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The manner of consecrating CHAP. XXIX.

Aaron and his sons. clearly deducible from the text itself, they can give | atonement for sin ; 3. The purity and justice of the little satisfaction to a sincere inquirer after truth. These Divine Majesty; and, 4. The absolute necessity of that garments were all made for glory and for beauty, and holiness without which none can see the Lord. And this is the general account that it has pleased God to these subjects should be diligently kept in view by all give of their nature and design : in a general sense, those who wish to profit by the curious and interesting they represented, 1. The necessity of purity in every details given in this chapter. In the notes these topics part of the Divine worship.; 2. The necessity of an are frequently introduced.

B. C. 1491.

CHAPTER XXIX. Ceremonies to be used in consecrating Aaron and his sons, 1-3. They are to be washed, 4. Aaron is to be

clothed with the holy vestments, 5, 6; to be anointed, 7. His sons to be clothed and girded, 8, 9. They are to offer a bullock for a sin-offering, 10-14; and a ram for a burnt-offering, 15–18 ; and a second ram .for a consecration-offering, 19–22. A loaf, a cake, and a wafer or thin cake, for a wave-offering, 23–25. The breast of the wave-offering and the shoulder of the heave-offering to be sanctified, 26–28. Aaron's vestments to descend to his son, who shall succeed him, 29, 30. Aaron and his sons to eat the flesh of the ram of consecration, 31, 32. No stranger to eat of it, 33. Nothing of it to be left till the morning, but to be burnt with fire, 34. Seven days to be employed in consecrating Aaron and his sons, 35–37. Two lambs, one for the morning and the other for the evening sacrifice, to be offered continually, 38–42. God promises to sanctify Israel with his glory, and to dwell among them, 43–46. A. M. 2513.

AND this is the thing that thou 4 And Aaron and his sons A. M. 2513. B. C. 1491. An. Exod. Isr. I. shalt do unto them, to hallow thou shalt bring unto the door of An. Exod. Isr. 1. cir. Thammuz. them, to minister unto me in the the tabernacle of the

cir. Thammuz.

congrcgapriest's office : « Take one young bullock, and tion, and shalt wash them with water. two rams without blemish,

5 d And thou shalt take the garments, and put 2 And unleavened bread, and cakes unlea- upon Aaron the coat, and the robe of the ephod, vened tempered with oil, and wafers unleaven- and the ephod, and the breastplate, and gird ed anointed with oil; of wheaten flour shalt him with the curious girdle of the ephod: thou make them.

6 *And thou shalt put the mitre upon his 3 And thou shalt put them into one basket, head, and put the holy crown upon the mitre. and bring them in the basket, with the bul- 7 Then shalt thou take the anointing & oil, lock and the two rams.

and pour it upon his head, and anoint him. -b Lev. ii. 4 ; vi. 20, 21, 22. - Chapter xl. e Chap. xxviii: 8.- Lev. viji. 9. -5 Chap. xxviji. 41 ; xxx. 12; Lev. viii. 6; Heb. x. 22. —d Chap. xxviii. 2; Lev. viii. 7. 25; Lev. viii. 12; x. 7 ; xxi. 10; Num. xxxv. 25. NOTES ON CHAP. XXIX.

offices of spiritual and secular dignity had appropriate Verse 1. Take one young bullock] This conse- habits and insignia, hence, when a person was apcration did not take place till after the erection of the pointed to an office and habited for the purpose, he tabernacle. See Lev. viii. 9, 10:

was said to be invested with that office, from in, used Verse 2. Unleavened bread] Three kinds of bread intensively, and veslio, I clothe, because he was then as to its form are mentioned here, but all unleavened: clothed with the vestments peculiar to that office. 1. niya matstsoth, unleavened bread, no matter in what Verse- 7. Then shalt thou take the anointing oil] It shape. See chap. xii. 9. 2. no challoth, cakes, appears, from Isa. Ixi. 1, that anointing with oil, in pricked or perforated, as the root implies. 3. 'P'p?consecrating a person to any important office, whether rekikey, an exceeding thin cake, from P? rak, to be civil or religious, was considered as an emblem of the atlenualed, properly enough translated 'wafer. The communication of the gifts and graces of the Holy manner in which these were prepared is sufficiently Spirit. This ceremony was used on three occasions, plain from the text, and probably these were the prin viz., the installation of prophets, priests, and kings, cipal forms in which flour was prepared for household into their respective offices. But why should such an use during their stay in the wilderness. These were anointing be deemed necessary? Because the comall waved before the Lord, ver. 24, as an acknow- mon sense of men taught them that all good, whether ledgment that the bread that sustains the body, as spiritual or secular, must come from God, its origin well as the mercy which saves the soul, comes from and cause. Hence it was taken' for granted, 1. That God alone.

no man could foretell events unless inspired by the Verse 4. Thoushalt wash them] This was done Spirit of God. And therefore the prophet was anointed, emblematically, to signify that they were to put away to signify the communication of the Spirit of wisdom all filthiness of the flesh and spirit, and perfect holi- and knowledge. 2. That no person could offer an ness in the fear of God; 2 Cor. vii. 1.

acceptable sacrifice to God for the sins of men, or proVerse 5. Thou shalt take the garments] As most fitably minister in holy things, unless enlightened, VOL. I. ( 30 )

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a Lev. viii. 2.

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A. M. 2513.
B. C. 1491.

A bullock for a sin-offering,

EXODUS. and a ram for a burnt-offering. 8 And. I thou shalt bring his fat that is upon them, and burn An. Exod. Isr. 1. sons, and put coats upon them. them

upon the altar.

An. Exod. Isr. 1 cir. Thammuz.

cir. Thammuz. 9 And thou shalt gird them

hem 14 But * the flesh of the bullock, with girdles, Aaron and his sons, and put the and his skin, and his dung, shalt thou burn bonnets on them: and the priest's office shall with fire without the camp: it is a sin-offering. be theirs for a perpetual statute : and thou 15 Thou shalt also lake one' ram; and shalt 'consecrate m Aaron and his sons. Aaron and his sons shall put their hands

10 And thou shalt cause a bullock to be upon the head of the ram. brought before the tabernacle of the congrega- 16 And thou shalt slay the ram, and thou tion: and Aaron and his sons shall put their shalt take his blood, and sprinkle it round hands upon the head of the bullock.

about upon the altar. 11 And thou shalt kill the bullock before 17 And thou shalt cut the ram in pieces, and the LORD, by the door of the tabernacle of the wash the inwards of him, and his legs, and put congregation.

them unto his pieces, and ' unto his head. 12 And thou shalt take of the blood of 18 And thou shalt burn the whole ram upon the bullock, and put it upon P the horns of the the altar : it is a burnt-offering unto the LORD: altar with thy finger, and pour all the blood it is a sweet savour, an offering made by beside the bottom of the altar.

fire unto the LORD. 13 And a thou shalt take all the fat that 19 * And thou shalt take the other ram ; covereth the inwards, and the caul that is, and Aaron and his sons shall put their hands above the liver, and the two kidneys, and the upon the head of the ram:

Lev. viii. 13.i Heb. bind. Lk Num. xviii. 7.-Heb. It seemeth by anatomy and the Hebrew doctors, to be the fill the hand of.

:-mChap. xxviii. 41; Lev. viii. 22; Heb. vii. midriff.- - Lev. iv. 11, 12, 21; Heb. xiii. 11.- Lev, viii. 28. Lev. i. 4; viii. 14.- Lev. viii. 15. - p Chap. xxvii. 18. - Lev. i. 4-9. -"Or, upon. -* Gen. viii. 21. _* Ver. 2 ; xxx. 2. - Lev. iii. 3.

3; Lev. vii. 22.

influenced, and directed by the Spirit of grace and ho- God, and was then proper to be offered in sacrifice. liness. Hence the priest was anointed, to signify his Imposition of hands also signified that they offered the being Divinely qualified for the due performance of his life of this animal as an atonement for their sins, and sacred functions. 3. That no man could enact just to redeem their lives from that death which, through and equitable laws, which should have the prosperity their sinfulness, they had deserved. In the case of of the community and the welfare of the individual the sin-offering and trespass-offering, the person who continually in view, or could use the power confided brought the sacrifice placed his hands on the head of to him only for the suppression of vice and the encou- the animal between the horns, and confessed his sin ragement of virtue, but that man who was ever under over the sin-offering, and his trespass over the trespassthe inspiration of the Almighty. Hence kings were offering, saying, "I have sinned, I have done iniquity; inaugurated by anointing with oil. Two of these offices I have trespassed, and have done thus and thus; and do only exist in all civilized nations, the sacerdotal and return by repentance before thee, and with this I make regal; and in some countries the priest and king are atonement.” Then the animal was considered as vicastill consecrated by anointing. In the Hebrew lan- riously bearing the sins of the person who brought it. guage non mashach signifies to anoint, and nivo Verse 14. It is a sin-offering.) See the notes on mashiach, the anointed person. But as no man was Gen. iv. 7 ; xiij. 13 ; Lev. vii. 1, &c. ever dignified by holding the three offices, so no person Verse 18. It is a burnt-offering] See the note on ever had the title mashiach, the anointed one, but Jesus Lev. vii: 1, &c. the Christ. He alone is King of kings and Lord of Verse 19. The other ram] There were two rams lords : the king who governs the universe, and rules brought on this occasion : one was for a burnt-offering, in the hearts of his followers; the prophet, to instruct and was to be entirely consumed; the other was the men in the way wherein they should go; and the great ram of. consecration, ver. 22, D*X53 Sox eil milluim, high priest, to make atonement for their sins. Hence the ram of filling up, because when a person was dedihę is called the Messias, a corruption of the word cated or consecrated to God, his hands were filled with nivon hammashiach, the anointed one, in Hebrew ; some particular offering proper for the occasion, which which gave birth to ó Xplotos, ho Christos, which has he presented to God. Hence the word consecration precisely the same signification in Greek. Of him, Mel signifies the filling up or filling the hands, some part chizedek, Abraham, Aaron, David, and others were of the sacrifice being put into the hands of such perillustrious types. But none of these had the title of the sons, denoting thereby that they had now a right to Messiah, or THE ANOINTED of God. This does, and offer sacrifices and oblations to God. It seems in ever will, belong exclusively to Jesus the Christ. reference to this ancient mode of consecration, that in

Verse 10. Shall pul their hands upon the head of the the Church of England, when a person is ordained bullock.] By this rite the animal was consecraled to 1 priest, a Bible is put into his hands with these words, 450

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2

A. M. 2513.
B. C. 1491.

A. M. 2513
B. C. 1491.

cir. Thammuz.

cir. Thammuz.

put it

The ram of consecration,

CHAP. XXIX.

and the wave-offering 20 Then shalt thou kill the 23 a And one loaf of bread, an.Exod. Ist. 1. ram, and take of his blood, and and one cake of oiled bread, and An. Exod. Isr: 1.

upon the tip of the right one wafer out of the basket of ear of Aaron, and upon the tip of the right the unleavened bread, that is before the LORD: ear of his sons, and upon the thumb of their 24 And thou shalt put all in the hands of right hand, and upon the great toe of their Aaron, ånd in the hands of his sons: and shalt fight foot, and sprinkle the blood upon the wave e them for a wave-offering before the altar round about.

LORD. 21 And thou sbalt take of the blood that is 25 d And thou shalt receive them of their upon the altar, and of the anointing oil, and hands, and burn them upon the altar for a sprinkle it upon Aaron, and upon his garments, burnt-offering, for a sweet savour before the and upon his sons, and upon the garments of Lord: it is an offering made by fire unto the his sons with him : and ? he shall be hallowed, LORD. and his garments, and his sons, and his sons' 26And thou shalt take the breast of the garments with him.

ram of Aaron's consecration, and wave it for 22 Also thou shalt take of the ram the fat a wave-offering before the LORD: and it sball and the rump, and the fat that covereth the in- be thy part. wards, and the caul above the liver, and the two 27 And thou shalt sanctify & the breast of the kidneys, and the fat that is upon them, and the wave-offering, and the shoulder of the heaveright shoulder; for it is a ram of consecration : offering, which is waved, and which is heaved

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y Chap. xxx. 25, 31; Lev. viii. 30,- Ver. 1; Heb. ix. 22.

a Lev. viii. 26. - Heb. shake to and fro.- Lev. vii. 30.

. Lev.

d Lev. viii. 28. Le Lev. viii. 29.- L' Psa. xcix. 6.

vii. 31, 34; Num. xviii. 11, 18; Deut. xviii. 3.

“Take thou authority to preach the word of God,” &c. of sheep, his tail, cart, &c., may be seen at p. 53 of The filling the hands refers also to the presents which, the above work. in the eastern countries, every inferior was obliged to Verse 23. And one loaf of bread] The bread of bring when brought into the presence of a superior. different kinds, (see oni ver. 2,) in this offering, seems Thus the sacrifice was considered, not only as an to have been intended as a minchah, or offering of Catonement for sin, but also as a means of approach and grateful acknowledgment for providential blessings. as a present to Jehovah.

The essence of worship consisted in acknowledging Verse 20. Take of his blood] The putting the God, 1. As the Creator, Governor, and Preserver of blood of the sacrifice on the tip of the right ear, the all things, and the Dispenser of every good and perfect Thumb of the right hand, and the great toe of the right gift. 2. As the Judge of men, the Punisher of sin, and foot, was doubtless intended to signify that they should he who alone could pardon it. The minchahs, heavededicate all their faculties and powers to the service offerings, wave-offerings, and thank-offerings, referred of God; their ears to the hearing and study of his to the first point. The burnt-offerings, sin-offerings, law, their hands to diligence in the sacred ministry and sacrifices in general, referred to the second. and to all acts of obedience, and their feet to walking Verse 24. For a wave-offering] See the notes on in the way of God's precepts. And this sprinkling Lev. vii., where an ample account of all the offerings, appears to have been used to teach them that they sacrifices, &c., under the Mosaic dispensation, and the could neither hear, work, nor walk profitably, uprightly, reference they bore to the great sacrifice offered by and well-pleasing in the sight of God, without this Christ, is given in detail. application of the blood of the sacrifice.' And as the Verse 25. Thou shalt receive them of their hands] blood of rams, bulls, and goats, could never take away Aaron and Iris sons are here considered merely as any sin, does not this prove to us that something infinitely common persons bringing an offering to God, and not better is shadowed out, and that we can do nothing having, as yet, any authority to present it themselves, holy and pure in the sight of a just and holy God, but but through the medium of a priest. Moses, therefore, through the blood of atonement ? See on chap. xxx. 20. was now to Aaron and his sons what they were after

Verse 22. The fat' and the rump] The rump or wards to the children of Israel ; and as the minister tail of some of the eastern sheep is the best part of the of God he now consecrdtes them to the sacred office, `animal, and is counted a great delicacy. They are and presents their offerings, to Jehovah. also very large, some of them weighing from twelve Verse 27. The breast of the wave-offering, and the to forty pounds' weight; “so that the owners,” says shoulder of the heave-offering] As the wave-offering Mr. Ludolf, in his History of Ethiopia, " are obliged was agitated to and fro, and the heave-offering up and to tie a little cart behind them, whereon they put the down, some have conceived that this twofold action tail of the sheep, as well for the convenience of car represented the figure of the cross, on which the great riage, and to ease the poor creature, as to preserve Peace-offering between God and man was offered in the wool from dirt, and the tail from being torn among the personal sacrifice of our blessed Redeemer. Had the bushes and stones." An engraving of this kind / we authority for this conjecture, it would certainly

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Aaron's garments to

- EXODUS.

descend to his sons. A. M. 2513. up, of the ram of the consecration, be his sons' after him, i to be A. M. 2513. B. C. 1491.

B. C. 1491. An. Exod. Isr. 1. even of that which is for Aaron, anointed therein, and to be con- An. Exod. Isr. J. cir. Thammuz.

cir. Thanımuz. and of that which is for his sons : secrated in them. 28 And it shall be Aaron's and his sons' " by 30 And m that " son that is priest in his stead a statute for ever, from the children of Israel : shall put them on seven days, when he for it is a heave-offering : and i it shall be a cometh into the tabernacle of the congregaheave-offering from the children of Israel, of tion to minister in the 'holy place. the sacrifice of their peace-offerings, even their 31 And thou shalt take the ram of the conheave-offering unto the LORD.

secration, and p seethe his flesh in the holy 29 And the holy garments of Aaron { shall place. h Lev. x. 15.-i Lev. vii. 34. k Num. xx. 26, 28.- - Num. m Heb. he of his sons, Num. XX. 28. Lo Lev. viii. 35; ix xvii. 8 ; XXXY. 25.

-P Lev. viii. 31. cast much light on the meaning and intention of these cration was to abide seven days and nights at the door offerings; and when the intelligent reader is informed of the tabernacle, keeping the Lord's watch. See Lev. that one of the most judicious critics in the whole viii. 33, &c. The number seven is what is called among republic of letters is the author of this conjecture, viz., the Hebrews a number of perfection ; and it is often Houbigan!, he will treat it with respect. I shall here used to denote the completion, accomplishment, fulness, produce his own words on this verse : Hic distinguun- or perfection of a thing, as this period contained the tur, 779 un et ann, ut ejusdem oblationis cæremoniæ whole course of that time in which God created the duæ. In noin significatur, moveri oblatam victimam world, and appointed the day of rest. As this act of huc et illuc, ad dextram et ad sinistram. In 17019 consecration lasted seven days, it signified a perfect sursum tolli, et sublatam rursus deprimi ; nam pluri- consecration ; and intimated to the priest that his bus vicibus id fiebat. Rem sic interpretantur Judæi; whole body and soul, his time and talents, should be et Christianos docent, quanquam id non agentes, sic devoted to the service of God and his people. adumbrari eam crucem, in quam generis humani vic- The number seven, which was a sacred number tima illa pacifica sublala est, quam veteres victimæ among the Hebrews, was conveyed from them down omnes prænunciabant. “ The heave-offering and wave- to the Greeks by means of the Egyptian philosophy, offering, as two ceremonies in the same oblation, are from which they borrowed most of their mysteries; here distinguished. The wave-offering implies that and it is most likely that the opinion which the Greeks the victim was moved hither and thither, to the right give is the same that the original framers of the idea hand and to the left; the heave-offering was lifted up had. That there was some mystical idea attached to and down, and this was done several times. In this it, is evident from its being made the number of perway the Jews explain these things, and teach the Chris- fection among the Hebrews. Philo and Josephus say. tians, that by these acts the cross was adumbrated, upon that the Essenes, an ancient sect of the Jews, held it which that Peace-offering of the human race was listed sacred “ because it results from the side of a square up which was prefigured by all the ancient victims.” added to those of a triangle." But what meaning

The breast and the shoulder, thus waved and heaved, does this convey ? A triangle, or triad, according to were by this consecration appointed to be the priests' the Pythagoreans, who borrowed their systems from portion for ever; and this, as Mr. Ainsworth piously the Egyptians, who borrowed from the Jews, was the remarks, “ taught the priests how, with all their heart emblem of wisdom, as consisting of beginning (Monad,) and all their strength, they should give themselves middle (Duad,) and end (Triad itself;) so wisdom conunto the service of the Lord in his Church.” Moses, sists of three parts—experience of the past, allention as priest, received on this occasion the breast and the to the present, and judgment of the future. It is also shoulder, which became alterwards the portion of the the most penetrating of all forms, as being the shape priests ; see vér. 28, and Lev. vii. 34. It is worthy of of the wedge ; and indestructibility is essential to it, remark, that although Moses himself had no consecra- as a triangle can never be destroyed. From those tion to the sacerdotal office, yet he acts here as high three properties it was the emblem of spirit. The priest, consecrates a high priest, and receives the square, solid, and tetrad, by the same system were breast and the shoulder, which were the priests”

, por- interchangeable signs. Now a square is the repretion! But Moses was an extraordinary messenger, sentation of a solid or matter, and thus the number and derived his authority, without the medium of rites seven contains within itself the properties of both the or ceremonies, immediately from God himself. It does triangle or solid, and the square or telrad, i. e., is an not appear that Christ either baptized the twelve apos- emblem of body and spirit ; comprehends both the iles, or ordained them by imposition of hands; yet, intellectual and natural world; embraces the idea of from his own infinite sufficiency, he gave them autho- God, the chief of spirits or essences; and all nature, rity both to baptize, and to lay on hands, in appointing the result of his power ; thus a very fit emblem of others to the work of the sacred ministry.

perfection. It is perhaps in this way that we must Verse 29. The holy garmentsshall be his sons' explain what Cicero, Tusc. Quest., lib. i., cap. 10, afler him] These garments were to descend from says of the number seven, where he calls it the knot father to son, and no new garments were to be made. and cement of all things; as being that by which the Verso 30. Seven days] The priest in his conse- | natural and spiritual world are comprehended in one

The morning and
CHAP. XXIX.

evening offerings A. M. 2513. 32 And Aaron and his sons it shall be an altar most holy: A. M. 2513. B. C. 1491.

B. C. 1491. An. Exod. Isr. 1. shall eat the flesh of the ram, whatsoever toucheth the altar An. Exod. Isr. 1. cir. Thammuz. and the a bread that is in the shall be holy.

cir. Thammuz. basket, by the door of the tabernacle of the 38 Now this is that which thou shalt offer congregation.

upon the altar; é two lambs of the first year 33 And they shall -eat those things where a day by day continually. with the atonement was made, to consecrate 39 The one lamb thou shalt offer b in the and to sanctify them : * but a stranger shall morning; and the other lamb thou shalt offer not eat thereof, because they are holy. at even :

34 And if. aught of the flesh of the conse- 40 And with the one lamb a tenth deal of crations, or of the bread, remain unto the flour, mingled with the fourth part of a hin of morning, then thou shalt burn the remainder beaten oil; and the fourth part of a hin of with fire: it shall not be eaten, because it wine for a drink-offering. is holy.

41 And the other lamb thou shalt c offer 35 And thus shalt thou do unto Aaron, and at even, and shalt do thereto according to to his sons, according to all things which I the meat-offering of the morning, and achave commanded thee: "seven days shalt thou cording to the drink-offering thereof, for a consecrate them.

sweet savour, an offering made by fire, unto 36 And thou shalt "offer every day a bul- the LORD. lock for a sin-offering, for atonement : and 42 This shall be d a' continual burnt-offering thou shalt cleanse the altar, when thou hast throughout your generations, at the door of made an atonement for it, wand thou shalt the tabernacle of the congregation, before anoint it, to sanctify it.

the LORD: • where I will meet you, to speak 37 Seven days thou shalt make an atone- there unto thee. ment for the altar, and sanctify it; tand 43 And there I will meet with the children

9 Matthew xii. 4.- - Lev. x. 14, 15, 17. Lev. xxii. 10. a See Dan. ix. 27 ; xii. 11.- _0 2 Kings xvi. 15; Ezek. xlvi. i Lev. viii. 32. -u Exod. xl. 12; Lev. viii. 33, 34, 35.

—Heb. 13, 14, 15.- - 1 Kings xviii. 29, 36 ; 2 Kings xvi. 15; Ezra x. 11.- Chap. xxx. 26, 28, 29, xl. 10.- - Chapter xl. 10. ix. 4, 5; Psa. cxli. 2 ; Dan. ix. 21.- 4 Ver. 38; chap. xxx. 8; ☆ Chap. xxx. 29 ; Matt. xxiii. 19.-? Num. xxviii. 3; 1 Chron. Num. xxviii

. 6; Dan. viii. 11, 12, 13. Chap. xxv. 22 ; xu. xvi. 40; 2 Chron. ii. 4; xiii. 11 ; xxxi. 3 ; Ezra iii. 3.

6, 36; Num. xvii. 4.

idea. Thus the ancient philosophers spoke of num- devoted to sacred uses, for in no other sense could bers, themselves being the best judges of their own such things be sanctified by touching the allar. meaning.

Verse 39. One lamb thou shalt offer in the morning] Verse 33. But a stranger shall not eat thereof] These two lambs, one in the morning, and the other That is, no person who was not of the family of in the evening, were generally termed the morning Aaron—no Israelite, and not even a Levile.

and evening daily sacrifices, and were offered from Verse 34. Burn the remainder with fire) Com the time of their settlement in the promised land to mon, voluntary, and peace offerings, might be eaten the destruction of Jerusalern by the Romans: The even on the second day; see Lev. vii. 16 ; xix. 5, 6. use of these sacrifices according to the Jews was But this being a peculiar consecration, in order to this : " The morning sacrifice made atonement for the qualify a person to offer sacrifices for sin, like that sins committed in the night, and the evening sacrifice great sacrifice, the paschal lamb, that typified the expiated the sins committed during the day." atonement made by Christ, none of it was to be left Verse 40. A tenth deal of. flour] Deal signifies a till the morning lest putrefaction should commence, part, from the Anglo-Saxon dælan, to divide; hence which would be utterly improper in a sacrifice that dæl, a part, a portion taken from the whole. From was to make expiation for sin, and bring the soul into Num. xxviii. 5 we learn that this tenth deal was the a state of holiness and perfection with God. See the tenth part of an ephah, which constituted what is called note on Exod. xii. 10.

See chap. xvi. 36 ; and see the note on ver. Verse 36. Thou shall cleanse the altar] The altar 16 of the same chapter, where an account is given of was to be sanctified for seven days; and it likely different measures of capacity among the Hebrews. that on each day, previously to the consecration ser- The omer contained about three quarts English. vice, the altar was wiped clean, and the former day's The fourth part of a hin The hin contained one ashes, &c., removed.

gallon and two pints. The fourth part of this was Verse 37. Whatsoever touches the altar shall be about one quart and a half of a pint. holy.) To this our Lord réfers Matt. xxiii. 19, where Drink-offering.) A libation poured out before the he says the altar sanctifies the gift ; and this may be Lord. See its meaning, Lev. vii. 1, &c. understood as implying that whatever was laid on the Verse 43. There I will meet with the children of altar became the Lord's property,'and must be wholly Israel] See the note on chap. xxv. 22.

an omer. .

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