<hi type="bold">4. if thou bring an oblation of a meat offering baken in the oven--</hi>generally a circular hole excavated in the floor, from one to five feet deep, the sides of which are covered with hardened plaster, on which cakes are baked of the form and thickness of pancakes. (See on <reference osisRef="Gen.18.6">Ge 18:6</reference>). The shape of Eastern ovens varies considerably according to the nomadic or settled habits of the people.

4. if thou bring an oblation of a meat offering baken in the oven-- generally a circular hole excavated in the floor, from one to five feet deep, the sides of which are covered with hardened plaster, on which cakes are baked of the form and thickness of pancakes. (See on Ge 18:6). The shape of Eastern ovens varies considerably according to the nomadic or settled habits of the people.


<hi type="bold">5. baken in a pan--</hi>a thin plate, generally of copper or iron, placed on a slow fire, similar to what the country people in Scotland called a "girdle" for baking oatmeal cakes.

5. baken in a pan-- a thin plate, generally of copper or iron, placed on a slow fire, similar to what the country people in Scotland called a "girdle" for baking oatmeal cakes.


<hi type="bold">6. part it in pieces, and pour oil thereon--</hi>Pouring oil on bread is a common practice among Eastern people, who are fond of broken bread dipped in oil, butter, and milk. Oil only was used in the meat offerings, and probably for a symbolic reason. It is evident that these meat offerings were previously prepared by the offerer, and when brought, the priest was to take it from his hands and burn a portion on the altar.

6. part it in pieces, and pour oil thereon-- Pouring oil on bread is a common practice among Eastern people, who are fond of broken bread dipped in oil, butter, and milk. Oil only was used in the meat offerings, and probably for a symbolic reason. It is evident that these meat offerings were previously prepared by the offerer, and when brought, the priest was to take it from his hands and burn a portion on the altar.


<hi type="bold">11. ye shall burn no leaven, nor any honey, in any offering of the Lord--</hi>Nothing sweet or sour was to be offered. In the warm climates of the East leavened bread soon spoils, and hence it was regarded as the emblem of hypocrisy or corruption. Some, however, think that the prohibition was that leaven and honey were used in the idolatrous rites of the heathen.

11. ye shall burn no leaven, nor any honey, in any offering of the Lord-- Nothing sweet or sour was to be offered. In the warm climates of the East leavened bread soon spoils, and hence it was regarded as the emblem of hypocrisy or corruption. Some, however, think that the prohibition was that leaven and honey were used in the idolatrous rites of the heathen.


<hi type="bold">12. the oblation of the first-fruits--</hi>voluntary offerings made by individuals out of their increase, and leaven and honey might be used with these (<reference osisRef="Lev.23.17">Le 23:17</reference>; <reference osisRef="Num.15.20">Nu 15:20</reference>). Though presented at the altar, they were not consumed, but assigned by God for the use of the priests.

12. the oblation of the first-fruits-- voluntary offerings made by individuals out of their increase, and leaven and honey might be used with these (Le 23:17; Nu 15:20). Though presented at the altar, they were not consumed, but assigned by God for the use of the priests.


<hi type="bold">13. every ... meat offering shalt thou season with salt--</hi>The same reasons which led to the prohibition of leaven, recommended the use of salt--if the one soon putrefies, the other possesses a strongly preservative property, and hence it became an emblem of incorruption and purity, as well as of a perpetual covenant--a perfect reconciliation and lasting friendship. No injunction in the whole law was more sacredly observed than this application of salt; for besides other uses of it that will be noticed elsewhere, it had a typical meaning referred to by our Lord concerning the effect of the Gospel on those who embrace it (<reference osisRef="Mark.9.49">Mr 9:49</reference>, <reference osisRef="Mark.9.50">50</reference>); as when plentifully applied it preserves meat from spoiling, so will the Gospel keep men from being corrupted by sin. And as salt was indispensable to render sacrifices acceptable to God, so the Gospel, brought home to the hearts of men by the Holy Ghost, is indispensably requisite to their offering up of themselves as living sacrifices [Brown].

13. every... meat offering shalt thou season with salt-- The same reasons which led to the prohibition of leaven, recommended the use of salt--if the one soon putrefies, the other possesses a strongly preservative property, and hence it became an emblem of incorruption and purity, as well as of a perpetual covenant--a perfect reconciliation and lasting friendship. No injunction in the whole law was more sacredly observed than this application of salt; for besides other uses of it that will be noticed elsewhere, it had a typical meaning referred to by our Lord concerning the effect of the Gospel on those who embrace it (Mr 9:49, 50); as when plentifully applied it preserves meat from spoiling, so will the Gospel keep men from being corrupted by sin. And as salt was indispensable to render sacrifices acceptable to God, so the Gospel, brought home to the hearts of men by the Holy Ghost, is indispensably requisite to their offering up of themselves as living sacrifices [Brown].


<hi type="bold">14. a meat offering of thy first-fruits--</hi>From the mention of "green ears," this seems to have been a voluntary offering before the harvest--the ears being prepared in the favorite way of Eastern people, by parching them at the fire, and then beating them out for use. It was designed to be an early tribute of pious thankfulness for the earth's increase, and it was offered according to the usual directions. <chapter eID="Lev.2"/>

14. a meat offering of thy first-fruits-- From the mention of "green ears," this seems to have been a voluntary offering before the harvest--the ears being prepared in the favorite way of Eastern people, by parching them at the fire, and then beating them out for use. It was designed to be an early tribute of pious thankfulness for the earth's increase, and it was offered according to the usual directions.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Lev.3.1-Lev.3.17">Le 3:1-17</reference>. The Peace Offering of the Herd.</title>

<hi type="bold">1. if his oblation be a sacrifice of peace offering--</hi>"Peace" being used in Scripture to denote prosperity and happiness generally, a peace offering was a voluntary tribute of gratitude for health or other benefits. In this view it was eucharistic, being a token of thanksgiving for benefits already received, or it was sometimes votive, presented in prayer for benefits wished for in the future.

<hi type="bold">of the herd--</hi>This kind of offering being of a festive character, either male or female, if without blemish, might be used, as both of them were equally good for food, and, if the circumstances of the offerer allowed it, it might be a calf.

CHAPTER 3 Le 3:1-17. The Peace Offering of the Herd. 1. if his oblation be a sacrifice of peace offering-- "Peace" being used in Scripture to denote prosperity and happiness generally, a peace offering was a voluntary tribute of gratitude for health or other benefits. In this view it was eucharistic, being a token of thanksgiving for benefits already received, or it was sometimes votive, presented in prayer for benefits wished for in the future. of the herd-- This kind of offering being of a festive character, either male or female, if without blemish, might be used, as both of them were equally good for food, and, if the circumstances of the offerer allowed it, it might be a calf.


<hi type="bold">2. he shall lay his hand upon the head of his offering--</hi>Having performed this significant act, he killed it before the door of the tabernacle, and the priests sprinkled the blood round about upon the altar.

2. he shall lay his hand upon the head of his offering-- Having performed this significant act, he killed it before the door of the tabernacle, and the priests sprinkled the blood round about upon the altar.


<hi type="bold">3. he shall offer of the sacrifice of the peace offering--</hi>The peace offering differed from the oblations formerly mentioned in this respect: while the burnt offering was wholly consumed on the altar, and the freewill offering was partly consumed and partly assigned to the priests; in this offering the fat alone was burnt; only a small part was allotted to the priests while the rest was granted to the offerer and his friends, thus forming a sacred feast of which the Lord, His priests, and people conjointly partook, and which was symbolical of the spiritual feast, the sacred communion which, through Christ, the great peace offering, believers enjoy. (See further on <reference osisRef="Lev.19.5-Lev.8.22">Le 19:5-8; 22</reference>:<reference osisRef="Lev.8.21">21</reference>).

<hi type="bold">the fat that covereth the inwards--</hi>that is, the web work that presents itself first to the eye on opening the belly of a cow.

<hi type="bold">the fat ... upon the inwards--</hi>adhering to the intestines, but easily removable from them; or, according to some, that which was next the ventricle.

3. he shall offer of the sacrifice of the peace offering-- The peace offering differed from the oblations formerly mentioned in this respect: while the burnt offering was wholly consumed on the altar, and the freewill offering was partly consumed and partly assigned to the priests; in this offering the fat alone was burnt; only a small part was allotted to the priests while the rest was granted to the offerer and his friends, thus forming a sacred feast of which the Lord, His priests, and people conjointly partook, and which was symbolical of the spiritual feast, the sacred communion which, through Christ, the great peace offering, believers enjoy. (See further on Le 19:5-8; 22:21). the fat that covereth the inwards-- that is, the web work that presents itself first to the eye on opening the belly of a cow. the fat... upon the inwards-- adhering to the intestines, but easily removable from them; or, according to some, that which was next the ventricle.


<hi type="bold">4-11. the two kidneys ... of the flock ... the whole rump--</hi>There is, in Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English pounds weight, of which the tail usually weighs fifteen pounds and upwards. This species is by far the most numerous in Arabia, Syria, and Palestine, and, forming probably a large portion in the flocks of the Israelites, it seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousness of their tails give additional importance to this law. To command by an express law the tail of a certain sheep to be offered in sacrifice to God, might well surprise us; but the wonder ceases, when we are told of those broad-tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute [Paxton].

4-11. the two kidneys... of the flock... the whole rump-- There is, in Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English pounds weight, of which the tail usually weighs fifteen pounds and upwards. This species is by far the most numerous in Arabia, Syria, and Palestine, and, forming probably a large portion in the flocks of the Israelites, it seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousness of their tails give additional importance to this law. To command by an express law the tail of a certain sheep to be offered in sacrifice to God, might well surprise us; but the wonder ceases, when we are told of those broad-tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute [Paxton].


<hi type="bold">12. if his offering be a goat--</hi>Whether this or any of the other two animals were chosen, the same general directions were to be followed in the ceremony of offering.

12. if his offering be a goat-- Whether this or any of the other two animals were chosen, the same general directions were to be followed in the ceremony of offering.


<hi type="bold">17. ye eat neither fat nor blood--</hi>The details given above distinctly define the fat in animals which was not to be eaten, so that all the rest, whatever adhered to other parts, or was intermixed with them, might be used. The prohibition of blood rested on a different foundation, being intended to preserve their reverence for the Messiah, who was to shed His blood as an atoning sacrifice for the sins of the world [Brown]. <chapter eID="Lev.3"/>

17. ye eat neither fat nor blood-- The details given above distinctly define the fat in animals which was not to be eaten, so that all the rest, whatever adhered to other parts, or was intermixed with them, might be used. The prohibition of blood rested on a different foundation, being intended to preserve their reverence for the Messiah, who was to shed His blood as an atoning sacrifice for the sins of the world [Brown].


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="Lev.4.1">Le 4:1</reference>, <reference osisRef="2Cor.4.2">2</reference>. Sin Offering of Ignorance.

<hi type="bold">2. If a soul shall sin through ignorance against any of the commandments of the Lord--</hi>a soul--an individual. All sins may be considered, in a certain sense, as committed "through ignorance," error, or misapprehension of one's true interests. The sins, however, referred to in this law were unintentional violations of the ceremonial laws,--breaches made through haste, or inadvertency of some negative precepts, which, if done knowingly and wilfully, would have involved a capital punishment.

<hi type="bold">do against any of them--</hi>To bring out the meaning, it is necessary to supply, "he shall bring a sin offering."

CHAPTER 4 Le 4:1, 2. Sin Offering of Ignorance. 2. If a soul shall sin through ignorance against any of the commandments of the Lord-- a soul--an individual. All sins may be considered, in a certain sense, as committed "through ignorance," error, or misapprehension of one's true interests. The sins, however, referred to in this law were unintentional violations of the ceremonial laws,--breaches made through haste, or inadvertency of some negative precepts, which, if done knowingly and wilfully, would have involved a capital punishment. do against any of them-- To bring out the meaning, it is necessary to supply, "he shall bring a sin offering."


<title type="x-s3"><reference osisRef="Lev.4.3-Lev.4.35">Le 4:3-35</reference>. Sin Offering for the Priest.</title>

<hi type="bold">3. If the priest that is anointed do sin--</hi>that is, the high priest, in whom, considering his character as typical mediator, and his exalted office, the people had the deepest interest; and whose transgression of any part of the divine law, therefore, whether done unconsciously or heedlessly, was a very serious offense, both as regarded himself individually, and the influence of his example. He is the person principally meant, though the common order of the priesthood was included.

<hi type="bold">according to the sin of the people--</hi>that is, bring guilt on the people. He was to take a young bullock (the age and sex being expressly mentioned), and having killed it according to the form prescribed for the burnt offerings, he was to take it into the holy place and sprinkle the atoning blood seven times before the veil, and tip with the crimson fluid the horns of the golden altar of incense, on his way to the court of the priests,--a solemn ceremonial appointed only for very grave and heinous offenses, and which betokened that his sin, though done in ignorance, had vitiated all his services; nor could any official duty he engaged in be beneficial either to himself or the people, unless it were atoned for by blood.

Le 4:3-35. Sin Offering for the Priest. 3. If the priest that is anointed do sin-- that is, the high priest, in whom, considering his character as typical mediator, and his exalted office, the people had the deepest interest; and whose transgression of any part of the divine law, therefore, whether done unconsciously or heedlessly, was a very serious offense, both as regarded himself individually, and the influence of his example. He is the person principally meant, though the common order of the priesthood was included. according to the sin of the people-- that is, bring guilt on the people. He was to take a young bullock (the age and sex being expressly mentioned), and having killed it according to the form prescribed for the burnt offerings, he was to take it into the holy place and sprinkle the atoning blood seven times before the veil, and tip with the crimson fluid the horns of the golden altar of incense, on his way to the court of the priests,--a solemn ceremonial appointed only for very grave and heinous offenses, and which betokened that his sin, though done in ignorance, had vitiated all his services; nor could any official duty he engaged in be beneficial either to himself or the people, unless it were atoned for by blood.


<hi type="bold">11. the skin of the bullock, and all his flesh--</hi>In ordinary circumstances, these were perquisites of the priests. But in the expiation necessary for a sin of the high priest, after the fat of the sacrifice was offered on the altar, the carcass was carried without the camp [Le 4:12], in order that the total combustion of it in the place of ashes might the more strikingly indicate the enormity of the transgression, and the horror with which he regarded it (compare <reference osisRef="Heb.13.12">He 13:12</reference>, <reference osisRef="Heb.13.13">13</reference>).

11. the skin of the bullock, and all his flesh-- In ordinary circumstances, these were perquisites of the priests. But in the expiation necessary for a sin of the high priest, after the fat of the sacrifice was offered on the altar, the carcass was carried without the camp [Le 4:12], in order that the total combustion of it in the place of ashes might the more strikingly indicate the enormity of the transgression, and the horror with which he regarded it (compare He 13:12, 13).


<hi type="bold">13-21. if the whole congregation of Israel sin through ignorance--</hi>In consequence of some culpable neglect or misapprehension of the law, the people might contract national guilt, and then national expiation was necessary. The same sacrifice was to be offered as in the former case, but with this difference in the ceremonial, that the elders or heads of the tribes, as representing the people and being the principal aggressors in misleading the congregation, laid their hands on the head of the victim. The priest then took the blood into the holy place, where, after dipping his finger in it seven times, he sprinkled the drops seven times before the veil. This done, he returned to the court of the priests, and ascending the altar, put some portion upon its horns; then he poured it out at the foot of the altar. The fat was the only part of the animal which was offered on the altar; for the carcass, with its appurtenances and offals, was carried without the camp, into the place where the ashes were deposited, and there consumed with fire.

13-21. if the whole congregation of Israel sin through ignorance-- In consequence of some culpable neglect or misapprehension of the law, the people might contract national guilt, and then national expiation was necessary. The same sacrifice was to be offered as in the former case, but with this difference in the ceremonial, that the elders or heads of the tribes, as representing the people and being the principal aggressors in misleading the congregation, laid their hands on the head of the victim. The priest then took the blood into the holy place, where, after dipping his finger in it seven times, he sprinkled the drops seven times before the veil. This done, he returned to the court of the priests, and ascending the altar, put some portion upon its horns; then he poured it out at the foot of the altar. The fat was the only part of the animal which was offered on the altar; for the carcass, with its appurtenances and offals, was carried without the camp, into the place where the ashes were deposited, and there consumed with fire.


<hi type="bold">22-26. When a ruler hath sinned, and done somewhat through ignorance against any of the commandments--</hi>Whatever was the form of government, the king, judge, or subordinate, was the party concerned in this law. The trespass of such a civil functionary being less serious in its character and consequences than that either of the high priest or the congregation, a sin offering of inferior value was required--"a kid of the goats"; and neither was the blood carried into the sanctuary, but applied only to the altar of burnt offering; nor was the carcass taken without the camp; it was eaten by the priests-in-waiting.

22-26. When a ruler hath sinned, and done somewhat through ignorance against any of the commandments-- Whatever was the form of government, the king, judge, or subordinate, was the party concerned in this law. The trespass of such a civil functionary being less serious in its character and consequences than that either of the high priest or the congregation, a sin offering of inferior value was required--"a kid of the goats"; and neither was the blood carried into the sanctuary, but applied only to the altar of burnt offering; nor was the carcass taken without the camp; it was eaten by the priests-in-waiting.


<hi type="bold">27-34. if any one of the common people sin through ignorance--</hi>In this case the expiatory offering appointed was a female kid, or a ewe-lamb without blemish; and the ceremonies were exactly the same as those observed in the case of the offending ruler [Le 4:22-26]. In these two latter instances, the blood of the sin offering was applied to the altar of burnt offering--the place where bloody sacrifices were appointed to be immolated. But the transgression of a high priest, or of the whole congregation, entailing a general taint on the ritual of the tabernacle, and vitiating its services, required a further expiation; and therefore, in these cases, the blood of the sin offering was applied to the altar of incense [Le 4:6, 17].

27-34. if any one of the common people sin through ignorance-- In this case the expiatory offering appointed was a female kid, or a ewe-lamb without blemish; and the ceremonies were exactly the same as those observed in the case of the offending ruler [Le 4:22-26]. In these two latter instances, the blood of the sin offering was applied to the altar of burnt offering--the place where bloody sacrifices were appointed to be immolated. But the transgression of a high priest, or of the whole congregation, entailing a general taint on the ritual of the tabernacle, and vitiating its services, required a further expiation; and therefore, in these cases, the blood of the sin offering was applied to the altar of incense [Le 4:6, 17].


<hi type="bold">35. it shall be forgiven him--</hi>None of these sacrifices possessed any intrinsic value sufficient to free the conscience of the sinner from the pollution of guilt, or to obtain his pardon from God; but they gave a formal deliverance from a secular penalty (<reference osisRef="Heb.9.13">He 9:13</reference>, <reference osisRef="Heb.9.14">14</reference>); and they were figurative representations of the full and perfect sin offering which was to be made by Christ. <chapter eID="Lev.4"/>

35. it shall be forgiven him-- None of these sacrifices possessed any intrinsic value sufficient to free the conscience of the sinner from the pollution of guilt, or to obtain his pardon from God; but they gave a formal deliverance from a secular penalty (He 9:13, 14); and they were figurative representations of the full and perfect sin offering which was to be made by Christ.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Lev.5.1">Le 5:1</reference>. Trespass Offerings for Concealing Knowledge.</title>

<hi type="bold">1. if a soul ... hear the voice of swearing--</hi>or, according to some, "the words of adjuration." A proclamation was issued calling any one who could give information, to come before the court and bear testimony to the guilt of a criminal; and the manner in which witnesses were interrogated in the Jewish courts of justice was not by swearing them directly, but adjuring them by reading the words of an oath: "the voice of swearing." The offense, then, for the expiation of which this law provides, was that of a person who neglected or avoided the opportunity of lodging the information which it was in his power to communicate.

 <reference osisRef="Lev.5.2">Le 5:2</reference>, <reference osisRef="Lev.5.3">3</reference>. Touching Any Thing Unclean.

CHAPTER 5 Le 5:1. Trespass Offerings for Concealing Knowledge. 1. if a soul... hear the voice of swearing-- or, according to some, "the words of adjuration." A proclamation was issued calling any one who could give information, to come before the court and bear testimony to the guilt of a criminal; and the manner in which witnesses were interrogated in the Jewish courts of justice was not by swearing them directly, but adjuring them by reading the words of an oath: "the voice of swearing." The offense, then, for the expiation of which this law provides, was that of a person who neglected or avoided the opportunity of lodging the information which it was in his power to communicate. Le 5:2, 3. Touching Any Thing Unclean.


<hi type="bold">2. if a soul touch any unclean thing--</hi>A person who, unknown to himself at the time, came in contact with any thing unclean, and either neglected the requisite ceremonies of purification or engaged in the services of religion while under the taint of ceremonial defilement, might be afterwards convinced that he had committed an offense.

2. if a soul touch any unclean thing-- A person who, unknown to himself at the time, came in contact with any thing unclean, and either neglected the requisite ceremonies of purification or engaged in the services of religion while under the taint of ceremonial defilement, might be afterwards convinced that he had committed an offense.


<title type="x-s3"><reference osisRef="Lev.5.4-Lev.5.19">Le 5:4-19</reference>. For Swearing.</title>

<hi type="bold">4. if a soul swear--</hi>a rash oath, without duly considering the nature and consequences of the oath, perhaps inconsiderately binding himself to do anything wrong, or neglecting to perform a vow to do something good. In all such cases a person might have transgressed one of the divine commandments unwittingly, and have been afterwards brought to a sense of his delinquency.

Le 5:4-19. For Swearing. 4. if a soul swear-- a rash oath, without duly considering the nature and consequences of the oath, perhaps inconsiderately binding himself to do anything wrong, or neglecting to perform a vow to do something good. In all such cases a person might have transgressed one of the divine commandments unwittingly, and have been afterwards brought to a sense of his delinquency.


<hi type="bold">5. it shall be, when he shall be guilty ... that he shall confess that he hath sinned in that thing--</hi>make a voluntary acknowledgment of his sin from the impulse of his own conscience, and before it come to the knowledge of the world. A previous discovery might have subjected him to some degree of punishment from which his spontaneous confession released him, but still he was considered guilty of trespass, to expiate which he was obliged by the ceremonial law to go through certain observances.

5. it shall be, when he shall be guilty... that he shall confess that he hath sinned in that thing-- make a voluntary acknowledgment of his sin from the impulse of his own conscience, and before it come to the knowledge of the world. A previous discovery might have subjected him to some degree of punishment from which his spontaneous confession released him, but still he was considered guilty of trespass, to expiate which he was obliged by the ceremonial law to go through certain observances.


<hi type="bold">6-14. he shall bring his trespass offering unto the Lord for his sins which he hath sinned--</hi>A trespass offering differed from a sin offering in the following respects: that it was appointed for persons who had either done evil unwittingly, or were in doubt as to their own criminality; or felt themselves in such a special situation as required sacrifices of that kind [Brown]. The trespass offering appointed in such cases was a female lamb or kid; if unable to make such an offering, he might bring a pair of turtledoves or two young pigeons--the one to be offered for a sin offering, the other for a burnt offering; or if even that was beyond his ability, the law would be satisfied with the tenth part of an ephah of fine flour without oil or frankincense.

6-14. he shall bring his trespass offering unto the Lord for his sins which he hath sinned-- A trespass offering differed from a sin offering in the following respects: that it was appointed for persons who had either done evil unwittingly, or were in doubt as to their own criminality; or felt themselves in such a special situation as required sacrifices of that kind [Brown]. The trespass offering appointed in such cases was a female lamb or kid; if unable to make such an offering, he might bring a pair of turtledoves or two young pigeons--the one to be offered for a sin offering, the other for a burnt offering; or if even that was beyond his ability, the law would be satisfied with the tenth part of an ephah of fine flour without oil or frankincense.


<hi type="bold">15-16. sin through ignorance, in the holy things of the Lord, &c.--</hi>This is a case of sacrilege committed ignorantly, either in not paying the full due of tithes, first-fruits, and similar tribute in eating of meats, which belonged to the priests alone--or he was required, along with the restitution in money, the amount of which was to be determined by the priest, to offer a ram for a trespass offering, as soon as he came to the knowledge of his involuntary fraud.

15-16. sin through ignorance, in the holy things of the Lord, &c.-- This is a case of sacrilege committed ignorantly, either in not paying the full due of tithes, first-fruits, and similar tribute in eating of meats, which belonged to the priests alone--or he was required, along with the restitution in money, the amount of which was to be determined by the priest, to offer a ram for a trespass offering, as soon as he came to the knowledge of his involuntary fraud.


<hi type="bold">17-19. if a soul sin ... though he wist it not, yet is he guilty--</hi>This also refers to holy things, and it differs from the preceding in being one of the doubtful cases,--that is, where conscience suspects, though the understanding be in doubt whether criminality or sin has been committed. The Jewish rabbis give, as an example, the case of a person who, knowing that "the fat of the inwards" is not to be eaten, religiously abstained from the use of it; but should a dish happen to have been at table in which he had reason to suspect some portion of that meat was intermingled, and he had, inadvertently, partaken of that unlawful viand, he was bound to bring a ram as a trespass offering [Le 5:16]. These provisions were all designed to impress the conscience with the sense of responsibility to God and keep alive on the hearts of the people a salutary fear of doing any secret wrong. <chapter eID="Lev.5"/>

17-19. if a soul sin... though he wist it not, yet is he guilty-- This also refers to holy things, and it differs from the preceding in being one of the doubtful cases,--that is, where conscience suspects, though the understanding be in doubt whether criminality or sin has been committed. The Jewish rabbis give, as an example, the case of a person who, knowing that "the fat of the inwards" is not to be eaten, religiously abstained from the use of it; but should a dish happen to have been at table in which he had reason to suspect some portion of that meat was intermingled, and he had, inadvertently, partaken of that unlawful viand, he was bound to bring a ram as a trespass offering [Le 5:16]. These provisions were all designed to impress the conscience with the sense of responsibility to God and keep alive on the hearts of the people a salutary fear of doing any secret wrong.


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Lev.6.1-Lev.6.7">Le 6:1-7</reference>. Trespass Offering for Sins Done Wittingly.</title>

<hi type="bold">2-7. If a soul sin, and commit a trespass against the Lord--</hi>This law, the record of which should have been joined with the previous chapter, was given concerning things stolen, fraudulently gotten, or wrongfully kept. The offender was enjoined to make restitution of the articles to the rightful owner, along with a fifth part out of his own possessions. But it was not enough thus to repair the injury done to a neighbor and to society; he was required to bring a trespass offering, as a token of sorrow and penitence for having hurt the cause of religion and of God. That trespass offering was a ram without blemish, which was to be made on the altar of burnt offerings, and the flesh belonged to the priests. This penalty was equivalent to a mitigated fine; but being associated with a sacred duty, the form in which the fine was inflicted served the important purpose of rousing attention to the claims and reviving a sense of responsibility to God.

CHAPTER 6 Le 6:1-7. Trespass Offering for Sins Done Wittingly. 2-7. If a soul sin, and commit a trespass against the Lord-- This law, the record of which should have been joined with the previous chapter, was given concerning things stolen, fraudulently gotten, or wrongfully kept. The offender was enjoined to make restitution of the articles to the rightful owner, along with a fifth part out of his own possessions. But it was not enough thus to repair the injury done to a neighbor and to society; he was required to bring a trespass offering, as a token of sorrow and penitence for having hurt the cause of religion and of God. That trespass offering was a ram without blemish, which was to be made on the altar of burnt offerings, and the flesh belonged to the priests. This penalty was equivalent to a mitigated fine; but being associated with a sacred duty, the form in which the fine was inflicted served the important purpose of rousing attention to the claims and reviving a sense of responsibility to God.


<title type="x-s3"><reference osisRef="Lev.6.8-Lev.6.13">Le 6:8-13</reference>. The Law of the Burnt Offering.</title>

<hi type="bold">9. Command Aaron and his sons, saying, This ... law of the burnt offering--</hi>In this passage Moses received instructions to be delivered to the priests respecting their official duties, and first the burnt offering--Hebrew, "a sacrifice, which went up in smoke." The daily service consisted of two lambs, one offered in the morning at sunrise, the other in the evening, when the day began to decline. Both of them were consumed on the altar by means of a slow fire, before which the pieces of the sacrifice were so placed that they fed it all night. At all events, the observance of this daily sacrifice on the altar of burnt offering was a daily expression of national repentance and faith. The fire that consumed these sacrifices had been kindled from heaven at the consecration of the tabernacle [Le 9:24], and to keep it from being extinguished and the sacrifices from being burned with common fire, strict injunctions are here given respecting not only the removal of the ashes [Le 6:10, 11], but the approaching near to the fireplace in garments that were not officially "holy."

Le 6:8-13. The Law of the Burnt Offering. 9. Command Aaron and his sons, saying, This... law of the burnt offering-- In this passage Moses received instructions to be delivered to the priests respecting their official duties, and first the burnt offering--Hebrew, "a sacrifice, which went up in smoke." The daily service consisted of two lambs, one offered in the morning at sunrise, the other in the evening, when the day began to decline. Both of them were consumed on the altar by means of a slow fire, before which the pieces of the sacrifice were so placed that they fed it all night. At all events, the observance of this daily sacrifice on the altar of burnt offering was a daily expression of national repentance and faith. The fire that consumed these sacrifices had been kindled from heaven at the consecration of the tabernacle [Le 9:24], and to keep it from being extinguished and the sacrifices from being burned with common fire, strict injunctions are here given respecting not only the removal of the ashes [Le 6:10, 11], but the approaching near to the fireplace in garments that were not officially "holy."


<title type="x-s3"><reference osisRef="Lev.6.14-Lev.6.18">Le 6:14-18</reference>. The Law of the Meat Offering.</title>

<hi type="bold">14-18. this is the law of the meat offering--</hi>Though this was a provision for the priests and their families, it was to be regarded as "most holy"; and the way in which it was prepared was: on any meat offerings being presented, the priest carried them to the altar, and taking a handful from each of them as an oblation, he salted and burnt it on the altar; the residue became the property of the priests, and was the food of those whose duty it was to attend on the service. They themselves as well as the vessels from which they ate were typically holy, and they were not at liberty to partake of the meat offering while they labored under any ceremonial defilement.

Le 6:14-18. The Law of the Meat Offering. 14-18. this is the law of the meat offering-- Though this was a provision for the priests and their families, it was to be regarded as "most holy"; and the way in which it was prepared was: on any meat offerings being presented, the priest carried them to the altar, and taking a handful from each of them as an oblation, he salted and burnt it on the altar; the residue became the property of the priests, and was the food of those whose duty it was to attend on the service. They themselves as well as the vessels from which they ate were typically holy, and they were not at liberty to partake of the meat offering while they labored under any ceremonial defilement.


<title type="x-s3"><reference osisRef="Lev.6.19-Lev.6.23">Le 6:19-23</reference>. The High Priest's Meat Offering.</title>

<hi type="bold">20. This is the offering of Aaron, and of his sons--</hi>the daily meat offering of the high priest; for though his sons are mentioned along with him, it was probably only those of his descendants who succeeded him in that high office that are meant. It was to be offered, one half of it in the morning and the other half in the evening--being daily laid by the ministering priest on the altar of burnt offering, where, being dedicated to God, it was wholly consumed. This was designed to keep him and the other attendant priests in constant remembrance, that though they were typically expiating the sins of the people, their own persons and services could meet with acceptance only through faith, which required to be daily nourished and strengthened from above.

Le 6:19-23. The High Priest's Meat Offering. 20. This is the offering of Aaron, and of his sons-- the daily meat offering of the high priest; for though his sons are mentioned along with him, it was probably only those of his descendants who succeeded him in that high office that are meant. It was to be offered, one half of it in the morning and the other half in the evening--being daily laid by the ministering priest on the altar of burnt offering, where, being dedicated to God, it was wholly consumed. This was designed to keep him and the other attendant priests in constant remembrance, that though they were typically expiating the sins of the people, their own persons and services could meet with acceptance only through faith, which required to be daily nourished and strengthened from above.


<title type="x-s3"><reference osisRef="Lev.6.21-Lev.6.30">Le 6:21-30</reference>. The Law of the Sin Offering.</title>

<hi type="bold">25-28. This is the law of the sin offering--</hi>It was slain, and the fat and inwards, after being washed and salted, were burnt upon the altar. But the rest of the carcass belonged to the officiating priest. He and his family might feast upon it--only, however, within the precincts of the tabernacle; and none else were allowed to partake of it but the members of a priestly family--and not even they, if under any ceremonial defilement. The flesh on all occasions was boiled or sodden, with the exception of the paschal lamb, which was roasted [Ex 12:8, 9]; and if an earthen vessel had been used, it being porous and likely to imbibe some of the liquid particles, it was to be broken; if a metallic pan had been used it was to be scoured and washed with the greatest care, not because the vessels had been defiled, but the reverse--because the flesh of the sin offering having been boiled in them, those vessels were now too sacred for ordinary use. The design of all these minute ceremonies was to impress the minds, both of priests and people, with a sense of the evil nature of sin and the care they should take to prevent the least taint of its impurities clinging to them. <chapter eID="Lev.6"/>

Le 6:21-30. The Law of the Sin Offering. 25-28. This is the law of the sin offering-- It was slain, and the fat and inwards, after being washed and salted, were burnt upon the altar. But the rest of the carcass belonged to the officiating priest. He and his family might feast upon it--only, however, within the precincts of the tabernacle; and none else were allowed to partake of it but the members of a priestly family--and not even they, if under any ceremonial defilement. The flesh on all occasions was boiled or sodden, with the exception of the paschal lamb, which was roasted [Ex 12:8, 9]; and if an earthen vessel had been used, it being porous and likely to imbibe some of the liquid particles, it was to be broken; if a metallic pan had been used it was to be scoured and washed with the greatest care, not because the vessels had been defiled, but the reverse--because the flesh of the sin offering having been boiled in them, those vessels were now too sacred for ordinary use. The design of all these minute ceremonies was to impress the minds, both of priests and people, with a sense of the evil nature of sin and the care they should take to prevent the least taint of its impurities clinging to them.


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Lev.7.1-Lev.7.27">Le 7:1-27</reference>. The Law of the Trespass Offering.</title>

<hi type="bold">1. Likewise this is the law of the trespass offering--</hi>This chapter is a continuation of the laws that were to regulate the duty of the priests respecting the trespass offerings. The same regulations obtained in this case as in the burnt offerings--part was to be consumed on the altar, while the other part was a perquisite of the priests--some fell exclusively to the officiating minister, and was the fee for his services; others were the common share of all the priestly order, who lived upon them as their provision, and whose meetings at a common table would tend to promote brotherly harmony and friendship.

CHAPTER 7 Le 7:1-27. The Law of the Trespass Offering. 1. Likewise this is the law of the trespass offering-- This chapter is a continuation of the laws that were to regulate the duty of the priests respecting the trespass offerings. The same regulations obtained in this case as in the burnt offerings--part was to be consumed on the altar, while the other part was a perquisite of the priests--some fell exclusively to the officiating minister, and was the fee for his services; others were the common share of all the priestly order, who lived upon them as their provision, and whose meetings at a common table would tend to promote brotherly harmony and friendship.


<hi type="bold">8. the priest shall have to himself the skin of the burnt offering which he hath offered--</hi>All the flesh and the fat of the burnt offerings being consumed, nothing remained to the priest but the skin. It has been thought that this was a patriarchal usage, incorporated with the Mosaic law, and that the right of the sacrificer to the skin of the victim was transmitted from the example of Adam (see on <reference osisRef="Gen.3.21">Ge 3:21</reference>).

8. the priest shall have to himself the skin of the burnt offering which he hath offered-- All the flesh and the fat of the burnt offerings being consumed, nothing remained to the priest but the skin. It has been thought that this was a patriarchal usage, incorporated with the Mosaic law, and that the right of the sacrificer to the skin of the victim was transmitted from the example of Adam (see on Ge 3:21).


<hi type="bold">11-14. this is the law of the sacrifice of peace offerings--</hi>Besides the usual accompaniments of other sacrifices, leavened bread was offered with the peace offerings, as a thanksgiving, such bread being common at feasts.

11-14. this is the law of the sacrifice of peace offerings-- Besides the usual accompaniments of other sacrifices, leavened bread was offered with the peace offerings, as a thanksgiving, such bread being common at feasts.


<hi type="bold">15-17. the flesh of the sacrifice of his peace offerings ... shall be eaten the same day that it is offered--</hi>The flesh of the sacrifices was eaten on the day of the offering or on the day following. But if any part of it remained till the third day, it was, instead of being made use of, to be burned with fire. In the East, butcher-meat is generally eaten the day it is killed, and it is rarely kept a second day, so that as a prohibition was issued against any of the flesh in the peace offerings being used on the third day, it has been thought, not without reason, that this injunction must have been given to prevent a superstitious notion arising that there was some virtue or holiness belonging to it.

15-17. the flesh of the sacrifice of his peace offerings... shall be eaten the same day that it is offered-- The flesh of the sacrifices was eaten on the day of the offering or on the day following. But if any part of it remained till the third day, it was, instead of being made use of, to be burned with fire. In the East, butcher-meat is generally eaten the day it is killed, and it is rarely kept a second day, so that as a prohibition was issued against any of the flesh in the peace offerings being used on the third day, it has been thought, not without reason, that this injunction must have been given to prevent a superstitious notion arising that there was some virtue or holiness belonging to it.


<hi type="bold">18. if any of the flesh of the sacrifice ... be eaten at all on the third day, it shall not be accepted, neither ... imputed--</hi>The sacrifice will not be acceptable to God nor profitable to him that offers it.

18. if any of the flesh of the sacrifice... be eaten at all on the third day, it shall not be accepted, neither... imputed-- The sacrifice will not be acceptable to God nor profitable to him that offers it.


<hi type="bold">20. cut off from his people--</hi>that is, excluded from the privileges of an Israelite--lie under a sentence of excommunication.

20. cut off from his people-- that is, excluded from the privileges of an Israelite--lie under a sentence of excommunication.


<hi type="bold">21. abominable unclean thing--</hi>Some copies of the Bible read, "any reptile."

21. abominable unclean thing-- Some copies of the Bible read, "any reptile."


<hi type="bold">22-27. Ye shall eat no manner of fat--</hi>(See on <reference osisRef="Lev.3.17">Le 3:17</reference>).

22-27. Ye shall eat no manner of fat-- (See on Le 3:17).


<title type="x-s3"><reference osisRef="Lev.7.28-Lev.7.38">Le 7:28-38</reference>. The Priests' Portion.</title>

<hi type="bold">29-34. He that offereth the sacrifice of his peace offerings unto the Lord--</hi>In order to show that the sacrifice was voluntary, the offerer was required to bring it with his own hands to the priest. The breast having been waved to and fro in a solemn manner as devoted to God, was given to the priests; it was assigned to the use of their order generally, but the right shoulder was the perquisite of the officiating priest.

Le 7:28-38. The Priests' Portion. 29-34. He that offereth the sacrifice of his peace offerings unto the Lord-- In order to show that the sacrifice was voluntary, the offerer was required to bring it with his own hands to the priest. The breast having been waved to and fro in a solemn manner as devoted to God, was given to the priests; it was assigned to the use of their order generally, but the right shoulder was the perquisite of the officiating priest.


<hi type="bold">35-38. This is the portion of the anointing of Aaron--</hi>These verses contain a general summing up of the laws which regulate the privileges and duties of the priests. The word "anointing" is often used as synonymous with "office" or "dignity." So that the "portion of the anointing of Aaron" probably means the provision made for the maintenance of the high priest and the numerous body of functionaries which composed the sacerdotal order.

<hi type="bold">in the day when he presented them to minister unto the Lord, &c.--</hi>that is, from the day they approached the Lord in the duties of their ministry. <chapter eID="Lev.7"/>

35-38. This is the portion of the anointing of Aaron-- These verses contain a general summing up of the laws which regulate the privileges and duties of the priests. The word "anointing" is often used as synonymous with "office" or "dignity." So that the "portion of the anointing of Aaron" probably means the provision made for the maintenance of the high priest and the numerous body of functionaries which composed the sacerdotal order. in the day when he presented them to minister unto the Lord, &c.-- that is, from the day they approached the Lord in the duties of their ministry.


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Lev.8.1-Lev.8.36">Le 8:1-36</reference>. Moses Consecrates Aaron and His Sons.</title>

<hi type="bold">2. Take Aaron and his sons--</hi>The consecration of Aaron and his sons had been ordered long before (<reference osisRef="Exod.29.1-Exod.29.46">Ex 29:1-46</reference>), but it is now described with all the details of the ceremonial, as it was gone through after the tabernacle was completed and the regulations for the various sacrifices enacted.

CHAPTER 8 Le 8:1-36. Moses Consecrates Aaron and His Sons. 2. Take Aaron and his sons-- The consecration of Aaron and his sons had been ordered long before (Ex 29:1-46), but it is now described with all the details of the ceremonial, as it was gone through after the tabernacle was completed and the regulations for the various sacrifices enacted.


<hi type="bold">3-5. gather thou all the congregation together, &c.--</hi>It was manifestly expedient for the Israelitish people to be satisfied that Aaron's appointment to the high dignity of the priesthood was not a personal intrusion, nor a family arrangement between him and Moses; and nothing, therefore, could be a more prudent or necessary measure, for impressing a profound conviction of the divine origin and authority of the priestly institution, than to summon a general assembly of the people, and in their presence perform the solemn ceremonies of inauguration, which had been prescribed by divine authority.

3-5. gather thou all the congregation together, &c.-- It was manifestly expedient for the Israelitish people to be satisfied that Aaron's appointment to the high dignity of the priesthood was not a personal intrusion, nor a family arrangement between him and Moses; and nothing, therefore, could be a more prudent or necessary measure, for impressing a profound conviction of the divine origin and authority of the priestly institution, than to summon a general assembly of the people, and in their presence perform the solemn ceremonies of inauguration, which had been prescribed by divine authority.


<hi type="bold">6. Moses ... washed them with water--</hi>At consecration they were subjected to entire ablution, though on ordinary occasions they were required, before entering on their duties, only to wash their hands and feet. This symbolical ablution was designed to teach them the necessity of inward purity, and the imperative obligation on those who bore the vessels and conducted the services of the sanctuary to be holy.

6. Moses... washed them with water-- At consecration they were subjected to entire ablution, though on ordinary occasions they were required, before entering on their duties, only to wash their hands and feet. This symbolical ablution was designed to teach them the necessity of inward purity, and the imperative obligation on those who bore the vessels and conducted the services of the sanctuary to be holy.


<hi type="bold">7-9. he put upon him the coat, and girded him with the girdle--</hi>The splendor of the official vestments, together with the gorgeous tiara of the high priest, was intended, doubtless, in the first instance, to produce in the minds of the people a high respect for the ministers of religion; and in the next, from the predominant use of linen, to inculcate upon Aaron and his sons the duty of maintaining unspotted righteousness in their characters and lives.

7-9. he put upon him the coat, and girded him with the girdle-- The splendor of the official vestments, together with the gorgeous tiara of the high priest, was intended, doubtless, in the first instance, to produce in the minds of the people a high respect for the ministers of religion; and in the next, from the predominant use of linen, to inculcate upon Aaron and his sons the duty of maintaining unspotted righteousness in their characters and lives.


<hi type="bold">10-12. took the anointing oil, &c.--</hi>which was designed to intimate that persons who acted as leaders in the solemn services of worship should have the unction of the Holy One both in His gifts and graces.

10-12. took the anointing oil, &c.-- which was designed to intimate that persons who acted as leaders in the solemn services of worship should have the unction of the Holy One both in His gifts and graces.


<hi type="bold">14-17. brought the bullock for the sin offering, &c.--</hi>a timely expression of their sense of unworthiness--a public and solemn confession of their personal sins and a transference of their guilt to the typical victim.

14-17. brought the bullock for the sin offering, &c.-- a timely expression of their sense of unworthiness--a public and solemn confession of their personal sins and a transference of their guilt to the typical victim.


<hi type="bold">18-21. brought the ram, &c.--</hi>as a token of their entire dedication to the service of God.

18-21. brought the ram, &c.-- as a token of their entire dedication to the service of God.


<hi type="bold">22-30. brought the other ram,--</hi>&c. After the sin offering and burnt offering had been presented on their behalf, this was their peace offering, by which they declared the pleasure which they felt in entering upon the service of God and being brought into close communion with Him as the ministers of His sanctuary, together with their confident reliance on His grace to help them in all their sacred duties.

22-30. brought the other ram,-- &c. After the sin offering and burnt offering had been presented on their behalf, this was their peace offering, by which they declared the pleasure which they felt in entering upon the service of God and being brought into close communion with Him as the ministers of His sanctuary, together with their confident reliance on His grace to help them in all their sacred duties.


<hi type="bold">33. ye shall not go out of the door of the tabernacle of the congregation, &c.--</hi>After all these preliminaries, they had still to undergo a week's probation in the court of the tabernacle before they obtained permission to enter into the interior of the sacred building. During the whole of that period the same sacrificial rites were observed as on the first day, and they were expressly admonished that the smallest breach of any of the appointed observances would lead to the certain forfeiture of their lives [Le 8:35]. <chapter eID="Lev.8"/>

33. ye shall not go out of the door of the tabernacle of the congregation, &c.-- After all these preliminaries, they had still to undergo a week's probation in the court of the tabernacle before they obtained permission to enter into the interior of the sacred building. During the whole of that period the same sacrificial rites were observed as on the first day, and they were expressly admonished that the smallest breach of any of the appointed observances would lead to the certain forfeiture of their lives [Le 8:35].


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Lev.9.1-Lev.9.24">Le 9:1-24</reference>. The Priests' Entry into Office.</title>

<hi type="bold">1-7. Moses called ... Take thee a young calf for a sin offering--</hi>The directions in these sacred things were still given by Moses, the circumstances being extraordinary. But he was only the medium of communicating the divine will to the newly made priests. The first of their official acts was the sacrifice of another sin offering to atone for the defects of the inauguration services; and yet that sacrifice did not consist of a bullock--the sacrifice appointed for some particular transgression, but of a calf, perhaps not without a significant reference to Aaron's sin in the golden calf [Ex 32:22-24]. Then followed a burnt offering, expressive of their voluntary and entire self-devotement to the divine service. The newly consecrated priests having done this on their own account, they were called to offer a sin offering and burnt offering for the people, ending the ceremonial by a peace offering, which was a sacred feast. This injunction, "to make atonement for himself and for the people" (Septuagint, "for thy family"), at the commencement of his sacred functions, furnishes a striking evidence of the divine origin of the Jewish system of worship. In all false or corrupt forms of religion, the studied policy has been to inspire the people with an idea of the sanctity of the priesthood as in point of purity and favor with the Divinity far above the level of other men. But among the Hebrews the priests were required to offer for the expiation of their own sins as well as the humblest of the people. This imperfection of Aaron's priesthood, however, does not extend to the gospel dispensation: for our great High Priest, who has entered for us into "the true tabernacle," "knew no sin" (<reference osisRef="Heb.10.10">He 10:10</reference>, <reference osisRef="Heb.10.11">11</reference>).

CHAPTER 9 Le 9:1-24. The Priests' Entry into Office. 1-7. Moses called... Take thee a young calf for a sin offering-- The directions in these sacred things were still given by Moses, the circumstances being extraordinary. But he was only the medium of communicating the divine will to the newly made priests. The first of their official acts was the sacrifice of another sin offering to atone for the defects of the inauguration services; and yet that sacrifice did not consist of a bullock--the sacrifice appointed for some particular transgression, but of a calf, perhaps not without a significant reference to Aaron's sin in the golden calf [Ex 32:22-24]. Then followed a burnt offering, expressive of their voluntary and entire self-devotement to the divine service. The newly consecrated priests having done this on their own account, they were called to offer a sin offering and burnt offering for the people, ending the ceremonial by a peace offering, which was a sacred feast. This injunction, "to make atonement for himself and for the people" (Septuagint, "for thy family"), at the commencement of his sacred functions, furnishes a striking evidence of the divine origin of the Jewish system of worship. In all false or corrupt forms of religion, the studied policy has been to inspire the people with an idea of the sanctity of the priesthood as in point of purity and favor with the Divinity far above the level of other men. But among the Hebrews the priests were required to offer for the expiation of their own sins as well as the humblest of the people. This imperfection of Aaron's priesthood, however, does not extend to the gospel dispensation: for our great High Priest, who has entered for us into "the true tabernacle," "knew no sin" (He 10:10, 11).


<hi type="bold">8. Aaron ... went unto the altar, and slew the calf of the sin offering--</hi>Whether it had been enjoined the first time, or was unavoidable from the divisions of the priestly labor not being as yet completely arranged, Aaron, assisted by his sons, appears to have slain the victims with his own hands, as well as gone through all the prescribed ritual at the altar.

8. Aaron... went unto the altar, and slew the calf of the sin offering-- Whether it had been enjoined the first time, or was unavoidable from the divisions of the priestly labor not being as yet completely arranged, Aaron, assisted by his sons, appears to have slain the victims with his own hands, as well as gone through all the prescribed ritual at the altar.


<hi type="bold">17-21. meat offering ... wave offering--</hi>It is observable that there is no notice taken of these in the offerings the priests made for themselves. They could not bear their own sins: and therefore, instead of eating any part of their own sin offering, as they were at liberty to do in the case of the people's offering, they had to carry the whole carcasses "without the camp and burn them with fire" [Ex 29:14; Le 4:12].

17-21. meat offering... wave offering-- It is observable that there is no notice taken of these in the offerings the priests made for themselves. They could not bear their own sins: and therefore, instead of eating any part of their own sin offering, as they were at liberty to do in the case of the people's offering, they had to carry the whole carcasses "without the camp and burn them with fire" [Ex 29:14; Le 4:12].


<hi type="bold">22. Aaron lifted up his hand ... and blessed them--</hi>The pronouncing of a benediction on the people assembled in the court was a necessary part of the high priest's duty, and the formula in which it was to be given is described (<reference osisRef="Num.6.23-Num.6.27">Nu 6:23-27</reference>).

<hi type="bold">came down from offering--</hi>The altar was elevated above the level of the floor, and the ascent was by a gentle slope (<reference osisRef="Exod.20.26">Ex 20:26</reference>).

22. Aaron lifted up his hand... and blessed them-- The pronouncing of a benediction on the people assembled in the court was a necessary part of the high priest's duty, and the formula in which it was to be given is described (Nu 6:23-27). came down from offering-- The altar was elevated above the level of the floor, and the ascent was by a gentle slope (Ex 20:26).


<hi type="bold">23. Moses and Aaron went into the tabernacle--</hi>Moses, according to the divine instructions he had received, accompanied Aaron and his sons to initiate them into their sacred duties. Their previous occupations had detained them at the altar, and they now entered in company into the sacred edifice to bear the blood of the offerings within the sanctuary.

<hi type="bold">the glory of the Lord appeared unto all the people--</hi>perhaps in a resplendent effulgence above the tabernacle as a fresh token of the divine acceptance of that newly established seat of His worship.

23. Moses and Aaron went into the tabernacle-- Moses, according to the divine instructions he had received, accompanied Aaron and his sons to initiate them into their sacred duties. Their previous occupations had detained them at the altar, and they now entered in company into the sacred edifice to bear the blood of the offerings within the sanctuary. the glory of the Lord appeared unto all the people-- perhaps in a resplendent effulgence above the tabernacle as a fresh token of the divine acceptance of that newly established seat of His worship.


<hi type="bold">24. there came a fire out from ... the Lord--</hi>A flame emanating from that resplendent light that filled the holy place flashed upon the brazen altar and kindled the sacrifices. This miraculous fire--for the descent of which the people had probably been prepared, and which the priests were enjoined never to let go out (<reference osisRef="Lev.6.13">Le 6:13</reference>)--was a sign, not only of the acceptance of the offerings and of the establishment of Aaron's authority, but of God's actual residence in that chosen dwelling-place. The moment the solemn though welcome spectacle was seen, a simultaneous shout of joy and gratitude burst from the assembled congregation, and in the attitude of profoundest reverence they worshipped "a present Deity." <chapter eID="Lev.9"/>

24. there came a fire out from... the Lord-- A flame emanating from that resplendent light that filled the holy place flashed upon the brazen altar and kindled the sacrifices. This miraculous fire--for the descent of which the people had probably been prepared, and which the priests were enjoined never to let go out (Le 6:13)--was a sign, not only of the acceptance of the offerings and of the establishment of Aaron's authority, but of God's actual residence in that chosen dwelling-place. The moment the solemn though welcome spectacle was seen, a simultaneous shout of joy and gratitude burst from the assembled congregation, and in the attitude of profoundest reverence they worshipped "a present Deity."


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Lev.10.1-Lev.10.20">Le 10:1-20</reference>. Nadab and Abihu Burnt.</title>

<hi type="bold">1. the sons of Aaron, &c.--</hi>If this incident occurred at the solemn period of the consecrating and dedicating the altar, these young men assumed an office which had been committed to Moses; or if it were some time after, it was an encroachment on duties which devolved on their father alone as the high priest. But the offense was of a far more aggravated nature than such a mere informality would imply. It consisted not only in their venturing unauthorized to perform the incense service--the highest and most solemn of the priestly offices--not only in their engaging together in a work which was the duty only of one, but in their presuming to intrude into the holy of holies, to which access was denied to all but the high priest alone. In this respect, "they offered strange fire before the Lord"; they were guilty of a presumptuous and unwarranted intrusion into a sacred office which did not belong to them. But their offense was more aggravated still; for instead of taking the fire which was put into their censers from the brazen altar, they seem to have been content with common fire and thus perpetrated an act which, considering the descent of the miraculous fire they had so recently witnessed and the solemn obligation under which they were laid to make use of that which was specially appropriated to the service of the altars, they betrayed a carelessness, an irreverence, a want of faith, most surprising and lamentable. A precedent of such evil tendency was dangerous, and it was imperatively necessary, therefore, as well for the priests themselves as for the sacred things, that a marked expression of the divine displeasure should be given for doing that which "God commanded them not."

CHAPTER 10 Le 10:1-20. Nadab and Abihu Burnt. 1. the sons of Aaron, &c.-- If this incident occurred at the solemn period of the consecrating and dedicating the altar, these young men assumed an office which had been committed to Moses; or if it were some time after, it was an encroachment on duties which devolved on their father alone as the high priest. But the offense was of a far more aggravated nature than such a mere informality would imply. It consisted not only in their venturing unauthorized to perform the incense service--the highest and most solemn of the priestly offices--not only in their engaging together in a work which was the duty only of one, but in their presuming to intrude into the holy of holies, to which access was denied to all but the high priest alone. In this respect, "they offered strange fire before the Lord"; they were guilty of a presumptuous and unwarranted intrusion into a sacred office which did not belong to them. But their offense was more aggravated still; for instead of taking the fire which was put into their censers from the brazen altar, they seem to have been content with common fire and thus perpetrated an act which, considering the descent of the miraculous fire they had so recently witnessed and the solemn obligation under which they were laid to make use of that which was specially appropriated to the service of the altars, they betrayed a carelessness, an irreverence, a want of faith, most surprising and lamentable. A precedent of such evil tendency was dangerous, and it was imperatively necessary, therefore, as well for the priests themselves as for the sacred things, that a marked expression of the divine displeasure should be given for doing that which "God commanded them not."


<hi type="bold">2. there went out fire from the Lord, and devoured them--</hi>rather, "killed them"; for it appears (<reference osisRef="Lev.10.5">Le 10:5</reference>) that neither their bodies nor their robes were consumed. The expression, "from the Lord," indicates that this fire issued from the most holy place. In the destruction of these two young priests by the infliction of an awful judgment, the wisdom of God observed the same course, in repressing the first instance of contempt for sacred things, as he did at the commencement of the Christian dispensation (<reference osisRef="Acts.5.1-Acts.5.11">Ac 5:1-11</reference>).

2. there went out fire from the Lord, and devoured them-- rather, "killed them"; for it appears (Le 10:5) that neither their bodies nor their robes were consumed. The expression, "from the Lord," indicates that this fire issued from the most holy place. In the destruction of these two young priests by the infliction of an awful judgment, the wisdom of God observed the same course, in repressing the first instance of contempt for sacred things, as he did at the commencement of the Christian dispensation (Ac 5:1-11).


<hi type="bold">3. Moses said ... This is it that the Lord spoke ... I will be sanctified in them that come nigh me--</hi>"They that come nigh me," points, in this passage, directly to the priests; and they had received repeated and solemn warnings as to the cautious and reverent manner of their approach into the divine presence (<reference osisRef="Exod.19.22">Ex 19:22</reference>; <reference osisRef="Exod.29.44">29:44</reference>; <reference osisRef="Lev.8.35">Le 8:35</reference>).

<hi type="bold">Aaron held his peace--</hi>The loss of two sons in so sudden and awful a manner was a calamity overwhelming to parental feelings. But the pious priest indulged in no vehement ebullition of complaint and gave vent to no murmur of discontent, but submitted in silent resignation to what he saw was "the righteous judgment of God" [Ro 2:5].

3. Moses said... This is it that the Lord spoke... I will be sanctified in them that come nigh me-- "They that come nigh me," points, in this passage, directly to the priests; and they had received repeated and solemn warnings as to the cautious and reverent manner of their approach into the divine presence (Ex 19:22; 29:44; Le 8:35). Aaron held his peace-- The loss of two sons in so sudden and awful a manner was a calamity overwhelming to parental feelings. But the pious priest indulged in no vehement ebullition of complaint and gave vent to no murmur of discontent, but submitted in silent resignation to what he saw was "the righteous judgment of God" [Ro 2:5].


<hi type="bold">4-5. Moses called Mishael and Elzaphan--</hi>The removal of the two corpses for burial without the camp would spread the painful intelligence throughout all the congregation; and the remembrance of so appalling a judgment could not fail to strike a salutary fear into the hearts both of priests and people. The interment of the priestly vestments along with Nadab and Abihu, was a sign of their being polluted by the sin of their irreligious wearers.

4-5. Moses called Mishael and Elzaphan-- The removal of the two corpses for burial without the camp would spread the painful intelligence throughout all the congregation; and the remembrance of so appalling a judgment could not fail to strike a salutary fear into the hearts both of priests and people. The interment of the priestly vestments along with Nadab and Abihu, was a sign of their being polluted by the sin of their irreligious wearers.


<hi type="bold">6. Uncover not your heads--</hi>They who were ordered to carry out the two bodies, being engaged in their sacred duties, were forbidden to remove their turbans, in conformity with the usual customs of mourning; and the prohibition "neither rend your garments," was, in all probability, confined also to their official costume. For at other times the priests wore the ordinary dress of their countrymen and, in common with their families, might indulge their private feelings by the usual signs or expressions of grief.

6. Uncover not your heads-- They who were ordered to carry out the two bodies, being engaged in their sacred duties, were forbidden to remove their turbans, in conformity with the usual customs of mourning; and the prohibition "neither rend your garments," was, in all probability, confined also to their official costume. For at other times the priests wore the ordinary dress of their countrymen and, in common with their families, might indulge their private feelings by the usual signs or expressions of grief.


<hi type="bold">8-11. Do not drink wine nor strong drink--</hi>This prohibition, and the accompanying admonitions, following immediately the occurrence of so fatal a catastrophe [Le 10:1, 2], has given rise to an opinion entertained by many, that the two disobedient priests were under the influence of intoxication when they committed the offense which was expiated only by their lives. But such an idea, though the presumption is in its favor, is nothing more than conjecture.

8-11. Do not drink wine nor strong drink-- This prohibition, and the accompanying admonitions, following immediately the occurrence of so fatal a catastrophe [Le 10:1, 2], has given rise to an opinion entertained by many, that the two disobedient priests were under the influence of intoxication when they committed the offense which was expiated only by their lives. But such an idea, though the presumption is in its favor, is nothing more than conjecture.


<hi type="bold">12-15. Moses spake unto Aaron, &c.--</hi>This was a timely and considerate rehearsal of the laws that regulated the conduct of the priests. Amid the distractions of their family bereavement, Aaron and his surviving sons might have forgotten or overlooked some of their duties.

12-15. Moses spake unto Aaron, &c.-- This was a timely and considerate rehearsal of the laws that regulated the conduct of the priests. Amid the distractions of their family bereavement, Aaron and his surviving sons might have forgotten or overlooked some of their duties.


<hi type="bold">16-20. Moses diligently sought the goat of the sin offering, and, behold, it was burnt--</hi>In a sacrifice presented, as that had been, on behalf of the people, it was the duty of the priests, as typically representing them and bearing their sins, to have eaten the flesh after the blood had been sprinkled upon the altar. Instead of using it, however, for a sacred feast, they had burnt it without the camp; and Moses, who discovered this departure from the prescribed ritual, probably from a dread of some further chastisements, challenged, not Aaron, whose heart was too much lacerated to bear a new cause of distress but his two surviving sons in the priesthood for the great irregularity. Their father, however, who heard the charge and by whose directions the error had been committed, hastened to give the explanation. The import of his apology is, that all the duty pertaining to the presentation of the offering had been duly and sacredly performed, except the festive part of the observance, which privately devolved upon the priest and his family. And that this had been omitted, either because his heart was too dejected to join in the celebration of a cheerful feast, or that he supposed, from the appalling judgments that had been inflicted, that all the services of that occasion were so vitiated that he did not complete them. Aaron was decidedly in the wrong. By the express command of God, the sin offering was to be eaten in the holy place; and no fanciful view of expediency or propriety ought to have led him to dispense at discretion with a positive statute. The law of God was clear and, where that is the case, it is sin to deviate a hair's breadth from the path of duty. But Moses sympathized with his deeply afflicted brother and, having pointed out the error, said no more. <chapter eID="Lev.10"/>

16-20. Moses diligently sought the goat of the sin offering, and, behold, it was burnt-- In a sacrifice presented, as that had been, on behalf of the people, it was the duty of the priests, as typically representing them and bearing their sins, to have eaten the flesh after the blood had been sprinkled upon the altar. Instead of using it, however, for a sacred feast, they had burnt it without the camp; and Moses, who discovered this departure from the prescribed ritual, probably from a dread of some further chastisements, challenged, not Aaron, whose heart was too much lacerated to bear a new cause of distress but his two surviving sons in the priesthood for the great irregularity. Their father, however, who heard the charge and by whose directions the error had been committed, hastened to give the explanation. The import of his apology is, that all the duty pertaining to the presentation of the offering had been duly and sacredly performed, except the festive part of the observance, which privately devolved upon the priest and his family. And that this had been omitted, either because his heart was too dejected to join in the celebration of a cheerful feast, or that he supposed, from the appalling judgments that had been inflicted, that all the services of that occasion were so vitiated that he did not complete them. Aaron was decidedly in the wrong. By the express command of God, the sin offering was to be eaten in the holy place; and no fanciful view of expediency or propriety ought to have led him to dispense at discretion with a positive statute. The law of God was clear and, where that is the case, it is sin to deviate a hair's breadth from the path of duty. But Moses sympathized with his deeply afflicted brother and, having pointed out the error, said no more.


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Lev.11.1-Lev.11.47">Le 11:1-47</reference>. Beasts That May and May Not Be Eaten.</title>

<hi type="bold">1-2. the Lord spake unto Moses and to Aaron--</hi>These laws, being addressed to both the civil and ecclesiastical rulers in Israel, may serve to indicate the twofold view that is to be taken of them. Undoubtedly the first and strongest reason for instituting a distinction among meats was to discourage the Israelites from spreading into other countries, and from general intercourse with the world--to prevent them acquiring familiarity with the inhabitants of the countries bordering on Canaan, so as to fall into their idolatries or be contaminated with their vices: in short, to keep them a distinct and peculiar people. To this purpose, no difference of creed, no system of polity, no diversity of language or manner, was so subservient as a distinction of meats founded on religion; and hence the Jews, who were taught by education to abhor many articles of food freely partaken of by other people, never, even during periods of great degeneracy, could amalgamate with the nations among which they were dispersed. But although this was the principal foundation of these laws, dietetic reasons also had weight; for there is no doubt that the flesh of many of the animals here ranked as unclean, is everywhere, but especially in warm climates, less wholesome and adapted for food than those which were allowed to be eaten. These laws, therefore, being subservient to sanitary as well as religious ends, were addressed both to Moses and Aaron.

CHAPTER 11 Le 11:1-47. Beasts That May and May Not Be Eaten. 1-2. the Lord spake unto Moses and to Aaron-- These laws, being addressed to both the civil and ecclesiastical rulers in Israel, may serve to indicate the twofold view that is to be taken of them. Undoubtedly the first and strongest reason for instituting a distinction among meats was to discourage the Israelites from spreading into other countries, and from general intercourse with the world--to prevent them acquiring familiarity with the inhabitants of the countries bordering on Canaan, so as to fall into their idolatries or be contaminated with their vices: in short, to keep them a distinct and peculiar people. To this purpose, no difference of creed, no system of polity, no diversity of language or manner, was so subservient as a distinction of meats founded on religion; and hence the Jews, who were taught by education to abhor many articles of food freely partaken of by other people, never, even during periods of great degeneracy, could amalgamate with the nations among which they were dispersed. But although this was the principal foundation of these laws, dietetic reasons also had weight; for there is no doubt that the flesh of many of the animals here ranked as unclean, is everywhere, but especially in warm climates, less wholesome and adapted for food than those which were allowed to be eaten. These laws, therefore, being subservient to sanitary as well as religious ends, were addressed both to Moses and Aaron.


<hi type="bold">3-7. Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud--</hi>Ruminating animals by the peculiar structure of their stomachs digest their food more fully than others. It is found that in the act of chewing the cud, a large portion of the poisonous properties of noxious plants eaten by them, passes off by the salivary glands. This power of secreting the poisonous effects of vegetables, is said to be particularly remarkable in cows and goats, whose mouths are often sore, and sometimes bleed, in consequence. Their flesh is therefore in a better state for food, as it contains more of the nutritious juices, is more easily digested in the human stomach, and is consequently more easily assimilated. Animals which do not chew the cud, convert their food less perfectly; their flesh is therefore unwholesome, from the gross animal juices with which they abound, and is apt to produce scorbutic and scrofulous disorders. But the animals that may be eaten are those which "part the hoof as well as chew the cud," and this is another means of freeing the flesh of the animal from noxious substances. "In the case of animals with parted hoofs, when feeding in unfavorable situations a prodigious amount of foetid matter is discharged, and passes off between the toes; while animals with undivided hoofs, feeding on the same ground, become severely affected in the legs, from the poisonous plants among the pasture" [Whitlaw, Code of Health]. All experience attests this, and accordingly the use of ruminating animals (that is, those which both chew the cud and part the hoof) has always obtained in most countries though it was observed most carefully by the people who were favored with the promulgation of God's law.

3-7. Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud-- Ruminating animals by the peculiar structure of their stomachs digest their food more fully than others. It is found that in the act of chewing the cud, a large portion of the poisonous properties of noxious plants eaten by them, passes off by the salivary glands. This power of secreting the poisonous effects of vegetables, is said to be particularly remarkable in cows and goats, whose mouths are often sore, and sometimes bleed, in consequence. Their flesh is therefore in a better state for food, as it contains more of the nutritious juices, is more easily digested in the human stomach, and is consequently more easily assimilated. Animals which do not chew the cud, convert their food less perfectly; their flesh is therefore unwholesome, from the gross animal juices with which they abound, and is apt to produce scorbutic and scrofulous disorders. But the animals that may be eaten are those which "part the hoof as well as chew the cud," and this is another means of freeing the flesh of the animal from noxious substances. "In the case of animals with parted hoofs, when feeding in unfavorable situations a prodigious amount of foetid matter is discharged, and passes off between the toes; while animals with undivided hoofs, feeding on the same ground, become severely affected in the legs, from the poisonous plants among the pasture" [Whitlaw, Code of Health]. All experience attests this, and accordingly the use of ruminating animals (that is, those which both chew the cud and part the hoof) has always obtained in most countries though it was observed most carefully by the people who were favored with the promulgation of God's law.


<hi type="bold">9. These shall ye eat ... whatsoever hath fins and scales--</hi>"The fins and scales are the means by which the excrescences of fish are carried off, the same as in animals by perspiration. I have never known an instance of disease produced by eating such fish; but those that have no fins and scales cause, in hot climates, the most malignant disorders when eaten; in many cases they prove a mortal poison" [Whitlaw].

9. These shall ye eat... whatsoever hath fins and scales-- "The fins and scales are the means by which the excrescences of fish are carried off, the same as in animals by perspiration. I have never known an instance of disease produced by eating such fish; but those that have no fins and scales cause, in hot climates, the most malignant disorders when eaten; in many cases they prove a mortal poison" [Whitlaw].


<hi type="bold">12. Whatsoever hath no fins nor scales, &c.--</hi>Under this classification frogs, eels, shellfish of all descriptions, were included as unclean; "many of the latter (shellfish) enjoy a reputation they do not deserve, and have, when plentifully partaken of, produced effects which have led to a suspicion of their containing something of a poisonous nature."

12. Whatsoever hath no fins nor scales, &c.-- Under this classification frogs, eels, shellfish of all descriptions, were included as unclean; "many of the latter (shellfish) enjoy a reputation they do not deserve, and have, when plentifully partaken of, produced effects which have led to a suspicion of their containing something of a poisonous nature."


<hi type="bold">13-19. these are they which ye shall have in abomination among the fowls--</hi>All birds of prey are particularly ranked in the class unclean; all those which feed on flesh and carrion. No less than twenty species of birds, all probably then known, are mentioned under this category, and the inference follows that all which are not mentioned were allowed; that is, fowls which subsist on vegetable substances. From our imperfect knowledge of the natural history of Palestine, Arabia, and the contiguous countries at that time, it is not easy to determine exactly what some of the prohibited birds were; although they must have been all well known among the people to whom these laws were given.

<hi type="bold">the ossifrage--</hi>Hebrew, "bone-breaker," rendered in the Septuagint "griffon," supposed to be the Gypoetos barbatus, the Lammer Geyer of the Swiss--a bird of the eagle or vulture species, inhabiting the highest mountain ranges in Western Asia as well as Europe. It pursues as its prey the chamois, ibex, or marmot, among rugged cliffs, till it drives them over a precipice--thus obtaining the name of "bone-breaker."

<hi type="bold">the ospray--</hi>the black eagle, among the smallest, but swiftest and strongest of its kind.

13-19. these are they which ye shall have in abomination among the fowls-- All birds of prey are particularly ranked in the class unclean; all those which feed on flesh and carrion. No less than twenty species of birds, all probably then known, are mentioned under this category, and the inference follows that all which are not mentioned were allowed; that is, fowls which subsist on vegetable substances. From our imperfect knowledge of the natural history of Palestine, Arabia, and the contiguous countries at that time, it is not easy to determine exactly what some of the prohibited birds were; although they must have been all well known among the people to whom these laws were given. the ossifrage-- Hebrew, "bone-breaker," rendered in the Septuagint "griffon," supposed to be the Gypoetos barbatus, the Lammer Geyer of the Swiss--a bird of the eagle or vulture species, inhabiting the highest mountain ranges in Western Asia as well as Europe. It pursues as its prey the chamois, ibex, or marmot, among rugged cliffs, till it drives them over a precipice--thus obtaining the name of "bone-breaker." the ospray-- the black eagle, among the smallest, but swiftest and strongest of its kind.


<hi type="bold">20. All fowls that creep, &c.--</hi>By "fowls" here are to be understood all creatures with wings and "going upon all fours," not a restriction to animals which have exactly four feet, because many "creeping things" have more than that number. The prohibition is regarded generally as extending to insects, reptiles, and worms.

20. All fowls that creep, &c.-- By "fowls" here are to be understood all creatures with wings and "going upon all fours," not a restriction to animals which have exactly four feet, because many "creeping things" have more than that number. The prohibition is regarded generally as extending to insects, reptiles, and worms.


<hi type="bold">21-22. Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet--</hi>Nothing short of a scientific description could convey more accurately the nature "of the locust after its kind." They were allowed as lawful food to the Israelites, and they are eaten by the Arabs, who fry them in olive oil. When sprinkled with salt, dried, smoked, and fried, they are said to taste not unlike red herrings.

21-22. Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet-- Nothing short of a scientific description could convey more accurately the nature "of the locust after its kind." They were allowed as lawful food to the Israelites, and they are eaten by the Arabs, who fry them in olive oil. When sprinkled with salt, dried, smoked, and fried, they are said to taste not unlike red herrings.


<hi type="bold">26. every beast ... not cloven-footed--</hi>The prohibited animals under this description include not only the beasts which have a single hoof, as horses and asses, but those also which divided the foot into paws, as lions, tigers, &c.

26. every beast... not cloven-footed-- The prohibited animals under this description include not only the beasts which have a single hoof, as horses and asses, but those also which divided the foot into paws, as lions, tigers, &c.


<hi type="bold">29. the weasel--</hi>rather, the mole.

<hi type="bold">the mouse--</hi>From its diminutive size it is placed among the reptiles instead of the quadrupeds.

<hi type="bold">the tortoise--</hi>a lizard, resembling very nearly in shape, and in the hard pointed scales of the tail, the shaketail.

29. the weasel-- rather, the mole. the mouse-- From its diminutive size it is placed among the reptiles instead of the quadrupeds. the tortoise-- a lizard, resembling very nearly in shape, and in the hard pointed scales of the tail, the shaketail.


<hi type="bold">30. the ferret--</hi>the Hebrew word is thought by some to signify the newt or chameleon, by others the frog.

<hi type="bold">the chameleon--</hi>called by the Arabs the warral, a green lizard.

<hi type="bold">the snail--</hi>a lizard which lives in the sand, and is called by the Arabs chulca, of an azure color.

<hi type="bold">the mole--</hi>Another species of lizard is meant, probably the chameleon.

30. the ferret-- the Hebrew word is thought by some to signify the newt or chameleon, by others the frog. the chameleon-- called by the Arabs the warral, a green lizard. the snail-- a lizard which lives in the sand, and is called by the Arabs chulca, of an azure color. the mole-- Another species of lizard is meant, probably the chameleon.


<hi type="bold">31-35. whosoever doth touch them, when ... dead, shall be unclean until the even--</hi>These regulations must have often caused annoyance by suddenly requiring the exclusion of people from society, as well as the ordinances of religion. Nevertheless they were extremely useful and salutary, especially as enforcing attention to cleanliness. This is a matter of essential importance in the East, where venomous reptiles often creep into houses and are found lurking in boxes, vessels, or holes in the wall; and the carcass of one of them, or a dead mouse, mole, lizard, or other unclean animal, might be inadvertently touched by the hand, or fall on clothes, skin bottles, or any article of common domestic use. By connecting, therefore, the touch of such creatures with ceremonial defilement, which required immediately to be removed, an effectual means was taken to prevent the bad effects of venom and all unclean or noxious matter.

31-35. whosoever doth touch them, when... dead, shall be unclean until the even-- These regulations must have often caused annoyance by suddenly requiring the exclusion of people from society, as well as the ordinances of religion. Nevertheless they were extremely useful and salutary, especially as enforcing attention to cleanliness. This is a matter of essential importance in the East, where venomous reptiles often creep into houses and are found lurking in boxes, vessels, or holes in the wall; and the carcass of one of them, or a dead mouse, mole, lizard, or other unclean animal, might be inadvertently touched by the hand, or fall on clothes, skin bottles, or any article of common domestic use. By connecting, therefore, the touch of such creatures with ceremonial defilement, which required immediately to be removed, an effectual means was taken to prevent the bad effects of venom and all unclean or noxious matter.


<hi type="bold">47. make a difference between the unclean and the clean--</hi>that is, between animals used and not used for food. It is probable that the laws contained in this chapter were not entirely new, but only gave the sanction of divine enactment to ancient usages. Some of the prohibited animals have, on physiological grounds, been everywhere rejected by the general sense or experience of mankind; while others may have been declared unclean from their unwholesomeness in warm countries or from some reasons, which are now imperfectly known, connected with contemporary idolatry. <chapter eID="Lev.11"/>

47. make a difference between the unclean and the clean-- that is, between animals used and not used for food. It is probable that the laws contained in this chapter were not entirely new, but only gave the sanction of divine enactment to ancient usages. Some of the prohibited animals have, on physiological grounds, been everywhere rejected by the general sense or experience of mankind; while others may have been declared unclean from their unwholesomeness in warm countries or from some reasons, which are now imperfectly known, connected with contemporary idolatry.


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Lev.12.1-Lev.12.8">Le 12:1-8</reference>. Woman's Uncleanness by Childbirth.</title>

<hi type="bold">2. If a woman, &c.--</hi>The mother of a boy was ceremonially unclean for a week, at the end of which the child was circumcised (<reference osisRef="Gen.17.12">Ge 17:12</reference>; <reference osisRef="Rom.4.11-Rom.4.13">Ro 4:11-13</reference>); the mother of a girl for two weeks (<reference osisRef="Lev.12.5">Le 12:5</reference>)--a stigma on the sex (<reference osisRef="1Tim.2.14">1Ti 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>) for sin, which was removed by Christ; everyone who came near her during that time contracted a similar defilement. After these periods, visitors might approach her though she was still excluded from the public ordinances of religion [Le 12:4].

CHAPTER 12 Le 12:1-8. Woman's Uncleanness by Childbirth. 2. If a woman, &c.-- The mother of a boy was ceremonially unclean for a week, at the end of which the child was circumcised (Ge 17:12; Ro 4:11-13); the mother of a girl for two weeks (Le 12:5)--a stigma on the sex (1Ti 2:14, 15) for sin, which was removed by Christ; everyone who came near her during that time contracted a similar defilement. After these periods, visitors might approach her though she was still excluded from the public ordinances of religion [Le 12:4].


<hi type="bold">6-8. the days of her purifying--</hi>Though the occasion was of a festive character, yet the sacrifices appointed were not a peace offering, but a burnt offering and sin offering, in order to impress the mind of the parent with recollections of the origin of sin, and that the child inherited a fallen and sinful nature. The offerings were to be presented the day after the period of her separation had ended--that is, forty-first for a boy, eighty-first for a girl.

6-8. the days of her purifying-- Though the occasion was of a festive character, yet the sacrifices appointed were not a peace offering, but a burnt offering and sin offering, in order to impress the mind of the parent with recollections of the origin of sin, and that the child inherited a fallen and sinful nature. The offerings were to be presented the day after the period of her separation had ended--that is, forty-first for a boy, eighty-first for a girl.