the manner of our own consecration to ministrations between lost men and God, in the age which now is and that which is to come, in things pertaining to sin and salvation, according to the measure to each one of the gift of Christ.
As the consecration of Aarons sons began with the washing with pure water, so ours with "the washing of regeneration and the renewing of the Holy Ghost". {Tit_3:5} As Aarons sons, thus washed, were then invested in white linen, clean and pure, so for the believer must the word be fulfilled: {Isa_61:10} "He hath covered me with the robe of righteousness, as a bridegroom decketh himself" (marg. "decketh as a priest"). That is, the reality of our appointment of God unto this high dignity must be visibly attested unto men by the righteousness of our lives. But whereas the sons of Aaron were not clothed until first Aaron himself had been clothed and anointed, it is signified that the robing and anointing of Christs people follows and depends upon the previous robing and anointing of their Head. Again, as Aarons sons were also anointed with the same holy oil as was Aaron, only in lesser measure, so are believers consecrated to the priestly office, like their Lord, by the anointing with the Holy Ghost. The anointing of Pentecost follows and corresponds to the anointing of the High Priest at the Jor dan with one and the same Spirit. This is an other necessary consecration mark, on which the New Testament Scriptures constantly insist. As Jesus was "anointed with the Holy Ghost and (thereby) with power," so He Himself said to His disciples, {Act_1:8} "Ye shall receive power, when the Holy Ghost is come upon you"; which promise being fulfilled, Paul could say, {2Co_1:21} "He that anointed us is God"; and John, {1Jn_2:20} to all believers, "Ye have an anointing from the Holy One." And the sacrificial symbols are also all fulfilled in the case of the Lords priestly people. For them, no less essential to their consecration than the washing of the Holy Ghost, is the removal of guilt by the great Sin offering of Calvary; which same offering, and true Lamb of God, has also become their burnt offering, their mealoffering, and their sacrifice of consecrations, as it is written, {Heb_10:10} that, by the will of God, "we have been sanctified through the offering of the body of Jesus Christ once for all"; and that He also is become "our peace," in that He has expiated our sins, and also given Himself to us as our spiritual food; that so we may derive daily strength for the daily service of the priests office, by feeding on the Lamb of God, the true food of the altar, given by God for our support. Also, as the sons of Aaron, like Aaron himself, were anointed with the blood of the peace offering of consecration, on the ear, the hand, and the foot, so has the blood of the Lamb, in that it has brought us into peace with God, set apart every true believer unto full surrender of all the members of his body unto Him; ears, that they may be quick to hear Gods word; hands, that they may be quick to do it; feet, that they may only run in the way of His commandments. And finally, whereas the solemn covenant of priesthood into which Aaron and his sons had entered with God, was sealed and ratified by the sprinkling with the oil and the blood, so by the unction of the Holy Spirit given to believers, and the cleansing of the conscience by the blood, is it witnessed and certified that they are a people called out to enter into covenant of priestly service with the God of all the earth and the heavens.
What searching questions as to personal experience all this raises! What solemn thoughts throng into the mind of every thoughtful reader! All this essential, if we are to be indeed members of that royal priesthood, who shall reign as priests of God and of Christ? Have we then the marks, all of them? Let us not shrink from the questions, but probe with them the innermost depths of our hearts. Have we had the washing of regeneration? If we think that we have had this, then let us also remember that after the washing came the investiture in white linen. Let us ask, Have we then put on these white garments of righteousness? All that were washed, were also clad in white; these were their official robes, without which they could not act as priests unto God. And there was also an anointing. Have we, in like manner, received the anointing with the Holy Ghost, endowing us with power and wisdom for service? Then, the sin offering, the burnt offering, the peace offering of consecration, -has the Lamb of God been used by us in all these various ways, as our expiation, our consecration, our peace, and our life? And has the blood which consecrates also been applied to ear, hand, and foot? Are we consecrated in all the members of our bodies?
What questions these are! Truly, it is no light thing to be a Christian; to be called and consecrated to be, with and under the great High Priest, Jesus Christ, a "priest unto God" in this life and in that of "the first resurrection"; to deal between God and men in matters of salvation. Have we well understood what is our "high calling," and what the conditions on which alone we may exercise our ministry? To this may God give us grace, for Jesus sake. Amen.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
C. I. Scofield 1917 · Public Domain On vv15, 34 reconciliation Heb. "kaphar," to cover.
reconciliation Heb. "kaphar," to cover.
(See Scofield "Dan 9:24").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv14, 31 The Sacrifices
The Sacrifices
v. 14. And he brought the bullock for the sin-offering, Moses here, as the mediator of the covenant, performing the functions of the Lord’s priest, And Aaron and his sons laid their hands upon the head of the bullock for the sin-offering, in token of the transfer of their guilt to the sacrificial animal.
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v. 15. And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it to make reconciliation upon it. The altar of burnt offering, although consecrated to the Lord, was yet in need of the purifying blood, in order to sanctify it for the service of the priests, to cover the sins with which they, as sinful men, would defile it while performing the work of their ministry.
v. 16. And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.
v. 17. But the bullock, and his hide, his flesh, and his dung he burned with fire without the camp, as in the case of all sin-offerings, Lev 4:8-12; as the Lord commanded Moses, Exo 29:12-14.
v. 18. And he brought the ram for the burnt offering, the second of the three great sacrifices; and Aaron and his sons laid their hands upon the head of the ram, which thereby was designated as their substitute in the sacrifice.
v. 19. And he killed it; and Moses sprinkled the blood upon the altar round about.
v. 20. And he cut the ram in to pieces; and Moses burned the head and the pieces and the fat.
v. 21. And he washed the inwards, the intestines, and the legs in water; and Moses burned the whole ram upon the altar. It was a burnt sacrifice for a sweet savor, and an offering made by fire unto the Lord, according to the ordinance, Lev 1:3-9; as the Lord commanded Moses, Exo 29:15-18.
v. 22. And he brought the other ram, the ram of consecration, literally, the ram of fillings, that with which the hands of Aaron and his sons were to be filled for the wave-offering, as they were about to make it. The ceremony signified that the priests were now set apart for the service of bringing sacrifices in the name of the children of Israel. And Aaron and his sons laid their hands upon the head of the ram.
v. 23. And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot, to signify that he was to hear the Word of the Lord, perform His will, and walk in the way of His commandments.
v. 24. And he brought Aaron’s sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet. And Moses sprinkled the blood upon the altar round about. Cf Exo 29:19-20.
v. 25. And he took the fat, and the rump, the fatty tail which is found to this day in the Khirgiz variety of the Asiatic sheep, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, all the fatty membranes and the loose fat of the abdominal cavity, and the right shoulder, commonly known as the heave shoulder;
v. 26. and out of the basket of unleavened bread that was before the Lord he took one unleavened cake, and a cake of oiled bread, and one wafer, one piece of each variety of meat-offering, and put them on the fat and upon the right shoulder;
v. 27. and he put all upon Aaron’s hands and upon his sons’ hands, and waved them for a wave-offering before the Lord. He stretched out his hands beneath those of Aaron and his sons, and then they all together moved their hands back and forth in a weaving motion, an act which always signified dedication to the Lord.
v. 28. And Moses took them from off their hands, and burned them on the altar upon the burnt offering; they were consecrations for a sweet savor, sacrifices by which they were really installed in their office. It is an offering made by fire unto the Lord. Cf Exo 29:22-25.
v. 29. And Moses took the breast and waved it for a wave-offering before the Lord; for of the ram of consecration it was Moses’ part; as the Lord commanded Moses, Exo 29:27.
v. 30. And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him; and sanctified Aaron, and his garments, and his sons, and his sons’ garments with him. This ceremony completed the consecration service on this and on each succeeding day. Cf Exo 29:21. The priests were to perform the work of their service in the power of the Spirit of God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv14, 16, 18, 20, 22, 25, 28, 30, 31, 34 laid their hands on the head
laid their hands on the head
This is a symbolic action that identifies Aaron and his sons with the animal they are offering. In this way they are offering themselves to Yahweh through the animal. See how you translated this in Leviticus 1:4. (See: Symbolic Action)
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horns of the altar
This refers to the corners of the altar. They are shaped like the horns of an ox. See how you translated this in Leviticus 4:7.
set it apart for God
"set the altar apart for God"
in order to make atonement for it
Here "atonement" means to make the altar fit for use in serving God. AT: "in order to make it a suitable place for burning sacrifices for sin"
translationWords
Moses
cow
sin offering
Aaron
son
blood
altar
pure
set apart
God
atonement
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14, 15, 18, 22, 23, 29, 30, 31, 34, 35 8:14 sin offering (see 4:3-12): Two atoning offerings were…
8:14 sin offering (see 4:3-12): Two atoning offerings were made—the sin offering (8:14-17) and the whole burnt offering (8:18-21). • By placing their hands on the bull’s head (see 1:4), Aaron and his sons were identifying themselves with the sacrifice (also in 8:18, 22).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.