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Leviticus
Chapter 8

Leviticus 8

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¹Yahweh spoke to Moses, saying,

²“Take Aaron and his sons with him, and the garments, and the anointing oil, and the bull of the sin offering, and the two rams, and the basket of unleavened bread;

³and assemble all the congregation at the door of the Tent of Meeting.”

⁴Moses did as Yahweh commanded him; and the congregation was assembled at the door of the Tent of Meeting.

⁵Moses said to the congregation, “This is the thing which Yahweh has commanded to be done.”

⁶Moses brought Aaron and his sons, and washed them with water.

⁷He put the tunic on him, tied the sash on him, clothed him with the robe, put the ephod on him, and he tied the skillfully woven band of the ephod on him and fastened it to him with it.

⁸He placed the breastplate on him. He put the Urim and Thummim in the breastplate.

⁹He set the turban on his head. He set the golden plate, the holy crown, on the front of the turban, as Yahweh commanded Moses.

¹⁰Moses took the anointing oil, and anointed the tabernacle and all that was in it, and sanctified them.

¹¹He sprinkled it on the altar seven times, and anointed the altar and all its vessels, and the basin and its base, to sanctify them.

¹²He poured some of the anointing oil on Aaron’s head, and anointed him, to sanctify him.

¹³Moses brought Aaron’s sons, and clothed them with tunics, and tied sashes on them, and put headbands on them, as Yahweh commanded Moses.

¹⁴He brought the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering.

¹⁵He killed it; and Moses took the blood, and put it around on the horns of the altar with his finger, and purified the altar, and poured out the blood at the base of the altar, and sanctified it, to make atonement for it.

¹⁶He took all the fat that was on the innards, and the cover of the liver, and the two kidneys, and their fat; and Moses burned it on the altar.

¹⁷But the bull, and its skin, and its meat, and its dung, he burned with fire outside the camp, as Yahweh commanded Moses.

¹⁸He presented the ram of the burnt offering. Aaron and his sons laid their hands on the head of the ram.

¹⁹He killed it; and Moses sprinkled the blood around on the altar.

²⁰He cut the ram into its pieces; and Moses burned the head, and the pieces, and the fat.

²¹He washed the innards and the legs with water; and Moses burned the whole ram on the altar. It was a burnt offering for a pleasant aroma. It was an offering made by fire to Yahweh, as Yahweh commanded Moses.

²²He presented the other ram, the ram of consecration. Aaron and his sons laid their hands on the head of the ram.

²³He killed it; and Moses took some of its blood, and put it on the tip of Aaron’s right ear, and on the thumb of his right hand, and on the great toe of his right foot.

²⁴He brought Aaron’s sons; and Moses put some of the blood on the tip of their right ear, and on the thumb of their right hand, and on the great toe of their right foot; and Moses sprinkled the blood around on the altar.

²⁵He took the fat, the fat tail, all the fat that was on the innards, the cover of the liver, the two kidneys and their fat, and the right thigh;

²⁶and out of the basket of unleavened bread that was before Yahweh, he took one unleavened cake, one cake of oiled bread, and one wafer, and placed them on the fat and on the right thigh.

²⁷He put all these in Aaron’s hands and in his sons’ hands, and waved them for a wave offering before Yahweh.

²⁸Moses took them from their hands, and burned them on the altar on the burnt offering. They were a consecration offering for a pleasant aroma. It was an offering made by fire to Yahweh.

²⁹Moses took the breast, and waved it for a wave offering before Yahweh. It was Moses’ portion of the ram of consecration, as Yahweh commanded Moses.

³⁰Moses took some of the anointing oil, and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, and on his sons, and on his sons’ garments with him, and sanctified Aaron, his garments, and his sons, and his sons’ garments with him.

³¹Moses said to Aaron and to his sons, “Boil the meat at the door of the Tent of Meeting, and there eat it and the bread that is in the basket of consecration, as I commanded, saying, ‘Aaron and his sons shall eat it.’

³²What remains of the meat and of the bread you shall burn with fire.

³³You shall not go out from the door of the Tent of Meeting for seven days, until the days of your consecration are fulfilled: for he shall consecrate you seven days.

³⁴What has been done today, so Yahweh has commanded to do, to make atonement for you.

³⁵You shall stay at the door of the Tent of Meeting day and night seven days, and keep Yahweh’s command, that you don’t die: for so I am commanded.”

³⁶Aaron and his sons did all the things which Yahweh commanded by Moses.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

Moses is commanded to consecrate Aaron and his sons, Lev 8:1-3. Moses convenes the congregation; washes, clothes, and anoints Aaron, Lev 8:4-12. He also clothes Aaron's sons, Lev 8:13. Offers a bullock for them as a sin-offering, Lev 8:14-17. And a ram for a burnt-offering, Lev 8:18-21. And another ram for a consecration-offering, Lev 8:22-24. The fat, with cakes of unleavened bread, and the right shoulder of the ram, he offers as a wave-offering, and afterwards burns, Lev 8:25-28. The breast, which was the part of Moses, he also waves, Lev 8:29. And sprinkles oil and blood upon Aaron and his sons, Lev 8:30. The flesh of the consecration ram is to be boiled and eaten at the door of the tabernacle, Lev 8:31, Lev 8:32. Moses commands Aaron and his sons to abide seven days at the door of the tabernacle of the congregation, which they do accordingly, Lev 8:33-36.

Verse 2

Take Aaron and his sons - The whole subject of this chapter has been anticipated in the notes, Exo 28:1 (note), etc., and Exo 29:1 (note), etc., in which all the sacrifices, rites, and ceremonies have been explained in considerable detail; and to those notes the reader is referred. It is only necessary to observe that Aaron and his sons were not anointed until now. Before, the thing was commanded; now, first performed.

Verse 8

He put in the breastplate the Urim and the Thummim - The Urim and Thummim are here supposed to be something different from the breastplate itself. See Clarke's note on Exo 28:15, See Clarke's note on Exo 28:16, See Clarke's note on Exo 28:30.

Verse 9

And he put the mitre - See Clarke's note on Exo 28:36.

Verse 14

The bullock for the sin-offering - This was offered each day during the seven days of consecration. See Exo 29:36.

Verse 23

Put it upon the tip of Aaron's right ear, etc. - See this significant ceremony explained in the note on Exo 29:20 (note). Calmet remarks that the consecration of the high priest among the Romans bore a considerable resemblance to the consecration of the Jewish high priest. "The Roman priest, clothed with a garment of silk, his head covered with a crown of gold adorned with sacred ribbons, was conducted into a subterranean place, over which there was a floor of planks pierced through with many holes. On this floor they sacrificed a bullock, whose blood was freely poured out on the planks or floor, which running through the holes fell upon the priest, who stood under to receive this sacred aspersion, and who, in order to be completely covered with the blood, took care to present the whole of his body, his clothes, face, eyes, nose, lips, and even his tongue, to receive the drops of blood falling through the pierced floor above. Being completely covered with this sanguineous shower, he ascended from his subterranean place, and was acknowledged and adored by the people as Pontifex Maximus, or supreme high priest." These rites, which bear a striking allusion to those used in the consecration of Aaron, and from which they were probably borrowed, and disguised by the introduction of their own superstitions, are particularly described by Aurelius Prudentius, in his poem entitled Romani Martyris Supplicium, from which I shall select those verses, the subject of which is given above, as the passage is curious, and the work not common. "Summus sacerdos nempe sub terram scrobe Acta in profundum consecrandus mergitur, Mire infulatus, festa vittis tempora Nectens, corona tum repexus aurea, Cinctu Gabino sericam fultus togam. Tabulis superne strata texunt pulpita, Rimosa rari pegmatis compagibus, Scindunt subinde vel terebrant aream, Crebroque lignum perforant acumine, Pateat minutis ut frequens hiatibus - Hic ut statuta est immolanda bellua, Pectus sacrata dividunt venabulo, Eructat amplum volnus undam sanguinis - etc. Tum per frequentes mille rimarum vias Illapsus imber, tabidum rorem pluit, Defossus intus quem sacerdos excipit, Guttas ad omnes turpe subjectans caput, Et veste et omni putrefactus corpore: Quin os supinat, obvias offert genas Supponit aures, labra, nares objicit, Oculos et ipsos perluit liquoribus, Nec jam palato parcit, et linguam rigat, Donec cruorem totus atrum combibat - Procedit inde pontifex vlsu horridus - etc. Omnes salutant atque adorant eminus, Vilis quod illum sanguls, et bos mortuus Foedis latentem sub cavernis laverint." Of these lines the reader will not be displeased to find the following poetical version: - "For when, with sacred pomp and solemn state, Their great high priest the Romans consecrate, His silken vest in Gabine cincture bound, A festal fillet twines his temples round: And, while aloft the gorgeous mitre shines, His awful brow a golden crown confines. In a deep dyke, for mystic ritual made, He stands, surrounded with terrific shade. High o'er his holy head a stage they place, Adorn with paintings, and with statues grace; Then with keen piercers perforate the floor, Till thronging apertures admit no more. Thither the victim ox is now convey'd, To glut the vengeance of the thirsty blade. The sacred spear his sturdy throat divides, Down, instant streaming, gush the gory tides, Through countless crevices the gaping wood Distils corrupted dew and smoking blood; Drop after drop, in swift succession shed, Falls on the holy pontiff's mitred head; While, to imbibe the sanctifying power, His outspread garments drink the crimson shower; Then on his back in reeking streams he lies, And laves in livid blood his lips and eyes; Bares every limb, exposes every pore, To catch the virtue of the streaming gore; With open mouth expects the falling flood, Moistens his palate and his tongue with blood; Extends his ears to meet the sanguine rain, Nor lets a single drop descend in vain. Then from the gloomy cave comes forth to light, Bathed in black blood, and horrible to sight! - By the vile torrent, and the victim slain, In the dark cavern cleansed from mortal stain, Their priest, enveloped in atoning gore, With trembling awe surrounding throngs adore." Prudentius was born about the middle of the fourth century, and was no doubt intimately acquainted with the circumstances he describes.

Verse 27

And waved them for a wave-offering - See the nature of this and the heave-offering in the note on Exo 29:27 (note).

Verse 30

And Moses took - the blood - and sprinkled it upon Aaron, etc. - Thus we find that the high priest himself must be sprinkled with the blood of the sacrifice; and our blessed Lord, of whom Aaron was a type, was sprinkled with his own blood. 1. In his agony in the garden. 2. In his being crowned with thorns. 3. In the piercing of his hands and his feet. And, 4. In his side being pierced with the spear. All these were so many acts of atonement performed by the high priest.

Verse 33

For seven days shall he consecrate you - This number was the number of perfection among the Hebrews; and the seven days' consecration implied a perfect and full consecration to the sacerdotal office. See Clarke's note on Exo 29:30.

Verse 36

So Aaron and his sons did - This chapter shows the exact fulfillment of the commands delivered to Moses, Exodus 29; and consequently the complete preparation of Aaron and his sons to fill the awfully important office of priests and mediators between God and Israel, to offer sacrifices and make atonement for the sins of the people. "Thus," says Mr. Ainsworth, "the covenant of the priesthood was confirmed unto the tribe of Levi in Aaron and his sons, which covenant was life and peace, Mal 2:5. But these are made priests without an oath; also, there were many priests, because they were not suffered to continue by reason of death; and they served unto the example and shadow of heavenly things, offering gifts and sacrifices which could not make him who did the service perfect as pertaining to the conscience; for they were carnal ordinances imposed upon them till the time of reformation, that is, until the time of Christ, who was made a priest of God with an oath, and made surety of a better covenant established on better promises. And because he continueth for ever, he hath a priesthood which passeth not from one to another, and is a minister of the true tabernacle, which God pitched and not man. Not by the blood of bulls and of goats, but by his own blood, he entered once into the holy place, having found everlasting redemption for us; and is therefore able to save to the uttermost them who come unto God through him, as he ever liveth to make intercession for them." Taken in reference to his priesthood and sacrifice, all these rites and ceremonies are significant and edifying, but taken out of his relation, they would be as absurd and nugatory as the consecration of the Roman Pontifex Maximus, mentioned above by Prudentius.

Introduction

MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36) Take Aaron and his sons--The consecration of Aaron and his sons had been ordered long before (Exo. 29:1-46), but it is now described with all the details of the ceremonial, as it was gone through after the tabernacle was completed and the regulations for the various sacrifices enacted.

Verse 3

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

Verse 6

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

Verse 7

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

Verse 10

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

Verse 14

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

Verse 18

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

Verse 22

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

Verse 33

ye shall not go out of the door of the tabernacle of the congregation, &c.--After all these preliminaries, they had still to undergo a week's probation in the court of the tabernacle before they obtained permission to enter into the interior of the sacred building. During the whole of that period the same sacrificial rites were observed as on the first day, and they were expressly admonished that the smallest breach of any of the appointed observances would lead to the certain forfeiture of their lives [Lev 8:35]. Next: Leviticus Chapter 9

Introduction

INTRODUCTION TO LEVITICUS 8 The order for the consecration of Aaron and his sons is renewed, Lev 8:1 which accordingly was set about and performed by Moses, Lev 8:4 who having first washed and clothed them, first Aaron, and then his sons, with the garments of the priesthood, anointing at the same time the tabernacle of the altar, and what appertained to them and Aaron also, Lev 8:6 and then he slew the bullock for the sin offering, and the ram for the burnt offering, and the ram of consecration; and did with the blood, fat, shoulder, and breast, and the meat offering belonging thereunto, as he had been directed, Lev 8:14 and the chapter is concluded with some instructions about boiling the flesh, and burning the remainder of it, and keeping the charge of the Lord night and day for seven days, Lev 8:31.

Verse 1

And the Lord spake unto Moses,.... The following section or paragraph, relating to the consecration of Aaron and his sons, was delivered, according to Jarchi, seven days before the setting up of the tabernacle; but to me it seems to have been delivered after the setting it up, since it was out of the tabernacle that the Lord said all those things recorded in the preceding chapters; and after he had given out the laws concerning sacrifices, then he renewed the order for the consecration of Aaron and his sons, that they might offer them: saying; as follows.

Verse 2

Take Aaron, and his sons with him,.... That is, order them to come, or send a message to them, that they appear at such a time at the door of the tabernacle of the congregation, where the ceremony of consecration was to be performed, and was performed, Lev 8:3 which is observed and recorded by Moses, to show that he had a divine warrant for what he did, and that it was not from favour and affection to his brother, and because of the relation he and his family stood in to him, that he invested him and them with the priestly office, but it was by a command from the Lord; nor did Aaron take this honour to himself, but was called of God to it, Heb 5:4, and the garments; the garments for the priesthood, ordered and described, and now made, see Exo 28:1. and the anointing oil; which also was ordered to be made, and now was made, Exo 30:23. and a bullock for the sin offering, and two rams, and a basket of unleavened bread; which were all to be used at the consecration with the anointing oil Aaron was to be anointed, and also the tabernacle and the altar; and the bullock was to be a sin offering, and one of the rams a burnt offering for Aaron, and his sons, and the other ram was the ram of consecration of them; and out of the basket of unleavened bread one cake of each sort was to be taken, and waved with other things, and burnt, which finished the consecration; but with it was no oath, as in the consecration of the antitypical high priest Christ Jesus, which difference is observed by the apostle, Heb 7:21 see Exo 29:1.

Verse 3

And gather thou all the congregation together,.... That is, the heads of the tribes and the elders of the people, as Aben Ezra interprets it; for the whole body of the people, and every individual of them, could not be got together: unto the door of the tabernacle of the congregation; taking this for the whole court itself, as it sometimes is; though no doubt on this occasion as great a number was convened as well could be admitted into the court, or about it, to be spectators and witnesses of the solemn investiture of Aaron and his sons with the priestly office.

Verse 4

And Moses did as the Lord commanded him,.... He convened Aaron and his sons, and the heads of the people, at the door of the tabernacle, and came himself, and brought with him the garments, the oil, and sacrifices, even everything necessary for the consecration: and the assembly was gathered together unto the door of the tabernacle of the congregation; and this was, according to the Targum of Jonathan, on the twenty third day of the month Adar or February; but it rather seems to be later, some time in the beginning of Nisan or March, and before the passover began, see Num 9:1.

Verse 5

And Moses said unto the congregation,.... Having convened them, he opened to them the reason of their being called together, which was not done of himself, but by divine direction: this is the thing which the Lord commanded to be done; namely, what follows, concerning the consecration of Aaron and his sons to be priests, and the investiture of them with that office, attended with various rites and ceremonies to be performed, of which they were to be witnesses.

Verse 6

And Moses brought Aaron and his sons,.... To the laver which was in the court of the tabernacle and washed them with water; to show that they should be clean that bear the vessels of the Lord, and offer the sacrifices of the people; all that are in public office in the house of God ought to have both clean hands and a pure heart, to hold the mystery of the faith in a pure conscience, and to be of a pure and holy conversation; and indeed all that are made kings and priests to God, as all the saints are, they are washed from their sins in the blood of Jesus, Rev 1:5.

Verse 7

And he put upon him the coat,.... The embroidered coat of fine linen, which was next to his flesh; Exo 28:39 and all the garments were put on just in the order they are here declared; no mention is made indeed of the linen breeches, since it is highly probable these were put on by Aaron himself in some apartment in the tabernacle, or before came thither; it not being so decent to put on, or have these put on, in the sight of the whole congregation: and girded him with the girdle; the girdle of needlework with which the linen coat was girt to him, and was distinct from the curious girdle of the ephod after mentioned, Exo 28:39. and clothed him with the robe: the robe of the ephod, which had at the hem of it golden bells and pomegranates, Exo 28:31. and put the ephod upon him; made of gold, blue, purple, scarlet, and fine twined linen, which had two shoulder pieces, and on them two onyx stones, on which were engraved the names of the twelve tribes, Exo 28:6. and he girded him with the curious girdle of the ephod, and bound it unto him therewith; which was made of the same with the ephod, and by which it was girt close unto him; of the mystical meaning of these garments. See Gill on Exo 28:39, Exo 28:31, Exo 28:32, Exo 28:33, Exo 28:34, Exo 28:35, Exo 28:6, Exo 28:7, Exo 28:8, Exo 28:9, Exo 28:10, Exo 28:11, Exo 28:12.

Verse 8

And he put the breastplate upon him,.... Which was made of the same materials with the ephod, and was put upon it, and fastened to it: also he put in the breastplate the Urim and Thummim: that is, Moses did it, as all the rest; for there is no reason to be given why this should be appropriated to God as a divine work, distinct from the rest; and these seem to be the twelve precious stones set in the breastplate, whose names are given, Exo 27:17 and if they are not intended, no account is here given of them; but since in Exo 29:8 an account is given of the stones, and of the setting of them in the breastplate, and no mention is made of the Urim and Thummim, and here notice is taken of them, but nothing said of the stones; it seems pretty plain they must be the same; See Gill on Exo 28:30.

Verse 9

And he put the mitre upon his head,.... Which was made of fine linen, and was a wrap of that of a considerable length about his head, Exo 28:39. also upon the mitre, even upon his forefront, did he put the golden plate; which was put upon the forehead of the high priest, reaching from ear to ear, and was fastened to the mitre with a blue lace, and had on it this inscription, "holiness to the Lord": Exo 28:36 and is here therefore called the holy crown: denoting both the sanctity and the dignity of the high priest, and typical of Christ, who is holiness itself, and to his people, and is now crowned with glory and honour, being a priest upon the throne: hence the Jews (u) speak of the crown of the law, and of the crown of the kingdom, and of the crown of the priesthood: and this, as all the rest, was done as the Lord commanded Moses; all these were made according to the divine order, and were put on in the manner and form he directed him; of the mystery of the mitre and the crown; see Gill on Exo 28:39, Exo 28:36, Exo 28:37. (u) Pirke Abot, c. 4. sect. 13.

Verse 10

And Moses took the anointing oil,.... Which Bezaleel had made, according to the directions which Moses had given him, and he had received from the Lord: this Moses brought with him to the door of the tabernacle, as he was ordered, Lev 8:2 and now he took it and made use of it as follows: and anointed the tabernacle and all that was therein; the altar of incense, the candlestick, and table of shewbread: and sanctified them; separated and devoted them to sacred use and service.

Verse 11

And he sprinkled thereof upon the altar seven times,.... The altar of burnt offering; the order for anointing it is given in Exo 30:28 but in that no directions are given for the manner of doing it by sprinkling, nor the number of times it was to be sprinkled: hence Jarchi confesses his ignorance, and says,"I know not how it was ordered about these sprinklings;''but no doubt Moses was instructed of God in what manner to anoint it, and how often; and the number seven may denote the perfect unction of it, and made it a fitter type of Christ, who received the unction of the Spirit without measure: and anointed the altar, and all its vessels; pans, shovels, basins, flesh hooks, and fire pans: both the laver and his foot; which was for the priests to wash at; and very probably this was done before Moses brought Aaron and his sons thither and washed them, Lev 8:6 since it seems most proper that it should be consecrated before used, as it follows: to sanctify them; set them apart for sacred use.

Verse 12

And he poured of the anointing oil upon Aaron's head,.... Which ran down to his beard, and to the collar of his coat, the robe of the ephod, but not to the skirts of his garments, as we wrongly render it, Psa 133:2. Jarchi says it was first poured on his head, and after that he put it between his eyebrows, and drew it with his finger here and there, or from one eyebrow to another: Maimonides (w) gives a like account, with some addition; he says, the oil was poured on his head, and he was anointed between the eyebrows, in the form of the Greek letter "chi": a greater profusion of oil was used in the anointing of Aaron than of the tabernacle, altar, and laver, and their vessels, he being so eminent a type of Christ, our high priest, anointed with the oil of gladness above his fellows: and anointed him to sanctify him; to signify that he was set apart and devoted to the sacred office of the priesthood. The Targum of Jonathan observes, that this anointing was after he had clothed him; though some have thought it was done before the mitre and holy crown were put on: but if they were put on to complete the investiture, they might be taken off while the ceremony of anointing was performed. (w) In Misn. Ceritot, c. 1. sect. 1.

Verse 13

And Moses brought Aaron's sons,.... His four sons, Nadab and Abihu, Eleazar and Ithamar, to the door of the tabernacle of the congregation; he ordered and directed them to come there, or sent proper persons to fetch them, or from one part of the court, where they were, he might accompany them thither: and put coats upon them, and girded them with girdles: which were made of fine linen, Exo 39:27 and the coats being made long to reach down to the ankles, needed girdles, especially when in service, that they might perform it more expeditiously: and put bonnets on them; which were made of fine linen also, and differed from the mitre of the high priest only in the manner of rolling up the linen: as the Lord commanded Moses; as all the above things were made, so they were all put on, according to the directions Moses received of the Lord, who was faithful in his house, with respect to everything he enjoined him, Heb 3:2.

Verse 14

And he brought the bullock for the sin offering,.... To the tabernacle, into the court of it, to the altar of burnt offering there; that is, he caused it to be brought thither as he was ordered, Exo 29:10. and Aaron and his sons laid their hands upon the head of the bullock for the sin offering; their right hands, according to the Targum of Jonathan, which is not improbable, thereby as it were transferring their sins to it, and confessing them over it; acknowledging their guilt, and that they deserved to die, as that creature would, which was to be a vicarious sacrifice for sin, and whose blood was to purify and sanctify the altar, at which they, sinful men, were to serve.

Verse 15

And he slew it,.... Not Aaron, nor any of his sons, who as yet were not fully consecrated and installed into their office, but Moses, as follows: and Moses took the blood; which was received into a basin when the bullock was slain: and put it upon the horns of the altar round about with his finger; upon the four horns of the altar, which were at the four corners of it, and dipping his finger into the blood, he besmeared the horns with it, and drew it about with his finger here and there; and so is said to be done round about the altar, as these horns were: and purified the altar; or cleansed it; not from moral guilt and pollution, which it was incapable of, but from all ceremonial pollution it might be supposed to have: and poured the blood at the bottom of the altar; the rest of the blood he did not use about the horns: and sanctified it; separated it from common to sacred use: to make reconciliation upon it; that it might be fit to have sacrifices offered on it to make atonement and reconciliation for sins; for which reason it was necessary it should itself be pure and holy, in such sense it was capable of being so.

Verse 16

And he took all the fat that was upon the inwards,.... Called the "omentum": and the caul above the liver; the lobe upon the liver, as the Septuagint; or "the caul" and "the liver", so says Jarchi; the liver separately, for he took a little of the liver with it, the caul: and the two kidneys, and their fat, and Moses burned it upon the altar: the fat of these several parts, which has been often observed was done; and in imitation of which, the same has been done by the Persians and their Magi, as related by Strabo (x) and others (y); and by the Romans, to which Persius (z) refers; and these several parts are generally covered with fat in fat creatures, and especially sheep, as Aristotle (a) observes. (x) Geograph. l. 15. p. 504. (y) "Omentum in flamma pingue", &c. Catullus. (z) "Tot tibi cum in flammis", &c. Satyr. 2. (a) Hist. Animal. l. 3. c. 17.

Verse 17

But the bullock and his hide, his flesh, and his dung, he burnt with fire without the camp,.... Aben Ezra observes, that some say that he did this himself; and others, that it was done by orders, that is, he ordered others to do it, which seems probable enough: as the Lord commanded Moses; Exo 29:14.

Verse 18

And he brought the ram for the burnt offering,.... One of the two he was ordered to take, Lev 8:2. and Aaron and his sons laid their hands on the head of the ram; as they had done before on the head of the bullock, see Lev 8:14 their right hands, as the Targum of Jonathan, and that at the same time; not first Aaron and then his sons, as a famous grammarian, Aben Ezra makes mention of, thought; but, as he himself says, they laid them on together.

Verse 19

And he killed it,.... That is, Moses killed the ram, as the Septuagint version expresses it: and Moses sprinkled the blood upon the altar round about; as he did the blood of the bullock, Lev 8:15.

Verse 20

And he cut the ram into pieces,.... Cut off its head and quartered it: and Moses burnt the head, and the pieces, and the fat; even all of it, as the following verse shows.

Verse 21

And he washed the inwards and the legs in water,.... The one being taken out, the other cut off: and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, and an offering made by fire unto the Lord; as the Lord commanded Moses; see Exo 29:18.

Verse 22

And he brought the other ram, the ram of consecration,.... Or "filling" (b), or "fulnesses"; because, as Jarchi says, these filled and perfected the priests in their priesthood; this was the finishing and consummation of their consecration: what is said in this and the three following verses Lev 8:23 is the same as is ordered, Exo 29:19 and needs no further explanation; See Gill on Exo 29:19, Exo 29:20, Exo 29:21, Exo 29:22. (b) "plenitudinum", Montanus; "impletionum, vel potius completionum", Drusius; Heb. "impletionum", Piscator.

Verse 26

And out of the basket of unleavened bread,.... Moses was ordered to take, Lev 8:2, that was before the Lord; being brought to the tabernacle, where now the Lord had taken up his residence: he took one unleavened cake; which had no oil in it or upon it: and a cake of oiled bread; which was mixed and tempered with oil: and one wafer; which was anointed with oil: and put them upon the fat, and upon the right shoulder; of the ram of consecration, which he took from it, and laid the cakes uppermost upon them.

Verse 27

And he put all upon Aaron's hands, and upon his son's hands,.... The fat and the right shoulder, with the cakes upon them: and waved them for a wave offering before the Lord; See Gill on Exo 29:24.

Verse 28

And Moses took them from off their hands,.... After they had been waved before the Lord: and burnt them upon the altar, upon the burnt offering; of the other ram; or after that burnt offering, as Jarchi, who observes, that we do not find that the shoulder of peace offerings was offered in any place but this, it belonged to the priest; but this being at the consecration of the priests, it was offered to the Lord by Moses, to whom it seems to have belonged, as the breast also, but that was not burnt, but eaten: and the same writer affirms, that Moses ministered all the seven days of the consecration in a white shirt, or surplice; and that he might wear a linen coat, as priests did, is not improbable, since he now officiated as one: they were consecrated for a sweet savour; acceptable to the Lord, and so the priests, Aaron and his sons likewise, on whose account they were made: it is an offering made by fire unto the Lord; the fat, the shoulder, and the cakes.

Verse 29

And Moses took the breast,.... Of the ram of consecration: and waved it for a wave offering before the Lord; this Moses seems to have waved with his own hands, and not upon the hands of Aaron and his sons, putting his under them, as in the wave offering of the fat, shoulder, and cakes, and for which the following words seem to give a reason: for of the ram of consecration it was Moses's part; the breast of it was his: as the Lord commanded Moses; see Exo 29:26.

Verse 30

And Moses took of the anointing oil, and of the blood which was upon the altar,.... Which was sprinkled upon the altar round about, Lev 8:24 and these two seem to be mixed together, since it follows: and sprinkled it upon Aaron, &c. See Gill on Exo 29:21.

Verse 31

And Moses said unto Aaron, and to his sons,.... After he had offered the bullock, the two rams, and cakes of unleavened bread for the consecration of them: boil the flesh at the door of the tabernacle of the congregation; the remainder of the flesh of the ram of consecration, which was all but the fat, the shoulder, and the breast: and there eat it with the bread that is in the basket of consecration; what was left of that, there being one cake of a sort taken out of it and burnt: as I commanded, saying, Aaron and his sons shall eat it; see Exo 29:32.

Verse 32

And that which remaineth of the flesh and of the bread,.... Until the next morning, which could not be eaten by Aaron and his sons: shall ye burn with fire; that it might not be corrupted, nor put to common nor superstitious uses.

Verse 33

And ye shall not go out of the door of the tabernacle of the congregation in seven days,.... Which was the time of their consecration, so long it lasted; and they had provision enough every day from the ram of consecration, whose flesh they were to boil and eat. The Jewish writers (c) 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: until the days of your consecration be at an end; which were to continue so long: for seven days shall he consecrate you; that is, Moses, who here speaks of himself in the third person, as appears from Exo 29:35. Aben Ezra observes, that the word "end" is wanting, and that the sense is, at the end of seven days he shall consecrate you, finish their consecration; all the seven days he was doing it, and at the end of the seventh concluded it. (c) Aben Ezra, Hiscuni in loc.

Verse 34

As he hath done this day, so the Lord hath commanded to do,.... The same were to be repeated every day until the seven days were ended; so Jarchi and Aben Ezra; the former of these observes, that their Rabbins explain the phrase "to do", in the preceding clause, of the business of the red heifer, and that which follows: to make an atonement for you, of the business of the day of atonement; and say, that it may be learned from hence that the high priest was obliged to be separate (from his own house and family) seven days before that, and so the priest that burned the red heifer; and the same is observed by other Jewish writers (d): but this refers to neither of these cases, but to the present consecration of Aaron and his sons, and the making atonement by sacrifice for them, and the sanctification of them to minister in the priest's office. (d) Maimon, & Bartenora in Misn. Yoma, c. 1. sect. 1. & in Parah, c. 3. sect. 1.

Verse 35

Therefore shall ye abide at the door of the tabernacle of the congregation,.... Or rather "within" it, as Noldius renders it, since they were not to go out of the door of it, Lev 8:33 whereas our version seems to leave it undetermined whether they abode without the door or within; where they were to continue: day and night, seven days; even the seven days of their consecration: and keep the charge of the Lord, that ye die not; not the charge of the tabernacle, and the service of it committed to them upon their investiture with their office, hereafter to be observed by them; but what was charged upon them to attend unto, during the seven days of their consecration; and the penalty being death in case of failure, was to make them more careful and cautious of transgressing; and which was the more necessary, as they were to be pure and holy at their entrance upon their work: and though this may seem somewhat severe, yet the aggravation of their sin would be the greater, as it was to a sacred and honourable work they were called, and to which they were now consecrating; and as what was required of them was what might easily be complied with: however Moses, to show that this was not of himself, but by divine authority, adds: for so I am commanded; that is, to declare unto them, that if they did not punctually observe the above orders, they must expect to die.

Verse 36

So Aaron and his sons did all things which the Lord commanded by the hand of Moses. They submitted to have them done to them, and for them, what was done on the first day of their consecration, all the rest of the days; and they kept within the tabernacle all that time as was enjoined them. Next: Leviticus Chapter 9

Introduction

Induction of Aaron and His Sonsinto the Priestly Office - Leviticus 8-10 To the law of sacrifice there is appended first of all an account of the fulfilment of the divine command to sanctify Aaron and his sons as priests, which Moses had received upon the mount along with the laws concerning the erection of the sanctuary of the tabernacle (Ex 28 and 29). This command could not properly be carried out till after the appointment and regulation of the institution of sacrifice, because most of the laws of sacrifice had some bearing upon this act. The sanctification of the persons, whom God had called to be His priests, consisted in a solemn consecration of these persons to their office by investiture, anointing, and sacrifice (ch. 8), - their solemn entrance upon their office by sacrifices for themselves and the people (ch. 9), - the sanctification of their priesthood by the judgment of God upon the eldest sons of Aaron, when about to offer strange, fire-and certain instructions, occasioned by this occurrence, concerning the conduct of the priests in the performance of their service (ch. 10).

Verse 1

Consecration of the Priests and the Sanctuary (cf. Ex 29:1-37). - The consecration of Aaron and his sons as priests was carried out by Moses according to the instructions in Ex 29:1-36; Exo 40:12-15; and the anointing of the tabernacle, with the altar and its furniture, as prescribed in Exo 29:37; Exo 30:26-29, and Exo 40:9-11, was connected with it (Lev 8:10, Lev 8:11). Lev 8:1-4 Lev 8:1-5 contain an account of the preparations for this holy act, the performance of which was enjoined upon Moses by Jehovah after the publication of the laws of sacrifice (Lev 8:1). Moses brought the persons to be consecrated, the official costume that had been made for them (Ex 28), the anointing oil (Exo 30:23.), and the requisite sacrificial offerings (Exo 29:1-3), to the door of the tabernacle (i.e., into the court, near the altar of burnt-offering), and then gathered "the whole congregation" - that is to say, the nation in the persons of its elders-there also (see my Archeologie ii. p. 221). The definite article before the objects enumerated in Lev 8:2 may be explained on the ground that they had all been previously and more minutely described. The "basket of the unleavened" contained, according to Exo 29:2-3, (1) unleavened bread, which is called חלּה in Lev 8:26, i.e., round flat bread-cakes, and לחם כּכּר (loaf of bread) in Exo 29:23, and was baked for the purpose of the consecration (see at Lev 8:31, Lev 8:32); (2) unleavened oil-cakes; and (3) unleavened flat cakes covered with oil (see at Lev 2:4 and Lev 7:12). Lev 8:5 When the congregation was assembled, Moses said, "This is the word which Jehovah commanded you to do." His meaning was, the substance or essential part of the instructions in Exo 28:1 and 29:1-37, which he had published to the assembled congregation before the commencement of the act of consecration, and which are not repeated here as being already known from those chapters. The congregation had been summoned to perform this act, because Aaron and his sons were to be consecrated as priests for them, as standing mediators between them and the Lord.

Verse 6

After this the act of consecration commenced. It consisted of two parts: first, the consecration of the persons themselves to the office of the priesthood, by washing, clothing, and anointing (Lev 8:6-13); and secondly, the sacrificial rites, by which the persons appointed to the priestly office were inducted into the functions and prerogatives of priests (vv. 16-36). Lev 8:6-13 The washing, clothing, and anointing. - Lev 8:6. "Moses brought Aaron and his sons, and washed them with water;" i.e., directed them to wash themselves, no doubt all over, and not merely their hands and feet. This cleansing from bodily uncleanness was a symbol of the putting away of the filth of sin; the washing of the body, therefore, was a symbol of spiritual cleansing, without which no one could draw near to God, and least of all those who were to perform the duties of reconciliation. Lev 8:7-9 Then followed the clothing of Aaron. Moses put upon him the body-coat (Exo 28:39) and girdle (Exo 28:39 and Exo 39:22), then clothes him with the mel (Exo 28:31-35) and ephod (Exo 28:6-14), and the choshen with the Urim and Thummim (Ex 28:15-30), and put the cap (Exo 28:39) upon his head, with the golden diadem over his forehead (Exo 28:36-38). This investiture, regarded as the putting on of an important official dress, was a symbol of his endowment with the character required for the discharge of the duties of his office, the official costume being the outward sign of installation in the office which he was to fill. Lev 8:10-13 According to the directions in Exo 30:26-30 (cf. Lev Exo 40:9-11), the anointing was performed first of all upon "the tabernacle and everything in it," i.e., the ark of the covenant, the altar of incense, the candlestick, and table of shew-bread, and their furniture; and then upon the altar of burnt-offering and its furniture, and upon the laver and its pedestal; and after this, upon Aaron himself, by the pouring of the holy oil upon his head. This was followed by the robing and anointing of Aaron's sons, the former only of which is recorded in Lev 8:13 (according to Exo 28:40), the anointing not being expressly mentioned, although it had not only been commanded, in Exo 28:41 and Exo 40:15, but the performance of it is taken for granted in Lev 7:36; Lev 10:7, and Num 3:3. According to the Jewish tradition, the anointing of Aaron (the high priest) was different from that of the sons of Aaron (the ordinary priests), the oil being poured upon the head of the former, whilst it was merely smeared with the finger upon the forehead in the case of the latter (cf. Relandi Antiqq. ss. ii. 1, 5, and 7, and Selden, de succ. in pontif. ii. 2). There appears to be some foundation for this, as a distinction is assumed between the anointing of the high priest and that of the ordinary priests, not only in the expression, "he poured of the anointing oil upon Aaron's head" (Lev 8:12, cf. Exo 29:7; Psa 133:2), which is applied to Aaron only, but also in Lev 21:10, Lev 21:12; although the further statement of the later Talmudists and Rabbins, that Aaron was also marked upon the forehead with the sign of a Hebrew כ (the initial letter of כהן), has no support in the law (vid., Selden, ii. 9; Vitringa, observv. ss. ii. c. 15, 9). - On the mode in which the tabernacle and its furniture were anointed, all that is stated is, that the altar of burnt-offering was anointed by being sprinkled seven times with the anointing oil; from which we may safely conclude, that the other portions and vessels of the sanctuary were anointed in the same way, but that the sprinkling was not performed more than once in their case. The reason why the altar was sprinkled seven times with the holy anointing oil, is to be sought for in its signification as the place of worship. The anointing, both of the sacred things and also of the priests, is called קדּשׁ "to sanctify," in Lev 8:10-12, as well as in Exo 40:9-11 and Exo 40:13; and in Exo 40:10 the following stipulation is added with regard to the altar of burnt-offering: "and it shall be most holy," - a stipulation which is not extended to the dwelling and its furniture, although those portions of the sanctuary were most holy also, that the altar of burnt-offering, which was the holiest object in the court by virtue of its appointment as the place of expiation, might be specially guarded from being touched by unholy hands (see at Exo 40:16). To impress upon it this highest grade of holiness, it was sprinkled even times with anointing oil; and in the number seven, the covenant number, the seal of the holiness of the covenant of reconciliation, to which it was to be subservient, was impressed upon it. To sanctify is not merely to separate to holy purposes, but to endow or fill with the powers of the sanctifying Spirit of God. Oil was a fitting symbol of the Spirit, or spiritual principle of life, by virtue of its power to sustain and fortify the vital energy; and the anointing oil, which was prepared according to divine instructions, was therefore a symbol of the Spirit of God, as the principle of spiritual life which proceeds from God and fills the natural being of the creature with the powers of divine life. The anointing with oil, therefore, was a symbol of endowment with the Spirit of God (Sa1 10:1, Sa1 10:6; Sa1 16:13-14; Isa 61:1) for the duties of the office to which a person was consecrated. The holy vessels also were not only consecrated, through the anointing, for the holy purposes to which they were to be devoted (Knobel), but were also furnished in a symbolical sense with powers of the divine Spirit, which were to pass from them to the people who came to the sanctuary. The anointing was not only to sanctify the priests as organs and mediators of the Spirit of God, but the vessels of the sanctuary also, as channels and vessels of the blessings of grace and salvation, which God as the Holy One would bestow upon His people, through the service of His priests, and in the holy vessels appointed by Him. On these grounds the consecration of the holy things was associated with the consecration of the priests. The notion that even vessels, and in fact inanimate things in general, can be endowed with divine and spiritual powers, was very widely spread in antiquity. We meet with it in the anointing of memorial stones (Gen 28:17; Gen 35:14), and it occurs again in the instructions concerning the expiation of the sanctuary on the annual day of atonement (ch. 16). It contains more truth than some modern views of the universe, which refuse to admit that any influence is exerted by the divine Spirit except upon animated beings, and thus leave a hopeless abyss between spirit and matter. According to Exo 29:9, the clothing and anointing of Aaron and his sons were to be "a priesthood to them for a perpetual statute," i.e., to secure the priesthood to them for all ages; for the same thought is expressed thus in Exo 40:15 : "their anointing shall surely be an everlasting priesthood throughout their generations." When the Talmudists refer these words to the sons of Aaron or the ordinary priests, to the exclusion of Aaron or the high priest, this is opposed to the distinct context, according to which the sons of Aaron were to be anointed like their father Aaron. The utter want of foundation for the rabbinical assumption, that the anointing of the sons of Aaron, performed by Moses, availed not only for themselves, but for their successors also, and therefore for the priests of every age, is also the more indisputable, because the Talmudists themselves infer from Lev 6:15 (cf. Exo 29:29), where the installation of Aaron's successor in his office is expressly designated an anointing, the necessity for every successor of Aaron in the high-priesthood to be anointed. The meaning of the words in question is no doubt the following: the anointing of Aaron and his sons was to stand as a perpetual statute for the priesthood, and to guarantee it to the sons of Aaron for all time; it being assumed as self-evident, according to Lev 6:15, that as every fresh generation entered upon office, the anointing would be repeated or renewed.

Verse 14

The sacrificial ceremony with which the consecration was concluded, consisted of a threefold sacrifice, the materials for which were not supplied by the persons about to be installed, but were no doubt provided by Moses at the expense of the congregation, for which the priesthood was instituted. Moses officiated as the mediator of the covenant, through whose service Aaron and his sons were to be consecrated as priests of Jehovah, and performed every part of the sacrificial rite-the slaughtering, sprinkling of the blood, and burning of the altar gifts, - just as the priests afterwards did at the public daily and festal sacrifices, the persons to be consecrated simply laying their hands upon the sacrificial animals, to set them apart as their representatives. Lev 8:14-17 The first sacrifice was a sin-offering, for which a young ox was taken (Exo 29:1), as in the case of the sin-offerings for the high priest and the whole congregation (Lev 4:3, Lev 4:14): the highest kind of sacrificial animal, which corresponded to the position to be occupied by the priests in the Israelitish kingdom of God, as the ἐκλογή of the covenant nation. Moses put some of the blood with his finger upon the horns of the altar of burnt-offering, and poured the rest at the foot of the altar. The far portions (see Lev 3:3-4) he burned upon the altar; but the flesh of the ox, as well as the hide and dung, he burned outside the camp. According to the general rule of the sin-offerings, whose flesh was burnt outside the camp, the blood was brought into the sanctuary itself (Lev 6:23); but here it was only put upon the altar of burnt-offering to make this sin-offering a consecration-sacrifice. Moses was to take the blood to "purify (יחטּא) and sanctify the altar, to expiate it." As the altar had been sanctified immediately before by the anointing with holy oil (Lev 8:11), the object of the cleansing or sanctification of it through the blood of the sacrifice cannot have been to purify it a second time from uncleanness, that still adhered to it, or was inherent in it; but just as the purification or expiation of the vessels or worship generally applied only to the sins of the nation, by which these vessels had been defiled (Lev 16:16, Lev 16:19), so here the purification of the altar with the blood of the sin-offering, upon which the priests had laid their hands, had reference simply to pollutions, with which the priests defiled the altar when officiating at it, through the uncleanness of their sinful nature. As the priests could not be installed in the functions of the priesthood, notwithstanding the holiness communicated to them through the anointing, without a sin-offering to awaken the consciousness in both themselves and the nation that the sinfulness which lay at the root of human nature was not removed by the anointing, but only covered in the presence of the holy God, and that sin still clung to man, and polluted all his doings and designs; so that altar, upon which they were henceforth to offer sacrifices, still required to be purified through the blood of the bullock, that had been slaughtered as a sin-offering for the expiation of their sins, to sanctify it for the service of the priests, i.e., to cover up the sins by which they would defile it when performing their service. For this sanctification the blood of the sin-offering, that had been slaughtered for them, was taken, to indicate the fellowship which was henceforth to exist between them and the altar, and to impress upon them the fact, that the blood, by which they were purified, was also to serve as the means of purifying the altar from the sins attaching to their service. Although none of the blood of this sin-offering was carried into the holy place, because only the anointed priests were to be thereby inducted into the fellowship of the altar, the flesh of the animal could only be burnt outside the camp, because the sacrifice served to purify the priesthood (see Lev 4:11-12). For the rest, the remarks made on Lev 4:4 are also applicable to the symbolical meaning of this sacrifice. Lev 8:18-21 The sin-offering, through which the priests and the altar had been expiated, and every disturbance of the fellowship existing between the holy God and His servants at the altar, in consequence of the sin of those who were to be consecrated, had been taken away, was followed by a burnt-offering, consisting of a ram, which was offered according to the ordinary ritual of the burnt-offering (Lev 1:3-9), and served to set forth the priests, who had appointed it as their substitute through the laying on of hands, as a living, holy, and well-pleasing sacrifice to the Lord, and to sanctify them to the Lord with all the faculties of both body and soul. Lev 8:22-30 This was followed by the presentation of a peace-offering, which also consisted of a ram, called "the ram of the filling," or "of the fill-offering," from the peculiar ceremony performed with the flesh, by which this sacrifice became a consecration-offering, inducting the persons consecrated into the possession and enjoyment of the privileges of the priesthood. A ram was offered as a peace-offering, by the nation as a whole (Lev 9:4, Lev 9:18), the tribe-princes (Num 7:17.), and a Nazarite (Num 6:14, Num 6:17), who also occupied a higher position in the congregation (Amo 2:11-12); but it was never brought by a private Israelite for a peace-offering. The offering described here differed from the rest of the peace-offerings, first of all, in the ceremony performed with the blood (Lev 8:23 and Lev 8:24, cf. Exo 29:20-21). Before sprinkling the blood upon the altar, Moses put some of it upon the tip of the right ear, upon the right thumb, and upon the great toe of the right foot of Aaron and his sons. Thus he touched the extreme points, which represented the whole, of the ear, hand, and foot on the right, or more important and principal side: the ear, because the priest was always to hearken to the word and commandment of God; the hand, because he was to discharge the priestly functions properly; and the foot, because he was to walk correctly in the sanctuary. Through this manipulation the three organs employed in the priestly service were placed, by means of their tips, en rapport with the sacrificial blood; whilst through the subsequent sprinkling of the blood upon the altar they were introduced symbolically within the sphere of the divine grace, by virtue of the sacrificial blood, which represented the soul as the principle of life, and covered it in the presence of the holiness of God, to be sanctified by that grace to the rendering of willing and righteous service to the Lord. The sanctification was at length completed by Moses' taking some of the anointing oil and some of the blood upon the altar, and sprinkling Aaron and his sons, and also their clothes; that is to say, by his sprinkling the persons themselves, as bearers of the priesthood, and their clothes, as the insignia of the priesthood, with a mixture of holy anointing oil and sacrificial blood taken from the altar (Lev 8:30). The blood taken from the altar shadowed forth the soul as united with God through the medium of the atonement, and filled with powers of grace. The holy anointing oil was a symbol of the Spirit of God. Consequently, through this sprinkling the priests were endowed, both soul and spirit, with the higher powers of the divine life. The sprinkling, however, was performed, not upon the persons alone, but also upon their official dress. For it had reference to the priests, not in their personal or individual relation to the Lord, but in their official position, and with regard to their official work in the congregation of the Lord. (Note: In the instructions in Exo 29:21 this ceremony is connected with the sprinkling of the blood upon the altar; but here, on the contrary, it is mentioned after the burning of the flesh. Whether because it was not performed till after this, or because it is merely recorded here in a supplementary form, it is difficult to decide. The latter is the more probable, because the blood upon the altar would soon run off; so that if Moses wanted to take any of it off, it could not be long delayed.) In addition to this, the following appointment is contained in Exo 29:29, Exo 29:30 : "The holy garments of Aaron shall be his sons' after him," i.e., pass to his successors in the high-priesthood, "to anoint them therein and fill their hands therein. Seven days shall the priest of his sons in his stead put them on (ילבּשׁם with the suffix - ם as in Gen 19:19), who shall go into the tabernacle to serve in the sanctuary." Accordingly, at Aaron's death his successor Eleazar was dressed in his robes (Num 20:26-28). It by no means follows from this, that a formal priestly consecration was repeated solely in the case of the high priest as the head of the priesthood, and that with the common priests the first anointing by Moses sufficed for all time. We have already observed at p. 545 that this is not involved in Exo 40:15; and the fact that it is only the official costume of the high priest which is expressly said to have passed to his successor, may be explained on the simple ground, that as his dress was only worn when he was discharging certain special functions before Jehovah, it would not be worn out so soon as the dress of the ordinary priests, which was worn in the daily service, and therefore would hardly last long enough to be handed down from father to son. (Note: It no more follows from the omission of express instructions concerning the repetition of the ceremony in the case of every priest who had to be consecrated, that the future priests were not invested, anointed, and in all respects formally consecrated, than the fact that the anointing is not mentioned in Lev 8:13 proves that the priests were not anointed at all.) The ceremony performed with the flesh of this sacrifice was also peculiarly significant (Lev 8:25-29). Moses took the fat portions, which were separated from the flesh in the case of the ordinary peace-offerings and burned upon the altar, and the right leg, which was usually assigned to the officiating priest, and then laid by the pieces of flesh (or upon them) another cake of each of the three kinds of pastry, which fell to the portion of the priest in other cases, as a heave-offering for Jehovah, and put all this into the hands of Aaron and his sons, and waved it as a wave-offering for Jehovah, after which he took it from their hands and burned it upon the altar, "as a filling (מלּאים) for a savour of satisfaction, as a firing for Jehovah." These last words, which are attached to the preceding without a conjunction, and, as the הם and הוּא show, form independent clauses (lit., "filling are they...a firing is it for Jehovah"), contain the reason for this unusual proceeding, so that Luther's explanation is quite correct, "for it is a fill-offering," etc. The ceremony of handing the portions mentioned to Aaron and his sons denoted the filling of their hands with the sacrificial gifts, which they were afterwards to offer to the Lord in the case of the peace-offerings, viz., the fat portions as a firing upon the altar, the right leg along with the bread-cake as a wave-offering, which the Lord then relinquished to them as His own servants. The filling of their hands with these sacrificial gifts, from which the offering received the name of fill-offering, signified on the one hand the communication of the right belonging to the priest to offer the fat portions to the Lord upon the altar, and on the other hand the enfeoffment of the priests with gifts, which they were to receive in future for their service. This symbolical signification of the act in question serves to explain the circumstance, that both the fat portions, which were to be burned upon the altar, and also the right leg with the bread-cakes which formed the priests' share of the peace-offerings, were merely placed in the priests's hands in this instance, and presented symbolically to the Lord by waving, and then burned by Moses upon the altar. For Aaron and his sons were not only to be enfeoffed with what they were to burn unto the Lord, but also with what they would receive for their service. And as even the latter was a prerogative bestowed upon them by the Lord, it was right that at their consecration they should offer it symbolically to the Lord by waving, and actually by burning upon the altar. But as the right leg was devoted to another purpose in this case, Moses received the breast-piece, which was presented to the Lord by waving (Lev 8:29), and which afterwards fell to the lot of the priests, as his portion for the sacrificial meal, which formed the conclusion of this dedicatory offering, as it did of all the peace-offerings. In Exo 29:27-28, we also find the command, that the wave-breast of the ram of the fill-offering, and the heave-leg which had been lifted off, should afterwards belong to Aaron and his sons on the part of the children of Israel, as a perpetual statute, i.e., as a law for all time; and the following reason is assigned: "for it is a heave-offering (terumah, a lifting off), and shall be a heave-offering on the part of the children of Israel of their peace-offerings, their heave-offering for Jehovah," i.e., which they were to give to the Lord from their peace-offerings for the good of His servants. The application of the word terumah to both kinds of offering, the wave-breast and the heave-shoulder, may be explained on the simple ground, that the gift to be waved had to be lifted off from the sacrificial animal before the waving could be performed. Lev 8:31-32 For the sacrificial meal, the priests were to boil the flesh in front of the door of the tabernacle, or, according to Exo 29:31, "at the holy place," i.e., in the court, and eat it with the bread in the fill-offering basket; and no stranger (i.e., layman or non-priest) was to take part in the meal, because the flesh and bread were holy (Exo 29:33), that is to say, had served to make atonement for the priests, to fill their hands and sanctify them. Atoning virtue is attributed to this sacrifice in the same sense as to the burnt-offering in Lev 1:4. Whatever was left of the flesh and bread until the following day, that is to say, was not eaten on the day of sacrifice, was to be burned with fire, for the reason explained at Lev 7:17. The exclusion of laymen from participating in this sacrificial meal is to be accounted for in the same way as the prohibition of unleavened bread, which was offered and eaten in the case of the ordinary peace-offerings along with the unleavened sacrificial cakes (see at Lev 7:13). The meal brought the consecration of the priests to a close, as Aaron and his sons were thereby received into that special, priestly covenant with the Lord, the blessings and privileges of which were to be enjoyed by the consecrated priests alone. At this meal the priests were not allowed to eat leavened bread, any more than the nation generally at the feast of Passover (Exo 12:8.).

Verse 33

(cf. Exo 29:35-37). The consecration was to last seven days, during which time the persons to be consecrated were not to go away from the door of the tabernacle, but to remain there day and night, and watch the watch of the Lord that they might not die. "For the Lord will fill your hand seven days. As they have done on this (the first) day, so has Jehovah commanded to do to make atonement for you" (Lev 8:34). That is to say, the rite of consecration which has been performed upon you to-day, Jehovah has commanded to be performed or repeated for seven days. These words clearly imply that the whole ceremony, in all its details, was to be repeated for seven days; and in Exo 29:36-37, besides the filling of the hand which was to be continued seven days, and which presupposes the daily repetition of the consecration-offering, the preparation of the sin-offering for reconciliation and the expiation or purification and anointing of the altar are expressly commanded for each of the seven days. This repetition of the act of consecration is to be regarded as intensifying the consecration itself; and the limitation of it to seven days is to be accounted for from the signification and holiness of the number seven as the sign of the completion of the works of God. The commandment not to leave the court of the tabernacle during the whole seven days, is of course not to be understood literally (as it is by some of the Rabbins), as meaning that the persons to be consecrated were not even to go away from the spot for the necessities of nature (cf. Lund. jd. Heiligth. p. 448); but when taken in connection with the clause which follows, "and keep the charge of the Lord," it can only be understood as signifying that during these days they were not to leave the sanctuary to attend to any earthly avocation whatever, but uninterruptedly to observe the charge of the Lord, i.e., the consecration commanded by the Lord. משׁמרת שׁמר, lit., to watch the watch of a person or thing, i.e., to attend to them, to do whatever was required for noticing or attending to them (cf. Gen 26:5, and Hengstenberg, Christology).

Introduction

This chapter gives us an account of the solemn consecration of Aaron and his sons to the priest's office. I. It was done publicly, and the congregation was called together to be witnesses of it (Lev 8:1-4). II. It was done exactly according to God's appointment (Lev 8:5). 1. They were washed and dressed (Lev 8:6-9, Lev 8:13). 2. The tabernacle and the utensils of it were anointed, and then the priests (Lev 8:10-12). 3. A sin-offering was offered for them (Lev 8:14-17). 4. A burnt-offering (Lev 8:18-21). 5. The ram of consecration (Lev 8:22-30). 6. The continuance of this solemnity for seven days (Lev 8:31, etc.).

Verse 1

God had given Moses orders to consecrate Aaron and his sons to the priests' office, when he was with him the first time upon mount Sinai, Ex. 28 and Exo 29:1, where we have also the particular instructions he had how to do it. Now here we have, I. The orders repeated. What was there commanded to be done is here commanded to be done now, Lev 8:2, Lev 8:3. The tabernacle was newly set up, which, without the priests, would be as a candlestick without a candle; the law concerning sacrifices was newly given, but could not be observed without priests; for, though Aaron and his sons had been nominated to the office, they could not officiate, till they were consecrated, which yet must not be done till the place of their ministration was prepared, and the ordinances were instituted, that they might apply themselves to work as soon as ever they were consecrated, and might know that they were ordained, not only to the honour and profit, but to the business of the priesthood. Aaron and his sons were near relations to Moses, and therefore he would not consecrate them till he had further orders, lest he should seem too forward to bring honour into his family. II. The congregation called together, at the door, that is, in the court of the tabernacle, Lev 8:4. The elders and principal men of the congregation, who represented the body of the people, were summoned to attend; for the court would hold but a few of the many thousands of Israel. It was done thus publicly, 1. Because it was a solemn transaction between God and Israel; the priests were to be ordained for men in things pertaining to God, for the maintaining of a settled correspondence, and the negotiating of all affairs between the people and God; and therefore it was fit that both sides should appear, to own the appointment, at the door of the tabernacle of meeting. 2. The spectators of the solemnity could not but be possessed, by the sight of it, with a great veneration for the priests and their office, which was necessary among a people so wretchedly prone as these were to envy and discontent. It was strange that any of those who were witnesses of what was here done should afterwards say, as some of them did, You take too much upon you, you sons of Levi; but what would they have said if it had been done clandestinely? Note, It is very fit, and of good use, that ministers should be ordained publicly, plebe praesente - in the presence of the common people, according to the usage of the primitive church. III. The commission read, Lev 8:5. Moses, who was God's representative in this solemnity, produced his orders before the congregation: This is the thing which the Lord commanded to be done. Though God had crowned him king in Jeshurun, when he made his face to shine in the sight of all Israel, yet he did not institute or appoint any thing in God's worship but what God himself had commanded. The priesthood he delivered to them was that which he had received from the Lord. Note, All that minister about holy things must have an eye to God's command as their rule and warrant; for it is only in the observance of this that they can expect to be owned and accepted of God. Thus we must be able to say, in all acts of religious worship, This is the thing which the Lord commanded to be done. IV. The ceremony performed according to the divine ritual. 1. Aaron and his sons were washed with water (Lev 8:6), to signify that they ought now to purify themselves from all sinful dispositions and inclinations, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes to our God kings and priests (Rev 1:5, Rev 1:6); and those that draw near to God must be washed in pure water, Heb 10:22. Though they were ever so clean before and no filth was to be seen upon them, yet they must be washed, to signify their purification from sin, with which their souls were polluted, how clean soever their bodies were. 2. They were clothed with the holy garments, Aaron with his (Lev 8:7-9), which typified the dignity of Christ our great high priest, and his sons with theirs (Lev 8:13), which typified the decency of Christians, who are spiritual priests. Christ wears the breast-plate of judgment and the holy crown; for the church's high priest is her prophet and king. All believers are clothed with the robe of righteousness, and girt with the girdle of truth, resolution, and close application; and their heads are bound, as the word here is, with the bonnet or diadem of beauty, the beauty of holiness. 3. The high priest was anointed, and, it should seem, the holy things were anointed at the same time; some think that they were anointed before, but that the anointing of them is mentioned here because Aaron was anointed with the same oil with which they were anointed; but the manner of relating it here makes it more than probable that it was done at the same time, and that the seven days employed in consecrating the altar were coincident with the seven days of the priests' consecration. The tabernacle, and all its utensils, had some of the anointing oil put upon them with Moses's finger (Lev 8:10), so had the altar (Lev 8:11); these were to sanctify the gold and the gift (Mat 23:17-19), and therefore must themselves be thus sanctified; but he poured it out more plentifully upon the head of Aaron (Lev 8:12), so that it ran down to the skirts of his garments, because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. Yet all believers also have received the anointing, which puts an indelible character upon them, Jo1 2:27.

Verse 14

The covenant of priesthood must be made by sacrifice, as well as other covenants, Psa 50:5. And thus Christ was consecrated by the sacrifice of himself, once for all. Sacrifices of each kind must be offered for the priests, that they might with the more tenderness and concern offer the gifts and sacrifices of the people, with compassion on the ignorant, and on those that were out of the way, not insulting over those for whom sacrifices were offered, remembering that they themselves had had sacrifices offered for them, being compassed with infirmity. 1. A bullock, the largest sacrifice, was offered for a sin-offering (Lev 8:14), that hereby atonement might be made, and they might not bring any of the guilt of the sins of their former state into the new character they were now to put on. When Isaiah was sent to be a prophet, he was told to his comfort, Thy iniquity is taken away, Isa 6:7. Ministers, that are to declare the remission of sins to others, should give diligence to get it made sure to themselves in the first place that their own sins are pardoned. Those to whom is committed the ministry of reconciliation must first be reconciled to God themselves, that they may deal for the souls of others as for their own. 2. A ram was offered for a burnt-offering, Lev 8:18-21. By this they gave to God the glory of this great honour which was now put upon them, and returned him praise for it, as Paul thanked Christ Jesus for putting him into the ministry, Ti1 1:12. They also signified the devoting of themselves and all their services to the honour of God. 3. Another ram, called the ram of consecration, was offered for a peace-offering, Lev 8:22, etc. The blood of it was part put on the priests, on their ears, thumbs, and toes, and part sprinkled upon the altar; and thus he did (as it were) marry them to the altar, upon which they must all their days give attendance. All the ceremonies about this offering, as those before, were appointed by the express command of God; and, if we compare this chapter with Ex. 29, we shall find that the performance of the solemnity exactly agrees with the precept there, and in nothing varies. Here, therefore, as in the account we had of the tabernacle and its vessels, it is again and again repeated, As the Lord commanded Moses. And thus Christ, when he sanctified himself with his own blood, had an eye to his Father's will in it. As the Father gave me commandment so I do, Joh 14:31; Joh 10:18; Joh 6:38.

Verse 31

Moses, having done his part of the ceremony, now leaves Aaron and his sons to do theirs. I. They must boil the flesh of their peace-offering, and eat it in the court of the tabernacle, and what remained they must burn with fire, Lev 8:31, Lev 8:32. This signified their thankful consent to the consecration: when God gave Ezekiel his commission, he told him to eat the roll, Eze 3:1, Eze 3:2. II. They must not stir out of the court of the tabernacle for seven days, Lev 8:33. The priesthood being a good warfare, they must thus learn to endure hardness, and to disentangle themselves from the affairs of this life, Ti2 2:3, Ti2 2:4. Being consecrated to their service, they must give themselves wholly to it, and attend continually to this very thing. Thus Christ's apostles were appointed to wait for the promise of the Father, Act 1:4. During this time appointed for their consecration, they were daily to repeat the same sacrifices which were offered the first day, Lev 8:34. This shows the imperfection of the legal sacrifices, which, because they could not take away sin, were often repeated (Heb 10:1, Heb 10:2), but were here repeated seven times (a number of perfection), because they typified that one offering, which perfected for ever those that were sanctified. The work lasted seven days; for it was a kind of creation: and this time was appointed in honour of the sabbath, which, probably, was the last day of the seven, for which they were to prepare during the six days. Thus the time of our life, like the six days, must be our preparation for the perfection of our consecration to God in the everlasting sabbath: they attended day and night (Lev 8:35), and so constant should we be in our meditation on God's law, Psa 1:2. They attended to keep the charge of the Lord: we have every one of us a charge to keep, an eternal God to glorify, an immortal soul to provide for, needful duty to be done, our generation to serve; and it must be our daily care to keep this charge, for it is the charge of the Lord our Master, who will shortly call us to an account about it, and it is at our utmost peril if we neglect it. Keep it that you die not; it is death, eternal death, to betray the trust we are charged with; by the consideration of this we must be kept in awe. Lastly, We are told (Lev 8:36) that Aaron and his sons did all that was commanded. Thus their consecration was completed; and thus they set an example before the people of an exact obedience to the laws of sacrifices now newly given, and then they could with the better grace teach them. Thus the covenant of peace (Num 25:12), of life and peace (Mal 2:5), was made with Aaron and his sons; but after all the ceremonies that were used in their consecration there was one point of ratification which was reserved to be the honour and establishment of Christ's priesthood, which was this, that they were made priests without an oath, but Christ with an oath (Heb 7:21), for neither such priests nor their priesthood could continue, but Christ's is a perpetual and unchangeable priesthood. Gospel ministers are compared to those who served at the altar, for they minister about holy things (Co1 9:13), they are God's mouth to the people and the people's to God, the pastors and teachers Christ has appointed to continue in the church to the end of the world: they seem to be meant in that promise which points at gospel times (Isa 66:21), I will take of them for priests and for Levites. No man may take this honour to himself, but he who upon trial is found to be clothed and anointed by the Spirit of God with gifts and graces to qualify him for it, and who with purpose of heart devotes himself entirely to the service, and is then by the word and prayer (for so every thing is sanctified), and the imposition of the hands of those that give themselves to the word and prayer, set apart to the office, and recommended to Christ as a servant and to the church as a steward and guide. And those that are thus solemnly dedicated to God ought not to depart from his service, but faithfully to abide in it all their days; and those that do so, and continue labouring in the word and doctrine, are to be accounted worthy of double honour, double to that of the Old Testament priests.

Verse 1

8:1-36 In Exod 28–29, the Lord gave Moses specific instructions for clothing and for ordaining Aaron and his sons as priests. In Exod 39:1-31; 40:12-16; and Lev 8, the commands were carried out. Moses didn’t just pass along the instructions verbally; he enacted the rituals to provide an example for the priests down to the last detail, just as the Lord had commanded him (8:9, 13, 17, 21, 29). Because the penalty for disobedience was death, God made sure the priests knew exactly what to do.

Verse 2

8:2 These items are also mentioned in Exod 29:1-3, 7. • sacred garments: See Exod 28. • The anointing oil consisted of special ingredients to give it a unique scent. These included myrrh, cinnamon, cane, and cassia (dried flowers from the cinnamon tree) mixed into olive oil (see Exod 30:22-33). • bull for the sin offering: See Lev 4:3-12. • The first of the two rams was to be a whole burnt offering (8:18), while the second was a special ordination sacrifice (8:22). • basket of bread made without yeast: See 6:19-23.

Verse 4

8:4 The text repeatedly emphasizes that Moses followed the Lord’s instructions, obeying the commands given in Exod 29 (see also Lev 8:9, 13, 17, 21, 29, 36).

Verse 6

8:6 Being washed . . . with water was the first step for cleansing from impurity. The priests had to be ceremonially clean before they could serve the Lord in holiness (Exod 29:4; see Ps 24:4).

Verse 7

8:7 The tunic (see Exod 28:39) was woven of patterned linen cloth. • The same type of material used for the Tabernacle curtains was used for the embroidered ephod (see Exod 28:4, 6-14). This garment’s precise shape and size are unclear, but it seems to have been a long, sleeveless vest, fitted close to the body and tied about the waist. It was joined at the shoulders by gold settings; each setting bore an onyx stone engraved with the names of six of the tribes of Israel (Exod 28:9). Later, an ephod also referred to a venerated image (Judg 8:27; 18:17). • The decorative sash was embroidered and was made of the same materials as the ephod (see Exod 28:8).

Verse 8

8:8 The chestpiece (see Exod 28:15-30) was made of embroidered linen folded double. It bore twelve stones, each engraved with the name of a tribe of Israel. It was suspended over the heart by a gold chain from the gold shoulder-pieces of the ephod. • The Urim and the Thummim were placed in the pocket of the chestpiece (Exod 28:30; 1 Sam 23:9-12; 30:7-8); the precise function of these items is uncertain. They are generally thought of as two stones, perhaps each different in color, that were cast as lots. They apparently could give a positive, neutral, or negative answer to questions that could not otherwise be resolved (Exod 28:30; Num 27:21; 1 Sam 28:6). Their mention in Old Testament prophetic literature written centuries later (Ezra 2:63; Neh 7:65) demonstrates how important these items were to the office of priest.

Verse 9

8:9 The turban worn by the high priest was made of linen and was distinct from the headdresses of the common priests (Exod 28:40). The gold medallion was suspended from the turban and bore an inscription that read, “Holy to the Lord” (Exod 28:36). With the names of the tribes on his shoulders and over his heart and the dedication to the Lord on his forehead, the high priest was clearly marked as the people’s representative to God and God’s representative to the people. In this mediating role, the high priest modeled the standard for all priests.

Verse 10

8:10 making them holy: God is the Holy One (Pss 22:3; 78:41). In the strictest sense, only God can make a person or thing holy (Lev 20:8; 21:15, 23; 22:9, 16, 32; Exod 31:13; see Heb 2:11); the actions of Moses simply recognized and declared what God had done (also in Lev 8:11, 12, 15).

Verse 13

8:13 For the attire of the common priests, see Exod 28:40-41.

Verse 14

8:14 sin offering (see 4:3-12): Two atoning offerings were made—the sin offering (8:14-17) and the whole burnt offering (8:18-21). • By placing their hands on the bull’s head (see 1:4), Aaron and his sons were identifying themselves with the sacrifice (also in 8:18, 22).

Verse 15

8:15 Normally, the high priest performed these priestly duties. However, it would not be proper for the priests to ordain themselves, so Moses, acting as God’s representative, instituted the priesthood.

Verse 18

8:18 ram for the burnt offering: See study note on 1:10-13.

Verse 22

8:22 ram of ordination: See Exod 29:19-34.

Verse 23

8:23 Aaron’s [ear]lobe, thumb, and big toe represented his total person. This act emphasized the role of the priestly office, with the blood stressing the ties to the sacrificial system. The priest’s basic function was mediation between God and his people. To do this effectively, he needed ears that could hear the words of God and the needs of his people, hands ready to do God’s bidding, and feet ready to take him where he was needed.

Verse 29

8:29 Moses functioned as a priest in the ordination ceremony and so received the priest’s portion of the offering (see 8:15).

Verse 30

8:30 anointing oil: See study note on 8:2; see also Ps 133:2.

Verse 31

8:31 The ordination offering was a variation of the peace offering (Exod 29:28). It was a meal (Lev 7:11-18, 28-34) shared between God (the parts burned on the altar) and the priests. The command to boil . . . and eat the ordination offering first appears in Exod 29:32.

Verse 34

8:34 commanded by the Lord: The details of the sacrifice rituals were symbolic and important in their own right. Yet most important, the priests were to obey God’s commands. Complete obedience to God is a major theme in both the Old Testament and the New Testament: “Obedience is better than sacrifice” (1 Sam 15:22).

Verse 35

8:35 seven days: This command emphasized God’s absolute holiness and mandated strict compliance with his commands. The priests, now anointed as God’s holy servants, were to remain in the Tabernacle court for seven days before venturing out into everyday life.

(Worship - Part 1): He Is Lord, Worship Him

(Exodus) Exodus 29:1-9

(Through the Bible) Leviticus 1-10

K-028 True Ministry

God Directs His Children [Part 2]

K-510 Priestly Ministry

Holy of Holies Part Ii

(How to Understand the Kjv Bible) 34 Psalm 133

The Servant's Hands

Study Notes - the Priesthood

The Ear for the Lord Alone

The True Source of All ministry... Union With Christ

The Grounds of Our Faith

The Consecrated Ear

The Standing Ordinances of Religion

Introduction

Verse 2

Verse 8

Verse 9

Verse 14

Verse 23

Verse 27

Verse 30

Verse 33

Verse 36

Introduction

Verse 3

Verse 6

Verse 7

Verse 10

Verse 14

Verse 18

Verse 22

Verse 33

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Verse 31

Verse 32

Verse 33

Verse 34

Verse 35

Verse 36

Introduction

Verse 1

Verse 6

Verse 14

Verse 33

Introduction

Verse 1

Verse 14

Verse 31

Verse 1

Verse 2

Verse 4