Levítico 6
Thomas Constable · Citado em PreceptAustin
Levítico 6
Constable notes that the offense describe in Lev 6:1-7 "involved not only stealing property but lying about it when confronted. The real offense was not only taking the property but trespassing against God's holy name by swearing falsely about one's innocence." (Leviticus) Wenham writes "It seems likely that atonement for deliberate sins was possible where there was evidence of true repentance, demonstrated by remorse (feeling guilty), full restitution (v 23), and confession of sin (cf. Nu 5:6-8)." Harrison - The law taught specifically that a person was not to bear false witness against (Exod. 20:16; Deut. 5:20) or defraud (Lev. 19:13) his neighbor, but was to love him as his very self (Lev. 19:18), a doctrine reinforced by Christ (Matt. 5:43–44; 19:19, etc.; cf. Rom. 13:9; Gal. 5:14; Jas 2:8). Deceives his companion - "That is, wronged him by false accusation, or any unjust means, especially by withholding what was due, or extorting what was not. Of this sin Zaccheus cleared himself by a fourfold restitution, Luke 19:8. ‘Who,’ says Maimonides, ‘is a deceitful oppressor? He that hath his neighbor’s goods in his hand, with the owner’s consent, and when they are demanded again, he keeps the goods in his own hands by force, and returns them not?’" (George Bush) Deceives (03584)(kachash) means to disappoint, to deceive, to fail, to lie, to deny (of Sarah's denial - Ge 18:15). To not tell the truth by speaking lies (Ge 18:15). To cringe or cower, bowing in fearful submission (feigned obedience Ps 66:3, Ps 81:15), not out of a sense of respect and this sense is an extension of lying or not being truthful in the relationship (Dt 33:29, 2Sa 22:45). Kachash can mean to grow lean or lose body weight as an indication of lack of health (Ps 109:24) Finally, in some contexts kachash can mean to deny or disown, i.e., to repudiate any connection or identification with (Job 8:18; 31:28; Pr 30:9). Kachash is translated in NAS as cringe(1), deceive(1), deceived(1), deceives(1), deception(1), denied(2), deny(3), denying(1), fail(2), give feigned obedience(1), grown lean(1), lied(3), pretend obedience(2), submit(1). Baker says kachash "means to deal falsely about something or with someone, the opposite of being truthful, honest… It naturally takes on the meaning of concealing something (Josh 7:11). False prophets were always deceiving themselves and others (1Ki 13:18; Zech. 13:4). It means to deny someone wrongly (Job 31:28). It is used of wine failing, disappointing people (Hos. 9:2). It takes on the meaning of cringing or fawning before the Lord (Ps. 18:44). (Complete Word Study Dictionary) The Lxx translates kachash with pseudomai which means to tell what is not true, to speak a lie or falsehood. Kachash - 21v - Ge 18:15; Lev 6:2f; Deut 33:29; Josh 7:11; 24:27; 2Sa 22:45; 1Ki 13:18 (lied); Job 8:18; 31:28; Ps 18:44; 66:3; 81:15; 109:24; Pr 30:9; Isa 59:13; Jer 5:12; Hos 4:2; 9:2; Hab 3:17; Zech 13:4 HCSB note on kachash - This root may first appear in Hebrew. Debate exists whether two or more homonyms exist. Kachash means deny (Gen 18:15) or contradict (Jer 5:12). It involves speech contrary to the truth, entails denying God (Job 31:28), and was a practice of false prophets (Zech 13:4). Kachash denotes deceive, lie, and act deceptively (Lv 6:2-3; 19:11). Infinitives imply deception (Isa 59:13) or lying (Hos 4:2). Synonyms include shaqar ("betray, lie") and kazav ("lie"). Used of enemies surrendering, kachash connotes cringe (Dt 33:29), submit grudgingly (2Sam 22:45), or pretend submission (Ps 81:15). An element of deception seems present. A homonym implying leanness may be used of crops like olives (Hab 3:17) and new wine (Hos 9:2) failing. People are emaciated (Ps 109:24). The noun kachash (6x) signifies lie (Hos 7:3), lies (Ps 59:12), and deceitful (Nah 3:1) but once indicates frailty (Job 16:8). The noun kechash appears as deceptive (Isa 30:9). Deposit (06487)(piqqadon from paqad = to attend to, to muster, to appoint) is used only 3x in the OT (Ge 41:36; Lev 6:2, 4). The root idea is that something is left under someone’s care or attention. Thus piqqadon describes that which is delivered to keep, a deposit, something entrusted to the care of another or placed with them for safekeeping (as money deposited in the bank). The Lxx translates it with the noun paratheke which means something that has been entrusted to another for faithful keeping and uses figuratively in the NT of Paul entrusting the teaching of the Gospel to Timothy (2Ti 1:14-note). Entrusted to him - This is more literally "in the putting of the hand (Hebrew = yad = hand)." This could depict joining of hands (Bush), similar to our phrase (not used that much any more) of "Let's shake on it" which implied essentially a "covenant" obligation each would keep to the other party. The Septuagint translates it with (peri koinonia) which means "concerning fellowship." (Septuagint-NETS translates it "regarding joint ownership.") Clearly the implication is a break in trust between the two parties and it is sin to the one who breaks the covenant so to speak. Robbery (01498)(gazel from gazal = to tear away, seize, rob) means to take away something by force or theft. Webster defines robbery as "the forcible and felonious taking from the person of another any money or goods, putting him in fear, that is, by violence or by menaces of death or personal injury." Extorted (06231)(ashaq) means to oppress, to extort, to defraud. The root word is concerned with acts of abuse of power or authority, the burdening, trampling, and crushing of those lower in station (half the uses are in the context of poverty). Ashaq speaks of harshness or roughness and often embodies use of force or violence. Ashaq is used especially of oppression of the disadvantaged members of society causing them to suffer unjust, ill treatment and, in a number of contexts, doing so for monetary gain (1Ch 16:21; Job 10:3; Ps 72:4; 105:14; 119:121, 122; Pr 14:31; 22:16; 28:3; Eccl 4:1; Isa 23:12; 52:4; Jer 7:6; 21:12; Ezek 22:29; Am 4:1; Zec 7:10). The connection between ashaq and divine justice is made clear in Ps 103:6. The use in Proverbs is instructive showing that oppression of the poor affects God, for "He who oppresses (Lxx = sukophanteo = put pressure on someone for personal gain - Lk 19:8 = "defrauded"; Lk 3:14 = accuse falsely, bring false charges, blackmail; more generally harass, oppress) the poor reproaches his Maker, but he who is gracious to the needy honors Him." (Pr 14:31; cp Pr 22:16, 28:3 which are also translated in Lxx with sukophanteo) Ashaq appears seven times with gazal ("rob"; Lev 6:2, Dt 28:29) and five times with ratsats which has the basic meaning of crush, break in pieces, or oppress (Dt 28:33, 1Sa 12:3-4, Hos 5:11, Am 4:1). Monetarily oriented meanings are extort (defraud) (Lev 6:2), oppress (with false balances - Hos 12:7), exploit ("oppress the sojourner" = Ezek 22:29), and rob (Mic 2:2). Ashaq describes a river raging (Job 40:23), women who are crushed (ravished) (Isa 23:12) and a murderer whose conscience is burdened or tormented ("laden with guilt" = Pr 28:17). The psalmist prays for relief from his oppressors (Ps 119:121-122). The Septuagint (Lxx) translates ashaq in Lev 6:2 (and Lev 19:13) with the verb adikeo (Lxx of Lev 6:4 = adikema = violation of norms of justice) which means to act unjustly, to do wrong (as violating the law), to act unjustly toward another. Oppress (Webster's definition) - To load or burden with unreasonable impositions; to treat with unjust severity, rigor or hardship; as, to oppress a nation with taxes or contributions; to oppress one by compelling him to perform unreasonable service. 2. To overpower; to overburden; as, to be oppressed with grief. 3. To sit or lie heavy on; as, excess of food oppresses the stomach. Related Resources Oppression - International Standard Bible Encyclopedia What does the Bible say about injustice? Extort (Webster's definition) - To obtain from a person by force, intimidation, or undue or illegal power. To draw from by force or compulsion; to wrest or wring from by physical force, by menace, duress, violence, authority, or by any illegal means. Conquerors extort contributions from the vanquished; tyrannical princes extort money from their subjects; officers often extort illegal fees; confessions of guilt are extorted by the rack. A promise extorted by duress is not binding. Extortion is the act or practice of wresting any thing from a person by force, duress, authority, or any undue exercise of power. It represents illegal compulsion to pay money, or to do some other act. Defraud (Webster's definition) - to deprive of something by deception or fraud/ to get something by dishonesty or deception. Defraud stresses depriving one of his or her rights and usually connotes deliberate perversion of the truth. To deprive of right, either by obtaining something by deception or artifice, or by taking something by deception or artifice, or by taking something wrongfully without the knowledge or consent of the owner; to cheat. To withhold wrongfully from another what is due to him. To prevent one wrongfully from obtaining what he may justly claim. Ashaq is translated in NAS as crushed(1), defrauded(2), extorted(1), got(1), laden(1), oppress(11), oppressed(9), oppresses(3), oppressor(2), oppressors(2), practiced(2), rages(1), rob(1). Ashaq - 35v - Lev 6:2, 4; 19:13; Deut 24:14 (Lxx = apadikeo = withhold wrongfully); Dt 28:29, 33 (Lxx in both = adikeo); 1Sa 12:3-4; 1Chr 16:21; Job 10:3; 40:23; Ps 72:4; Ps 103:6; 105:14; 119:121f; 146:7; Pr 14:31; 22:16; 28:3, 17; Eccl 4:1; Isa 23:12; 52:4; Jer 7:6; 21:12; 50:33; Ezek 18:18; 22:29; Hos 5:11; 12:7; Amos 4:1; Mic 2:2; Zech 7:10; Mal 3:5 Companion (05997)(amith) refers to an associate, relation, neighbor. Swanson adds that amith refers to " one in close, united relation, relative to other more distant relationships either in close physical proximity, or close clan or national relationships." The Septuagint (Lxx) translates amith in Lev 6:2 with plesion which means a position quite close to another position, to one who is nearby and thus a neighbor or fellow human being. Amith - 10v and is translated in NAS as another(2), associate(1), companion(2), friend(2), friend's(1), neighbor(3), neighbor's(1) - Lev 6:2; 18:20; 19:11, 15, 17; 24:19; 25:14-15, 17; Zech 13:7 Matthew Henry Concise - Verses 1-7. Though all the instances relate to our neighbour, yet it is called a trespass against the Lord. Though the person injured be mean, and even despicable, yet the injury reflects upon that God who has made the command of loving our neighbour next to that of loving himself. Human laws make a difference as to punishments; but all methods of doing wrong to others, are alike violations of the Divine law, even keeping what is found, when the owner can be discovered. Frauds are generally accompanied with lies, often with false oaths. If the offender would escape the vengeance of God, he must make ample restitution, according to his power, and seek forgiveness by faith in that one Offering which taketh away the sin of the world. The trespasses here mentioned, still are trespasses against the law of Christ, which insists as much upon justice and truth, as the law of nature, or the law of Moses. Disciple's Study Bible - 6:1-3 SIN, Responsibility--A person must bear full responsibility for personal acts of unfaithfulness. The sinful act against another person is a sin against God. Such a sin demands renewing the relationship with the other person as well as renewing the relationship with God. Christians can go directly to God through Christ and His sacrificial death, so we do not employ the sacrificial system. We do need to remember that dealing with our sins involves dealing with the person(s) against whom we sinned. CHRISTIAN ETHICS, Theft--Thieves must make things right with the offended human party and with God. Theft is both a crime and a sin. Part of society's justice involves restitution plus penalties for lost income and emotional distress. See Ex 20:15. If we're to fear and love the Lord And strive to keep His holy Word, Our neighbor's good will always be Of great concern to you and me. —D. De Haan An offense against your neighbor builds a fence between you and God. Leviticus 6:3 or has found what was lost and lied about it and sworn falsely, so that he sins in regard to any one of the things a man may do; found: Ex 23:4 Deut 22:1-3 sworn: Lev 19:12 Ex 22:9-11 Pr 30:9 Jer 5:2 7:9 Zec 5:4 Mal 3:5 NLT or you find lost property and lie about it, or you lie while swearing to tell the truth, or you commit any other such sin. Ross explains what it means that the guilty party had sworn falsely - "The idea was that a claimant believed he could identify the person who had the stolen property, but could not prove it, and so a public oath was taken by both parties claiming to be right. If the guilty possessor lied in the oath, the original owner could do nothing. It was in the LORD’s hands… The conclusion is that these particular sins became even more serious violations against God when accompanied by swearing falsely… All of these were bad enough, but to bring God in on the crime was far worse. One is reminded of Jacob’s deception of his father to gain the blessing over his brother. He added blasphemy to deception when he explained his speed by saying, “The LORD your God caused it to happen to me (gave me success).” (Ge 27:20). Disciple's Study Bible- Failure to admit we have found lost property makes us guilty of lying and theft (Ed: You've never done this have you?). See Ex 20:16. Leviticus 6:4 then it shall be, when he sins and becomes guilty, that he shall restore what he took by robbery or what he got by extortion, or the deposit which was entrusted to him or the lost thing which he found, because: Lev 4:13-15 5:3,4 which he: Ge 21:25 Job 20:19 24:2 Isa 59:6 Eze 18:7,12,18 Am 3:10 Mic 2:2 Zep 1:9 When he sins - In the related section (Lev 5:14-19), the person's sin was unintentional but here it is deliberate. Ross on he shall restore (restitution, reparation) - Sin often takes the form of defrauding God in the holy things that belong to him or in defrauding others of their possessions. In such matters Scripture is clear that it is not sufficient just to make confession—the wrong must be made right if at all possible. To do so was evidence of remorse and contrition. And that is the kind of response that John the Baptist meant when he called for people to “produce fruit in keeping with repentance” (Matt. 3:8)… The main point is that reparation is evidence of true repentance. Although God makes provision by His grace for forgiveness and restoration of the guilty, He requires genuine repentance (metanoia) as a prerequisite for forgiveness. Showing remorse (Ed: "I'm sorry I got caught," instead of "I'm truly sorry and will restore what I took.") for sin is not sufficient in cases where the wrong can be corrected; making reparation is required in those situations. (Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus) Bush - It appears from Nu 5:6, 7, that confession of the sin was required in this and all similar instances of trespass. Leviticus 6:5 or anything about which he swore falsely; he shall make restitution for it in full and add to it one-fifth more. He shall give it to the one to whom it belongs on the day he presents his guilt offering. restore: Lev 5:16 Ex 22:1,4,7,9 Nu 5:7,8 1Sa 12:3 2Sa 12:6 Pr 6:30,31 Isa 58:6,9 Luke 19:8 Make a full restitution - the guilty sinner had to return what was taken, the deposit, the lost property, anything about which an oath was sworn, and/or had to repay the full value. In addition he had to add a "20% Surcharge" so to speak. Finally, his had to bring a guilt offering (Lev 6:6). Ross on restitution - The violations for which a reparation (guilt, trespass) offering was required all seem to involve loss of property by defrauding). Defrauding in these cases becomes sacrilege because the holy things were violated. Accordingly, reparation was required, whereas in the preceding discussion of inadvertent sins it was not… the law was clear in listing the kind of offenses that should be made right; five special cases require repayment (Lev. 5:15; 6:2; Lev 14:12; 19:20; Nu 6:12). (In subsequent chapters other people are required to bring the reparation offering. The “leper,” for example, had to bring this offering because during the time of separation the LORD was defrauded in holy things.) (Ibid) TSK on restore - The property itself, if still remaining, or its full value, to which a fifth part more was to be added, to compensate the owner for the loss he had sustained by being deprived of the use of his goods. He must also bring a trespass offering to the Lord; which was intended to show that disobedience to God is the great evil, even of those crimes which are injurious to man, and that repentance, and even restitution, though needful in order to forgiveness, cannot atone for sin. D A Carson - The guilt offering is brought to the priest; the offender must not only provide restitution to the offended human, but must seek the Lord’s forgiveness. Defiance of God is what makes wrongdoing sin, what makes sin odious. (For the Love of God) Leviticus 6:6 "Then he shall bring to the priest his guilt offering to the LORD, a ram without defect from the flock, according to your valuation, for a guilt offering, ram: Lev 5:15,18 Isa 53:10,11 ESV And he shall bring to the priest as his compensation to the LORD a ram without blemish out of the flock, or its equivalent for a guilt offering. Notice that the ESV translates the two uses of asam with different words, the first use as compensation or restitution, and the second use of as guilt offering. Then - This conjunction is always worth pausing to ponder for it is a marker of succession of events = soon after that or next in order of time. This conjunction is especially useful to observe in prophetic writings where it marks the sequence of events in the prophecy. In this context then really means "only then" could he bring his unblemished ram that had been properly valued. Allen Ross - The Levitical Code now turns its attention to violations that not only render the person guilty (asam) but also demand an offering (also called asam) to make reparation for the wrong. A single word (asam) describes both the wrong (what the guilt was for) and the remedy for it. Milgrom calls this the consequential use of the word and demonstrates that words for behavior often connote their reward or punishment. (For example, when Cain said, “My iniquity is too great to bear” (Gen. 4:13), he clearly meant the punishment for the iniquity, for the LORD responded by putting a protecting mark on Cain. Such a use of the word developed by way of metonymy—the effect being used for the cause.) In this passage, then, the word (asam) describes the offering that makes reparation rather than the wrong itself (see Lev 5:6). Here the offering is labeled both chattat/chattath and asam, for it is a purification (sin) offering that demands reparation. (Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus) Leviticus 6:7 and the priest shall make atonement for him before the LORD, and he will be forgiven for any one of the things which he may have done to incur guilt." make: Lev 4:20,26,31 5:10,13,15,16,18 Ex 34:7 Eze 18:21-23,26,27 Eze 33:14-16,19 Mic 7:18 1Jn 1:7,9 2:1,2 it shall be: Isa 1:18 Mt 12:31 1Co 6:9-11 Make atonement (forgive, appease) - See word study on kapar Ligon Duncan on "make atonement" - You've heard the story of the little Hebrew boy talking to his father, who is a rabbi. And he says, “Father, we don't’ offer sacrifices in the synagogue. Why don't we offer sacrifices in the synagogue? How are sins forgiven?” And his father explains to him that sins are forgiven by blood sacrifice. And the son says, “But father, there are no blood sacrifices in the synagogue. How then are sins forgiven?” And his father remained silent. Well, he can't but remain silent. There's no answer to that question that the young lad has raised. There's no sacrifice of blood in the synagogue. Where, then, is atonement? Atonement is not in the blood of these slaughtered bulls and goats, either, under the Levitical dispensation. It is ultimately in Jesus Christ, and that point is being brought to bear here in Leviticus 6 by way of foreshadowing. (Keep the Fire Burning) Allen Ross - Anyone who sinned by defrauding the LORD’s sacred property or holy name or by cheating his neighbor and swearing falsely about it had to make full restitution, pay an additional surcharge, and present a reparation offering to the priest to make atonement for forgiveness from the LORD, thus ensuring a clear conscience and continued fellowship in the covenant community. (Ibid) Rooker - This passage describing the procedure for the guilt offering indicates that sin places a person in debt. Jesus similarly depicts the sinner as a debtor to God (e.g., Mt 18:21–35). This passage also indicates the seriousness of sinning against one’s fellow man. Defrauding a neighbor is tantamount to a sin against God.
Levítico 6
Constable - The main point in this legislation was that the fire on the altar of burnt offerings was never to go out when the Israelites were encamped (Leviticus 6:9; Leviticus 6:12-13). This was fire that God Himself had kindled (Leviticus 9:24). Since the fire represented God's presence, this perpetual burning taught the Israelites that the way of access to God by the burnt offering sacrifice was always ready and available. It also taught them the importance of maintaining close contact with God and of the continuing need for atonement to cover their ever-recurring sins. The New Testament teaches Christians to maintain the same awareness (1Thessalonians 5:19-note; Hebrews 7:25). "Although atonement for sin was provided in each of the blood offerings, atonement was not their basic purpose. Israel's initial relationship with God as His redeemed people had been established through the Passover sacrifice on the night of their deliverance from Egypt. The offerings presented at the Tabernacle were the means of maintaining that relationship between the Israelites and their God." [Note: Schultz, p. 67.] "Those who minister must take care in personal sanctification and spiritual service to ensure that people may always find access to the holy God." [Note: Ross, p. 161.] Here is a word of application from a sermon by Brian Bell… 2.1. Let’s follow the priests example: 2.1.1. [1] Wake up & “put on” your spiritual clothes each morn(full armor). 2.1.2. [2] Get up each morn & get rid of the “ashes of old”(yesterdays ashes) 2.1.3. [3] Stoke the fire! 2.1.3.1. 2Ti1:6 “I remind you to stir up (fan into flame) the gift of God which is in you” {i.e. “stir up the flame again in your life!”} 2.1.4. [4] Offer a new burnt offering unto the Lord. 2.1.4.1. The daily service was 2 lambs, 1 offered at sunrise & the other at evening. 2.1.5. [5] Keep our hearts flame burning perpetually. 2.1.5.1. Wood was provided for the fire at the expense of the congregation. 2.1.5.1.1. Body Life! (team work – unity) 2.1.5.2. Fire always burning (3 x’s). This fire originated from God (see 9:24), thus it shall always be maintained carefully by the priests. 2.1.5.3. Is the flame burning high on the altar of your heart? 2.1.5.4. Lk.24:32 "Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?" 2.1.5.5. Song of Sol. 8:6 “Set me as a seal upon your heart, As a seal upon your arm; For love is as strong as death, Jealousy as cruel as the grave; Its flames are flames of fire, A most vehement flame.” 2.1.5.5.1. Feed yourself with the word of God, which is fuel to the flame. 2.1.5.5.2. Ask that it may burn hotly! 2.1.5.6. Q: Is your heart lukewarm? – Rev.3:15,16 2.1.5.7. Q: Has your heart grown cold? - “And because lawlessness will abound, the love of many will grow cold.” Sermon Leviticus 6:13 'Fire shall be kept burning continually on the altar; it is not to go out. leavened: Lev 23:17 Am 4:5 Mt 13:33 1Ti 4:4 Continually - Click tamid for more discussion on this Hebrew word. Some think it was never to go out because it was the fire Jehovah Himself had kindled (Lev 9:24). Constable comments "This was fire that God Himself had kindled (9:24). Since the fire represented God's presence, this perpetual burning taught the Israelites that the way of access to God by the burnt offering sacrifice was always ready and available. It also taught them the importance of maintaining close contact with God and of the continuing need for atonement to cover their ever-recurring sins. The New Testament teaches Christians to maintain the same awareness (1 Thess. 5:19; Heb. 7:25). Schultz - Although atonement for sin was provided in each of the blood offerings, atonement was not their basic purpose. Israel's initial relationship with God as His redeemed people had been established through the Passover sacrifice on the night of their deliverance from Egypt. The offerings presented at the Tabernacle were the means of maintaining that relationship between the Israelites and their God. (Leviticus - God Among His People). Henry
Levítico 6
Constable - These instructions about the meal offering clarify the priests' rights. They could eat this offering but only in a holy place, such as the tabernacle courtyard. The priests enjoyed special privileges, but they also had to observe high standards of behavior. This is also true of Christians (cf. Luke 12:48; James 3:1; 1Pet. 4:17). They are to eat it - Bush comments that "‘The remnant of the grain-offering shall be Aaron’s.’ In many dispensation God has evinced a kind concern for the maintenance of those who were devoted to ministry in sacred things. Those who labor in the word are to be competently supported. ‘Do ye not know that they which minister about holy things live of the things of the temple? And they which wait at the altar are partakers with the altar. Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel.’ 1Cor. 9:13, 14… The meaning is, not that the remainder of the meat-offering was to be eaten by the priests with the addition of unleavened cakes, but that the meal itself was to be made into unleavened cakes, and thus eaten. (Leviticus 6) David Baker - Priestly use of portions of the offerings was a grace from God, not a right to be expected and exploited (contra the view of some officiants, 1 Sam 2:12–17). This is still important today for those who receive provision from gifts given to God. Clergy or professional religious workers need to be mindful of “whose we are and whom we serve,” and also through whose grace we receive provision. Paul exemplifies the correct attitude in his thankfulness to God for the gifts he received through the Philippians (Phil 4:18). Their gift, while not of grain, was still viewed as a sweet-smelling sacrifice. Bush on in a holy place - the court of the tabernacle where all the holy things were boiled, baked, dressed and eaten by the Levitical order, who ministered at the altar. Priests may eat it - For some of the other allusions to the portions of the various offerings which were to be given to the priests see the following passages (Note: This is not an all inclusive list, as this is a complex topic) -- Grain offering in Lev 2:3-note and Lev 2:10-note, Sin offering in Lev 5:13-note, (Note: Some Sin Offerings could not be eaten by the priests - When the sin offering was a bull, either for the high priest Lev 4:3-12 or the congregation Lev 4:13-21, no part of the bull was to be eaten by the priests, because the blood of that animal had been carried into the tent of meeting - this restriction also applies to the sacrifices on the Day of Atonement) Grain offering in Lev 6:16-18-note, Sin offering in Lev 6:26, 29-note, Guilt (Trespass) Offering in Lev 7:6-note, Peace Offering (Wave Offering) Lev 7:31-37-note. None of the burnt offering went to the priest but it was wholly given to the LORD. Leviticus 6:17 'It shall not be baked with leaven. I have given it as their share from My offerings by fire; it is most holy, like the sin offering and the guilt offering. baked: Lev 2:11 1Pe 2:22)(I have: Nu 18:9,10 most holy: Lev 6:25 2:3 7:1,6 Ex 29:33,34,37 Leaven - see Leaven - Baker's Evangelical Dictionary of Biblical Theology Note the repetition of the phrase "most holy" (qodesh is used twice - see word study) which applies to the cereal, sin and guilt (trespass) offerings (Lev 6:17, 25, 29, 7:1, 7:6) In context, this signified that these were to be be eaten only by the priests after they were offered. Most holy - This phrase occurs 13x in Leviticus - Lev 2:3, 10; 6:17, 25, 29; 7:1, 6; 10:12, 17; 14:13; 21:22; 24:9; 27:28 Guilt offering - see discussion of asam. Leviticus 6:18 'Every male among the sons of Aaron may eat it; it is a permanent ordinance throughout your generations, from the offerings by fire to the LORD. Whoever touches them will become consecrated.'" male: Lev 6:29 21:21,22 Nu 18:10)(It is: Lev 3:17 whoever: Lev 22:3-7 Ex 29:37 Hag 2:12-14 Zec 14:20,21 1Pe 1:16 2:9 Permanent ordinance (Lev 6:22, cp Ex 12:14, 17) - "Perpetual regulation" (NET) Offerings by fire - See discussion of on the Hebrew word ishsheh. Whoever touches them will become consecrated - " Whatever touches them shall become holy." (ESV) "Anyone or anything that touches these offerings will become holy." (NLT) Rooker - All who would have any contact with the offerings must be holy (yiqdāš); that is, only priests were to touch these sacrifices, for they were the priests’ portion of food. Keil and Delitzsch offers a different explanation (which I think is less likely) writing that the "layman who touched these most holy things became holy through the contact, so that henceforth he had to guard against defilement in the same manner as the sanctified priests (Lev 21:1-8), though without sharing the priestly rights and prerogatives. This necessarily placed him in a position which would involve many inconveniences in connection with ordinary life." David Baker seems to agree with Keil writing that "This offering involves one of the rare instances where ritual purity was transmitted by contact with something (Lev 6:18, 27; Ex 29:37; 30:26–29; Ezek 44:19; 46:20; cf. also Mk 5:24–34). More commonly, contamination was passed on through contact (e.g., Lev 11:33–40; Lev 15:3–12, 19–27; cf. Hag 2:12–13). (Cornerstone Biblical Commentary) (Italics mine) Harrison adds that "The emphasis upon ceremonial holiness describes the status of a gift consecrated to God, as Christ indicated (Matt. 23:19), and implies that ritual holiness could be transmitted by contact, just as ritual uncleanness could. By the post-exilic period the priests in the time of Haggai decided, in response to questioning, that what was ceremonially holy conferred its sanctity upon an immediate object of contact, and nothing more (Hag. 2:12), an opinion which subsequently encountered considerable discussion in Talmudic circles (cf. Pesachim 14a ff.)." The NET Note has an interesting comment on a similar thought in Ex 29:37 ("anything that touches the alter will be holy" = NET) explaining that "This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): 'If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh's use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God's holy possession – and might pay for it with his life (see Ex 30:29, Lev 6:18b, Lev 6:27 and Ezek 46:20)." Consecrated (06942)(qadash) means set apart for a specific use by some agency. To dedicate or consecrate to God (Lev 27:14ff.; Jdg 17:3) Qadash is used most often in the intensive stem, meaning to pronounce or to make holy, to consecrate. To separate or set apart a person or thing from all common or secular purposes to some religious use. Everything consecrated to God was separated from all profane use. To declare as holy or treat as holy (2Sa 8:11, Isa 8:14) To sanctify, purify, make oneself clean (Ex 19:22; 2Sa 11:4; 2Chr 5:11; 29:15). The Lord set aside Aaron and his sons, consecrated them, and made them holy for the priesthood (Ex. 29:21). The first OT use is in the description of the Sabbath - "Then God blessed the seventh day and sanctified (Lxx - hagiazo) it, because in it He rested from all His work which God had created and made." (Ge 2:3, cp Ex 20:8, 11) In the next use God says "Sanctify (command) (Lxx - hagiazo) to Me every firstborn, the first offspring of every womb among the sons of Israel, both of man and beast; it belongs to Me." (Ex 13:2) Moses was to "consecrate" several things - the people (Israel) (Ex 19:10, 14), Mt Sinai (Ex 19:23), Aaron (Ex 28:41, cp Ex 28:3, 29:1, 29:21, Ex 30:30, 40:13, Lev 8:12, 30, Nu 7:1) The altar was made holy, and anything coming into contact with it became holy (Ex. 29:37). The Tabernacle, the ark, the table of showbread, the altar of burnt offering, and all the smaller accessories and utensils used in the cult of Israel were anointed with a special anointing oil so they became holy. Whatever came in contact with them became holy (Ex. 30:26–29). TWOT - The verb qadash in the Qal connotes the state of that which belongs to the sphere of the sacred. Thus it is distinct from the common or profane. In the Piel and Hiphil it connotes the act by which the distinction is effected. Qadash is translated in the Septuagint (Lxx) here in the first use in Leviticus with the verb hagiazo (also used to translate most of the other OT uses), which means to make holy, to consecrate, to sanctify - to set apart for sacred purposes (Mt 23:19). Consecrate (Webster's definition) - to set apart for a special and often higher end stressing investment with a solemn or sacred quality; to make or declare sacred; especially: to devote irrevocably to the worship of God by a solemn ceremony; to devote to a purpose with or as if with deep solemnity or dedication. To set apart, dedicate, or devote something or someone to the service and worship of God; as, to consecrate a church. We frequently see Aaron consecrated to God, which certainly suggests that we as believer-priests have a similar requirement for holy service! While we have all been sanctified by the sacrifice of Christ (Heb 10:10), it still behooves us as believer-priests to consider arising each morning and presenting ourselves to God as a living and holy (set apart, consecrated, dedicated) sacrifice! Then we are prepared for His holy service (Ro 12:1) Qadash is translated in NAS as become consecrated(2), become defiled(1), become holy(1), consecrate(43), consecrated(35), consecrates(7), consecration(2), declare holy(1), dedicate(2), dedicated(8), dedicating(1), holier(1), holy(5), keep(1), keep it holy(2), keep the holy(3), made it holy(1), manifest my holiness(2), prepare(2), prove myself holy(2), proved himself holy(1), purified(1), regard as holy(1), sanctified(9), sanctifies(10), sanctify(12), set them apart(1), set apart(4), set apart the consecrated(2), show himself holy(1), transmit holiness(2), treat me as holy(3), treated as holy(1), vindicate the holiness(1), wholly dedicate(1). Qadash - 152v - Ge 2:3; Ex 13:2; 19:10, 14, 22f; 20:8, 11; 28:3, 38, 41; 29:1, 21, 27, 33, 36f, 43f; 30:29f; 31:13; 40:9ff, 13; Lev 6:18, 27; 8:10ff, 15, 30; 10:3; 11:44; 16:19; 20:7f; 21:8, 15, 23; 22:2f, 9, 16, 32; 25:10; 27:14ff, 22, 26; Nu 3:13; 6:11; 7:1; 8:17; 11:18; 16:37f; 20:12f; 27:14; Deut 5:12; 15:19; 22:9; 32:51; Josh 3:5; 7:13; 20:7; Jdg 17:3; 1Sa 7:1; 16:5; 2Sa 8:11; 11:4; 1Kgs 8:64; 9:3, 7; 2Kgs 10:20; 12:18; 1Chr 15:12, 14; 18:11; 23:13; 26:26ff; 2Chr 2:4; 5:11; 7:7, 16, 20; 26:18; 29:5, 15, 17, 19, 34; 30:3, 8, 15, 17, 24; 31:6, 18; 35:6; 36:14; Ezra 3:5; Neh 3:1; 12:47; 13:22; Job 1:5; Isa 5:16; 8:13; 13:3; 29:23; 30:29; 65:5; 66:17; Jer 1:5; 6:4; 12:3; 17:22, 24, 27; 22:7; 51:27f; Ezek 7:24; 20:12, 20, 41; 28:22, 25; 36:23; 37:28; 38:16, 23; 39:27; 44:19, 24; 46:20; 48:11; Joel 1:14; 2:15f; 3:9; Mic 3:5; Zeph 1:7; Hag 2:12 Exodus 29:36 "Each day you shall offer a bull as a sin offering for atonement, and you shall purify the altar when you make atonement for it, and you shall anoint it to consecrate it. Exodus 29:37 "For seven days you shall make atonement for the altar and consecrate it; then the altar shall be most holy, and whatever touches the altar shall be holy. Exodus 29:43 "I will meet there with the sons of Israel, and it shall be consecrated by My glory. Exodus 29:44 "I will consecrate the tent of meeting and the altar; I will also consecrate Aaron and his sons to minister as priests to Me (cp similar consecration of the things in the tent - Ex 30:29, see context Ex 30:25-28, cp Ex 40:9-11, Lev 8:10-11). Exodus 31:13 "But as for you, speak to the sons of Israel, saying, 'You shall surely observe My Sabbaths; for this is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies (Lxx - hagiazo) you Comment: See Lev 20:8 - notice that in Lev 20:7 God has just called for them to be consecrate themselves and be holy, but here He says that He is the one Who sanctifies them. So which is it--us or Him? The answer is BOTH! We can only consecrate ourselves and be holy because He makes us holy or enables us to be holy. Holiness is our RESPONSIBILITY, but it is ever His PROVISION! Don't ever try to be holy in your own strength! It can't happen. You may be the most proud legalist on the block because you are keeping the "rules," but you can rest assured that you are not holy as He is holy! Leviticus 10:3 Then (after Nadab and Abihu were struck down) Moses said to Aaron, "It is what the LORD spoke, saying, 'By those who come near Me I will be treated as holy (So clearly these two did not treat God as holy!), And before all the people I will be honored.'" So Aaron, therefore, kept silent. Leviticus 22:32 "You shall not profane My holy name, but I will be sanctified among the sons of Israel; I am the LORD who sanctifies you, Leviticus 25:10 'You shall thus consecrate (Lxx - hagiazo) the fiftieth year (Jubilee) and proclaim a release through the land to all its inhabitants. It shall be a jubilee for you, and each of you shall return to his own property, and each of you shall return to his family. 2Chr 7: 7Then Solomon consecrated the middle of the court that [was] before the house of the LORD, for there he offered the burnt offerings and the fat of the peace offerings, because the bronze altar which Solomon had made was not able to contain the burnt offering, the grain offering, and the fat. 8So Solomon observed the feast at that time for seven days, and all Israel with him, a very great assembly, [who came] from the entrance of Hamath to the brook of Egypt. Joel 2:15 Blow a trumpet in Zion, Consecrate (Lxx - hagiazo) a fast, proclaim a solemn assembly, God's people are frequently called to consecrate themselves… Leviticus 11:44 'For ( = see Lev 11:43 for what is being explained) I am the LORD your God. Consecrate (Lxx - hagiazo) yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth. Joshua 3:5 Then Joshua said to the people, “Consecrate yourselves, for tomorrow the LORD will do wonders among you.” 1 Chronicles 15:12 and said to them, “You are the heads of the fathers’ [households] of the Levites; consecrate (Lxx - hagiazo) yourselves both you and your relatives, that you may bring up the ark of the LORD God of Israel, to [the place] that I have prepared for it. (Immutable Principle - You must be holy to handle holy things!) 1 Samuel 16:5 And he said, “In peace; I have come to sacrifice to the LORD. Consecrate (Lxx - hagiazo) yourselves and come with me to the sacrifice.” He also consecrated Jesse and his sons, and invited them to the sacrifice. Numbers 11:18 “And say to the people, ‘Consecrate (Lxx - hagiazo) yourselves for tomorrow, and you shall eat meat; for you have wept in the ears of the LORD, saying, “Oh that someone would give us meat to eat! For we were well-off in Egypt.” Therefore the LORD will give you meat and you shall eat. Ezekiel 37:28 "And the nations will know that I am the LORD who sanctifies (Lxx - hagiazo) Israel, when My sanctuary is in their midst forever."'" (Ed: Do all the nations know Yahweh makes holy or sets apart? Of course not. This clearly refers to the Millennium when all the nations of the world will acknowledge the Messiah as Lord of the earth - see Zech 14:16 which occurs after Messiah returns and defeats the Antichrist and all His enemies. This does not refer to heaven.) Leviticus 6:19 Then the LORD spoke to Moses, saying, Lev 11:24-39 Nu 19:11-16 Luke 11:41 Ac 10:15,16,28 Ro 14:14,20 2Co 6:17 Titus 1:15 THE PRIEST'S OWN GRAIN OFFERING Leviticus 6:20 "This is the offering which Aaron and his sons are to present to the LORD on the day when he is anointed; the tenth of an ephah of fine flour as a regular grain offering, half of it in the morning and half of it in the evening. Ex 29:2 Nu 18:26-32 Heb 5:1, 7:27, 8:3,4 This grain offering (offered not by lay persons but by the priests themselves) is not mentioned in Lev 1-5. This offering is distinct from the grain offering previously described (Lev 2:1-16 - and not mentioned there) in that it is to be offered by the priest when he is anointed. In contrast to the regular grain offering offered by the members of the covenant community which did provide food for the priests, the grain offering made by the priests were not to be eaten. This priestly grain offering is a mandatory offering and as stated was to be a regular grain offering, where the Hebrew word "regular" (tamid) means continually. The first use of tamid helps us understand its sense - Ex 25:30 "And you shall set the bread of the Presence on the table before Me at all times." In Lev 6:13 tamid is translated continually. Roy Gane adds that "Paralleling the daily burnt offering complex (Num. 28:1–8), the high priest offers half of his grain offering in the morning and the other half in the evening (Lev. 6:20)." (The NIV Application Commentary) Baker - Many significant events in life, such as births, graduations, weddings, and promotions are marked by specific rituals in order to set the event apart from the mundane and ordinary. This passage depicts the special transition day for a priest when he moved from being common and ordinary to being set apart for the service of God (Lev 10:10). One of the regular grain offerings (Lev 2:5–6) was used for this special event. Regular ( 'olah for the continual whole burnt offering made to God every morning and evening (Ex 29:42; Nu 28:6, 10, 15, 23; Ezra 3:5; Neh 10:34; cf. Ezek 46:15, every morning; and the continual grain offering or minchah, Nu 4:16; Neh 10:34; Lev 6:13. The word is used alone to designate the daily burnt offering in Da 8:11–13; 11:31; 12:11. Nu 4:7 refers to the “bread of continuity” meaning the bread that was always there. The word is also used adverbially in connection with the cult to denote constancy in cultic duties (e.g., Aaron’s breastplate, Ex 28:29–30 "over his heart before the LORD continually"). Some passages, however, stress constancy of personal devotion, e.g., Hos 12:6, “Turn to your God; keep mercy and justice and wait on your God continually.” The Psalms likewise urge, let his praises continually be in your mouth (Ps 34:1; 71:6), hope continually in the Lord (Ps 71:14); let God’s truth continually preserve you (Ps 40:11); let prayer be made to him continually (Ps 72:15), and keep his law continually (Ps 119:44). Isaiah promises that the Lord will continually guide those who respond to the social needs about them as evidence of true spirituality. Indeed, “Seek the Lord and his strength, seek his face continually” (1Chr 16:11). (TWOT) Tamid in NAS = all times(1), always(4), constantly(2), continual(26), continually(52), continuously(2), ever(2), perpetual(1), regular(3), regular sacrifice(5), regularly(5). Tamid - 102v - Exod 25:30; 27:20; 28:29f, 38; 29:38, 42; 30:8; Lev 6:13, 20; 24:2ff, 8; Num 4:7, 16; 9:16; 28:3, 6, 10, 15, 23f, 31; 29:6, 11, 16, 19, 22, 25, 28, 31, 34, 38; Deut 11:12; 2 Sam 9:7, 10, 13; 1 Kgs 10:8; 2 Kgs 4:9; 25:29f; 1 Chr 16:6, 11, 37, 40; 23:31; 2 Chr 2:4; 9:7; 24:14; Ezra 3:5; Neh 10:33; Ps 16:8; 25:15; 34:1; 35:27; 38:17; 40:11, 16; 50:8; 51:3; 69:23; 70:4; 71:3, 6, 14; 72:15; 73:23; 74:23; 105:4; 109:15, 19; 119:44, 109, 117; Prov 5:19; 6:21; 15:15; 28:14; Isa 21:8; 49:16; 51:13; 52:5; 58:11; 60:11; 65:3; Jer 6:7; 52:33f; Ezek 38:8; 39:14; 46:14f; Dan 8:11ff; 11:31; 12:11; Hos 12:6; Obad 1:16; Nah 3:19; Hab 1:17 Here are all the uses of tamid in the Psalms -- Let me suggest that you take a few minutes and ask the Holy Spirit to stir the embers of your heart as you meditate on these uses of tamid. Ps 16:8 I have set the LORD continually before me; Because He is at my right hand, I will not be shaken. Ps 25:15 My eyes are continually toward the LORD, For He will pluck my feet out of the net. Ps 34:1 A Psalm of David when he feigned madness before Abimelech, who drove him away and he departed. I Will bless the LORD at all times; His praise shall continually be in my mouth. Ps 35:27 Let them shout for joy and rejoice, who favor my vindication; And let them say continually, “The LORD be magnified, Who delights in the prosperity of His servant.” Ps 38:17 For I am ready to fall, And my sorrow is continually before me. Ps 40:11 Thou, O LORD, wilt not withhold Thy compassion from me; Thy lovingkindness and Thy truth will continually preserve me. Ps 40:16 Let all who seek Thee rejoice and be glad in Thee; Let those who love Thy salvation say continually, “The LORD be magnified!” Ps 50:8 “I do not reprove you for your sacrifices, And your burnt offerings are continually before Me. Ps 51:3 For I know my transgressions, And my sin is ever before me. Ps 69:23 May their eyes grow dim so that they cannot see, And make their loins shake continually. Ps 70:4 Let all who seek Thee rejoice and be glad in Thee; And let those who love Thy salvation say continually, “Let God be magnified.” Ps 71:3 Be Thou to me a rock of habitation, to which I may continually come; Thou hast given commandment to save me, For Thou art my rock and my fortress. Ps 71:6 By Thee I have been sustained from [my] birth; Thou art He who took me from my mother’s womb; My praise is continually of Thee. Ps 71:14 But as for me, I will hope continually, And will praise Thee yet more and more. Ps 72:15 So may he live; and may the gold of Sheba be given to him; And let them pray for him continually; Let them bless him all day long. Ps 73:23 Nevertheless I am continually with Thee; Thou hast taken hold of my right hand. Ps 74:23 Do not forget the voice of Thine adversaries, The uproar of those who rise against Thee which ascends continually. Ps 105:4 Seek the LORD and His strength; Seek His face continually. Ps 109:15 Let them be before the LORD continually, That He may cut off their memory from the earth; Ps 109:19 Let it be to him as a garment with which he covers himself, And for a belt with which he constantly girds himself. Ps 119:44 So I will keep Thy law continually, Forever and ever. Ps 119:109 My life is continually in my hand, Yet I do not forget Thy law. Ps 119:117 Uphold me that I may be safe, That I may have regard for Thy statutes continually. Tenth of an ephah - a measure used in Lev 5:11; Num 28:5. In the evening - The daily evening sacrifice is also mentioned in 2Ki 16:15; Ezra 9:4–5 and Da 9:21. On the day when he is anointed - "This phrase indicates the point at which the sacrifice started to be offered on a daily basis, as a regular cereal (grain) offering (Ed: In other words this specific offering by the priests was to commence on the day the high priest was anointed and to continual as a perpetual high priest offering.). Every priestly cereal offering must be completely burned. It must not be eaten (Lev 6:23). A similar principle underlies the rules about the purification (sin) offering. When the priest brought one, the whole animal was burned (Lev 4:1–12; 6:30); but when a layman brought a purification (sin) offering the priest could eat some of the flesh (Lev 6:26). Similarly cereal (grain) offerings donated by lay people could be eaten by the priests (Lev 6:16–18), but when the priest offered one for himself, it had to be burned in its entirety (Lev 6:23). Hebrews 7:27-note refers to these daily sacrifices. Christ’s priesthood is superior to Aaron’s because he does not have to repeat his sacrifice. “He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people; he did this once and for all when he offered up himself.” This Levitical law stands as a reminder that though complete forgiveness is available to us as Christians, we still need to claim it daily." (Ed: This would be in keeping with the prayer Jesus gave us to pray, so we might have unbroken fellowship with the Father - Mt 6:12-note) (Wenham) Rooker notes that this priestly grain offering "is also mentioned in Nu 4:16 ("And the responsibility of Eleazar the son of Aaron the priest is the oil for the light and the fragrant incense and the continual grain offering and the anointing oil-- the responsibility of all the tabernacle and of all that is in it, with the sanctuary and its furnishings." cp Ex 29:39-41 = morning and evening sacrifices). Thus this text supplements Exodus 29, a chapter that also deals with the ordination of the priests… The daily offering by the high priest illustrated the high priest’s sinfulness and need for daily forgiveness. This contrasts with the ministry of Jesus Christ, who as the sinless Son of God needed to make only one sacrifice, but it was for the sins of others (Heb 7:27-note). (NAC) Anointed (04886)(masah) is a verb which basically means to smear something on, to rub with oil, to anoint (as in setting one apart for office or function - Elisha as prophet = 1Ki 19:16, kings for office = 1Sa 9:16 = Saul,1Sa 16:12 = David, 1Ki 1:39 = Solomon) and by implication to sanctify (set aside for sacred purpose) or consecrate (dedicate for a sacred purpose) (altar = Nu 7:10; vessels for worship - Ex 29:36 = "you shall anoint it to consecrate it;" Ex 30:26, 40:9-10). In the first OT use, Jacob "anointed a pillar" and made a vow to God (Ge 31:13; Lxx = aleipho = to anoint by applying a liquid - Jesus' feet were anointed with perfume - Lk 7:38, 46). Baker adds that "The anointing was done with oil to symbolize the elevation of the person to a new position such as priest or king (2Sa 5:3)." Masah is used of Aaron being anointed (Ex 28:41+, Ex 29:7+, Ex 29:29+) and is translated in the Septuagint (Lxx) with chrio which means to anoint and in the NT only referred to an anointing by God of someone, setting them apart for special service under divine direction (2Co 1:21). In Lk 4:18+ chrio refers to the anointing of Jesus for His ministry (quoting from Isa 61:1+ which also uses chrio to translate masah) Chrio also refers to Jesus' being anointed in Hebrew 1:9+ "“YOU HAVE LOVED RIGHTEOUSNESS AND HATED LAWLESSNESS; THEREFORE GOD, YOUR GOD, HAS ANOINTED YOU WITH THE OIL OF GLADNESS ABOVE YOUR COMPANIONS.” Chrio is used twice in Acts of Jesus: (Luke 4:18+) “THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, (Acts 4:27+) “For truly in this city there were gathered together against Your holy servant Jesus, Whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, (Acts 10:38+) “You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. Believer's have an anointing, one using chrio and the other two using a derivative chrisma. 2 Cor 1:21-22 Now He who establishes us with you in Christ and anointed (chrio) us is God, Who also sealed us and gave us the Spirit in our hearts as a pledge. 1 John 2:20, 27+ But you have an anointing (chrisma from chrio) from the Holy One, and you all know. (2:27+) As for you, the anointing (chrisma from chrio) which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing (chrisma from chrio) teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him.
Levítico 6
Constable - The priest was to offer a daily meal (grain) offering every morning and evening for himself and the other priests. This was just one small offering half of which he offered with the morning burnt offering and half with the evening burnt offering. Unlike other meal offerings, he burned it up completely on the altar; he was not to eat a sacrifice that he offered for himself. This is the only meal offering that was not eaten. This sacrifice represented the constant worship of the priests as they served God day by day. This taught the Israelites that the priests were not just to serve God by serving His people, but they were also to worship Him themselves. It is easy to become so involved in serving and ministering to others that we stop worshipping God ourselves. (Leviticus) Leviticus 6:24 Then the LORD spoke to Moses, saying, THE PRIESTS AND THE SIN OFFERING Leviticus 6:25 "Speak to Aaron and to his sons, saying, 'This is the law of the sin offering: in the place where the burnt offering is slain the sin offering shall be slain before the LORD; it is most holy. law: Lev 4:2,3-20,21,24,33,34 In the: Lev 1:3,5,11 4:24,29,33 it is: Lev 6:17 21:22) Further details are provided for the sin (Lev 4:1–5:13) and guilt (Lev 5:14–6:7) offerings. In the place where the burnt offering is slain - on the north side of the altar, Lev. 1:11. Bush adds "‘Thereby was figured,’ says Ainsworth, ‘that Christ, our Sin-offering, should be crucified on Mount Cavalry, which was on the north-west side of Jerusalem; as by the Jews’ tradition the morning sacrifice was killed at the north-west horn of the altar.’" Sin offering - Also known as the purification offering (See commentary notes on Lev 4:1-5:13) Baker - The instruction in Lev 6:24-30 "indicates that Leviticus 1–7 was designed to be a reference manual, since it cross-references the previously detailed burnt offering (Lev 6:25; 7:2; cf. Lev 1:11)." Rooker - The offerings that are about to be discussed, the sin offering and the guilt offering, were involuntary offerings and hence of a different nature from the previously described offerings. (NAC) Roy Gane - Lev 4:1-13ff "did not say what happens to the remaining meat of an “outer altar” purification offering, which is sacrificed on behalf of a chieftain or commoner (Lev 4:22–35). Leviticus 6:24–30 now fills in the blank: It belongs to the officiating priest. Because the meat is “most holy” (Lev 6:29), it carries restrictions: The priest must eat it in the courtyard of the tabernacle, and it can only be shared with males among priestly family members." (Ibid) Leviticus 6:26 'The priest who offers it for sin shall eat it. It shall be eaten in a holy place, in the court of the tent of meeting. priest: Lev 10:17,18 Nu 18:9,10 Eze 44:28,29 46:20 Ho 4:8 in the holy: Lev 6:16 in the court: Ex 27:9-18 38:9-19 40:33 Eze 42:13 The priest who offers it for sin shall eat it - For some of the other allusions to the portions of the various offerings which were to be given to the priests see the following passages (Note: This is not an all inclusive list, as this is a complex topic) -- Grain offering in Lev 2:3-note and Lev 2:10-note, Sin offering in Lev 5:13-note, (Note: Some Sin Offerings could not be eaten by the priests - When the sin offering was a bull, either for the high priest Lev 4:3-12 or the congregation Lev 4:13-21, no part of the bull was to be eaten by the priests, because the blood of that animal had been carried into the tent of meeting.) Grain offering in Lev 6:16-18-note, Sin offering in Lev 6:26, 29-note, Guilt (Trespass) Offering in Lev 7:6-note, Peace Offering (Wave Offering) Lev 7:31-37-note. None of the burnt offering went to the priest but it was wholly given to the LORD. Eaten in a holy place - See comments on Leviticus 6:16. Leviticus 6:27 'Anyone who touches its flesh will become consecrated; and when any of its blood splashes on a garment, in a holy place you shall wash what was splashed on. touch: Lev 6:18 Ex 29:37 30:29 Hag 2:12 Mt 9:21 14:36 wash: Lev 11:32 2Co 7:1,11) Lev 6:27-28 explain the procedure for cleaning or destroying objects that may have come into contact with the blood or with the sacrificial victim. Rooker notes that anyone who touches its flesh will become consecrated should be rendered “Whoever touches any of the flesh must be holy (or in a holy state)” as in Lev 6:18 Anyone who touches its flesh - See comment on Leviticus 6:18. Leviticus 6:28 'Also the earthenware vessel in which it was boiled shall be broken; and if it was boiled in a bronze vessel, then it shall be scoured and rinsed in water. Lev 11:33 15:12 Heb 9:9,10 The blood was used for ritual purification, a holy purpose. The fact that the vessels were either broken or scoured emphasizes that which was holy was to be distinguished from that which was common. Rooker - If part of the sacrifice adhered to an earthenware vessel, it had to be destroyed since the earthenware vessel was porous, which made it impossible to remove totally the blood or part of the victim. Bush on breaking of the earthenware vessel, etc - All this went to shadow forth the contagion of sin, and the constant care requisite to cleanse ourselves by repentance and faith from its polluting stains. Leviticus 6:29 'Every male among the priests may eat of it; it is most holy. males: Lev 6:18 Nu 18:10 it is: Lev 6:25 See commentary on Lev 6:17. Priests may eat it - For some of the other allusions to the portions of the various offerings which were to be given to the priests see the following passages (Note: This is not an all inclusive list, as this is a complex topic) -- Grain offering in Lev 2:3-note and Lev 2:10-note, Sin offering in Lev 5:13-note, (Note: Some Sin Offerings could not be eaten by the priests - When the sin offering was a bull, either for the high priest Lev 4:3-12 or the congregation Lev 4:13-21, no part of the bull was to be eaten by the priests, because the blood of that animal had been carried into the tent of meeting - this restriction also applies to the sacrifices on the Day of Atonement) Grain offering in Lev 6:16-18-note, Sin offering in Lev 6:26, 29-note, Guilt (Trespass) Offering in Lev 7:6-note, Peace Offering (Wave Offering) Lev 7:31-37-note. None of the burnt offering went to the priest but it was wholly given to the LORD. Leviticus 6:30 'But no sin offering of which any of the blood is brought into the tent of meeting to make atonement in the holy place shall be eaten; it shall be burned with fire. Lev 4:3-21 10:18 Lev 16:27,28 Heb 9:11,12 Heb 13:11 But (term of contrast) - Marks the contrast between what could be eaten (Lev 6:25-29) and what could not be eaten. Blood brought into the tent of meeting… shall be eaten - For example, in the sin offering for the anointed priest (Lev 4:3-12-note) or the congregation (Lev 4:13-21-note) blood was taken into the tent of meeting and sprinkled seven times in front of the veil. It is interesting that a sin offering for a leader (Lev 4:22-26-note) was not taken inside the Tent of Meeting and yet there is no statement that it could be eaten by the priests (Note: There is no explanation of why the blood was not sprinkled before the veil - do you get the sense that these offerings were extremely intricate and detail oriented?) Obviously the sin offering on the annual Day of Atonement could not be eaten by the priests for the blood was brought into the Tent of Meeting, this time to the Holy Place (Lev 16:27-note). Holy place is the Hebrew noun qodesh - see word study. Baker explains that "The priests were able to eat part of the sacrifice, except when the sin offering was given on behalf of the entire nation (Lev 6:30), of which they were a part. In that case, the entire sacrifice was burnt (cf. Lev 6:23-note)." And so on the Day of Atonement (Lev 16:1ff) we see that (Lev 16:27-note) “the bull of the sin offering and the goat of the sin offering, whose blood was brought in to make atonement in the holy place, shall be taken outside the camp, and they shall burn their hides, their flesh, and their refuse in the fire." These were not to be eaten. Rooker - If the animal’s blood was required to be brought into the Holy Place, it was a violation of law eat the meat (Lev 6:30). Thus the sin offering of the high priest (Lev 4:1–12-note), of the congregation (Lev 4:13–21-note), and of the high priest and the congregation on the Day of Atonement (Lev 16:27-note) could not be eaten by the priests. Aaron was rebuked by Moses because he did not eat of the sin offering given at the inauguration of the priesthood (Lev 10:17-note).