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17 It shall not be baken with leaven. wI 24 | And the Lord spake unto Moses, sayhave given it unto them for their portion of my ing, offerings made by fire; * it is most holy, as is 25 Speak unto Aaron and to his sons, saying, the sin-offering, and as the trespass-offering. ? This is the law of the sin-offering : & In the

18 y All the males among the children of place where the burnt-offering is killed shall the Aaron shall eat of it. It shall be a statute for sin-offering be killed before the LORD: " it is ever in your generations concerning the offer- most holy. ings of the Lord made by fire: 4 every one that 26 : The priest that offereth it for sin shall eat toucheth them shall be holy.

it; k in the holy place shall it be eaten, in the 19 T. And the Lord spake unto Moses, saying, court of the tabernacle of the congregation.

20 This is the offering of Aaron and of his 27 Whatsoever shall touch the flesh thereof sons, which they shall offer unto the Lord in the shall be holy: and when there is sprinkled of day when he is anointed; the tenth part of an the blood thereof upon any garment, thou shalt ephah of fine four for a meat-offering perpe- wash that whereon it was sprinkled in the holy tual, half of it in the morning, and half" thereof place. at night.

28 But the earthen vessel wherein it is sod21 In a pan it shall be made with oil; and den m shall be broken: and if it be sodden in a when it is baken, thou shalt bring it in: and the brazen pot, it shall be both scoured and rinsed baken pieces of the meat-offering shalt thou in water. offer for a sweet savour unto the LORD.

29 - All the males among the priests shall eat 22 And the priest of his sons, that is anointed thereof; • it is most holy. in his stead, shall offer it: it is a statute for 30 p And no sin-offering whereof any of the ever unto the LORD; it shall be wholly burnt. blood is brought into the tabernacle of the con

23 For every meat-offering for the priest gregation, to reconcile withal in the holy place, shall be wholly burnt: it shall not be eaten. shall be eaten: it shall be burnt in the fire.

Ch. 2 11.--w Numb. 18. 9, 10.--X Ver. 25. Ch. 2. 3. & 7. 1. Exod. 29. 37. , Ver. 29. Numb. 18. 10.- Ch. 3. 17-a Ch. 22. 2-7. Exod. 29. 37.- Exod. 29. 2. . Exod. 16. 36.- Ch. 4.3.- Exod. 29. 25.-- Ch. 4. 2.-- Ch. 1. 3, 5, 11. & 4. 24,

29, 33.-h Ver. 17. Ch. 21. 22.-i Ch. 10. 17, 18 Numb. 18. 9, 10. Ezek 4 28, 29 k Ver. 16.-1 Exod. 29. 37. & 30. 29. --m Ch 11. 3. & 15. 12. - Ver. 18 Numb 18. 10.-- Ver. 3. --p Ch. 4.7, 11, 12, 18, 21. & 10. 18. & 16. 27. Heb. 13. II.

ολοκαυτωσις, ,

Verse 20. In the day when he is anointed] Not only met states, that this should be considered as implying the in that day, but from that day forward; for this was to vessels brought by individuals to the court of the temple them and their successors a statute for ever. See ver. 22. or tabernacle, and not of the vessels that belonged to the Verse 23. For

every meat-offering for the priest priests for the ordinary service. That the people dressed shall be wholly burnt] Whatever the priest offered, was their sacrifices sometimes in the court of the tabernacle, wholly the Lord's, and therefore must be entirely con he gathers from 1 Sam. ii. 13, 14. to which the reader is sumed: the sacrifices of the common people were offered desired to refer. to the Lord, but the priests partook of them : and thus, In addition to what has already been said on the dif. they who ministered at the altar, were fed by the altar. ferent subjects in this chapter, it may be necessary to Had the priests been permitted to live on their own offer notice a few more particulars. The perpetual meal-ofings, as they did on those of the people, it would have fering, on nngo minchah tamid, ver. 20.-the perpebeen as if they had offered nothing, as they would have tual fire, on un esh tamid, ver. 13.—and the perpetual taken again to themselves, what they appeared to give burnt-offering,, on ny ôloth tamid, Exod. xxix. unto the Lord. Theodoret says, that this marked "the 42. translated by the Septuagint, Ouarz 8127ANTOS, rue high perfection which God required in the ministers of διαπαντος, , and

and ολοκαυτωμα διαπαντος, all his sanctuary," as his not eating of his own sin-offering, cast much light on Heb. vii. 25. where it is said, Christ is supposes him to stand free from all sin : but a better rea able to save them to the uttermost (sos a XTEN!5. perpetually, son is given by Mr. Ainsworth. "The people's meat to all intents and purposes) that come unto God by him; offering was eaten by the priests that made atonement for sceing he ever liveth (=av76To [ww, he is perpetually living) them, ver. 15, 16. chap. vii. 7. but because no priest, being to make intercession for them : in which words there is a sinner, could make atonement for himself, therefore his a manifest allusion to the perpetual minchah, the perpe. meat-offering might not be eaten, but all burnt on the tual fire, and the perpetual burnt-offering, mentioned altar, to teach him to expect salvation, not by his legal here by Moses. As the minchah, or gratitude offering, service or works, but by Christ: for the eating of the sin should be perpetual, so our gratitude for the innumerable offering figured the bearing of the sinner's iniquity.”— mercies of God should be perpetual. As the burnt-offerCh. x. 17.

ing must be perpetual, so should the sacrifice of our Verse 25. In the place where the burnt-offering was blessed Lord be considered as a perpetual offering, that all killed, &c.] The place here referred to, was the north men, in all ages, should come unto God through him, side of the altar.-See chap. i. 11.

who is ever living in his sacrificial character, to make inVerse 26. The priest-shall eat it] From the expostu- tercession for men; and who is, therefore, represented, lation of Moses with Aaron, chap. x. 17, we learn that even in the heavens, as the Lamb just slain, standing bethe priest, by eating the sin-offering of the people, was fore the throne, Rev. v. 6. Heb. x. 19–22.' And as the considered as bearing their sin, and typically removing it fire on the altar must be perpetual, so should the influences from them : and besides, this was a part of their mainte- of the Holy Spirit in every member of the church, and nance, or what the Scripture calls their inheritance, see the flame of pure devotion in the hearts of believers, be Ezek. xliv. 27—30. This was afterward greatly abused; ever energetic and permanent. A continual sacrifice, for for improper persons endeavoured to get into the priest's continual successive generations of sinners, was essentially office merely that they might get a secular provision, necessary. Continual influences of the Holy Spirit on which is a horrible profanity in the sight of God.-See 1 | the souls of men were essentially necessary to apply and Sam. ii. 36. Jer. xxiii. 1, 2. Ezek. xxxiv. 244. and Hos. render effectual this atonement, to the salvation of the iv. 8.

soul. And, incessant gratitude for the ineffable love of Verse 27. Whatsoever shall touch the flesh thereof shall God, manifested by his unspeakable gift, is surely required be holy] The following note of Mr. Ainsworth is not less of all those who have tasted that the Lord is gracious.judicious than it is pious.

Reader, dost thou feel thy obligations to thy Maker ? "All this rite was peculiar to the sin-offering, (whether Does the perpetual fire burn on the altar of thy heart ? it were that which was to be eaten, or that which was to Art thou ever looking unto Jesus, and beholding, by faith, be burnt) above all the other most holy things. As the Lamb of God which takeih away the sin of the the sin-offering in special sort figured Christ, who was world? And dost thou feel the influences of his Spirit, at made sin for us, 2 Cor. v. 21. so this ordinance, for all that all times witnessing with thy spirit, that thou art his touched the flesh of the sin-offering, to be holy; the gar-child, and exciting thee to acts of gratitude and obediments sprinkled with the blood, to be washed; the vessels

If not, of what benefit has the religion of Christ wherein the flesh was boiled, to be broken, or scoured and been to thee, to the present day? Of a contrary state to rinsed; taught a holy use of this mystery of our redemp- that referred to above, it may be well said, This is not the tion, whereof they that are made partakers ought to be way to heaven, for the way of life is above to the wise, washed, cleansed, and sanctified by the Spirit of God; that they may depart from the snares of death beneath. that wc possess our vessels in holiness and honour, and Arise, therefore, and shake thyself from the dust, and earyield not our members as instruments of unrighteousness nestly call upon the Lord thy God, that he may save thy unto sin." 1 Thess. iv. 4. Rom. vi. 13.

soul, and that thou fall not into the bitter pains of an eterVerse 28. The earthen vessel-shall be broken] Cal. I nal death.

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CHAPTER. VII.

8 And the priest that offereth any man's burntThe law of the trespas offering, and the priests' portion in it, 1-7. As also in the sin offering, even the priest shall have to himself plutleer it was a thankeaning offering, 12–15, or a dou u boluntary othering; the skin of the burnt-offering which he hath of16--13. Concerning the push that touchelany unclean thing, 19, 20, and the per fered. sou who touched any thing unclean, 21. Laws concerning eating of fat, 2--25, and concerning eating of blood, 25, 97. Farther ordinances concerning the peace 9 And all the meat-offering that is baken in aferings and the prisis portion in them. 3. Congenion of the downtor: the oven, and all that is dressed in the fryingdinances relative to trattening, tat-ferings, win-utterings, and peace-otferings, delivered in this and the preceding chapters, 37, 33.

pan, and y in the pan, shall be the priest's that An Exod. Isr. 2. IKEWISE 9 this is the law of the offereth it. Adid or Nisan.

trespass-offering: r it is most 10 And every meat-offering, mingled with oil, holy.

and dry, shall all the sons of Aaron have, one 2. In the place where they kill the burnt- as much as another. offering, shall they kill the trespass-offering : 11 | And - this is the law of the sacrifice of and the blood thereof shall he sprinkle round the peace-offerings, which he shall offer unto the about upon the altar.

LORD. 3 And he shall offer of it all the fat thereof; 12 If he offer it for a thanksgiving, then he the rump, and the fat that covereth the inwards. shall offer with the sacrifice of thanksgiving,

4 And the two kidneys, and the fat that is on unleavened cakes, mingled with oil, and unleavthem, which is by the fanks, and the caul that ened wafers - anointed with oil, and cakes minis above the liver, with the kidneys, it shall he gled with oil, of fine flour, fried. take away :

13 Besides the cakes, he shall offer for his of 5 And the priest shall burn them upon the al-fering bleavened bread with the sacrifice of tar for an offering made by. fire unto the LORD ; thanksgiving of his peace-offerings. it is a trespass-offering.

14 And of it he shall offer one out of the whole 6 Every male among the priests shall eat oblation for a heave-offering unto the LORD, thereof: it shall be eaten in the holy place: 'it and it shall be the priest's that sprinkleth the is most holy.

blood of the peace offerings. 7 As the sin-offering is, so is w the trespass 15 d And the flesh of the sacrifice of his peace-. offering : there is one law for them; the priest offerings for thanksgiving shall be eaten the that maketh the atonement there with shall same day that it is offered: he shall not leave have it.

any of it until the morning. 9 Ch 5. & 6. !-7.- Ch. 6. 17, 35. & 21. 22.-- Ch. 1. 3, 5, 11. & 4. 24, 29, 33. x Ch. 2 3, 10. Numb. 18. 9. Ezek. 4. 29. --- Or, on the flat plate, or slice. i Ch 3. 4, 9, 10, 14, 15, 16. & 4.8, 9. Exod. 29. 13.-- Ch 6. 16-18 Numb. 18. 9. 10. z Ch. 3. T. 22. 18, 2.--a Ch.24 Numb. 6. 15.-- Amos 1.5-5 Nurnb. 18. 8,

11, 19.- Ch. 22. 30.

Ch 23.--- Ch 6. 25, 26 & 14. 13.

or in some other strange, wild, and unusual situation, NOTES ON CHAPTER VII.

where the scenery around him suggested nothing but obVerse 1. Trespass-offering] See at the end of the jects of horror. In this situation he revolved in his mind chapter.

the question proposed; and whatever was impressed upon Verse 2. In the place where they kill the burnt-offering] him by his exalted imagination, passed for the inspiration Viz, on the north side of the altar, chap. i. 11.

of the disembodied spirits who haunt these desolate reVerse 3. The rump) See the notes on chap. iii. 9. cesses. One way of consulting this oracle, was by a party where the principal subjects in this chapter are explained, of men, who first retired to solitary places, remote from being nearly the same in both.

any house, and there they singled out one of their number, Verse 4. The fat that is on them! Chiefly the fat that and wrapt him in a big cow's hide, which they folded was found in a detached state, not mixed with the muscles; about him; his whole body was covered with it, except his such as the omentum or caul, the fat of the meseniery head, and so left in this posture all night, until his invisible the fat about the kidneys, &c.-See the notes on chap. ii. friends relieved him, by giving a proper answer to the 9. &c.

question in hand; which he received, as he fancied, from Verse 3. The priest shall have to himself the skin) several persons that he found about him all that time. His Bishop Patrick supposes, that this right of the priest to consorts returned to him at break of day; and then he the skin, commenced with the offering of Adam: "For it communicated his news to them, which often proved fatal is probable," says he, "that Adam himself offered the first to those concerned in such unwarrantable inquiries. sacrifice, and had the skin given him by God to make “Mr. Alexander Cooper, present minister of Northgarments for him and his wife: in conformity to which, Virt, told me, that one John Erach, in the Isle of Lewis, the priests ever after had the skin of the whole burnt-offer- assured him, it was his fate to have been led by his cuings for their portion; which was a custom among the riosity with some who consulted this oracle, and that he Gentiles as well as the Jews, who gave the skins of their was a night within the hide above-mentioned; during sacrifices to their priests, when they were not burnt with which time he felt and heard such terrible things, that he the sacrifices, as in some sin-offerings they were among could not express them; the impression made on him, was the Jews, see chap. iv. 11. And they employed them to å such as could never go off; and he said, for a thousand superstitious use, by lying upon them in their temples, in worlds, he would never again be concerned in the like perhopes to have future things revealed to them in their formance, for it had disordered him to a high degree. He dreams. Of this we have a proof in Virgil's 7th Æneid, confessed it ingenuously, and with an air of great remorse, Ver. 56-95.

and seemed to be very penitent under a just sense of so
great a crime: he declared this, about five years since, and
is still living in the Isle of Lewis, for any thing I know.”

Description of the Western Isles, p. 110. See also Pen-
El prins awit rores, fruiturur drirum
Couuio, atque imis Acheronia affat Avernis

nant's Scottish Tour, Vol. II. p. 301. and Mr. W. Scott's Hic el tema paler ipse petens respon a Latinue,

Lady of the Lake.
Centum Ionigeras mactabat rite Widentes,
Atque harum Itats tergo straw jacebat

Verse 9. Baken in the oven) See the notes on chap.
Velleribus Subitz or alto cos redelila Luco est

ii. 5, &c.
Firet, on the fleeces of the slaughter'd shrep

Verse 12. If he offer it for a thanksgiving] See the
By night the sacred priest dissolve in slep:
Whea in a train, before his slumb'ring eye,

notes at the end of this chapter.
Thin airy forms, anul wondrons vion, fly

Verse 15. He shall not leure any of it until the mornHe calls the powers who guan) th' infernal floods,

ing.) Because, in such a hot country, it was apt to puTo this dreal oracle the price with rew, Ani fruta hundred sheep the monarch klere ;

trefy; and as it was considered to be holy, it would have Then on their ? wood

been very improper to expose that to putrefaction which He heard, diwinct, these accents of the god.

had been consecrated to the Divine Being. Mr. Harmer The same superstition, practised precisely in the same supposes, that the law here refers rather to the custom of way, and for the same purposes, prevails to the present drying flesh, which had been devoted to religious purday in the Highlands of Scotland, as the reader may see poses, which is practised among the Mohammedans to the from the following note of Mr. Scott, in his Lady of the present time. This, he thinks, might have given rise to Lake.

ihe prohibition, as the sacred flesh thus preserved, might " The Highlanders of Scotland, like all rude people, have been abused to superstitious purposes. Therefore had various superstitious modes of inquiring into futurity. God says, ver. 18. If any of the flesh of the sacrificeOne of the most noted was the logharm. A person was be eaten at all on the third day, il shall not be accepted, wrapped up in the skin of a newly slain bullock, and de- neither shall it be imputed unto him that offereth it; it is posited beside a water-fall, or at the bottom of a precipice, an abomination, and the soul that eateth of il shall bear Vol. 1.-12

320

huc dona encerdos
Cura tulit, et cesarurn oyun eub nocte identi
Pellimus incubuit ratka, somnuue peticit;
Malta modi: simula na middel voltantia miria:

Anxuals, in piru, kunibar with the gols.

Piti.

r

f

16 But if the sacrifice of his offering be a manner of blood, even that soul shall be cut off vow, or a voluntary offering, it shall be eaten from his people. the same day that he offereth his sacrifice: and 28 | And the Lord spake unto Moses, saying, on the morrow also the remainder of it shall be 29 Speak unto the children of Israel, saying, eaten:

He that offereth the sacrifice of his peace-offer17. But the remainder of the flesh of the ings unto the Lord, shall bring his oblation unto sacrifice on the third day shall be burnt with the Lord, of the sacrifice of his peace-offerings. fire.

30 % His own hands shall bring the offerings 18 And if any of the flesh of the sacrifice of of the Lord made by fire, the fat with the breast, his peace-offerings be eaten at all on the third it shall he bring, that the breast may be waved day, it shall not be accepted, neither shall it be for a wave-offering before the Lord.

imputed unto him that offereth it; it shall be 31 « And the priest shall burn the fat upon the an 5 abomination, and the soul that eateth of it altar : but the breast shall be Aaron's and his shall bear his iniquity:

sons'. 19 And the flesh that toucheth any unclean 32 And w the right shoulder shall ye give unto thing shall not be eaten; it shall be burnt with the priest for a heave-offering of the sacrifices fire: and as for the flesh, all that be clean shall of your peace-offerings. eat thereof.

33 He among the sons of Aaron, that offereth 20 But the soul that eateth of the flesh of the the blood of the peace-offerings, and the fat, sacrifice of peace-offerings that pertain unto shall have the right shoulder for his part. the LORD, to having his uncleanness upon him, 34 For x the wave-breast and the heaveeven that soul i shall be cut off from his people shoulder have I taken of the children of Israel

21 Moreover the soul that shall touch any un- from off the sacrifices of their peace-offerings, clean thing, as k the uncleanness of man, or any and have given them unto Aaron the priest, lunclean beast, or any m abominable unclean and unto his sons, by a statute for ever, from thing, and eat of the flesh of the sacrifice of among the children of Israel. peace-offerings, which pertain unto the LORD, 35 This is the portion of the anointing of even that soul" shall be cut off from his people. Aaron, and of the anointing of his sons, out of

22 | And the LORD spake unto Moses, saying, the offerings of the LORD made by fire, in the 23 Speak unto the children of Israel, saying day when he presented them to minister

unto • Ye shall eat no manner of fat, of ox, or of the Lord in the priest's office, sheep, or of goat.

36 Which the LORD commanded to be given 24 And the fat of the p beast that dieth of it-them of the children of Israel, y in the day that sell, and the fat of that which is torn with beasts, he anointed them, by a statute for ever throughmay be used in any other use: but ye shall in no out their generations. wise eat of it.

37 This is the law ? of the burnt-offering, 25 For whosoever eateth the fat of the beast, of the meat-offering, and of the sin-offering, of which men offer an offering made by fire unto and of the trespass-offering, and of the conthe LORD, even the soul that eateth it shall be secrations, and of the sacrifice of the peacecut off from his people.

offerings, 26 . Moreover ye shall eat no manner of blood, 38 Which the LORD commanded Moses in whether it be of fowl or of beast, in any of your mount Sinai, in the day that he commanded the dwellings.

children of Israel to offer their oblations unto 27 Whatsoever soul it be that eateth any the LORD, in the wilderness of Sinai.

e Ch. 19. 6, 7, 8- Numb. 18 0.- Ch. 11. 10, 11, 41. & 19. 7.--- Ch. 15. 3. i Gen. 17. 14.-k Ch. 12 & 13. & 15.-1 Ch. 11. 24, 2-m Ezek. 4. 14.-n Ver. 20. o Ch. 3. 17.-p Heb. carcass. Ch. 17. 15. Deut. 14. 21. Ezek. 4. 14. & 44. 31. 9 Gen. 9. 4. Ch. 3. 17. & 17. 10-14.-5 Ch 3.1.- Ch. 3. 3, 4, 9, 14.- Exod. 29.

24, 27. Ch. & 27. & 9. 21. Numb. 6. 20.- Ch. 3. 5, 11, 16.- Ver. 34.- Ver. 34. Ch. 9. 21. Numb. 6. 20.-X Exod. 23. 28. Ch. 10. 14, 15. Nurnb. 1& 18, 19, Deut. 18. 3.-y Ch.8. 12, 30. Exod 40. 13, 15.—2 Ch. 69-a Ch 6. 14-5 Ch 6. 25-c Yer. – Ch. 6. 2. Exam, 9, 1.4ẻ V. 1.– Ch. 1. 2

his iniquity. That is, on Mr. Harmer's hypothesis, this probably given to Moses while he was on the mount with sacred flesh shall avail nothing to him that eats it after the God; the time was quite sufficient, as he was there with first or second day on which it is offered : however conse God not less than fourscore days in all-forty days at the crated before, it shall not be considered sacred after that giving, and forty days at the renewing of the law. time. See Harmer's Obserrat. vol. i. p. 394. edit. 1808. As in the course of this book, the different kinds of sac

Verse 20. Having his uncleanness upon him) Having rifices commanded to be offered, are repeatedly occurring, touched any unclean thing by which he became legally de- I think it best, once for all, to give a general account of file, and had not washed his clothes, and bathed his fesh. them, and a definition of the original terms, as well as of

Verse 21. The uncleanness of man] Any ulcer, sore, all others relative to this subject, which are used in the or leprosy--or any sort of cutaneous disorder, either loath- | Old Testament, and the reference in which they all stood some or infectious.

to the great sacrifice offered by Christ. Verse 23. Fat, of 0.x, or of sheep, or of goat] Any 1. OWN ASAM, TRESPASS-offering, from Dus asam, to other fat, they might eat--but the fat of these was sacred, be guilty, or liable to punishment ; for in this sacrifice becanse they were the only animals which were offered in the guilt was considered as being transferred to the animal sacrifice, though many others ranked among the clean ani- ofiered up to God, and the offerer redeemed from the penmals as well as these. But it is likely that this prohibition alty of his sin, ver. 37. Christ is said to have made his is to be understood of these animals when offered in sacri- soul an offering for sin, Dvn. Isai. liii. 10. fice, and then only in reference to the inward fat, as men 2. 7WN ISHEH, FIRE-offering, probably from VPN tioned on ver. 4. Of the fat in any other circumstances, it ashash, to be grieved, angcred, inflamed ; either pointing cannot be intended, as it was one of the especial blessings out the distressing nature of sin, or its property of incenswhich God gave to the people. Butter of kine and milk ing divine justice against the offender, who, in conseof sheep, with Fat of lambs, and rams of the breed of quence, deserving burning for his offence, made use of this Bashan, and Goats, was the provision that he gave to his sacrifice to be freed from the punishment due to his transfollowers; see Deut. xxxii. 12-14.

gression. It occurs Exod. xxix. 18. and in many places Verse 27. Whatsoever soul that cateth any manner of of this book. blood] See the note on Gen. ix. 4. Shall be cut off-ex 3. anan HABEHAB, ITERATED or REPEATED offerings, communicated from the people of God, and so deprived from an yahab, to supply. The word occurs only in Hos. of any part in their inheritance, and in their blessings. viii. 13. and probably means no more than the continual See the note on Gen. xvii. 14.

repetition of the accustomed offerings, or continuation of Verse 29. Shall bring his ition] Meaning those each part of the sacred service. things which were given out of the peace-offerings, to the 4. A ZEBACH, a SACRIFICE ; in Chaldee, non debach, Lord and to the priest. Ainsworth.

the i zain being changed into 7 daleth, a creature slain in Verse 30. Ware-off cring] See the note on Exod. sacrifice, from 121 zabach, to slay; hence the altar on xxix. 27.

which such sacrifices were offered, was termed naro mizVerse 32. The right shoulder] See on Exod. xxix. 27. beach, the place of sacrifice. See the note on Gen. viii.

Verse 36. In the day that he anointed them] See the 20. Zebach is a common name for sacrifices in general. note on Exod. xl. 15.

5. in CHAG, a festiral, especially such as had a periodVerse 38. In the wilderness of Sinai] These laws were ical return, from un chagag, to celebrate a festiral, to

2 6 Take Aaron and his sons with him, and CHAPTER VIII.

h the garments, and i anointing oil, and a bullock Moers is commanded to cnnsecrate Aaron and his sous, 1-3. Moses convenes the for the sin-otlering, and two rams, and a basket congregation, washes, clothes, and anoints Aaron, 1-12. He also clothes Aaron's

of unleavened bread; SORES, 13 Oders a bullock for them, as a so-offering, 14-17. Ant 4 rain for a burnt-offering, 18-21 And another ram for consecration-offining, 22-21. The 3 And gather thou all the congregation

with cakes of unleavened bread, and the of the a waveettering, atrl altorward turns - The toreast, which was the part of together unto the door of the tabernacle of the The flesh of the consecration rate is to be toiled and caten at the door of the reader congregation. nacle, 31, 32. Mos Cothmairls Aarva ani his sonntatrick seven days at the door 4 And Moses did as the Lord commanded of the tabernacle of the congregation, which they do acconlingly, 3136.

him; and the assembly was gathered together xod. lxr. 2 ND the LORD spake unto Moses, unto the door of the tabernacle of the congregaAbib or Nuan

tion.

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g Exod. 29. 1-3.- Exod. 22, 1.

i Exod. 30. 24, 25.

dance round and round in circles. See Exod. v. 1. xii. To this kind of offering there is a frequent allusion and 24. The circular dance was probably intended to point reference in the New Testament, as it typified the blood out the revolution of the heavenly bodies, and the exact of Christ, poured out for the sin of the world; and to return of the different seasons. See Parkhurst.

this our Lord himself alludes in the institution of the 6. nnen CHATAATH and NON CHATAAH, SIN-offering, holy Eucharist. The whole Gospel economy is repfrom non chata, to miss the mark; it also signifies sin in resented as a covenant or treaty between God and man, general, and is a very apt term to express its nature by. Jesus Christ being not only the mediator, but the covenant A sinner is continually aiming at, and seeking happiness; sacrifice, whose blood was poured out for the ratification but as he does not seek it in God, hence the Scripture rep- and confirmation of this covenant or agreement between resents him as missing his aim, or missing the mark. God and man. This is precisely the meaning of the Greek word co jest pT1%,

, BURNT, translated sin and sin-offering in our version ; and this âlah, to ascend, because this ofiering, as being wholly conis the term by which the Hebrew word is translated both sumed, ascended, as it were, to God in smoke and vapour. by the Septuagint and the inspired writers of the New It was a very expressive type of the sacrifice of Christ;

Testament. The sin-offering was at once an acknowledg- as nothing less than his complete and full sacrifice could ment of guilt

, in having forsaken the fountain of living make atonement for the sin of the world. In most other waters, and hewed out cisterns that could hold none; and offerings, the priest, and often the offerer, had a share, but also of the firm purpose of the offerer to return to God, in the whole burnt-offering, all was given to God. the true and pure fountain of blessedness. This word 16. nop. KATORETH, INCENSE, or PERFUME-offering, often occurg. See the note on Gen. iv. 7. xiii. 13. from hop katar, to burn; i. e. the frankincense, and

7. DJ COPHER, the EXPIATION Or ATONEMENT, from no other aromatics used as a perfume in different parts of the caphar, to cover, to smear over, or obliterate or annul a divine service. To this St. Paul compares the agreeablecontract. Used often to signify the atonement or expiation ness of the sacrifice of Christ to God, Eph. v. 2. Christ made for the pardon or cancelling of iniquity. See more hath given himself for us an offering—to God for a SWEETin the note on Exod. xxv. 17.

SMELLING satour. From Rev. v. 8. we learn, that it was 8. no MOED, an APPOINTED annual festival, from my intended also to represent the prayers of the saints, which, yaad, to appoint, or constitute, signifying such feasts as offered up on that altar, Christ Jesus, that sanctifies every were instituted in commemoration of some great event or gift, are highly pleasing in the sight of God. deliverance, such as the deliverance from Egypt. See 17. 1277 KORBAN, the GIFT-offering, from anp karab, to Exod. xii. 10. and thus differing from the chag mentioned draw nigh or approach. See this explained on ch. i. 2. above. See the note on Gen. i. 14.

Korban was a general name for any kind of offering, 9. ONS MILLUIM, CONSECRATIONs or consecration because through these, it was supposed, a man had access offerings, from no mala, to fill ; those offerings made to his Maker. in consecrations, of which the priests partook, or in the

18. DU SHELAMIM, PEAC

EACE-offering, from Obu shaHebrew phrase, had their hands filled. See the note on lam, to complete, make whole, for, by these offerings, that Exod. xxxi. 19. and see 2 Chron, xui. 9.

which was lacking, was considered as being now made 10. and MINCHAH, MEAT-offering, from m nach, to up; and that which was broken, viz. the covenant of rest, settle after toil. It generally consisted of things with God, by his creature's transgression, was supposed to be out life, such as green ears of corn, full cars of corn, flour, made whole ; so that after such an offering, the sincere oil, and frankincense : see on ch. ii. 1, &c. And may be and conscientious mind had a right to consider, that the considered as having its name from that rest from labour breach was made up between God and it, and that it might and toil, which a man had when the fruits of the autumn lay confident hold on this covenant of peace. To this the were brought in; or when, in consequence of obtaining apostle evidently alludes, Eph. ii. 14—19. He is our any rest, case, &c. a significant offering or sacrifice was peace, (i. e. our shalam, or peace-offering) who has made made to God. It often occurs. See the note on Gen. iv. 3. both one, and broken down the middle wall; haring abolThe jealousy-offering, Numb. v. 15. was a simple min ished in his flesh the enmity, &c. See the whole paschah, consisting of barley-meal only.

sage; and see the note on Gen. xiv, 18. 11. 700 MESEC and 7030 MIMESAC, a MIXTURE-offering, 19. nyn TODATH, THANK-offering, from it yadah, to or MIXED LIBATION; called a DRINK-offering, Isai. Iv. 11. confess : offerings made to God with public confession of from 700 masac, to mingle ; it seems in general to mean, his power, goodness, mercy, &c. old wine mixed with the lees, which made it extremely in 20. DIN TENUPHAH, WAVE-offering, from go naph, to toxicating. This offering does not appear to have had stretch out ; an offering of the first-fruits stretched out be any place in the worship of the true God; but from Isai. | fore God, in acknowledgment of his providential goodIxv. 11. and Prov. xxvi. 30. it seerns to have been used ness. This offering was moved from the right hand to the for idolatrous purposes, such as the Bacchanalia among left. See the note on Exod. xxix. 27. the Greeks and Romans, "when all got drunk in honour 21. non TERUMAH, HEAVE-offering, from On ram, to of the god.”

lift up, because the offering was listed up toward heaven, 12. SNUD MASEOTII, an OELATION, things carried to the as the wave-offering, in token of the kindness of God in temple to be presented to God, from svi nasa, to bear, or granting rain and fruitful seasons, and filling the heart carry, 10 bear sin; typically, Exod. xxviii. 38. Lev. x. with food and gladness. As the wave-offering was moved 17. xvi. 21. ; really, Isai. lin. 4, 12. The sufferings and from right to left, so the heave-offering was moved up and death of Christ were the true mascoth, or vicarious bear- doron ; and in both cases this was done several times. ing of the sing of mankind, as the passage in Isniah, These offerings had a blessed tendency to keep alive in the above referred to, sufficiently proves. See this alluded to breasts of the people a due sense of their dependence on by the evangelist, John i. 29. And see the root in Park- the divine providence and bounty; and of their obligation hurel.

to God for his continual and liberal supply of all their wants. 13. 1373 NEDABAH, FREE-will or roluntary offering, See the note on Exod. xxix. 27. from 973 nadab, to be free, liberal, princely. An offering In the above collection are comprised, as far as I can renot commanded, but given as a particular proof of extra collect, an explanation of all the terms used in the Hebrew ordinary gratitude to God for especial mercies; or on ac- Scriptures which signify sacrifice, oblation, atonement, count of some vow or engagement voluntarily taken. offering, &c. &c. as well as the reference they bear to the Ver. 16.

great and only sufficient atonement, sacrifice, oblation, and 14. 703 NESEC, LIBATION, or DRINK-offering, from 700 satisfaction, made by Christ Jesus, for the sins of mankind. nasac, to diffuse or pour out. Water or wine poured at Larger accounts must be sought in authors who treat prothe conclusion or confirmation of a treaty or covenant. fessedly on these subjects.

5 And Moses said unto the congregation, 15 And he slew it; *and Moses took the * This is the thing which the Lord commanded blood, and put it upon the horns of the altar to be done.

round about with his finger, and purified the al6 And Moses brought Aaron and his sons, tar, and poured the blood at the bottom of the Tand washed them with water.

altar, and sanctified it, to make reconciliation 7. And he put upon him the " coat, and gird-upon it. ed him with the girdle, and clothed him with '16 » And he took all the fat that was upon the the robe, and put the ephod upon him, and he inwards, and the caul above the liver, and the girded him with the curious girdle of the ephod, two kidneys, and their fat, and Moses burned it and bound it unto himn therewith.

upon the altar. 8 And he put the breastplate upon him: also 17 But the bullock, and his hide, his flesh, and he put in the breastplate the Urim and the his dung, he burnt with fire without the camp; Thummim.

as the LORD ? commanded Moses. 9 P And he put the mitre upon his head; also 18 11 And he brought the ram for the burntupon the mitre, even upon his forefront, did he offering: and Aaron and his sons laid their hands put the golden plate, the holy crown; as the upon the head of the ram. LORD a commanded Moses.

19 And he killed it; and Moses sprinkled the 10 - And Moses took the anointing oil, and blood upon the altar round about. anointed the tabernacle and all that was there 20 And he cut the ram into pieces; and in, and sanctified them.

Moses burnt the head, and the pieces, and 11 And he sprinkled thereof upon the altar the fat. seven times, and anointed the altar and all his 21 And he washed the inwards and the legs in vessels, both the laver and his foot, to sanctify water; and Moses burnt the whole ram upon the them.

altar: 'it was a burnt-sacrifice for a sweet savour, 12 And he poured of the anointing oil upon and an offering made by fire unto the LORD; bas Aaron's head, and anointed him, to sanctify him. the Lord commanded Moses.

13 · And Moses brought Aaron's sons, and 22 | And he brought the other ram, the ram pụt coats upon them, and girded them with of consecration: and Aaron and his sons laid girdles, and put bonnets upon them; as the their hands upon the head of the ram. Lord commanded Moses.

23 And he slew it; and Moses took of the 14. TAnd he brought the bullock for the sin- blood of it, and put it upon the tip of Aaron's offering: and Aaron and his sons laid their right ear, and upon the thumb of his right hand, hands upon the head of the bullock for the sin- and upon the great toe of his right foot. offering

24 And he brought Aaron's sons, and Moses

k Exod. 29. 4.- Exol. 29. 4.-m Erod 29.5.-n Exod. 28. 4.- Exod. 28. 30. P Exod. 29. 6.- Exod. 237, &c.-r Exod. 30. 24-29.- Ch. 21. 10, 12 Exod. 2. 7. & 30. 30. Paa. 133. 2 Ecclus. 45. 15.- Exol. 29. 8, 9.-u Heb. bound.

v Exod. 29. 10. Ezek. 43. 19.-- Ch. 4. 4.- Exod. 29. 12, 36, Ch. 4. 7. Fart 20, 26. Heb 9.?2-y Exod. 2. 13. Ch. 4.8.-2 Ch. 4. 11, 12 Exod. 2. 14-a Exat 29. 15.-b Exod. 29. 18.-c Exod. 29. 19, 31.

NOTES ON CHAPTER VIII.

Summus sacerdos nenpe rub terram scrobe
Acta in profundum consecrandus mergitur,

Mire infulatuse, festa vittis tempora
Verse 2. Take Aaron and his sons) The whole sub-

Nertens, corona lum reperus aurea, ject of this chapter has been anticipated in the notes on

Cinctue Gabino serienmn fultus togam. Exod. xxviii. 1, &c. and xxix. 1, &c. in which all the

Tabulis auperne strain lerun! pulpita,

Rinosa rari pegmatia compagibus, sacrifices, rites, and ceremonies have been explained in

Scindunt sulande vel terebrint a ream,

Crebroque lignum perforant acumine, considerable detail: and to those notes the reader is re

Pateat minutis ut frequens hiatibusferred.

Hic ut laluta est immolanda belina,

Pectua sacrata dicidunt venabulo, Verse 8. He put in the breastplate the Urim and the

Eructat amplum rulnue undan sanguinis &c. Thummim] The Urim and Thummim are here suppos

Tun per frequentes mille rimarnm vias

Tlapsus inher, iabidur rorem pluit, ed to be something different from the breastplate itself.

Deporaus intus quem encerdos ercipit, See the notes on Exod. xxviii. 15, 16, and 30. It is only

Guillas ad omnes turpe subjectans caput,

Et vente et omni putrefactus corpore: necessary to serve, that Aaron and his sons were not

Quin os supinat, obrias oferit genas, anointed until now. Before, the thing was commanded ;

Supponit aures, labra, pares objicit,

Oculos et ipsos perluit liquoribus, and now, first performed.

Ne jam palato parcit, et linguam rigal, Verse 9. And he put the mitre] See the note on Exod.

Donec cruorem totua atrum combibat,

Procedit inde pontifer risu horridus-&c, xxvili. 37.

Omnes salutant atque adorant eminus, Verse 14. The bullock for the sin-offering] This was

Vilis quand illum sanguis, et bos mortuna

Fædis latentem sub carernia laverint. offered each day during the seven days of consecration. See Exod. xxix. 36.

Of these lines, the reader will not be displeased to find Verse 23. Put of the blood on the tip of Aaron's right the following poetical version. ear, &c.] See this significant ceremony explained in the

"For when with sacred pomp and solemn state, note on Exod. xxix. 20. Calmet remarks that the conse

Their great high priest the Romans consecrate,

His silken vext in Gabine cincture bound, cration of the high priest among the Romans, bore a con

A festal fillet tsines his temples round: siderable resemblance to the consecration of the Jewish

And, while aluft the gorgeois miure shunes,

His awful brow a golden crown confines high priest. “The Roman priest, clothed with a garment

In a deep dyke, for mystic ritual inale,

He stanils, MUITOundled with terrific shade. of silk, his head covered with a crown of gold, adorned

High o'er his holy head a stage they place, with sacred ribbands, was conducted into a subterranean

Adorn with paintings, and with statues grace; place, over which there was a floor of planks pierced

Then with keen piercers perforate the floor

Till thronging apertures a imit no more. through with many holes. On this floor they sacrificed a

Thither the vicum ox is now convey'd, bulloek, whose blood was freely poured out on the planks

To glut the vengeance of the thirsty blade.

The acrel spaar his sturdy throul divides, or floor, which running through the holes, fell upon the

Down, instant streaming, guish the gory tides,

Through couintes crevices the gaping wood priest, who stood under to receive this sacred aspersion,

Distils corruptoidew and smoking blood: and who, in order to be completely covered with the blood,

Drop after drop, in swift meron shed,

Falls on the boly pontille mitrert heal. took care to present the whole of his body, his clothes,

While to imbibe the sanctitying power, face, eyes, nose, lips, and even his tongue, to receive the

His outspreal garments drink the crimson shower,

Then on his back in rucking streains he lies drops of blood falling through the pierced floor above.

And lases in livid bloot his lips and eyes;

Bares every limb, expones every pore Being completely covered with this sanguineous shower,

To catch the virtue of the streaming gore, he ascended from his subterranean place, and was acknow

With open mouth expects the falling food, ledged and adored by the people as Pontifex Maximus,

Moistens his palate rol his tongue with blood;

Exten ls his ears to meet the putri rain, or supreme high priest." These rites, which bear a strik

Nor lets a single drop descend in vain. ing allusion to those used in the consecration of Aaron,

Then from the tilthy cave comes forth to light,

Bathod in black blood, and horrible to sight! and from which they were probably borrowed, and dis

By the vile torrent, and the victim slain,

In the dark cavern cleanse from mortal stain, guised by the introduction of their own superstitions, are

The priest, en seloped in atoning gore, particularly described by Aurelius Prudentius in his

With trembling awe surrounding throngs adore."

T. Green poem, entitled, Romani Martyris Supplicium, from which I shall select those verses, the substance of which Prudentius was born about the middle of the fourth is given above, as the passage is curious, and the work century, and was no doubt intimately acquainted with the not common.

circumstances he describes.

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