Levítico 8
Warren Wiersbe · Citado em PreceptAustin
Levítico 8
Wiersbe - At least twenty times in these three chapters you’ll find the word commanded. Moses and Aaron didn’t have to concoct an ordination ceremony. The same God who instructed Moses how to build the tabernacle also told him how to ordain the priests and how the priests should serve in the tabernacle (Ex. 28–29). Nothing was left to chance or to the imagination. Moses was to do everything according to what God had shown him on the mount (Ex 25:40; 26:30; 27:8; Heb. 8:5). In the ministry of the church today, spiritual leaders must constantly ask, “For what does the Scripture say?” (Ro 4:3, NKJV) God hasn’t left us in the dark as to what His church is, how it’s to be led, and what it’s supposed to do, but if we substitute people’s ideas for God’s Word, we will be in the dark! (Isa. 8:20) Religious novelties and fads abound, creating celebrities and increasing crowds but not always honoring the Lord or building the church. We need leaders, like Moses, who will spend time “on the mount” and find out from the Word what God wants His people to do. (Be Holy - Leviticus- Becoming -Set Apart- for God) Congregation (05712)(edah) is a feminine noun meaning a congregation, an assembly, a band, an entourage, a pack. In ordinary usage, edah refers to a “group of people.” In this context edah refers to the entire nation, including the women and children. Leviticus 8:5 Moses said to the congregation, "This is the thing which the LORD has commanded to do." Commanded: Ex 29:4-37 Leviticus 8 Resources - Multiple Sermons and Commentaries This is the thing, etc - Moses introduces the ordination ceremony announcing it as from God alone and that Jehovah is the sole Initiator! This is significant in view of the fact that Aaron was his brother and he might otherwise be accused of favoritism. In this case, no such accusation would have been possible, for the choice was Yahweh's! This truth in turn would tend to gain the support and allegiance of the people, who would then support the establishment of the priesthood. Despite this solemn and sure authentication, we see it was not long before rebels began to protest the privileged position (See the Rebellion of Korah - Nu 16:1-35). Flesh will always show it's true colors in time! Korah - A leader of rebellion against Moses and Aaron while Israel was camped in the wilderness of Paran (Numbers 16:1 ). Korah, Dathan, and Abiram led a confederacy of 250 princes of the people against Aaron's claim to the priesthood and Moses' claim to authority in general. The rebels contended that the entire congregation was sanctified and therefore qualified to perform priestly functions. As punishment for their insubordination, God caused the earth to open and swallow the leaders and their property. A fire from the Lord consumed the 250 followers. (Korah - Holman Bible Dictionary - Bible Dictionary) The LORD has commanded (the command is in Lev 8:2-3) - Moses emphasizes this command did not originate from him, but from God. This is the Word of God. Now in the next verse we see water linked with the Word. Leviticus 8:6 Then Moses had Aaron and his sons come near and washed them with water. washed: Ex 29:4 40:12 Ps 51:2,7 Isa 1:16 Ezek 36:25 Zec 13:1 John 13:8-10 1Co 6:11 Eph 5:26 Heb 9:10 Heb 10:22 Rev 1:5,6 Rev 7:14 Leviticus 8 Resources - Multiple Sermons and Commentaries THE WASHING FOR PURIFICATION Rooker on washed them with water - In ritualistic texts such as this one cleansing by water symbolizes cleansing or purification from sin: “The washing was intended to symbolize cleansing of heart for the duties that were so intimately related to the purity of the nation before God.” Water is still used for purification in Christianity and Islam. The reference to being washed with water implies full immersion. (Leviticus- An Exegetical and Theological Exposition of Holy Scripture - The New American Commentary- Mark F. Rooker) In Exodus 29:4 God had instructed Moses "Then you shall bring Aaron and his sons to the doorway of the tent of meeting, and wash them with water." Ross - The act of washing with water also signified inner spiritual cleansing from sin and defilement, and rāchats (to wash) took on that connotation (cf. Isa. 1:16-note). In this chapter, washing with water is the ritual that goes with making the unclean (tame) clean (tahor), whether skin disease (Lev. 14:8–9) or defilement (Lev. 15); it represented the restoration to purity of a person who had become soiled in life. This symbolic ritual of washing away defilement and impurity precedes the ritual of making holy. Active and ongoing sanctification is an essential part of being set apart for ministry; and the first step in sanctification is removing defilement and sin. Exod. 30:17–21 indicates that the priests had to wash themselves every time they came to serve in the sanctuary. (Holiness to the Lord- A Guide to the Exposition of the Book of Leviticus- Allen P. Ross) Rob
Levítico 8
Wiersbe on washing - This may have been done at the laver in the courtyard of the tabernacle (Ex. 38:8). The priests were ceremonially bathed all over but once; from then on, they washed their hands and feet at the laver while they were serving in the tabernacle (Ex 30:17–21). When sinners trust Christ, they are washed from their sins once and for all (Rev. 1:5–6; 1 Cor. 6:9–11); God’s children need to keep their feet clean by confessing their sins to the Lord (John 13:1–10; 1 John 1:9-note). In the Bible, water for washing is a picture of the Word of God (Ps. 119:9; John 15:3; Eph. 5:25–27-note). As we meditate on the Word of God and apply it to our lives, the Spirit of God uses the Word to cleanse us and make us more like Christ (2 Cor. 3:18-note). (Ibid) Harrison - The Aaronites were washed with water, in order to cleanse them symbolically from sin. It would be comparable to the baptism of adults in the New Testament, one of two sacraments enjoined upon believers by Christ. WE ARE PRIESTS TO GOD THROUGH CHRIST Each of these OT regulations or rituals has a parallel application to us as New Testament believers for we are now and forever holy priests to God in Christ Jesus. 1Pet 2:5-note you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. 1Pet 2:9-note But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; Rev 1:6-note and He has made us to be a kingdom, priests to His God and Father; to Him be the glory and the dominion forever and ever. Amen. Rev 5:10-note “ And Thou hast made them to be a kingdom and priests to our God; and they will reign upon the earth.” WE WERE WASHED WITH THE HOLY WORD & THE HOLY SPIRIT We were washed Ps 51:2-note Wash me thoroughly from my iniquity, and cleanse me from my sin.
Levítico 8
Wiersbe - The “ram of consecration [ordination]” took the place of the fellowship (peace) offering, symbolizing their communion with one another and with the Lord. The word translated “consecration” or “ordination” means “to fill up.” A part of the sacrifice, along with a meal offering (Lev 8:25–26), was placed in Aaron’s hands, thus filling them up, and then waved before the Lord. Later, this would be eaten.. (Ibid) Bishop Patrick - "The ram of consecration" was evidently a sacrifice of peace offering though presented on a particular occasion. Part of the blood was applied, not as that of the sin offering, to the horns of the altar, but to Aaron and his sons; to the tips of their right ears, the thumbs of their right hands, and the great toes of their right feet: implying their obligation to hearken diligently to the word of God--to do his work in the best manner which they could, and to walk in his ways with steady perseverance; and also, that they could not do these things acceptably except through the atoning blood, received and applied by faith. Then part of the blood reserved upon the altar, probably in a basin for that purpose, was mingled with the holy anointing oil, and sprinkled on the garments both of Aaron and his sons, to hallow them to the Lord. "This may be looked upon as a lively representation of our purification by the blood of Jesus Christ, through his Holy Spirit. Gane - While the first two kinds of sacrifices—purification offering and burnt offering—were to be performed on other occasions as well, the third was unique to the ordination event. The label for the ordination sacrifice is milluim (Lev 8:22, 28, 29, 31, 33), an abstract plural meaning literally “filling.” It derives from the expression for ordination that appears in Lev 8:33: “fill the hand” (Piel of ml + yad, “hand”) for the purpose of serving as a priest (cf. Ex. 28:41; Num. 3:3). This expression literally refers to having one’s hand filled with the tool(s) or insignia of one’s job. By extension it signifies authorization to fulfill an official function. Ordination was not simply a badge of honorable status; it was a commission to do a job for the Lord. A priest’s job description included worship leadership (Lev. 1–7; 9), mediation between God and his people (Ex. 28:36–38; Lev. 1:17; Num. 16:46–47), teaching and judging in accordance with divine instructions (Lev. 10:10–11; Lev 13–14; Deut. 17:8–12; 21:5), religious administration (e.g., Lev. 27), guarding the boundaries of the sacred domain (Num. 3:10; 18:1–7), and serving as an example of holiness to the community (e.g., Lev. 21). Additionally, the high priest was to obtain divine decisions through the Urim and Thummim kept in his breastpiece (Num. 27:21; cf. Ex. 28:30; Lev. 8:8). (NIV Application Commentary) Ross - the ram of ordination (Lev. 8:22; see Exod. 29:19–21). An important term in this section is plural millūîm (“filling”), from the verb mālē (“to be filled with, be full”) (see especially Lev. 8:33, where it probably means “consecration”). The center of the ceremony was when some meat of the sacrifice was placed in the hands of the ordinand, along with the other bits of the sacrifice (Lev 8:27), so that his hands were full. The ordination service finds its distinctive element here. Leviticus 8:23 Moses slaughtered it and took some of its blood and put it on the lobe of Aaron's right ear, and on the thumb of his right hand and on the big toe of his right foot. Moses took: Lev 14:14,17,28 Ex 29:20 Ro 6:13,19 Ro 12:1 1Co 1:2,30 1Cor 6:20 1Th 5:22 Php 1:20 2:17 Heb 2:10 Heb 5:8 Leviticus 8 Resources - Multiple Sermons and Commentaries Moses slaughtered - NET Note again states "Aaron probably did the slaughtering (cf. the notes on Lev 8:15–16 above)." Ear...thumb...foot - It speaks of the whole person, head to toe so to speak. This clearly parallels Paul's exhortation to New Testament believer-priests who have also received such great mercies from God (like the high priest Aaron - Ex 32:1-5 for reminder of why he needed God's mercies)... Ro 12:1-note I urge you therefore, brethren, by the mercies of God, to present your bodies (Ear...thumb...foot) a living and holy (and wholly surrendered) sacrifice, acceptable to God, which is your spiritual service of worship.
Levítico 8
Wiersbe - The unique part of the ceremony was the putting of blood and oil on the right ear, right thumb, and right big toe of Aaron and his sons, symbolizing that they were set apart to hear God’s voice, do God’s work, and walk in God’s ways. (Ibid) Harrison - Hereafter he must listen carefully to God’s pronouncements so that he can proclaim them properly. His hands must be devoted entirely to those things connected with the Lord’s work, so that he will not be tempted to perform evil deeds. His feet must always be directed in such a manner that they will be walking continually in the ways of the Lord. The use of blood in this ritual separated the priest from worldly concerns and dedicated him completely to the service of God. This particular procedure is rich in meaning for the Christian priesthood of all believers, consecrated by the blood of Jesus Christ to hear the Word of God, to perform works of grace and mercy, and to walk according to the Lord’s guidance. (Ibid) Rooker - The placing of the blood on these extremities corresponds to putting the blood on the horns of the altar (Lev 4:7-note, Lev 4:25-note) and indicates that the priest was entirely dedicated to the service of the Lord (cf. Lev 14:17). Oehler comments on the possible significance about why these specific body parts were chosen: “The ear, because the priest must at all times hearken to the holy voice of God; the hand, because he must execute God’s commands, and especially the priestly functions; the foot, because he must walk rightly and holy.” (Ibid) Ross - A feature that must be stressed is the application of the blood to earlobe, thumb, and toe. The application of blood to these parts covered what they heard, what they handled, where they went; it meant that in all their activities they were supposed to be set apart by the blood. Being a priest involved total sanctification of life—a holy lifestyle. This is confirmed by the sprinkling of oil and blood (8:30). There was no separation between sacred and secular; the priest was never off duty. Baker on right - It was the place of special blessing (Ge 48:13–18), symbolizing God’s power (Ex 15:6, 12; Ps 118:15; cf. Mt 27:29), and was a special place of honor and assistance (2Kgs 12:9; Isa 63:12; Mt 25:33–34; 26:64). The right hand was extended in greeting (2Sa 20:9) and raised in joy (Ps 89:42KJV). Its prominence is also shown in the biblical stock pair “right and left,” in which the right always precedes. This precedence carried over into priestly ritual (see Lev 7:32–33; 14:14–28). (Cornerstone Biblical Commentary, Volume 2: Leviticus, Numbers, Deuteronomy) Eugene Merrill on right (yemani) - The right (hayemanit)-The concept of the right (as opposed to the left; cf. Lev. 14:16) is used 20x in Leviticus in eight different verses in two different portions of Lev 8 and Lev 14 (here in Lev 8:23, Lev. 8:24; 14:14, 16, 17, 25, 27, 28). The adjective Omani ("right hand, right") [BDB, 412] is based on the denominative verb ymn, which is used only in the Hiphil stem and means "go to or choose the right, use the right hand" (BDB, 412). The right side may have been used since it was considered to be the more important and favored side (Ge 48:18; Mt. 25:34, 41). Jacob gave the name Benjamin, "son of [my] right hand," to the last son of his favorite wife Rachel (Ge 35:18). The idea of favor and strength being transmitted through the right hand of blessing is clearly seen in Ge 48:14-20. Theologically, the figurative expression "the right hand of God" is important in the OT (e.g., Ex 15:6, 12; Ps 98:1; Isa 41:10) as symbolizing the omnipotence and care of the LORD God. Christ is exalted to the right hand of the Father (Acts 2:33-35; Mt. 26:64) as fulfillment of Ps. 110:1 and as evidence of His acceptance by the Father. From here He will rule with power and might. Ps 16:11 indicates that the believer will experience eternal pleasures at the right hand of God. (Ibid) Spurgeon on Ps 16:11 - "In thy presence is fulness of joy." Christ being raised from the dead ascended into glory, to dwell in constant nearness to God, where joy is at its full for ever: the foresight of this urged him onward in his glorious but grievous toil. To bring his chosen to eternal happiness was the high ambition which inspired him, and made him wade through a sea of blood. O God, when a worldling's mirth has all expired, for ever with Jesus may we dwell "at thy right hand," where "there are pleasures for evermore;" and meanwhile, may we have an earnest by tasting thy love below. Trapp's note on the heavenly verse which closes the Psalm is a sweet morsel, which may serve for a contemplation, and yield a foretaste of our inheritance. He writes, "Here is as much said as can be, but words are too weak to utter it. For quality there is in heaven joy and pleasures; for quantity, a fulness, a torrent whereat they drink without let or loathing; for constancy, it is at God's right hand, who is stronger than all, neither can any take us out of his hand; it is a constant happiness without intermission: and for perpetuity it is for evermore. Heaven's joys are without measure, mixture, or end." Merrill on ear - The ear is a symbol of hearing and so with the blood of the ordination ram being placed on his ear the priest was now designated and ordained to listen to God. The word is used 6x in Leviticus (here, Lev. 8:24; 14:14, 17, 25, 28). That the eye, hand, and foot (Lev. 8:23) are symbols of the whole life is substantiated by the fact that these instructions are repeated in Lev 14:14, 25 in the cleansing ritual of one who has experienced healing of a skin disease. He once again can participate wholly in life now that he has been healed. It is a case of a part standing for the whole (merism). (Ibid) Spurgeon on ear, thumb, big toe - Eager to Hear, Eager to Serve, Eager to Go - We find that blood was taken and that Moses touched the priests with it first “on their right ear lobe and on their right hand’s thumb and on their right foot’s big toe, and Moses sprinkled the blood on the altar all round” (Lev 8:24). This description is very full and suggestive. Every Christian is to be consecrated to God by blood as to his ear. That is, we are to be eager to hear God’s voice, whether in His Word printed or preached. “Blessed are the people who know the joyful shout” (Ps 89:15). They only recognize it because the blood is on the ear. We are to hear God’s voice in providence. When there is a sound of going in the tops of the mulberry trees (2Sa 5:24), like David we are to stir ourselves. We are to be willing to hear even the rod and Him that has appointed it. There are many voices that the sanctified ear detects that the carnal ear has never listened to. The godly man has monitions from the Most High when the natural man catches no whisper. To hear the “still, small voice” always (1Ki 19:12), is the listening we should desire. So too, with regard to man, we should hear his misery and feel for it: hear his sin and pray to God for its full forgiveness as Jesus did. Yet on the other hand, there are some sounds that the ear so consecrated must not hear. We are to be deaf to the insinuations of suspicion, slander, to many an intended insult that else might have provoked and angered us. May we ever feel that as there was blood on the priest’s ear, so all our receptive powers are to be consecrated to God. If so, I shall feel that there are some books I cannot read, for I have blood on my ear; some songs I dare not listen to, some talk I dare not share in, for I have a consecrated ear. I am to use that for Him, for I am His priest. Next in order was the thumb. This consecrated the hand. And as the ear stands for our receptive faculties, so the hand represents our active powers. There are some things we must not touch nor handle—some things we cannot do, in which we can have no hand. Since our hand is sanctified by the blood, all it does must be pleasing to God. I know that a common mistake is to think that you cannot serve God unless you get into a pulpit or attend a prayer meeting. Nonsense! You can truly serve God behind the counter, in the workroom—serve God by digging a ditch or clipping a hedge. I believe that God is often served by the tailor or shoemaker who is conscientious in his calling quite as well as by bishops and archbishops, or by men of any church in the world. At any rate, if you cannot serve God in all that you do, you need to ask to be taught the secret of the Christian life, for that secret is the consecration of everything to Jesus Christ. You are to make your garments vestments, your meals sacraments, your every day a holy day, your every hour a consecrated season unto God. Our hand, with all its manifold activities, is to be consecrated—blood-marked—to Him. After this came the foot. The blood was put on the great toe of the right foot, so the feet were set apart for God. If anybody says to you, “Can you come with me to such and such a place?” You must answer, “No! I cannot. I have a foot that won’t go, and I cannot go without that!” And if any should say, “What is the matter with your foot?” say, “I have a foot that has blood upon it!” They will say, “Strange!” They will not understand you. But if you attempt to explain to them that the blood of your Lord Jesus Christ bought you and so your foot, then they will understand that it cannot go anywhere except where Christ would have it go. It may mean that you will have to change your position in life—you have to move and have a choice as to where you shall go. Make that choice on the principle of having a consecrated foot. Do not go where you cannot hear the pure Word of God. Gathering up all, it surely teaches that a Christian is always and everywhere and altogether not his own, but consecrated to Christ. Not merely to be baptized, to come once a month to the Lord’s Table, to take a pew, and sit and look so heavenly minded. Any hypocrite can do that. But it is the mark of a Christian to be so honest, upright, charitable, kind, Christlike, holy, that all who see may be compelled to say, “That man differs from other men.” The secret, though they may not discover it, is that while other men are but common men, where father Adam left them in the fall, this man has been found and made anew in Jesus Christ. Ear, thumb, and foot, all consecrated to Christ’s service! Leviticus 8:24 He also had Aaron's sons come near; and Moses put some of the blood on the lobe of their right ear, and on the thumb of their right hand and on the big toe of their right foot. Moses then sprinkled the rest of the blood around on the altar. Moses sprinkled: Heb 9:22 Leviticus 8 Resources - Multiple Sermons and Commentaries
Levítico 8
Wiersbe writes that "Their seven days in the tabernacle precincts indicated the completion of their dedication to the Lord. Had they disobeyed and left the tabernacle, they would have died. It was a serious thing to be one of God’s priests. Disobedience put the priests in danger of death (see Ex. 28:35, 43; 30:20–21; Lev. 16:2; Nu 4:15, 19–20). With great privileges come great responsibilities." (Be Holy) Baker on ordination - Lit., “filling,” and the ceremony consisted of literally “filling the hand.” This usually indicated ordination of the priesthood (Ex 28:41) or the Levites (Ex 32:29; Num 3:3). From the OT it is not clear what filled the hand, though sacrificial material had been placed in the priest’s hands during this ceremony (8:27). In Akkadian, the language of neighboring Mesopotamia (present-day Iraq), the same term was used in a ceremony where a king was installed and a scepter placed in his hands (Milgrom 1991:539). (Ibid) Your ordination is fulfilled, for he will ordain you through seven days - The last phrase (Hebrew = " mallē et-yedkem") "he will ordain you" is literally the Hebrew idiom "he will fill your hand." The idiom “he will fill your hands” occurs in a number of OT passages (Ex 28:41; 29:9, 29, 35; 32:29; Lev 8:33; 16:32; 21:10; Num 3:3, Jdg 17:5, 12; 1Ki 13:33; Ezek 43:26; 1Chr 29:5; 2Chr 13:9; 29:31). For example, Ex 29:29 in the NAS reads "that in them they may be anointed and ordained." In place of the word "ordained" in the NAS, Young's Literal has the phrase "and to consecrate (Heb = male; Lxx = teleioo) in them their hand." Notice that the Septuagint has the verb teleioo which means to carry something through to completion and thus to finish or accomplish a task. So the idea in this context would appear to be that Aaron and his sons would be completely prepared (their "hands filled" so to speak) for their holy service. Allen agrees noting that "The last few verses of Lev 8 explain that Aaron and his sons remained at the tent for seven days, repeating the sacrifices, so that their ordination became complete." Ordination (04394)(millu from male - to be full, to fill) is a masculine noun which means setting (for jewels) or installation. Baker explains that millu refers "to the surrounding and enclosing metal environment in which jewels were set (Ex. 25:7; 35:9, 27). But it also extends its meaning to placing a priest in office; his ordination, consecration, installation by a special ordination, filling, offering (Ex. 29:22; Lev. 7:37; 8:22, etc.)." NET Note - It is apparent that the term for “ordination offering” (in Lev 7:37-note) (מִלֻּאִים, millu’im; cf. Lev 7:37 and the note there - SEE NET NOTE BELOW) is closely related to the expression “he shall fill (Piel מִלֵּא, mille’) your hands” in this verse. Some derive the terminology from the procedure in Lev 8:27–28, but the term for “hands” there is actually “palms.” It seems more likely that it derives from the notion of putting the priestly responsibilities (or possibly its associated prebends [stipends]) under their control (i.e., “filling their hands” with authority; see J. Milgrom, Leviticus [AB], 1:538–39). The command “to keep the charge of the LORD” in v. 35 and the expression “by the hand of Moses” (i.e., under the authoritative hand of Moses, v. 36) may also support this interpretation. NET Note on Lev 7:37 - The inclusion of the “ordination offering” (מִלּוּאִים, milu’im; the term apparently comes from the notion of “filling [of the hand],” cf. Lev 8:33) here anticipates Lev 8. It is a kind of peace offering, as the regulations in Lev 8:22–32 will show (cf. Ex 29:19–34). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering (Lev 8:14–17), burnt and grain offering (Lev 8:18–21), and finally peace (i.e., ordination) offering (Lev 8:22–32). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures (Lev 8:29; cf. Lev 7:30–31), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace offering procedure (Ex 29:31–34; cf. Lev 7:15–18). He will ordain you through seven days - As noted above the literal Hebrew (mallē et-yedkem) is the idiomatic phrase “he will fill your hand”). The verb fill is the Hebrew word male (04390) which is discussed more fully below. F ill (filled, filling, full, fulfill, fulfilled, completed, ordain) (04390)(male) means to fill or to be full, to complete, to fulfill, to finish, to satisfy. Male is used of something full in both the spatial and temporal sense.The first use in Ge 1:22 is God's command to His creatures to "fill (Lxx = pleroo) the waters" and then to Adam and Eve to "fill (Lxx = pleroo) the earth" (Ge 1:28; same command to Noah in Ge 9:1), these uses conveying the sense of to procreate. In a figurative sense male describes that "the earth was filled (Lxx = pimplemi = satiated, completely filled) with violence (Ge 6:11, 13, cp Ps 74:20)" or a man's hand "full (Lxx = pimplemi) of bribes" (Ps 26:10), God's right hand "full of righteousness." (Ps 48:10) Male is used literally to fill something spatially, as a skin with water" (Ge 21:19, 24:16), wells with dirt (Ge 26:15; (Lxx = pimplemi), or bags with grain (Ge 42:25; Lxx - empiplemi = to complete fill, bestowing bountifully as Lk 1:53). Male can speak of "temporal" filling or fulfilling (Ge 25:24, Ge 29:21 both Lxx = pleroo) The psalmist uses male figuratively when he says "the hungry soul He has filled (Lxx - empiplemi) with what is good." (Ps 107:9;Lxx - empiplemi). The psalmist uses male figuratively declaring "my mouth is filled with your praise." (Ps 71:8 Lxx = pleroo- the Lxx reads as prayer "Let my mouth be filled with praise.") and in a prayer that "the whole earth be filled (Lxx = pleroo and is in the future tense which is a prophecy that the earth will one day be filled) with His glory. Amen and Amen." (Ps 72:19, cp similar use in Nu 14:21, Isa 6:3-note and in 1Ki 8:10-11 male speaks of the glory that filled the temple). Isaiah sees Jehovah and "the train of His robe filling the temple." (Isa 6:1-note). In Nu 14:24 (and Dt 1:36, cp Josh 14:8-9, 14) male is used figuratively to describe the blessing of God's servant Caleb who (because he had a different spirit) had followed God "fully (male) (contrast most of the nation of Israel post-Egyptian deliverance = Nu 32:11)." Male describes the Jordan River as overflowing (Josh 3:15 - this is actually 2 words = male - fill + al = over, above - Thus the idiom is to fill above and thus overflow) In 1Sa 18:26 male is used of time that is full (expired). In another important use of male, we see that it entails the keeping of a vow, a promise or a prophecy. Thus the Lord fulfilled His promise to David that his son would build a house for His name (2Chr. 6:4, 15; cf. 2 Sa 7:12; 1Ki. 2:27; 2 Chr. 36:21). Male is used in Joel in both a context of judgment (Joel 3:13) and of joy (Millennial blessings - Joel 2:24). Uses of Male in Leviticus - We see the literal use of the verb male in Lev 9:17 where he "filled (Lxx = pimplemi = satiated, completely filled) his hand with some of" the grain offering. In Lev 12:4 and Lev 12:6 male speaks of a time which is "completed" (Lxx = pleroo) for purification. In Lev 16:33 (also in Lev 21:10) male (Lxx = teleioo) is again used with the Hebrew word for hand (yad) in the phrase "male + yad" which as noted above is literally "fill one's hand" and in most versions is translated ordained (NJB = "installed"). In Lev 19:29 God warned Israel not to profane their daughter by prostituting her so that the land would "become full (Lxx = pimplemi) of lewdness." In Lev 25:30 the temporal sense speaks of "the space (Heb = male) of a full year." (Literally = "until fulfilling to it a complete year.") Walter Kaiser notes the use of male "to represent the omnipresence of God: “Do not I fill heaven and earth? says the Lord” (Jer 23:24). He is not only universally present and fills the whole earth with his glory (Nu 14:21; Ps 72:19; Isa 6:3), but he is also locally visible by his glory (kabod) in the cloud which fills the tabernacle (Ex 40:34–35; 1Ki 8:10–11; Isa 6:1; Ezek 10:3; 43:5; 44:4)....Men fulfill their words when they practice idolatry as they said they would (Jer 44:25). When Solomon expelled Abiathar from his priesthood, Eli’s words were fulfilled (1Ki 2:27) just as Jeremiah’s words were fulfilled by the seventy-year exile (2Chr 36:21). God acted to fulfill his word spoken to David when he built the temple (1Ki 8:15, 24; 2Chr 6:4, 15). God will also act to fulfill the counsel and petition of his Messiah (Ps 20:4, 5). Micah speaking of himself says "I am filled (Lxx = empiplemi = completely filled) with power--with the Spirit of the LORD" (Micah 3:8-note) Male (NAS) - accomplished(1), aloud(1), armed(1), become full(1), been completed(1), come(1), complete(3), completed(9), completion(1), confirm(1), consecrate*(3), consecrated*(4), covered(1), dedicate(1), drenched(1), drew(1), ended(1), endowed(1), expired(1), fill(38), filled(78), filling(5), fills(1), finished(1), fulfill(6), fulfilled(10), full(37), fullness(1), fully(8), gave in full(1), given fully(1), gratified(1), live(1), massed(1), messengers(1), mount*(1), mounted(1), ordain*(4), ordained*(4), ordination*(1), overflowing*(1), overflows*(1), passed(1), presume*(1), refresh(1), required(2), satisfied(1), satisfy(2), set(1), settings(2), space(1). Male - 249x in 241v - Gen 1:22, 28; 6:11, 13; 9:1; 21:19; 24:16; 25:24; 26:15; 29:21, 27f; 42:25; 44:1; 50:3; Exod 1:7; 2:16; 7:25; 8:21; 10:6; 15:9; 23:26; 28:3, 17, 41; 29:9, 29, 33, 35; 31:3, 5; 32:29; 35:31, 33, 35; 39:10; 40:34f; Lev 8:33; 9:17; 12:4, 6; 16:32; 19:29; 21:10; 25:30; Num 3:3; 6:5, 13; 14:21, 24; 32:11f; Deut 1:36; 6:11; Josh 3:15; 9:13; 14:8f, 14; Judg 16:27; 17:5, 12; 1 Sam 16:1; 18:26f; 2 Sam 7:12; 23:7; 1 Kgs 1:14; 2:27; 7:14; 8:10f, 15, 24; 11:6; 13:33; 18:34f; 20:27; 2 Kgs 3:17, 20, 25; 4:6; 6:17; 9:24; 10:21; 21:16; 23:14; 24:4; 1 Chr 12:15; 17:11; 29:5; 2 Chr 5:13f; 6:4, 15; 7:1f; 13:9; 16:14; 29:31; 36:21; Ezra 9:11; Esth 1:5; 2:12; 3:5; 5:9; 7:5; Job 3:15; 8:21; 15:2, 32; 16:10; 20:11, 22f; 21:24; 22:18; 23:4; 32:18; 36:16f; 38:39; 39:2; 41:7; Ps 10:7; 17:14; 20:4f; 26:10; 33:5; 38:7; 48:10; 65:9; 71:8; 72:19; 74:20; 80:9; 81:10; 83:16; 104:24; 107:9; 110:6; 119:64; 126:2; 127:5; 129:7; Prov 1:13; 3:10; 6:30; 8:21; 12:21; 20:17; 24:4; Eccl 1:8; 6:7; 8:11; 11:3; Song 5:2, 14; Isa 1:15; 2:6ff; 6:1, 4; 11:9; 13:21; 14:21; 15:9; 21:3; 22:7; 23:2; 27:6; 28:8; 30:27; 33:5; 34:6; 40:2; 65:11, 20; Jer 4:5; 6:11; 13:12f; 15:17; 16:18; 19:4; 23:10, 24; 25:12, 34; 29:10; 31:25; 33:5; 41:9; 44:25; 46:12; 51:5, 11, 14, 34; Lam 4:18; Ezek 3:3; 5:2; 7:19, 23; 8:17; 9:7, 9; 10:2ff; 11:6; 23:33; 24:4; 26:2; 27:25; 28:16; 30:11; 32:5f; 35:8; 43:5, 26; 44:4; Dan 9:2; 10:3; Joel 2:24; 3:13; Mic 3:8; 6:12; Nah 2:12; Hab 2:14; 3:3; Zeph 1:9; Hag 2:7; Zech 8:5; 9:13, 15 I love God's promise to Israel (and I think applicable in principle to all believers) to "Open your mouth wide and I will fill (Lxx = pleroo) it." (Ps 81:10)