THE BOOK OF LEVITICUS,
Chapters 1-27
CHAPTER ONE
1:1: “and spake unto him [Moses] out of the tabernacle of the congregation” = In Exodus 25:22, we are told that our Lord would “meet with thee [Moses], and I will Commune with thee [Moses] from above the Mercy Seat, from between the two cherubims which are upon the Ark of the Testimony;” meaning in the Most Holy Place. We are not told how Moses knew when to go receive these instructions, nor are we told how it is that Moses could enter into the Most Holy Place whenever this instruction was to be given, since only the High Priest was to only enter into it, “once a year,” Lev. 16:24. It may be that Moses only came to the door of the inner Sanctuary, and only he could hear and understand the voice (see Acts 7:31; 9:7).
The verse and Book starts out with, “And the LORD called unto Moses.” However, the Hebrew word for “called,” is “qara,” which is translated as “met,” in Num. 23:4. According to Vid. Buxtorf. Tiberias, c. 15. p. 39, and John Gills Exposition of the Bible, “Aben Ezra says that Moses heard it, but all Israel did not hear:” and Rabbis teach that this word identifies to the fact that God “met” with Moses in a kind of accidental way, from Moses’ perspective. By contrast, just as God spoke to Moses through a burning “bush,” Exo. 3:4, and upon Mt. Sinai from a “cloud,” so He also may have projected His voice to wherever Moses was in the Sanctuary.
1:3: “burnt sacrifice” = Or better, “burnt offering,” as in Lev. 1:4. The Hebrew word for “burnt offering,” i.e., “olah,” is a noun and occurs 289 times in the Masoretic Text of the Hebrew Bible. It literally means, “that which goes up [in smoke],” Schwartz, Baruch J. “Burnt Offering,” in Berlin Adele; Grossman, Maxine (eds.); The Oxford Dictionary of the Jewish Religion, Oxford University Press, 2011, ISBN 978-0-19-973004-9. p. 154.
It is formed from the active participle of the “Hiphil” form of the verb “alah,” meaning, “to cause to ascend.” In an interesting note, its traditional name in English is, “holocaust,” ibid. The term was translated as “holocauston” in the Septuagint. Even today some English Bible translations render the word as “holocaust” (see the “NAB”), while still others translate it as “burnt offering” (see the “NIV”).
The meaning, or reason for this offering, is to show that all your hopes, prayers, and desires for a closer relationship with God are ascending up to Him in this rising smoke.
1:4: “he shall put his hand upon the head of the burnt offering” = Leviticus 3:2 is even more clear in describing the transferring of sin from the sinner to the victim, in that it places the sinner in the Sanctuary before the Brazen Alter.
1:5: “sprinkle” = My Exodus 9:6 Note basically points out the fact that Christs blood was to be “sprinkled abundantly” around and about and upon the “altar.” Which brings us to verse 6.
1:6: “he shall flay” = This symbolism represents the fact that Christ is to be totally and completely exposed. Why? To see if there was any defect that may have been missed upon the initial inspection. Also consider that Christ’s Sacrifice has been on display for over 2,000 years now.
1:8 &12: “in order” = According to Albert Barns Notes On The Bible: “in the same relation to each other that they had in the living animal.”
1:11: “on the side of the Alter northward” = Notice that if an offering was anything other than a bullock, it was not to be, “by the door of the tabernacle of the congregation,” verse 4. According to Albert Barns Notes On The Bible: “This was probably an arrangement of some practical convenience. On the west side of the Altar stood the Laver; on the east side was the place of ashes (see Lev. 1:16); and the south side, where appears to have been the slope by which the priests went up to the Altar, must have been left clear for a path.”
1:15: “wring off his head” = Not “off” as to separate it from the torso as Lev. 5:8 explains, but to kill it. Note that this offering of a poor person is not killed by the person, but by the priest. How the transference of sin for this offering is accomplished is not explained; except that Jesus’ love for the poor is all throughout the Bible (see Exo. 30:15).
“he blood thereof shall be wrung out at the side of the Altar” = From John Gill’s Exposition of the Bible: “or ‘the wall’ of it: this, though mentioned last, must be done before, and immediately upon the wringing of the head, and between that and the burning it on the Altar: this wringing off the head, and wringing out the blood, denote violence, and show that Christ’s death, which this was a type of, was a violent one.”
CHAPTER TWO
2:1: “meat offering” = Or better, “meal offering,” since this is talking about “grain.”
“fine flour” = This would be the rich person’s offering. Why? Because “frankincense” was too expensive for the poor brethren (see my verse 4 Note). In order to become “fine flour,” it needed to be “sifted.” In Amos 9:9 and Luke 22:31 we can get a better picture of what kind of “flour” this really is, in that it represents one being examined in order to ensure that no sin is to be found.
“oil” = Every priest and every king were anointed with oil. Thus, the symbolism of the future anointing of the Coming Messiah for the cleansing of the offeror’s sins. Also, oil has always been a representation of the Holy Spirit coming into one’s life so that one can be anointed into the service of God.
“frankincense” = A formula for the type of frankincense to be used in these offerings is found in Exodus 30:34-38. In this portion of the offering, it is to show the acceptability of the entire offering. If the offering was done incorrectly in any way, then it would not be accepted by God. Thus, if Christ was not sinless, or if any sin was found in Him, then God would not accept His offering for mankind.
2:3: “remnant” = It must be remembered that the priests were not to inherit any land. Therefore, their portion of any offering must come from the Israelite people who are faithful. Their living also is supplemented by the tithe. Just as we today should also be tithing and also be giving offerings, i.e., representative of the “meat [meal] offerings.”
2:3 & 10: “most holy” = A literal translation would be, “holiness of holiness.” Comparatively speaking, there were lighter holy things (Misn. Zebachim, c. 5. sect. 7), heavy holy things, and “most holy” things to be offered. This offering is obviously one of the latter.
2:4: “baken in the oven” = This would be the poor persons offering, or portion given (made). Notice that the rich persons offering had the “oil [poured] upon it,” verse 1, while here the “oil” was “mingled with,” the “fine flour.” Notice that the “oil,” representing the Holy Spirit, is still always present. Notice also how our God is always respectful and caring of the poor.
“unleavened” = The reason it was to be “unleavened” is because it is a representative of there being no sin found therein. Sin is characterized as oneself being “puffed up.” Therefore, no leaven was to be found in this offering.
2:5: “baken in a pan” = Here are persons who are the poorest of the poor. They did not own an “oven,” verse 4. However, notice that there is no excuse, no matter one’s situation in life, for not praising our Lord with an offering (cost to oneself).
2:11: “no leaven, nor any honey” = Notice that the “most holy” offerings are without these two ingredients; “leaven” representing sin, while “honey” had the same effect of one being “lifted up in their own estimation” when honey mixes with leaven.
2:12: “firstfruits. . . shall not be burnt on the altar” = This instruction is because “honey” was used in the offering according to 2Ch. 31:5, and as such would produce fermentation.
2:13: “season with salt. . . all thine offerings” = Salt was the one symbol which was never absent from the Altar of Burnt Offering, showing the imperishableness of the love of God for His people.
CHAPTER THREE
3:1: “peace offering” = From The Bible Illustrator we read: “The word peace in the language of the Scriptures, has a shade of meaning not commonly attached to it in ordinary use. With most persons it signifies a cessation of hostilities, harmonious agreement, tranquility, the absence of disturbance. But in the Scriptures it means more. Its predominant import there is, prosperity, welfare, joy, happiness. The original Hebrew word [“shelem”] includes both these meanings. The old Greek version renders it by terms which signify a sacrificial feast of salvation. We may, therefore, confidently take the peace-offering as a joyous festival, a solemn sacrificial banqueting, illustrative of the peace and joy which flows to believers from the atoning work of our Lord Jesus Christ. . .”
From “Smiths Bible Dictionary,” we read: “The Peace Offerings, unlike other sacrifices, were not ordained to be offered, in fixed and regular course. The only constantly recurring Peace Offering appears to have been that of the two firstling lambs at Pentecost. Lev. 23:19. The general principle of the Peace Offering seems to have been that, it should be entirely spontaneous, offered as occasion should arise, from the feeling of the sacrificer himself. Lev. 19:5.”
CHAPTER FOUR
4:2: “sin through ignorance” = According to Ecclesiastes 5:6 we cannot claim that sin was an “error.” Or a better translation would be, “inadvertence,” which means, “unintentional.” Therefore, what is a “sin through ignorance?”
From “John Gill’s Exposition Of The Entire Bible,” we read: “The Jewish writers (T. Bab. “Maccot,” fol. 23. 2.) distinguish the commandments of the Lord into affirmative and negative, and make their number to be six hundred and thirteen; two hundred and forty eight are affirmative, according to the number of bones in a man’s body, and three hundred sixty five are negative ones, according to the number of the days of the year; and they observe (Maimon. in “Misn. Horayot,” c. 2. sect. 3. Bartenora in “Misn. Ceritot,” c. 1. sect. 1. “Gersom” in loc.), it is only the transgression of negative precepts that is here meant, and for which a sin offering was to be brought.”
4:3: “according to the sin of the people” = That is, committing the same manor of sins as is common with the entire congregation.
4:4: “kill the bullock” = See Hebrews 9:22.
4:7: “upon the horns of the Altar of sweet Incense” = That our sins are placed here, see Jeremiah 17:1 and my Bible Study: “SANCTUARY,” under, “14 - THE TABERNACLE'S ALTAR OF INCENSE.”
4:12: “without the camp” = This was to show that Messiah was to be taken out of the city of Jerusalem and suffer without its gates (Heb. 13:11).
4:13: “if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly” = The best way to explain that this could even happen, is to understand that they were taught incorrectly by their leaders (“elders” in verse 15) and then their leaders were exposed when the people found out about it (verse 14), or better understood the falseness of their teaching(s).
4:24: “kill it” = See Hebrews 9:22.
4:29: “slay the sin offering” = See Hebrews 9:22.
CHAPTER FIVE
5:1: “if he do not utter it, then he shall bear his iniquity” = Here is my Matthew 26:63 Note: “I adjure thee by the living God” = Christ answered the high priest, even though He had previously “held His peace,” only because of the instruction in regards to a Jewish court, as found in Leviticus 5:1 (see also Num 5:19-21; 1Ki. 22:16; 2Ch. 18:15; etc.), terming, the “voice of swearing,” which really means, “the voice of adjuration.” Christ would have committed the crime of not testifying about something which He knew (that He is God), but refused to do so (“held His peace”), and would have to “bear His iniquity,” Leviticus 5:1.
“The high priest now raised his right hand toward Heaven in a most imposing manner, and with a solemn voice addressed Jesus: [verse quoted]. Thus appealed to by the highest acknowledged authority in the nation, and in the Name of the Most High, Jesus, to show proper respect for the Law, answered,” 3SP:119.
5:6: “trespass offering” = This type of offering, whether intentional or unintentional, as described in the preceding verses 1-5, was for a sin that was public in nature (became known or was obvious). In other words, where a “sin offering” was for an individual’s sin between himself and God, the “trespass offering” was offered because it was public, and usually, because of its nature, affected more persons than just that of the individual. You might notice that the phrase “sin through ignorance” is not mentioned in this section (regarding the “trespass offering”). The reason is that when people sin against others, it is deliberate (even though, as in verse 1, it had to be pointed out to him, it is treated as if he did know or should have known it was a sin to act accordingly).
5:8: “the sin offering first” = The sin offering was offered first because it was to make the atonement for sin, and then the burnt offering, to denote the Divine acceptance of it; so Ben Gersom observes.
5:11: “But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering” = It is argued that this proves that you do not need a blood offering for sin. However, the truth is that this is only discussing what a “poor man” can afford. The blood offering is not canceled. In fact, this offering is still a blood offering, in that verse 12 tells us that this “meal offering” is accounted as being associated with the “blood offering,” for the verse states, “and burn it [the “meal offering” “of fine flour”] on the altar, according to the offerings made by fire unto the LORD: it is [now associated, or counted as] a sin offering.”
5:15: “after the shekel of the Sanctuary” = From an explanation of what would denote “the shekel of the Sanctuary,” see Exodus 30:13.
From “John Gill’s Exposition Of The Entire Bible,” we read: “that is, either an estimation was to be taken of the damage done in the holy things, an account of which was to be brought along with the ram, and the cost paid; or else the ram brought was to be of the value of, or worth shekels of silver; and the least of many being two, as Aben Ezra and Ben Gersom observe, the sense is, that the ram brought for the trespass offering should be at least worth two shekels of silver; so Jarchi and Ben Gersom.”
5:16: “the fifth part thereto” = In other words, 20%. This is like paying a double tithe.
5:17: “though he wist {Know} it not” = Ignorance is not an excuse. How do you know you have sinned? Just like today, when a policeman pulls you over for going over the speed limit and you did not know what the speed limit was it that area; so sin will find you out [trespassing on someone’s land; keeping a stray sheep that is not yours]. A better example would be 1Ti. 1:13, in that Paul was once “a blasphemer, and a persecutor, and injurious,” before he knew Christ, “but I obtained mercy,” Why?, “because I did it ignorantly in unbelief.”
CHAPTER SIX
6:2-5: “lie” = These verses are basically covering what we would consider today as business transactions.
6:5: “add the fifth part more thereto” = Just like in Lev. 5:16’s offering, this is also 20%, or a double tithe. However, this is “more thereto,” or in addition to the “restore it in the principal.” Business transactions, or depriving people of their money (leading people to become poor), is very grievous in our Lord’s sight.
“in the day of his trespass offering” = The “Targum of Jonathan,” renders it, “in the day he repents of his sin.”
6:11: “a certain place” = That is, according to “Adam Clark’s Commentary On The Bible:” “a place where no dead carcasses, dung, or filth of any kind was laid; for the ashes were holy.”
6:16: “in the holy place; in the court of the tabernacle of the congregation” = It was eaten in the “court” which was before the “holy place;” Exo. 8:31 makes this clear. It is called “the holy place” because it became holy from the offering and services thus performed (see Exo. 3:5 & Acts 7:33).
6:20: “in the day when he [Aaron or any of his sons; see verse 22] is anointed” = As of yet, Aaron had not been “anointed” (see Lev. 8:2).
6:20-23: “anointed. . . wholly burnt. . . wholly burnt: it shall not be eaten” = These verses cover the offerings of the priests (showing that none are exempt) and is a clear reference to our Messiah, Who gave Himself as a complete offering. This does not go against Christ’s instruction to His “disciples” when He instructed them to “Take, ear; this is My body,” Matthew 26:26; Mark 14:22; Luke 22:19, for that was a metaphor for His living (body) inside of you. Whereas this is a representation of His death on the cross, dying because of our sins.
6:26 & 27: “holy place” = See my Leviticus 6:16 Note. The washing in verse 27 must be meaning at the Laver. Also, according to Hebrews 13:11, the “sin offering” was to be “burned without the camp.” Just as Christ was taken to Golgotha, outside the city walls of Jerusalem.
CHAPTER SEVEN
7:6: “holy place” = See my Leviticus 6:16 Note.
7:13: “leavened bread” = Verse 12 is a representation of the Messiah (“unleavened cakes” “unleavened wafers”), while here in this verse it is speaking of the offeror (you and me), who still have sin in us. This does not mean that we cannot, from this point on (else why bring a sacrifice for sin at all), stop sinning. It does mean that we have sinned and we are making reconciliation for that sin. Christ is the antidote for sin (“Christ in you, the hope of glory,” Col. 1:27).
7:14: “an heave offering” = Throne into the air. Note that “leavened bread” is not placed upon the altar. Only the sinless Christ can be placed there.
7:17: “third day” = That this has implication to, and applies to the resurrection of our Lord can be seen in this entire laying out of these sacrificial offers (representing our Lord) and the ultimate reasons for them (pointing to Christ).
7:18-20: “soul that eateth of it shall bear his iniquity. . . [19] all that be clean shall eat thereof. . . [20] “shall be cut off” = If you deny Christ, yet outwardly profess Christ, you shall pay the price of denial. Whereas, if you bring Christ into your life, you can overcome your sins (through His work in you) and eat with Him later in Heaven.
7:23: “eat no manner of fat” = It is said that the “fat” gives a juicy steak its flavor. This instruction is why kosher Jews do not have any fat on their meats. See my verse 26 comment.
7:26: “no manner of blood” = This is the instruction for the non-eating of “blood,” for it represents Christ “blood” shed for you. And this is why there should be no such thing in your diet as a “juicy steak,” such as ordering a “medium rare steak.” Most people would not eat a kosher steak, for it is hard to chew and like eating leather.
7:35: “This is the portion of the anointing of Aaron” = The application for our day is that we are to support the priesthood in Tithes.
CHAPTER EIGHT
ALL: It should be noted that the LORD “commanded” whatever to be done 12 times in this Chapter alone. And what establishes our Lord’s commandments in this Chapter is verse 36 which states, “So Aaron and his sons did all things which the LORD commanded.” Note also the entire capitalization of “LORD,” meaning the unmistakable One and only God.
8:7: “put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod” = See my Bible Study (under Bible Studies - SDA’s - The Sanctuary -) “THE HIGH PRIEST.”
8:9: “golden plate” = This was put upon the “mitre” and in the “Temple Institute,” in Israel, you can see this “mitre” with the “golden plate” upon it, inscribed with the words, “Holiness Unto The LORD.”
8:18: “the ram” = Notice only one of them is selected here, while the other is selected later (verse 22). The selection process we are not told of.
8:23: “ear” = The signification of this act is that we will “hear” what the Lord says to us.
“hand” = The signification being that we will do what the Lord says (service).
“foot” = The signification being that we will walk in the ways of our Lord. Obedience is the bottom line.
8:33: “not go out of the door” = From “John Gill’s Exposition Of The Entire Bible,” we read: “they had provision enough every day from the ram of consecration, whose flesh they were to boil and eat. The Jewish writers (Aben Ezra, Hiscuni in loc.) are puzzled where they should ease nature, since the place was holy; but the orders are not to be considered as so strict but that they might go in and out, though they were not to stay long, or to attend to any other business; and it was always necessary there should be some upon the spot, keeping the Lord’s charge in their turns; and it was always requisite that they should also sleep alternately; for it cannot be thought that they should be all this time without rest, any more than without food.”
8:35: “I Am” = Notice that God gives His Name (again) here, and Moses emphasizes It again in Leviticus 10:13.
CHAPTER NINE
9:1: “eighth day” = That is the “eighth day” which was after the “seven days” of consecration mentioned in Leviticus 8:35.
9:4: “for to day the LORD will appear unto you” = If we consider that all of these offerings, “young calf,” verse 2, “a ram,” verse 2, “kid of the goats,” verse 3, “a calf and a lamb,” verse 3, “a bullock and a ram,” verse 4, “a meat offering,” verse 4, covered all of the offerings, the “young calf” for a “sin offering,” verse 2, the “ram” for a “burnt offering,” verse 2, the “kid of the goats,” for a “sin offering,” verse 3, the “calf and a lamb” for a “burnt offering,” verse 3, the “bullock and a ram” for “peace offerings,” verse 4, and a “meat offering,” verse 4, are needed in order to have our LORD “appear unto” us, how important is our consecration before partaking of the communion service, or any important or essential service in the Church? Also note that all of these offerings and how they are to be offered where covered in the previous 8 Chapters. To me, that is just a lead-up to this event in verse 23.
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CHAPTER TEN
10:1: “offered strange fire” = Here is my remark in my Biblical Study of God’s Sanctuary, in my section entitled, “THE ALTAR OF INCENSE” under SDA, then The Sanctuary = The incense was to be continually burning upon the Altar (Exo. 30:6), and never to go out. The same coals of fire that consumed the offering upon the Brazen Alterwere brought from thence and placed upon the Alter of Incense for its use (Lev. 16:13). The picture of Nadab and Abihu comes forth in their offering of the un-Biblically prescribed way (Exo. 30:9, 37; Lev. 6:12-13; 16:12), and their untimely death (Lev. 10:1-2) when offering “strange fire” before our Lord. To offer prayers that are contrary to our Lord’s will, or that do not conform to the pattern set forth by God in His Word, which also includes “vain repetitions,” Matthew 6:7, and are to conclude with the authority of Jesus’ name (John 14:13) is also considered by our Lord today as “strange fire.”
“The sons of Aaron did not take the sacred fire from the altar, which the Lord Himself had kindled, and which He had Commanded the priests to use when they offered incense before Him. They took common fire, and put it in their censers, and put incense thereon. This was a transgression of God’s express Command, and His judgment speedily followed. Aaron’s sons, who officiated in holy things, would not have thus transgressed if they had not indulged freely in the use of wine, and been partially intoxicated. They gratified the appetite, which debased their faculties, and disqualified them for their sacred office. Their intellects were beclouded, so that they did not have a realizing sense of the difference between the sacredness of the fire which God let fall from Heaven, and which was kept burning continually upon the altar, and the common fire, which He had said they should not use. If they had had the full and clear use of their reasoning powers, they would have recoiled with horror at the presumptuous transgression of God’s positive Commands. They had been especially favored of God in being of the number of the elders who witnessed the glory of God in the mount [Exo. 24:1, 9-11]. They understood that the most careful self-examination and sanctification were required on their part before presenting themselves in the Sanctuary, where God’s presence was manifested.” 1SP:277.
“God might have chosen Aaron as leader; but He Who is acquainted with hearts, who understands character, knew that Aaron was yielding and lacked moral courage to stand in defense of the right under all circumstances, irrespective of consequences. Aaron’s desire to have the good will of the people sometimes led him to commit great wrongs. He too frequently yielded to their entreaties, and in so doing dishonored God. The same lack of firmness for the right in his family resulted in the death of two of his sons. Aaron was eminent for piety and usefulness, but he neglected to discipline his family. Rather than perform the task of requiring respect and reverence of his sons, he allowed them to follow their inclinations. He did not discipline them in self-denial, but yielded to their wishes. They were not disciplined to respect and reverence parental authority. The father was the proper ruler of his own family as long as he lived. His authority was not to cease, even after his children were grown up and had families of their own.” 3T:293.3.
“The sons of Aaron did not take the sacred fire from the altar, which the Lord Himself had kindled, and which He commanded the priests to use when they offered incense before Him. They took common fire and put in their censers, and put incense thereon.” 4aSG:11.
“Intemperance in eating and in drinking, and the indulgence of base passions have benumbed the fine sensibilities, so that sacred things have been placed upon a level with common things. Nadab and Abihu drank too freely of wine, and the result was, they used common fire instead of sacred, and were destroyed for thus dishonoring God. When appetite is left to control reason, sacred things are not discerned. God expressly commanded the children of Israel not to eat swine’s flesh. The heathen used this meat as an article of food. God prohibited the Hebrews the use of swine’s flesh because it was hurtful. It would fill the system with humors, and in that warm climate often produced leprosy. Its influence upon the system in that climate was far more injurious than in a colder climate. But God never designed the swine to be eaten under any circumstances. Swine were useful. In a fruitful country, where there was much to decay upon the ground, which would poison the atmosphere, herds of swine were permitted to run free, and devoured the decaying substances, which was a means of preserving health. Other animals were forbidden to be eaten by the Israelites, because they were not the best articles of food.” 4aSG:124.
“Nadab and Abihu, by drinking wine, beclouded their reasoning faculties, and so lost their sense of sacred things, that they thought they could as well offer common fire as sacred. God did not excuse them because the brain was confused.” 4aSG:125.
“Next to Moses and Aaron, Nadab and Abihu had stood highest in Israel. They had been especially honored by the Lord, having been permitted with the seventy elders to behold His glory in the mount [Exo. 24:1, 9-11]. But their transgression was not therefore to be excused or lightly regarded. All this rendered their sin more grievous. Because men have received great light, because they have, like the princes of Israel, ascended to the mount, and been privileged to have communion with God, and to dwell in [360]
“the light of His glory, let them not flatter themselves that they can afterward sin with impunity, that because they have been thus honored, God will not be strict to punish their iniquity. This is a fatal deception. The great light and privileges bestowed require returns of virtue and holiness corresponding to the light given. Anything short of this, God cannot accept. Great blessings or privileges should never lull to security or carelessness. They should never give license to sin or cause the recipients to feel that God will not be exact with them. All the advantages which God has given are His means to throw ardor into the spirit, zeal into effort, and vigor into the carrying out of His holy will.
“Nadab and Abihu had not in their youth been trained to habits of self-control. The father’s yielding disposition, his lack of firmness for right, had led him to neglect the discipline of his children. His sons had been permitted to follow inclination. Habits of self-indulgence, long cherished, obtained a hold upon them which even the responsibility of the most sacred office had not power to break. They had not been taught to respect the authority of their father, and they did not realize the necessity of exact obedience to the requirements of God. Aaron’s mistaken indulgence of his sons prepared them to become the subjects of the Divine judgments.
“God designed to teach the people that they must approach Him with reverence and awe, and in His own appointed manner. He cannot accept partial obedience. It was not enough that in this solemn season of worship nearly everything was done as He had directed. God has pronounced a curse upon those who depart from His commandments, and put no difference between common and holy things. . . Let no one deceive himself with the belief that a part of God’s Commandments are nonessential, or that He will accept a substitute for that which He has required. . . God has placed in His Word no Command which men [361]
“may obey or disobey at will and not suffer the consequences. If men choose any other path than that of strict obedience, they will find that ‘the end thereof are the ways of death.’ Proverbs 14:12. . .
“The Lord would teach His people to acknowledge the justice of His corrections, that others may fear. There were those in Israel whom the warning of this terrible judgment might save from presuming upon God’s forbearance until they, too, should seal their own destiny. The divine rebuke is upon that false sympathy for the sinner which endeavors to excuse his sin. It is the effect of sin to deaden the moral perceptions, so that the wrongdoer does not realize the enormity of transgression, and without the convicting power of the Holy Spirit he remains in partial blindness to his sin. It is the duty of Christ’s servants to show these erring ones their peril. Those who destroy the effect of the warning by blinding the eyes of sinners to the real character and results of sin often flatter themselves that they thus give evidence of their charity; but they are working directly to oppose and hinder the work of God’s Holy Spirit; they are lulling the sinner to rest on the brink of destruction; they are making themselves partakers in his guilt and incurring a fearful responsibility for his impenitence. Many, many, have gone down to ruin as the result of this false and deceptive sympathy.
“Nadab and Abihu would never have committed that fatal sin had they not first become partially intoxicated by the free use of wine. They understood that the most careful and solemn preparation was necessary before presenting themselves in the sanctuary, where the Divine Presence was manifested; but by intemperance they were disqualified for their holy office. Their minds became [362]
“confused and their moral perceptions dulled so that they could not discern the difference between the sacred and the common.” PP:359-362.
Also, in RH, March 25, 1875 we read: “No sacrifice would be acceptable to God which was not salted nor seasoned with Divine fire, which represented the communication between God and man that was opened through Jesus Christ alone. The holy fire which was to be put upon the Censer {from off the Alter of Incense} was kept burning perpetually. And while the people of God were without, earnestly praying, the incense kindled by the holy fire was to arise before God, mingled with their prayers. This incense was an emblem of the mediation of Christ.
“Aaron’s sons took the common fire which God did not accept, and they offered insult to the infinite God by presenting this strange fire before Him. God consumed them by fire for their positive disregard of His express directions.” Note: In other words, they didn’t even take the coals from off the Alter of Incense.
10:2: “there went out fire from the LORD, and devoured them” = Notice verse five, which states that Nadab and Abihu were still wearing their “coats,” that is, their priestly robes. In other words, they were burned with fire, but not their holy garments with them.
10:5: “coats” = See my Leviticus 10:2 Note.
10:6: “Aaron, and. . . his sons, Uncover not your heads” = This instruction teaches us that even if we have family members (our dearest and closest associates) who have sinned and we realize that this is a judgment from the Lord, we are not to sympathize with their sin.
“The father of the men slain, and their brothers, were forbidden to manifest any signs of grief for the ones who had been justly punished of God. When Moses reminded Aaron of the Words of the Lord, that He would be sanctified in them that came nigh to Him, Aaron was silent. He knew that God was just; and he murmured not. His heart was grieved at the dreadful death of his sons while in their disobedience; yet, according to God’s Command, he made no expression of his sorrow, lest he should share the same fate of his sons, and the congregation also be infected with the spirit of unreconciliation, and God’s wrath come upon them.
“When the Israelites committed sin, and God punished them for their transgression, and the people mourned for the fate of the one punished, instead of sorrowing because God had been dishonored, the sympathizers were accounted equally guilty with the transgressor.
“The Lord teaches us, in the directions given to Aaron, reconciliation to His just punishments, even if His wrath comes very nigh. He would have His people acknowledge the justness of His corrections, that others may fear. In these last days, many are liable to be self-deceived, and they are unable to see their own wrongs. If God, through His servants, reproves and rebukes the erring, there are those who stand ready to sympathize with those who deserve reproof. They will seek to lighten the burden which God compelled His servants to lay upon them. These sympathizers think [279]
“they are performing a virtuous act by sympathizing with the one at fault, whose course may have greatly injured the cause of God. Such are deceived. They are only arraying themselves against God’s servants, who have done His will, and against God Himself, and are equally guilty with the transgressor. There are many erring souls who might have been saved if they had not been deceived by receiving false sympathy.” 1SP:278-279.
“The father of the men slain, and their brothers, were forbidden to manifest any signs of grief for the ones who had been justly punished of God. When Moses reminded Aaron of the words of the Lord, that He would be sanctified in them that come nigh to Him, Aaron was silent {verse 3: “And Aaron held his peace”}. He knew that God was just, and he murmured not. His heart was grieved at the dreadful death of his sons, while in their disobedience. Yet, according to God’s Command, he made no expression of his sorrow, lest he should share the same fate of his sons, and the congregation also be infected with the spirit [13] of unreconciliation, and God’s wrath come upon them.” 4aSG:12-13.
“There are many erring souls who might have been saved if they had not been deceived by receiving false sympathy. The case of Aaron’s sons has been placed upon record for the benefit of God’s people, and should teach those especially who are preparing for the Second Coming of Christ, that the indulgence of a depraved appetite destroys the fine feelings of the soul, and so affects the reasoning faculties which God has given to man, [14] that spiritual and holy things lose their sacredness.” 4aSG:13-14; 1SP:279.
“By no manifestation of grief must he seem to sympathize with sin. The congregation must not be led to murmur against God.” PP:361.
10:8: “the LORD spake unto Aaron” = Notice how important this instruction about alcohol is, in that “the LORD” speaks directly to “Aaron,” bypassing Moses.
10:9-10: “Do not drink wine nor strong drink. . . put difference between holy and unholy” = See my Bible Study, “WINE, BIBLICALLY ACCEPTABLE.”
10:14: “and thy daughters” = Of these offerings the entire family could partake.
10:17: “holy place” = In this instance, The First compartment of the Sanctuary is meant.
10:18: “holy place. . . holy place” = Even though “place” is not supplied in this verse, the meaning is the same as verse 17 (see Exo. 26:33; 28:29; etcetera).
10:19: “this day have they offered their sin offering” = That is, “they” equals, Nadab and Abihu, and therefore, Aaron felt their offering to be unworthy of eating, and Moses, upon hearing this explanation, “was content,” verse 20.
CHAPTER ELEVEN
11:ALL: See my Bible Study: DIET, DINNING GOD’S WAY. In verses 3 & 4 & 5 & 6 & 7 & 26 (see also Deu. 14:6 & 7 & 8), we have “cheweth the cud; chew the cud; cheweth not the cud.” The literal translation is, “eats that which is brought forth again.”
Leviticus 11:13-19 & Deuteronomy 14:11-20: “among the fowls” = The fact that our Lord lists all the fowls not to be eaten, as opposed to listing certain characteristics, as is done with the other creatures, is an indication that all other fowls not in this list (verses 13-19) may be eaten. As far as they can be identified, the birds here mentioned are such as live upon animal food (flesh and carrion, i.e., birds of prey), and as such, we can safely assume that any other birds that do not feast upon flesh may be safe to eat. According to the “Targum:” “signs by which clean and unclean fowls may be known, and they are three; such are clean who have a superfluous claw, and also a craw, and a crop that is uncovered by the hand,” T. Bab. Cholin, fol. 75. 1. Maimon. ib. sect. 15. Also, “and on the contrary they are unclean, and not to be eaten, which have no superfluous talon, or no craw, or a crop not uncovered.” “The Targum of Jonathan.” Thus, the inference follows that all which are not mentioned were allowed; that is, fowls which subsist on fruit and vegetable substances, worms and insects.
“ossifrage” = Aristotle speaks of this bird as being very different from the eagle (which some Bible commentators believe an “ossifrage” to be). He mentions that it is larger than an eagle, and has an ash color to it. It is so kind to eagle’s young that when they are cast out by them, it takes them and rears them up itself. “Hist. Animal.” l. 6. c. 6. l. 8. c. 3. & l. 9. c. 34. This bird may be extinct to us now and this is as close as we can get to understanding what is really meant here.
11:14: “kite” = In Bochart’s work, vol. iii., col., he states that it is some sort of hawk. Most believe it to be another type of vulture because of the similarity of the two words. However, in the Hebrew, every dot and title change the meaning (sometimes) drastically (or better, always).
11:20: “all fouls that creep” = The literal translation is better understood: “every creeping thing that flies.”
11:20 & 21 & 23: “all four… all four… four feet” = As explained above, verse 20 is speaking of birds. However, birds do not have “four” feet, nor do insects have “four feet,” they have six feet. What the Bible is saying is a metaphor, in that “all four” and “four feet” is just expressing movement; not how they move.
11:24-43: “unclean” = Notice that if you mess with things that are unclean, you become unclean. To reverse that effect takes a particular method, depending upon how unclean you have become. In other words, don’t get involved with the unclean in the first place, for it will cost you and your ministry deeply.
11:27: “upon his paws” = Or “the palms” of his hands; meaning such creatures whose feet are not divided into two parts, but into many, like the fingers of an hand, as apes, lions, bears, wolves, foxes, dogs, cats, et cetera.
11:47: “To make a difference between the unclean and the clean” = God has called the redeemed to a life of holiness. To make a difference between “Tamei,” unclean, and “Tahor,” clean; between light and darkness, good and evil, right and wrong, sacred and profane, Godly and ungodly.
CHAPTER THIRTEEN
13:6: “be clean” = 14 days of investigation were to take place before any action was to take place. Just as First Timothy 5:19 and Matthew, Chapter 18, teach us not to accuse people before a thorough investigation has taken place.
CHAPTER FOURTEEN
14:4: “two birds” = “The wonderful symbol of the living bird dipped in the blood of the bird slain and then set free to its joyous life, is to us the symbol of the atonement. There were death and life blended, presenting to the searcher for truth the hidden treasure, the union of the pardoning blood with the resurrection and life of our living water; that flowing stream was a symbol of the ever flowing, ever cleansing efficacy of the blood of Christ, the Lamb slain from the foundation of the world, the fountain that was open for Judah and Jerusalem, wherein they may wash and be clean from every stain of sin.” 1BC:1111.
14:4 & 6 & 49 & 51 & 52: “hyssop” = Here is my Exodus 12:22 Note: “hyssop” = Why “hyssop?” Because it has chemical properties that will react with any portions of the blood used upon the door posts that will counteract with any bad properties that may be in the blood.
14:7: “seven times” = See Second Kings 5:10.
14:9: “he shall shave all his hair off” = The shaving of all the hair on his visible body was an indication of an entire radical change in him, as a metaphor for a change in lifestyle, and ultimately in salvation of his soul.
14:36: “empty the house” = Here the Bible teaches quarantining.
CHAPTER FIFTEEN
15:29: “on the eight day” = The menstrual cycle, which is counted from the first day of one period to the first day of the next, isn’t the same for every woman. Menstrual flow might occur every 21 to 35 days and last two to seven days. Thus, the Biblical instruction of cleanliness for “seven days.” For the first few years after menstruation begins, long cycles are common. Considering that women have a menstruation period once a month, and that they can be as young as 10 and as old as 55, for half of their lives they are offering “sin” and “burnt” offerings. On the up-side, this could make them more involved in the Sanctuary service (verse 31) than a man.
CHAPTER SIXTEEN
16:ALL: This Chapter describes what is to take place on the “Day Of Atonement,” the literal translation being, “Day of Covering.”
“Leviticus 16 is one of the great Chapters of the Bible. In it the plan of salvation is beautifully and impressively revealed, and some of the deep things of God are hidden within its 34 verses. The depth of meaning revealed in the ceremonies described proclaims a Divine Author. The mind is stretched to its utmost in the attempt to comprehend its teachings.” 1BC:779.
16:2: “Holy Place” = See my Leviticus 16:3 Note.
16:3: “come into the Holy Place: with a young bullock” = The supplied word is “place.” The Hebrew word for “holy” used here and in verses 2 & 3 & 4 is, “H6944; qodesh,” and strictly means, “holy,” and not “holy place.” In verse 2 we have, “within the vail before the Mercy Seat,” definitely meaning we can add the words, “Most Holy Place,” but not “Holy Place,” as in verse 2. In verse 4 it is plainly translated correctly as “holy.” My point is, the High Priest did not bring the animals themselves into the “Holy Place,” or the “Most Holy Place;” only their blood. Verse 15 makes this analogy very clear.
“The whole ceremony was designed to impress the Israelites with the holiness of God and His abhorrence of sin, and, further, to show them that they could not come in contact with sin without becoming polluted.” 4SP:264.
16:4: “holy linen coat. . . the linen breeches. . . a linen girdle. . . the linen mitre” = Notice that he is in pure white garb. We understand that this denotes righteousness; but most miss the point that we come before God as servants, as the lowest of the low, as a humble person without any pomp or circumstance. The high priest must atone for his sins and for the confessed sins of the people who support his entry into the Sanctuary proper. This is the only way that the High Priest can be allowed into the Most Holy Place before the Ark of the Covenant.
16:5: “two kids of the goats” = The Hebrew words for “two” here is “shenayim shettayim.” Now that is two Hebrew words for the English word “two.” Since both Hebrew words are used here, that is not what they mean. Therefore, what do they mean?
Depending upon the context is how these two Hebrew words should be translated. Such as in Genesis 1:16, where God says there will be “two” lights to rule the day and the night. Thus, translating them as two individuals would be correct.
In Genesis 25:23-24, we have the word “two” referring to “two” people inside Rebekah’s womb; Jacob and Esau. Translating it as “twins” would be correct here, as they were not our last way to translate it, that being, as in Song Of Solomon 7:3, where it speaks of a woman’s chest having “identical twins.”
This is very important. When you are looking at one goat, you then look at the other goat, and you cannot tell them apart. They are literally “identical twins,” as it should be translated here, and this would give more power to our understanding of this service to be performed.
Therefore, when we get to verse 8 and the “lots” are cast for which one will be “the scapegoat,” the decision is God’s, not man’s. Only God sees who is righteous and who is unrighteous; man only sees the outside, such as in First Samuel 16:7, where the prophet Samuel sees the future king David’s brother and believes this is the one chosen by God.
16:7: “two goats” = This should be translated as, “twin goats;” see my Leviticus 16:5 Note.
16:8: “cast lots” = The entire purpose for the “cast[ing of] lots” is found in Proverbs 18:18: “The lot causeth contentions to cease.”
“scapegoat” = The modern understanding of this word (dictionary) is, “one who takes the place of another.” However, the original Biblical understanding of this word, and the spelling of it, “scape goate,” means, “goat that departs,” or “one that escapes.” The old English word “scape” means, “to escape; depart from,” and was just a shortened form of “escape.”
The Hebrew [H5799] for “scapegoat” is “Azazel,” and the Jewish understanding of the word means, “an evil spirit.” The Rabbis derived that interpretation from Leviticus 17:7. Our sins are to be placed upon Christ, the Lord’s goat (Lev. 16:8), Who is the “sacrifice,” Hebrews 9:26, for sin. The “scapegoat” is never “sacrificed.” Compare to First John 1:7.
In Rabbinical literature, “The Rabbis, interpreting ‘Azazel’ as ‘Azaz’ (rugged), and ‘el’ (strong), refer it to the rugged and rough mountain cliff from which the goat was cast down (Yoma 67b; Sifra, Ahare, II. 2; Targ. Yer. Lev. xiv. 10, and most medieval commentators). Most modern scholars, after having for some time indorsed the old view, have accepted the opinion mysteriously hinted at by Ibn Ezra and expressly stated by Nahmanides [Jewish modern day Rabbinical scholars] to Lev. xvi. 8, that Azazel belongs to the class of ‘se’irim,’ gnat like demons, jinn haunting the desert, to which the Israelites were wont to offer sacrifice (Lev. xvii. 7).” Compare this to First Corinthians 10:20.
Therefore, one goat, the Lord’s goat, Christ in type, bore the sins of the people for an atonement of sins. While the other goat, the “scapegoat,” Satan in type, bore, and will bear, the confessed sins of the people, for punishment of those sins. See Hebrews 10:10 & 12 & 14.
16:9: “the goat on which the LORD’S lot fell” = Don’t miss this point. Although both “goats” started out with the possibility of harboring the “sin offering,” only one could achieve that designation. Just as in Acts 1:23-26, “Justus, and Matthias” were chosen, but only “Matthias” “was numbered with the eleven.” That only the “sin offering” was to be “killed/sacrificed,” see Leviticus 4:4 & 24 & 29 & 5:8,” as examples. Then read Hebrews 9:26. Displayed also in Hebrews 10:10-12.
16:10: “goat” = The Hebrew for “goat” is “H8163; sa’iyr, or sa’ir,” meaning, according to “Brown-Driver-Briggs” definition, “he-goat; a demon possessed goat; hairy (when used as an adjective).” “Strongs” concurs. Compare with Leviticus 17:7, where it is translated as “devil.” See my Leviticus 16:20 Note.
“presented alive. . . into the wilderness” = This is an excellent illustration of our sins being placed upon Satan (the “scapegoat”) and him being “bound. . . a thousand years. . . into the bottomless pit [which is a representation of this desolate earth at that time],” Revelation 20:2-3. Read also Leviticus 16:21 & 22 along with this one to see the final ministry of Satan; “(21) into the wilderness (22) a land not inhabited. . . in the wilderness.”
16:14: “eastward” = The Hebrew word “eastward” can be spelled either, “qedem” or “qedmah.” Either way it does not imply “to the east,” but rather, “upon the eastern part of the “Mercy Seat;” or in other words, upon the front of the “Mercy Seat.” This makes more sense, as the High Priest would not stand behind the Ark in order to sprinkle the blood “eastward.” Nor would he face “eastward,” which would be putting his back to the Ark. Most Bible commentators acknowledge that upon leaving the Most Holy Place, the High Priest walked backwards, then (my interpretation) bowing to a crawl to exit underneath the Second Veil in a prayerful position (See My Bible Study: “THE SANCTUARY”).
16:15: “Then shall he kill the goat of the sin offering” = Christ is our “sin offering.” The other [scape]goat is never offered. That goat represents Satan. This is clearly seen when we see that the Lord’s goat (Lev. 16:8), the “sacrificial” goat, “cleanse[s],” verse 19, the Tabernacle, verse 20, by it (Christ’s) blood. The “scapegoat,” pointing out once again, is never “sacrificed.” Compare with First John 1:7.
16:16: “Holy Place” = From, “The Complete Word Study Dictionary:” on, the Hebrew word, “qodes,” it states:
“A masculine noun meaning a holy thing, holiness, and sacredness [see my Lev. 16:3 Note]. The word indicates something consecrated and set aside for sacred use only; it was not to be put into common use, for if it was, it became profaned and common (hol), not holy. This noun described holy offerings or things used in Israel’s cult; it described the holy offerings which only the priest or his family could eat (Lev. 22:10). Some of the offerings of the Lord were described as Most Holy (Lev. 2:3, Lev. 2:10; Num. 18:9); various things could be consecrated as holy: warriors (1Sa. 21:6); food (Exo. 29:33); and the places where the holy ark had been located (2Ch. 8:11). Only holy priests could go into the Temple (2Ch. 23:6). Many vessels and items used in the Tabernacle or Temple areas were holy (Ezra 8:28; Exo. 30:32, Exo. 30:35). The Sabbath was, of course, holy (Exo. 31:14).
“This word also designates Divine Holiness: the Lord alone can swear by His Own Holiness (Psa. 89:35 [36]; Amos 4:2); and His ways are holy (Psa. 77:13 [14]). In fact, God is marvelous in holiness (Exo. 15:11).
“Since the Lord is holy, He expected Israel to be holy. This word described the essence of the Israelites: They were His holy people (Exo. 22:31 [30]; Exo. 28:36).
“The word describes holiness when it relates to various things: holiness adhered to the Lord’s house and beautified it (Psa. 93:5). The Lord’s name is holy (Lev. 20:3; Lev. 22:2; Eze. 39:7, Eze. 39:25; Amos 2:7). The Lord will establish His holy mountain when all the earth will know Him (Isa. 11:9; Isa. 56:7). Zion is God’s holy hill (Dan. 9:20; Joel 3:17 [4:17]).
“The word is also used when referring to holy places. God’s presence is what makes any place, anything, or anyone holy (Exo. 3:5). The Holy Place in the Tabernacle (Exo. 26:33; Exo. 28:29) was separated from the Most Holy Place by a curtain (Exo. 26:33); it refers to the Most Holy Place in the Temple as well (1Ki. 6:16). This word with the definite article refers to the entire Tabernacle (Exo. 36:1, Exo. 36:3-4; Exo. 38:27) and later the Temple Solomon built (1Ki. 8:8); literally, the Holy Place (Psa. 60:6 [8]; Psa. 63:2 [3]).”
Therefore, “Holy Place” should be translated here as, “Most Holy Place.” In addition, the Hebrew word can also mean, “Holy Places,” referring to every “Holy Thing” that needed to be cleansed. To translate it as “Most Holy Place” would be accepted in that by cleansing the “Most Holy Place” you have essentially cleansed everything, making them all Holy again. See Daniel 8:14.
16:18: “make an atonement” = Again, the Hebrew word for “atonement” is “kaphar,” meaning literally, “to cover.” In Leviticus 6:30 & 8:15 it is translated as “reconcile & reconciliation.” Thus, the meaning can also be “make a reconciliation.” And in Numbers 35:33, it is translated as “be cleansed.”
The Rabbis inform us that there were two lots made either of wood, stone, or any kind of metal. On one was written “Lashshem,” for the Name, i.e., “Jehovah,” which the Jews will neither write nor pronounce: on the other was written “Laazazel,” for the scapegoat: then they put the two lots into a vessel which was called “kalpey,” the goats standing with their faces towards the west. Then the priest came, and the goats stood before him, one on the right hand and the other on the left; the “kalpey” was then shaken, and the priest put in both his hands and brought out a lot in each: that which was in his right hand he laid on the goat that was on his right, and that in his left hand he laid on the goat that was on his left; and according to what was written on the lots, the scapegoat and the goat for sacrifice were ascertained.
16:20: “reconciling” = Or “Atoning” for sin. The Hebrew is “H3722; kaphar,” meaning, “to cover; to Atone for; to purge; to reconcile.” Of its 102 occurrences in the Old Testament, 73 times it is translated as “Atonement.”
“holy” = Most Holy Place; wherein are the Ten Commandments which were broken and needed to be atoned for.
“goat” = The Hebrew is “H8163; sa’iyr/sa’ir,” meaning as a noun, “he goat; Devil, kid;” as an adjective, “hairy.” Let’s stay with the noun. In Leviticus 17:7, God says this “goat” would be equal to “sacrifices unto devils [H8163].” Thus, we can clearly see that this “goat” was a representation of Satan. And verse 21 again tells us that the “live goat” is a representation of Satan.
“As the priest, in removing the sins from the Sanctuary, confessed them upon the head of the scapegoat, so Christ will place all these sins upon Satan, the originator and instigator of sin.” FLB:215.4; GC:485.3.
16:21: “lay both his hands on the head of the live goat, confess over it all the iniquities” = All our confessed sins are passed onto Satan. According to First Samuel 25:39; First Kings 2:32; Second Chronicles 6:23; Ezekiel 22:31; 33:4; 44:12; Obadiah 1:15; Joel 3:4; Matthew 18:6-7, and specifically Psalm 7:15-16 (compare with Lev. 24:14; Jos. 2:19; Est. 9:25; Pro. 25:22), the sins Satan caused will be placed “upon his own head.” See my Bible Study: “SATAN TO BEAR ALL SINS.”
“a fit man” = From “John Gill’s Exposition Of The Entire Bible,” we read: “The man, by whom he was sent, was one fit for the purpose, that knew the way to the wilderness, and was acquainted with it; a man of years and understanding, and of a disposition suitable for such a service; the Septuagint version renders it one that was ‘ready;’ and the “Targums,” one that was ‘prepared’ to go, or ‘appointed.’ and got ready; Jarchi says, the day before; but the “Targum of Jonathan,” a year ago: perhaps it designs one, that being once appointed, was continued, and so was used to it from time to time, and constantly did it: the phrase properly signifies ‘a man of time’ or ‘opportunity.’ ”
In other words, all we know of this person is that he was selected well before this day (time). However, if we compare with Revelation 20:1-2, we can discern that it is Christ who will eventually impound Satan to this earth for 1000 years; for it is Christ only who has the (see Rev. 1:18) “key of the bottomless pit,” verse 20.
Here are the comparisons:
The “fit man” leads the scapegoat away (Lev. 16:21) = A strong angel with the “key of the Bottomless pit” takes Satan away (Rev. 20:1-3) (Note: only Christ has the keys (Rev. 1:18; 16:19);
The Scapegoat sent into the wilderness to die (Lev. 16:22) = Satan bound in the wilderness 1000 years (Rev. 20:2).
16:22: “uninhabited land. . . the wilderness” = See my Leviticus 16:10 Note. Satan is bound on earth for one thousand years. See my Bible Study: “MILLENNIUM, THE.” For those who use Hebrews 13:12 to say that the “Scapegoat” is Jesus, notice that the context is that Christ “suffered without the gate.” The “scapegoat” did not “suffer” in relation to being “crucified,” as our Lord was; the true meaning of Hebrews.
“The scapegoat, bearing the sins of Israel, was sent away ‘unto a land not inhabited;’ so Satan, bearing the guilt of all the sins which he has caused God’s people to commit, will be for a thousand years confined to the earth, which will then be desolate, without inhabitant, and he will at last suffer the full penalty of sin in the fires that shall destroy all the wicked.” GC:485.3.
16:24: “with water in the Holy Place” = Once again, see my Notes in verses 3 and 16 on “Holy Place,” for this would not take place in the “Holy Place.” According to Aben Ezra (see “John Gill’s Exposition of the Entire Bible”), “this would take place in the court of the tabernacle of the congregation,” where the Laver is, and “they spread fine linen for him.”
16:25: “burnt the fat” = According to Psalm 37:20, the “fat” represents the wicked being destroyed.
16:27: “Holy Place” = Actually, the “Most Holy Place,” because this is on the Day of Atonement where the Most Holy Place was entered into once a year.
16:29: “ye shall afflict your souls” = The “affliction” meant here is “fasting.”
16:34: “he [Aaron] did as the Lord commanded Moses” = “He came forth from that work to bless the congregation, as Christ will come forth to bless His waiting people when His work of atonement in their behalf shall be ended.” PP:426.
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CHAPTER SEVENTEEN
17:3-4: “killeth an [animal -- any]. . . bringeth it not unto the door of the tabernacle” = Here is a clear illustration of the care of animals that our Lord has. In other words, we are not to kill animals for no other purpose than for sacrifice (foreshadowing of our Lord’s sacrifice) and for the Biblically proscribed diet as listed in Leviticus, theEleventh Chapter, and Deuteronomy, the Fourteenth Chapter. See my Bible Study: “DIET, DINNING GOD’S WAY.”
17:4-5: “the door of the tabernacle” = From “Albert Barnes Notes On The Bible,” we read: “This law could only be kept as long as the children of Israel dwelt in their camp in the wilderness. The restriction was removed before they settled in the holy land, where their numbers and diffusion over the country would have rendered its strict observance impossible. See Deuteronomy 12:15-16 & 20-24.”
17:13: “that may be eaten” = Notice the distinction. Only the “clean” creatures previously designated (Lev. Ch. 11) by God “may be eaten.”
17:13-14: “pour out the blood thereof, and cover it with dust” = These verses, along with Deuteronomy 12:15-16, show the regard of God for the life of His animal creation, by the “blood” being “buried.”
CHAPTER EIGHTEEN
Leviticus 18:5; Nehemiah 9:29; Ezekiel 20:11 & 13 & 21; Romans 10:5; Galatians 3:12: “live in them” = Having thus received life, he “lives,” that is, maintains, enjoys, and exercises this life only in so far as he walks “in them,” or “by them,” as Romans and Galatians have it, that is, the Laws of God.
“The statues and judgments given of God were good for the obedient. ‘They should live in them.’ But they were not good for the transgressor; for in the civil Law given to Moses, punishment was to be inflicted on the transgressor, that others should be restrained by fear.” 1SP:266.
18:18: “sister” = The Hebrew is, “H269; achoth,” which can also be understood as “another,” meaning, a man can only have one wife. In the Hebrew culture, all the females were considered “sisters.” What the phrase is literally saying is, “You cannot take to yourself another wife to your wife.”
18:22: “Thou shalt not lie with mankind, as with womankind” = See my Bible Study: “HOMOSEXUALITY, CONDEMNATION OF.”
CHAPTER NINETEEN
19:17: “not suffer sin upon him” = “That is, if one neglects the duty Christ has enjoined, of trying to restore those who are in error and sin, he becomes a partaker in the sin. For evils that we might have checked, we are just as responsible as if we were guilty of the acts ourselves.” DA:441.
19:18: “grudge” = Holding a “grudge” is like drinking poison and expecting the other person to get sick. When you hold a “grudge” your hands are not free to catch a blessing.
19:19: “mingled of linen and woollen” = Deuteronomy 22:11 makes it clear when it states “divers sorts.” This prohibition was not so much as to restrict different types of material as to pride and display of one’s self; such as wearing jewelry to attract attention.
By contrast, according to the “Mishnah,” Celaim, c. 9. section 1, and Josephus, Antiqu. l. 4. c. 8. section 11, only the priests were allowed such magnificent displays without condemnation.
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19:27: “round the corners of your heads” = According to “Adam Clarke’s Commentary On The Bible:” “Herodotus observes that the Arabs shave or cut their hair round, in honor of Bacchus, who, they say, had his hair cut in this way, lib. iii., cap. 8. He says also that the Macians, a people of Libya, cut their hair round, so as to leave a tuft on the top of the head, lib. iv., cap. 175. In this manner the Chinese cut their hair to the present day. This might have been in honor of some idol, and therefore forbidden to the Israelites.
“The hair was much used in divination among the ancients, and for purposes of religious superstition among the Greeks; and particularly about the time of the giving of this law, as this is supposed to have been the era of the Trojan war. We learn from Homer that it was customary for parents to dedicate the hair of their children to some god; which, when they came to manhood, they cut off and consecrated to the deity. Achilles, at the funeral of Patroclus, cut off his golden locks which his father had dedicated to the river god Sperchius, and threw them into the flood: Iliad, 1. Xxiii., ver. 142.
“From Virgil we learn that the topmost lock of hair was dedicated to the infernal gods; see his account of the death of Dido:” “Aeneid,” lib. Iv., ver. 698.
“mar the corners of thy beard” = With help again from “Albert Barns Notes On The Bible,” it is assumed that this also relates to a custom which existed among the Arabs, but no references in history can be found to support any idolatrous or magical association at this time. Similar customs are mentioned in Leviticus 21:5 and Deuteronomy 14:1. It is possible also that they may have been signs of mourning, as Deuteronomy 14:1 credibly brings out. But the “mourning” would be in reference to their deities, and as such, the Israelites were instructed not to take part in any of these idolatrous actions.
According to “John Gill’s Exposition On The Bible:” “Jarchi and other Jewish writers say, there are five of them, two on the right, as Gersom reckons them, one on the upper jaw, the other on the nether, and two over against them on the left, and one in the place where the nether jaw joins the right to the left, the chin; the same observes, that it was the manner of idolaters to do the above things; and Maimonides (Moreh Nevochim, par. 3. C. 37) is of opinion that the reason of the prohibition is, because the idolatrous priests used this custom; but this Law does not respect priests only, but the people of Israel in general; wherefore rather it was occasioned by the Gentiles in common cutting their hair, in honour of their gods, as the Arabians did, as Herodotus in the above place relates, in imitation of Bacchus, and to the honour of him; and so with others, it was usual for young men to consecrate their hair to idols; but inasmuch as such practices were used on account of the dead, as Aben Ezra observes, it seems probable enough that these things are forbidden to be done on their account.”
19:28: “nor print any marks upon you” = Do you really know what a “tattoo” is? It’s a “look at me” anchor. A “tattoo” is like a “bookmark.” It will continually mark you in that time period when you had it printed upon you. Don’t you want to grow in Christ and learn a new way in your life (“born again”)?
To be true to the context, God is telling them/us not to mark their/your body because that is what was done to show worship towards false gods. In other words, it is best to stay away from practices that elevate a false god.
CHAPTER TWENTY
20:2: “that giveth any of his seed unto Molech” = Aben Ezra interprets this statement as meaning: “lying with an idolatrous woman who is a worshipper of Molech.”
20:18: “a woman having her sickness” = That is, her monthly courses, which usually make her weak and languid. This is the same as explained in Leviticus 18:19.
20:21: “if a man shall take his brother’s wife, it is an unclean thing: he hath uncovered his brother’s nakedness; they shall be childless.” = It is very rare that there is an exception to a Law of God; but this rule has an exception in Deuteronomy 25:5. Lest one say these are not Commandments, see verse 22.
20:23: “nation, which I cast out before you: for they committed all these things, and therefore I abhorred them” = People complain about our Lord being a mean (or whatever) God for having entire nations destroyed; but this verse well explains why.
20:24: “milk and honey” = Notice how generous our Lord was with these heathen people; but they did not appreciate what God did for them.
CHAPTER TWENTY-ONE
21:5: “baldness upon their head, neither shall they shave off the corner of their beard” = See my Leviticus 19:27 Note.
21:7: “profane” = This Hebrew word, “chalal,” is translated as, “wounded” in Judges 9:40; First Samuel 17:52; Job 24:12; Psalm 69:26; Proverbs 7:26; Jeremiah 51:52; etcetera, and may better mean, a woman who is not “without spot,” or “blemish,” verse 17, as the high priest or priest was to be. However, Ezekiel 21:25 may provide us with its best meaning here: “And thou, profane [“chalal”] wicked prince of Israel.” Also see verse 9.
21:12: “Neither shall he go out of the Sanctuary” = That is, for the purpose stated in verse 11: “Neither shall he go in to any dead body.”
21:20: “crookbackt” = ‘Crooked-backed,” or “Hunch-backed.”
“stones” = This is an old English word for the correct translation of the Hebrew, “eshek,” meaning, “testicles.” Just like we my say “balls” today, meaning “men’s testicles.” But a German translator from English to German would not understand “balls” as being correct. Thus, the “KJV” translators should not have used slang.
CHAPTER TWENTY-THREE
23:ALL: It must be understood that not all of these “feasts” listed in this Chapter were actual “feasts.” And even more importantly, near the end of this Chapter, (23:38) a profound statement is made that distinguishes these from the Biblical Seventh day Sabbath: “beside the Sabbath of the Lord.”
In verse two, we have the word “feasts” twice. The Hebrew is “H4150; mo’ed,” meaning literally, “appointed times,” and not “feasts.” Proven by the fact that not all these events that our Lord wanted them to observe are not all “feasts.” Let’s break them down:
Verse 3 is the Biblical Seventh-Day Sabbath.
Verse 4 is the “H4150; appointed time” of the Passover.
Verse 6 is the Hebrew “H2282; chag,” meaning “feast day” of Unleavened Bread.
Verse 10 is listed (H4150; verse 37) and understood as the “appointed time” of Firstfruits.
Verse 15 is listed (H4150; verse 37) and understood as the “appointed time” of the Wave Sheaf.
Verse 24 is listed as a “Sabbath” day of Trumpets.
Verses 26 & 27 list the Day of Atonement as a “Sabbath of Rest,” verse 32.
Verse 34 is the “H2282; chag, feast day” of Tabernacles.
Verse 39 & 41 is the “H2282; chag, feast day” of “Booths,” verse 42.
The point is, some of them were “feast days,” while some were “Sabbath days,” at “appointed times,” and are separate from the Commanded, Blessed, Sanctified, and made Holy (Gen. 2:2; Exo. 20:8-11), Seventh-Day Sabbath.
23:2: “feasts” = The Hebrew is “H4150; mo’ed,“ meaning, “Appointed times.” Here is my Genesis 1:14 Note: “let them be for signs” = The “them” being the sun and the moon. They are to be for “signs,” i.e., the Hebrew being, “oth,” meaning literally or figuratively, in the sense of appearing: “a signal” as in a “flag, beacon, monument, omen, prodigy, token,” et cetera, evidenced in a “mark or miracle.” Let’s discuss a “miracle.”
One of the most important “signs” that the sun and moon are to give is the Second Coming of our Lord (Isa. 5:30; 13:9-10; 24:21-23; Eze. 31:7-8; Joel 2:10 & 31; 3:15; Amos 8:9; Zep. 1:15; Mat. 24:29; Luke 21:11 & 25 [Here in Luke our Lord calls it a “sign” of His Coming]; Rev. 6:12; 8:12). Let us not miss this as did the Jews in our Lord’s day Who reprimanded them in Luke 12:56. And our Father states the same thing in Jeremiah 8:7 & Ecclesiastes 3:1.
“and for seasons” = The Hebrew word for “seasons” is, “moed,” properly meaning, “an appointment,” that is, “a fixed time or season; specifically a festival; conventionally a year; by implication, an assembly (as convened for a definite purpose); technically the congregation; by extension, the place of meeting; also a signal (as appointed beforehand): -- appointed (sign, time), (place of, solemn) assembly, congregation, (set, solemn) feast, (appointed, due) season, solemn (-ity), synagogue, (set) time (appointed).” The meaning thus is clear that God has appointed specific times for specific events seen by observing the heavens.
This same word appears in Leviticus 23:2 twice, and had the translators translated this word properly as being “a fixed time,” in reference to when the Holy Convocation Sabbath was to be observed, it would have brought more meaning and force to verse 3 which states: “ Six days shall work be done: but the seventh day is the Sabbath of rest, an holy convocation.” However, the translators were too influenced by this word’s occurrence in Leviticus 23:4 to move away from translating it as “feasts.” But we know by connecting verses 2 and 3 together in context that our Genesis 1:14 word “moed” can be in reference to “a fixed time.” Thus, God created the sun and moon to help us identify God’s Divine appointments and His Sabbath Day.
A better way to understand that the Biblical meaning for “seasons” is “a Divinely appointed time,” is to see how Paul uses the word in First Thessalonians 5:1, “seasons” being the Greek word “kairos,” which literally means, “an occasion,” that is, “set or proper time.” And verse 4 affirms that we (should and) can know the time: “But ye, brethren, are not in darkness, that that day should overtake you as a thief.”
If we look at Psalm 104:19, we can see our word “moed” and understand that God uses the moon to determine when the Feast days are to be: “He appointed the moon for seasons [“moed”]: the sun knoweth his going down.”
“for days and years” = Thus we can see (above) that this is referring to Holy days, such as the Year of Jubilee, the seventh year, when the land was supposed to rest, for the Festival days, such that the sun and moon could be used to know when they would occur.
Therefore, let’s read Genesis 1:14 again: “God created the sun and moon to send signals to let us know when His Divine appointments are.” Thus we can see that this Hebrew word has a dual application here, in that it both refers to “seasons,” or when the months will begin, and when the festivals [Divine appointments] of our Lord begin. Bottom line, we can determine when our Lord will Come a Second time, just as our pioneers did with the October 22, 1844 date.
23:3: “an holy convocation” = The Hebrew is “H4744; miqra,” meaning, “assembling [together], gathering [together].”
23:4: “feasts of the Lord” = See Second Chronicles 8:13.
23:8: “no servile work” = There is “work” to be done, such as the preparation of the Passover lamb, but not your every-day duties.
23:10: “firstfruits” = Hebrew, “omer.” This is the instructions for the “Feast of Firstfruits.”
This offering was a public acknowledgment of the bounty and goodness of God for the kindly fruits of the earth. Proverbs 3:9-10; Ezekiel 44:30; Romans 11:16; First Corinthians 15:20-23; James 1:18; Revelation 14:4. They did not offer this corn in the ear, or by a sheaf or handful, but, as Josephus, 3. 10 affirms, and also may be gathered from Leviticus 2:14-16, it was purged from the chaff and dried, and beaten out. The Festival of First Harvest required that the first crops harvested be offered to God. The Israelites could not eat the food from their harvest until they had made this offering. The barley being sooner ripe than the other grains, the reaping of it formed the commencement of the general harvest season. Today God still expects us to set aside His portion first; not last. Giving leftovers to God is in no way expressing thanks to Him.
23:15: “And ye shall count unto you from the morrow after the Sabbath” = This is describing the celebration of “The Feast of Weeks.” From “John Gill’s Exposition of the Bible” we read: “Not the seventh day Sabbath in the Passover week, nor the whole feast of unleavened bread, but the first day of it, which was an holy convocation, a sabbath in which no servile work was to be done, Lev. 23:7; and it was from the day after this, even the sixteenth of Nisan, that the following count was to be made; so the Targum of Jonathan, after the first feast day of the Passover: and Josephus (Antiqu. 1.1. c. 10. Sect. 6.) is very clear in it, that Pentecost, or the feast of weeks, was the fiftieth day from the sixteenth of Nisan, when the above offerings were made.”
“from the day that ye brought the sheaf of the wave offering” = From “John Gill’s Exposition of the Bible” we read: “which plainly points out the express day from whence the count was to begin, even on the day when the sheaf of the firstfruits of the barley harvest was offered.”
“seven Sabbaths shall be complete” = From “John Gill’s Exposition of the Bible” we read: “or seven weeks, that is, forty nine days; and hence, Jarchi says, we learn that the count began from the evening, or otherwise the weeks would not be complete; and Gersom thinks the day in which the sheaf was offered is included in the days counted; for the count began from the day after the first of the Passover, and lo, seven days are seven weeks of days, which make forty nine days.”
23:24: “Sabbath” = Notice that an annual “Sabbath” was to be observed ten days (see Lev. 23:27) before the “Day of Atonement.”
23:24-25: “In the seventh month, in the first day of the month” = This is the instructions for the keeping of “The Feast of Trumpets.”
23:27 & 32: “on the tenth day” as opposed to: “in the ninth day of the month at even” = This is the instructions for the keeping of “The Day of Atonement.”
Verse 32 does not intend to change the date of the Day of Atonement from the 10th to the 9th day of the month, but rather to define that the observance of the 10th day was to begin on the evening of the previous day, that is, the 9th day.
23:38: “beside the Sabbath of the Lord” = It is critical that we notice that these feasts were separate and distinct from God’s Holy Sabbath day, which is to be observed in its weekly cycle, in contrast to these festivals; as spelled out here and in verse 3. Another way we can distinguish that this statement is true is found in the phrase, “Ye shall do no servile work therein,” as found in verses 8 & 21 & 25 & 35 & 36, which refers to the particular observance of these Sabbatical Feasts, but not the weekly Sabbath. This is indicated in that “no servile work” literally means, “no regular work,” which indicates that there was a type of work which they were allowed to do during the festivals that is forbidden during the regular (weekly) Sabbath hours. Compare also to Ezekiel 46:3-4 where they are also separated out.
CHAPTER TWENTY-FOUR
24:7-8: “frankincense” = “Frankincense was placed upon the loaves. When the bread was removed every Sabbath, to be replaced by fresh loaves, the frankincense was burned upon the altar as a memorial before God.” PP:354.
CHAPTER TWENTY-FIVE
25:9: “jubilee” = The actual Hebrew is, “truah.” This verse is the verse that gives us the emphasis and expression of “jubilation” upon the expectation of our Lord’s Second Coming, which is the true “Day of Atonement.” As the sound of the trumpet was the signal of the descent of Yahweh when He came down upon Sinai to take Israel into covenant with Himself (see Exo. 19:13 & 16 & 19; 20:18), so the same sound announced, at the close of the great day of atonement, after the Evening Sacrifice, the year which restored each Israelite to the freedom and the blessings of the covenant. So also do I believe (along with Jewish Rabbis) this to be the announcement of the Second Coming of our Lord.
CHAPTER TWENTY-SIX
26:18 & 21 & 24 & 28: “seven times” = See my Bible Study: “2520.”
26:19: “Heaven as iron, and your earth as brass” = Meaning God will be unyielding. Although not mentioned in the next verses, He will not even yield to your prayers unless they are filling with repentance.
26:32: “I will bring the land into desolation” = Futuristic prophecy fulfilled in Jeremiah 25:11-12 & 29:10.
CHAPTER TWENTY-SEVEN
27:13: “if he will at all redeem it” = Change his mind. This could only be done of an “unclean beast,” verse 11. The point being made here by our Lord goes along with the point our Lord made previously about making “vows.” In other words, don’t make them when you are not certain of possibly not keeping them.
“add a fifth part thereof” = In addition to paying the full price in order to redeem your unadvised “vow,” you must pay “a fifth part” more. The point being again, that men must be careful how and what they devote to the Lord, since though redeemable, it will cost them more to redeem themselves. Bottom line, don’t make promises you may fail to be able to keep (such as promising to go to Africa as a missionary and then your wife becomes pregnant).
27:31: “add thereto the fifth part” = It was not a matter of withholding tithe that demanded a fifth to be added. It was a question of paying the tithe in kind, in wheat, barley, or whatever produce was tithed. These might be cases in which a man needed wheat for sowing, and would rather pay in money than in wheat. Under these conditions he might redeem the tithe by having the wheat appraised and paying this sum plus one fifth. The withholding of tithe was never contemplated. It was only grain and garden produce that could thus be redeemed. Cattle could not be redeemed or exchanged (verse 26).