Levítico 8
John MacArthur · Citado em PreceptAustin
Levítico 8
MacArthur - The etymological source of these two terms (urim and thummim), as well as the material nature of the objects represented by them, cannot be established with any degree of finality. Clearly two separate objects were inserted into the breastpiece and became thereby an essential part of the High-Priest’s official regalia. Aaron and his successors bore over their heart “the judgment of the sons of Israel,” i.e., “judgment” in the sense of giving a verdict or decision. The passages in which the terms appear (Lev 8:8; Nu 27:21; Dt 33:8; 1Sa 28:6; Ezra 2:63; Ne 7:65) and those which record inquiries of the Lord when a High-Priest with the ephod was present (Josh 9:14; Jdg 1:1, 2; 20:18; 1Sa 10:22; 23:2, 4, 10–12; 1Ch 10:14) allow for the following conclusions: 1) that these two objects represented the right of the High-Priest to request guidance for the acknowledged leader who could not approach God directly, as Moses had done, but had to come via the God-ordained priestly structure, and 2) that the revelation then received gave specific direction for an immediate problem or crisis, and went beyond what could be associated with some sort of sacred lots providing merely a wordless “yes” and “no” response. (MacArthur study Bible) Rooker - The Urim and Thummim were inside the breastpiece pouch. In the ancient world the breastpiece was often associated with royal attire and may have been considered the most important of the high priestly garments. It was made from the same material as the ephod (Ex 28:15). The breastpiece symbolized the unity of the nation, the dependence of the people on the person and ministry of the high priest, their presence before God as a beloved people, and the channel of the revelation of God’s will. With it were the Urim and Thummim whereby the will of God was conveyed to the people (Ex 28:15–30). (Many suggest they resembled modern dice, which were cast to the ground to obtain a yes or no answer from the Lord.) The breastpiece especially illustrated the representative character of the high priest, for he bore the name of the tribes of Israel and represented the nation as a whole when he entered the sanctuary of God (Ex 28:29). In this ministry the high priest typifies the work of Christ, who entered into the heavenly sanctuary on the part of his people and is an Advocate before the Father (Heb 2:17; 3:1; 4:14, 15; 5:5, 10; 6:20; 7:26; 8:1; 9:11 [10:21]). (Ibid) NET Note - The Urim and Thummim were two small objects used in the casting of lots to discern the will of God (see Ex 28:30; Nu 27:21; Dt 33:8; 1Sa 14:41 in the LXX and Ex 28:6; Ezra 2:63 and Neh 7:65). It appears that by casting them one could obtain a yes or no answer, or no answer at all (1Sa 28:6; J. E. Hartley, Leviticus [WBC], 111-12). See the extensive discussion in J. Milgrom, Leviticus (AB), 1:507–11. Urim - 7v Exodus 28:30 "You shall put in the breastpiece of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD; and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually. Leviticus 8:8 He then placed the breastpiece on him, and in the breastpiece he put the Urim and the Thummim. Numbers 27:21 "Moreover, he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD. At his command they shall go out and at his command they shall come in, both he and the sons of Israel with him, even all the congregation." Deuteronomy 33:8 Of Levi he said, "Let Your Thummim and Your Urim belong to Your godly man, Whom You proved at Massah, With whom You contended at the waters of Meribah; 1 Samuel 28:6 When Saul inquired of the LORD, the LORD did not answer him, either by dreams or by Urim or by prophets. Ezra 2:63 The governor said to them that they should not eat from the most holy things until a priest stood up with Urim and Thummim. Nehemiah 7:65 The governor said to them that they should not eat from the most holy things until a priest arose with Urim and Thummim. Milgrom notes that "From these citations, a few facts can be deduced. The Urim and Thummim were a form of oracle placed inside a pocket, “the breastpiece of decision,” worn by the high priest on his chest. According to the Priestly tradition they were used exclusively by the high priest inside the Tabernacle, as stated explicitly in the Lord’s charge to Moses: “he shall present himself to Eleazar, the priest, who shall on his behalf seek the decision of the Urim before the Lord” (Num 27:21a). Most likely, the high priest had to station himself inside the shrine so that he could be physically closer to the symbolic seat of the Godhead, the Ark. This may be inferred from Jdg 20:27–28: “The Israelites inquired of the Lord (for the Ark of God’s Covenant was there in those days, and Phineas son of Eleazar son of Aaron the priest ministered before him in those days), ‘Shall we again take the field.…’ ” The interpolation, presumably by a Priestly editor, makes it clear that the use of the Urim and Thummim is associated with the Ark and they must be consulted in its proximity." (Leviticus 1–16: a new translation with introduction and commentary) Thummim (08550)(tummiym some lexicons say it is related to [08537] tom = completeness, integrity, but this is not definitive) is of uncertain derivation. We may get a clue as to the sense of Thummim from the Lxx, which translates it as aletheia (= truth) in 3 uses (Ex 28:30, Lev 8:8, Dt 33:8), teleios (speaks of completion or totality of something) in one passage (Ezra 2:63) and photizo (Eph 1:18 = "enlighten" one's heart) in one passage (Neh 7:65). Combining all three Greek words, we can get some sense as to the function of the Thummin (although this is still somewhat conjectural). Easton's Bible Dictionary has one of the longest specific discussions of Thummim - Perfection (LXX., "truth;" Vulg., "veritas"), Exodus 28:30; Deuteronomy 33:8; Judges 1:1; 20:18; 1 Samuel 14:3,18; 23:9; 2Sa 21:1 . What the "Urim and Thummim" were cannot be determined with any certainty. All we certainly know is that they were a certain divinely-given means by which God imparted, through the high priest, direction and counsel to Israel when these were needed. The method by which this was done can be only a matter of mere conjecture. They were apparently material objects, quite distinct from the breastplate, but something added to it after all the stones had been set in it, something in addition to the breastplate and its jewels. They may have been, as some suppose, two small images, like the teraphim (Compare Jdg 17:5; 18:14,17,20; Hos 3:4 ), which were kept in the bag of the breastplate, by which, in some unknown way, the high priest could give forth his divinely imparted decision when consulted. They were probably lost at the destruction of the temple by Nebuchadnezzar. They were never seen after the return from captivity. Merrill - The Urim and Thummim - These Hebrew words are transliterations of two superlative plurals meaning "lights" and "perfections." The definite article is always used in relation to these terms until the postexilic period. The urim mentioned only 4x in the Pentateuch (Ex 28:30; here, Nu 27:21; Deut. 33:8). It is also mentioned once during the early monarchy (1Sa 28:6) and twice after the exile (Ezra 2:63; Neh. 7:65). The Thummim is combined with the urim 5x out of these seven (missing in Nu 27:21; 1Sa 28:6). These two items are never actually described in the Scriptures but appear to be stones or gems (or at least something that was tangible) that were placed within the breastplate of the high priest. They were intended as a means of divine guidance for the nation by means of the high priest (the breastplate is called in Ex 28:15 a "breastplate for making decisions"). It is not known how Aaron and his successors used these items though they may have functioned as "yes" and "no" or "true" and "false" answers to questions put to the high priest. The two stones may have been engraved with symbols to distinguish the two or they may have been of two different colors. However, in 1Sa 28:6 the Urim is literarily placed between the terms "dreams" and "prophets," which may suggest that there was a correspondingly personal revelation through the mind of the priest who wore the breastplate. A great difficulty in seeing the Urim and Thummim function merely as a form of lot oracle is that when a revelation was given by this means it was declared in the form of God speaking and often included more information than a mere positive or negative response to the question (e.g., 1Sa 10:22; 2Sa 5:23-24). It appears that the gift of prophecy was often part of this process of discernment. Perhaps the prophetic revelation was accompanied by a confirmatory sign using the Urim and Thummim in some manner. What is clear however, is that "the Urim and Thummim are characterized as belonging to God, who entrusted this revelatory means to Levi (Dt. 33:8) in the person of the high priest. The civil leader was expected to inquire of Yahweh through the high priest about all matters pertaining to the execution of his office [Nu 27:21]" (C. Van Dam, NIDOTTE, 1:330). Certainly the placement of the Urim and Thummim in the breastplate of the high priest who would represent the nation before the LORD would indicate that the high priest was to seek from the LORD God alone the answers to questions that were not possible to discern from the revelation already given to the nation by the LORD. (Ibid) Thummim - 5v - Exodus 28:30 "You shall put in the breastpiece of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD; and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually. Leviticus 8:8 He then placed the breastpiece on him, and in the breastpiece he put the Urim and the Thummim. Deuteronomy 33:8 Of Levi he said, "Let Your Thummim and Your Urim belong to Your godly man, Whom You proved at Massah, With whom You contended at the waters of Meribah; Ezra 2:63 The governor said to them that they should not eat from the most holy things until a priest stood up with Urim and Thummim. Nehemiah 7:65 The governor said to them that they should not eat from the most holy things until a priest arose with Urim and Thummim. Leviticus 8:9 He also placed the turban on his head, and on the turban, at its front, he placed the golden plate, the holy crown, just as the LORD had commanded Moses. Ex 28:4,36-38 Ex 29:6 Ex 39:28-30 Zec 3:5 Zech 6:11-14 Php 2:9-11 Leviticus 8 Resources - Multiple Sermons and Commentaries HOLY TO THE LORD Turban (04701)(misnepet) is a feminine noun which means a head wrap or headband as an ornamental head dress cap which was worn by either a king (Ezek 21:26) or the high priest (Ex. 28:4, 37, 39; 29:6; 39:28, 31; Lev. 8:9; 16:4). The Lxx translates misnepet with the noun mitra which referred to a head dress or head band (to bind women's hair together. Eugene Merrill - The turban is usually thought to have consisted of wound-up linen that covered the head (Exod. 28:4, 37, 39; 29:6; 39:31; Lev. 16:4). However, at least one lexicon suggests that it might be only a "turban-like headband" that was wound around the head but only covering the forehead area and not including the top of the head (HALOT II, 624). It is used twice in this verse and then again in Lev. 16:4. While head-coverings are never commanded for Hebrew men in the Scriptures, perhaps this practice of latter Judaism has some foundation in the turban worn by the priest as he appeared to serve at the tabernacle. In 1 Cor. 11:4 Christian men are specifically told not to pray or prophesy with the head covered. Unless one sees this requirement as part of the arrangements of the New Covenant (though the arguments of head-coverings in 1 Corinthians are based mostly on the creation account, not the Old Covenant or on custom) then it may be best to see the high priest as wearing a "turban-like headband" on which was fastened the gold plate, the sacred diadem (see Lev. 8:9). (Ibid) Misnepet - 12x in 9v - Ex 28:4, 37, 39; 29:6; 39:28, 31; Lev 8:9; 16:4; Ezek 21:26 Holman Bible Dictionary on Turban - Headdress formed by wrapping long strips of cloth around the head. A distinctive headdress formed part of the garb of the high priest (Exodus 28:4 ,Exodus 28:4,28:37 ,Exodus 28:37,28:39; Exodus 29:6; Exodus 39:28 ,Exodus 39:28,39:31; Leviticus 8:9; Leviticus 16:4 ). Removal of one's turban was a sign of mourning or shame (Isaiah 3:18-23; Ezekiel 24:17 ,Ezekiel 24:17,24:23). (Turban - Holman Bible Dictionary). Turban - 1911 Encyclopedia Britannica Turban - Cyclopedia of Biblical, Theological and Ecclesiastical Literature NET Note on golden plate - The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the LORD” (Ex 28:36–37; 39:30–31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the LORD (Ex 28:38). Holy in the phrase "holy crown" ("crown of holiness" - used 3x in OT - Ex 29:6, 39:30, Lev 8:9) is the Hebrew noun qodesh - see word study. The "holy crown" on the OT high priest foreshadows our Great High Priest, Christ Jesus, Who has been crowned with the Name above all names because of His humbling Himself to the point of death, even death on a Cross (see Php 2:9-11-note) For more on the turban and the crown see also Ex 28:4, 36-38; 39:30-31. As explained in the word study below, the use of nezer for crown demonstrated that the priest was a set apart or consecrated person, one wholly dedicated to Jehovah. Should we be any less, dearly beloved? I fear that since we don't daily see this dramatic picture of the high priest's holy attire, the profound significance of personal holiness, tends to slip away little by little just by virtue of our daily exposure to a culture which seems to be growing more holy almost daily! Crown (05145)(nezer from nazar = to dedicate, consecrate) is a masculine noun derived from nazar which speaks of separation or dedication. It describes something (Lev 21:12 - anointing oil) or someone (priest - Ex 29:6, 39:30, Lev 8:9; Nazirite - Nu 6:5, 7-9, 12 - see Nazarite) set apart or consecrated to a deity for a special purpose (a holy purpose). Nezer is used of a royal crown in 2Sa 1:10; 2Ki 11:12; Zech 9:16; Ps 89:39, Ps 132:18; Pr 27:24; 2Chr 23:11. Jeremiah used nezer to refer to the hair of the personified Jerusalem (Jer. 7:29), the hair possibly being a symbol of consecration. TWOT - In view of the fact that the long hair of a Nazirite was a nezer denoting his consecration, and the head plate of a priest was a nezer denoting his consecration, the word nezer appears not to connote "crown" in the primary sense, but crown in the sense of the sign of one's consecration. This could be one's hair as well as a headpiece. The nezer was a sign of the king's consecration to his office just as it was a sign of the Nazirite's consecration to God. Eugene Merrill - The noun nezer ("consecration, crown") [BDB, 634] is used twice in Leviticus, here and in Lev 21:12. It is related to the verb nzr ("dedicate, consecrate") [BDB, 634]. It appears that the previously mentioned gold plate (sis hazzahab) was a synonym to the sacred diadem and was attached to the turban by means of a blue cord and had written on it "Holy to the LORD" (Ex 28:36-37; 39:3031). The term sis is literally "flower" and traditionally was thought to be a narrow band and hence the translation "plate." This article was of extreme importance since it served as both a reminder and a declaration that the high priest was the acceptable representative of Israel (Ex 28:38). The verb nzr ("dedicate, consecrate") is used in Leviticus only in Lev 15:31 and Lev 22:2. When used in the Hiphil stem with the preposition min, as in Lev. 15:31, it can mean "keep sacredly separate" (BDB, 634). It occurs elsewhere in both verb and noun forms in Nu 6:2, 3, 5, 6, 12 when referring to the vows of a Nazirite whose separation was "to the LORD" and "from" the likes of wine, cutting of hair, and dead bodies. A related form (Niphal stem) with the preposition min is used in Lev. 22:2. Here the Levites were to treat with respect (literally, "to keep away from") the holy offerings when, according to context, they were ceremonially unclean (Lev. 22:3). This avoidance is translated by the attitude of treating with respect. The Israelites, as a nation, were to be kept from that which made them ceremonially unacceptable (cf. Hos. 9:10). This verse declares the reason for the laws that were given in the previous context. (The Bible Knowledge Word Study - Gen-Deut) Dedication (Webster) - The act of consecrating to a divine Being, or to a sacred use, often with religious solemnities; solemn appropriation Consecration (Webster) - The act or ceremony of separating from a common to a sacred use, or of devoting and dedicating a person or thing to the service and worship of God, by certain rites or solemnities. Consecration does not make a person or thing really holy, but declares it to be sacred, that is, devoted to God or to divine service; as the consecration of the priests among the Israelites; the consecration of the vessels used in the temple Darrell L Bock on crown - The concept of the crown originates from a cap, turban, or more formal metallic crown that was decorated with jewels. Its placement on one's head indicated that one was set apart (nezer [ Exodus 29:6; 39:30; Leviticus 8:9 ) or for kings of Israel (2 Samuel 1:10; 2 Kings 11:12; Psalm 89:39; 132:18 ). The crown indicated the consecrated role of its wearer, since it could be profaned (Psalm 89:39 ). (Crown - Baker's Evangelical Dictionary of Biblical Theology) Crown - Nezer means something "set apart"; i.e. a dedication to the priesthood or the dedication of a Nazarite, hence, a chaplet or fillet as a symbol of such consecration. The word in the King James Version is rendered "crown," "consecration," "separation," "hair." Comes from nāzar , meaning "to hold aloof" from impurity, even from drink and food, more definitely, "to set apart" for sacred purposes, i.e. "to separate," "devote," "consecrate." (ISBE) Related Resources on Crown - International Standard Bible Encyclopedia - discusses the 5 Hebrew words for CROWN Crowns - Kitto's Popular Cyclopedia of Biblical Literature Crown - The 1901 Jewish Encyclopedia Crown - Hastings' Dictionary of the Bible Nezer (NAS) = consecration(1), crown(10), dedicated(4), hair(1), Nazirite(1), separation(8). Nezer - Ex 29:6; 39:30; Lev 8:9; 21:12; Num 6:4f, 7ff, 12f, 18f, 21; 2 Sam 1:10; 2 Kgs 11:12; 2 Chr 23:11; Ps 89:39; 132:18; Pr 27:24; Jer 7:29; Zech 9:16 Ps 132:18 “His enemies I will clothe with shame; But upon himself his crown shall shine.”
Levítico 8
MacArthur - As the priest of old could not have a part in the sins of the people, so the believer should be outside the camp of the world, no longer a part of its system, standards, and practices. This is what Jesus did, pictured supremely in the crucifixion, which was outside the city gates. Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. I do not think the analogy can be pressed any further. It is simply a picture of Christians, following their Lord, separating themselves from the things of sin. As our Lord was crucified outside the walls of the city of Jerusalem, so we are to be spiritually outside the walls of sinning people. (MacArthur, J. Hebrews. Moody Press) Leviticus 8:18 Then he presented the ram of the burnt offering, and Aaron and his sons laid their hands on the head of the ram. Lev 1:4-13 Ex 29:15-18 Leviticus 8 Resources - Multiple Sermons and Commentaries THE RAM OF THE BURNT OFFERING Lev 8:18-21 repeats the instructions for the burnt offering which was discussed in detail in Leviticus 1 Commentary. (See especially Lev 1:3-13-note) This offering depicts one's total dedication to Jehovah - all of me is to be all His! Laid their hands - Symbolizing transfer of personal sin to the animal substitute who would "bear away" (burn up) their sin. Leviticus 8:19 Moses slaughtered it and sprinkled the blood around on the altar. Leviticus 8 Resources - Multiple Sermons and Commentaries NET Note again states "Aaron probably did the slaughtering (cf. the notes on Lev 8:15–16 above)." Leviticus 8:20 When he had cut the ram into its pieces, Moses offered up the head and the pieces and the suet in smoke. Leviticus 8 Resources - Multiple Sermons and Commentaries Leviticus 8:21 After he had washed the entrails and the legs with water, Moses offered up the whole ram in smoke on the altar. It was a burnt offering for a soothing aroma; it was an offering by fire to the LORD, just as the LORD had commanded Moses. Lev 1:17 2:9 Ge 8:21 Ex 29:18 Eph 5:2 Leviticus 8 Resources - Multiple Sermons and Commentaries