Priest Caused People To Sin
W3 2011-07-13 (利4)
經文: 利未記 4:3 或是受膏的祭司犯罪，使百姓陷在罪裡，就當為他所犯的罪把沒有殘疾的公牛犢獻給耶和華為贖罪祭。
默想: 祭司是屬靈的領袖。祭司的錯誤，可能會影響百姓，使百姓都陷入罪裡。在此我們看到屬靈領袖在神面前負有極重的責任。雅各書3章1節說，我的弟兄們，不要多人作師傅，因為曉得我們要受更重的判斷。使徒保羅也勸提摩太，你要謹慎自己和自己的教訓，要在這些事上恆心；因為這樣行，又能救自己，又能救聽你的人。(提前4:16) 求神保守我，要謹慎自己與自己的教導，不要因為自己的言行錯誤，以致於給兄姐們帶來負面的影響。
經文: 利未記 4:3 或是受膏的祭司犯罪，使百姓陷在罪裡，就當為他所犯的罪把沒有殘疾的公牛犢獻給耶和華為贖罪祭。
NAU Leviticus 4:3 if the anointed priest sins so as to bring guilt on the people, then let him offer to the LORD a bull without defect as a sin offering for the sin he has committed.
~['_h' tm;äv.a;l. aj'Þx/y< x:yvi²M'h; !heóKoh; ~aiä WTT Leviticus 4:3
hw"ßhyl; ~ymi²T' rq"ïB'-!B, rP;ä aj'øx' rv,’a] •AtaJ'x; l[;ä byrI‡q.hiw>
`taJ'(x;l.
NET Leviticus 4:3 "'If the high priest sins so that the people are guilty, on account of the sin he has committed he must present a flawless young bull to the LORD for a sin offering.
CU5X James 3:1 我的弟兄們、不要多人作師傅、因為曉得我們要受更重的判斷。
NAU James 3:1 ¶ Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment.
BNT James 3:1 ¶ Mh. polloi. dida,skaloi gi,nesqe( avdelfoi, mou( eivdo,tej o[ti mei/zon kri,ma lhmyo,meqaÅ
NET James 3:1 ¶ Not many of you should become teachers, my brothers and sisters, because you know that we will be judged more strictly.
CU5X 1 Timothy 4:16 你要謹慎自己和自己的教訓、要在這些事上恆心．因為這樣行、又能救自己、又能救聽你的人。
NAU 1 Timothy 4:16 Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you.
BNT 1 Timothy 4:16 e;pece seautw/| kai. th/| didaskali,a|( evpi,mene auvtoi/j\ tou/to ga.r poiw/n kai. seauto.n sw,seij kai. tou.j avkou,onta,j souÅ
NET 1 Timothy 4:16 Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you.
CU5X Leviticus 4:5 受膏的祭司、要取些公牛的血、帶到會幕、
NAU Leviticus 4:5 'Then the anointed priest is to take some of the blood of the bull and bring it to the tent of meeting,
aybiîhew> rP'_h; ~D:åmi x:yviÞM'h; !heîKoh; xq:±l'w> WTT Leviticus 4:5
`d[e(Am lh,aoï-la, Atßao
NET Leviticus 4:5 Then that high priest must take some of the blood of the bull and bring it to the Meeting Tent.
CU5X Leviticus 4:6 把指頭蘸於血中、在耶和華面前、對著聖所的幔子、彈血七次。
NAU Leviticus 4:6 and the priest shall dip his finger in the blood and sprinkle some of the blood seven times before the LORD, in front of the veil of the sanctuary.
hZ"’hiw> ~D"+B; A[ßB'c.a,-ta, !he²Koh; lb;ój'w> WTT Leviticus 4:6`vd
NET Leviticus 4:6 The priest must dip his finger in the blood and sprinkle some of it seven times before the LORD toward the front of the veil-canopy of the sanctuary.
CU5X Leviticus 4:17 把指頭蘸於血中、在耶和華面前、對著幔子彈血七次．
NAU Leviticus 4:17 and the priest shall dip his finger in the blood and sprinkle it seven times before the LORD, in front of the veil.
[b;v,Û hZ"ùhiw> ~D"+h;-!mi A[ßB'c.a, !he²Koh; lb;ój'w> WTT Leviticus 4:17`tk,ro)P'h; ynEïP. taeÞ hw"ëhy> ynEåp.li ‘~ymi['P.
NET Leviticus 4:17 and that priest must dip his finger in the blood and sprinkle some of the blood seven times before the LORD toward the front of the veil-canopy.
32 tc The MT reads literally, "and the priest shall dip his finger from the blood and sprinkle seven times." This is awkward. Compare v. 6, which has literally, "and the priest shall dip his finger in the blood and sprinkle from the blood seven times." The MT appears to be corrupt by haplography (i.e., assuming v. 6 to be the correct form, in v. 17 the scribe skipped from "his finger" to "from the blood," thus missing "in the blood") and metathesis (i.e., this also resulted in a text where "from the blood" stands before "sprinkle" rather than after it; J. E. Hartley, Leviticus [WBC], 47).
33 tn See the note on v. 6 above.
34 tn See the note on v. 6 above.
CU5X Leviticus 8:11 又用膏油在壇上彈了七次、又抹了壇、和壇的一切器皿、並洗濯盆、和盆座、使他成聖．
NAU Leviticus 8:11 He sprinkled some of it on the altar seven times and anointed the altar and all its utensils, and the basin and its stand, to consecrate them.
xv;’m.YIw: ~ymi_['P. [b;v,ä x;BeÞz>Mih;-l[; WNM,²mi zY:ïw: WTT Leviticus 8:11
`~v'(D>q;l. ANàK;-ta,w> rYO°Kih;-ta,w> wyl'ªKe-lK'-ta,w> x:Beøz>Mih;-ta,
NET Leviticus 8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them.
CU5X Leviticus 8:33 你們七天不可出會幕的門、等到你們承接聖職的日子滿了、因為主叫你們七天承接聖職。
NAU Leviticus 8:33 "You shall not go outside the doorway of the tent of meeting for seven days, until the day that the period of your ordination is fulfilled; for he will ordain you through seven days.
t[;äb.vi ‘Wac.te( al{Ü d[eøAm lh,ao’ •xt;P,miW WTT Leviticus 8:33 aLeÞm;y> ~ymiêy" t[;äb.vi yKi… ~k,_yaeLumi ymeÞy> tal{êm. ~Ayæ d[;… ~ymiêy"`~k,(d>y<-ta,
NET Leviticus 8:33 And you must not go out from the entrance of the Meeting Tent for seven days, because you must be ordained over a seven-day period.
NET Notes (Lev 8:33)
46 tn Heb "because seven days he shall fill your hands"; KJV "for seven days shall he consecrate you"; CEV "ends seven days from now."
sn It is apparent that the term for "ordination offering" (~yaiLumi, millu'im; cf. Lev 7:37 and the note there) is closely related to the expression "he shall fill (Piel aLemi, mille') your hands" in this verse. Some derive the terminology from the procedure in Lev 8:27–28, but the term for "hands" there is actually "palms." 手掌, 手心 It seems more likely that it derives from the notion of putting the priestly responsibilities (or possibly its associated prebends 牧師的俸祿) under their control (i.e., "filling their hands" with authority; see J. Milgrom, Leviticus [AB], 1:538–39). The command "to keep the charge of the LORD" in v. 35 and the expression "by the hand of Moses" (i.e., under the authoritative hand of Moses, v. 36) may also support this interpretation.
CU5X Leviticus 7:37 這就是燔祭、素祭、贖罪祭、贖愆祭、和平安祭的條例、並承接聖職的禮．
NAU Leviticus 7:37 ¶ This is the law of the burnt offering, the grain offering and the sin offering and the guilt offering and the ordination offering and the sacrifice of peace offerings,
taJ'Þx;l;(w> hx'ên>Mil; ‘hl'[ol'( hr"ªATh; tazOæ WTT Leviticus 7:37
`~ymi(l'V.h; xb;z<ßl.W ~yaiêWLMil;’w> ~v'_a'l'w>
NET Leviticus 7:37 ¶ This is the law for the burnt offering, the grain offering, the sin offering, the guilt offering, the ordination offering, and the peace offering sacrifice,
50 sn The inclusion of the "ordination offering" (~yaiWLmi, milu'im; the term apparently comes from the notion of "filling [of the hand]," cf. Lev 8:33) here anticipates Lev 8. It is a kind of peace offering, as the regulations in Lev 8:22–32 will show (cf. Exod 29:19–34). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering (Lev 8:14–17), burnt and grain offering (Lev 8:18–21), and finally peace (i.e., ordination) offering (Lev 8:22–32). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures (Lev 8:29; cf. Lev 7:30–31), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace offering procedure (Exod 29:31–34; cf. Lev 7:15–18). For a general introduction to the peace offering see the note on Lev 3:1.
8:22-29. The final offering in the sequence was a fellowship offering called the ram for the ordination (cf. Ex. 29:19-28). The ritual generally corresponds with that prescribed for the fellowship offering (Lev. 3:6-11; 7:28-34). The most obvious difference, of course, was the use of the blood by Moses in smearing some of the ram’s blood on the lobe of Aaron’s right ear, on the thumb of his right hand, and on the big toe of his right foot, and likewise on Aaron’s sons. Moses also sprinkled some of this blood on Aaron and his sons and their clothes (8:30).
A unique procedure occurred when Moses placed the fat of the ram with its right thigh . . . in the hands of Aaron and his sons (vv. 25-27). This seemed to symbolize in the eyes of all the people the sanctity of the office to which the priests had been appointed. On top of this wave offering which was burned on the altar (v. 28) was placed a cake of bread, and one made with oil, and a wafer taken from the basket of bread made without yeast which had been prepared for this occasion (v. 26). The breast of the ram, which was Moses’ share of the offering as the officiating priest, was waved . . . before the LORD and apparently retained by Moses for food (cf. Ex. 29:26).
f. The consecration of Aaron and his sons with anointing oil and sacrificial blood (8:30)
8:30. This consecration by Moses was prescribed in Exodus 29:20-21 (cf. Lev. 8:23-24).
g. The seven-day ordination confinement of Aaron and his sons (8:31-36)
8:31-32. Moses instructed Aaron and his sons to eat the rest of the ram of ordination, along with the remainder of the bread from the basket of ordination offerings and then to burn up the leftovers.
8:33-35. Aaron and his sons were required to stay in the forecourt of the Tent of Meeting day and night for seven days to complete their days of . . . ordination.
8:36. The chapter is summarized with a statement of the obedience of Aaron and his sons to everything the LORD commanded through Moses.
22–30. brought the other ram,—&c. After the sin offering and burnt offering had been presented on their behalf, this was their peace offering, by which they declared the pleasure which they felt in entering upon the service of God and being brought into close communion with Him as the ministers of His sanctuary, together with their confident reliance on His grace to help them in all their sacred duties.
33. ye shall not go out of the door of the tabernacle of the congregation—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 （lose or be deprived of）of their lives [Le 8:35].
CU5X Leviticus 8:35 七天你們要晝夜住在會幕門口、遵守耶和華的吩咐、免得你們死亡、因為所吩咐我的就是這樣。
NAU Leviticus 8:35 "At the doorway of the tent of meeting, moreover, you shall remain day and night for seven days and keep the charge of the LORD, so that you will not die, for so I have been commanded."
‘hl'y>l;’w" ~m'ÛAy Wb’v.Te d[eøAm lh,ao’ •xt;p,W WTT Leviticus 8:35
!keÞ-yKi WtWm+t' al{åw> hw"ßhy> tr
`ytiyWE)cu
NET Leviticus 8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the LORD so that you will not die, for this is what I have been commanded."
Leviticus 8
Outline
Place
Finder
OFFERINGS
CLEANNESS
ATONEMENT
HOLINESS
WORSHIP
BACK
to Outline Chapter summary. Aaron and his sons are ordained as priests as the entire assembly looks on (8:1–4). Aaron is dressed in his splendid garments (vv. 5–9), the worship center and its equipment is consecrated with special anointing oil (vv. 10–13), and solemn sacrifices are offered (vv. 14–29). Then Aaron and his sons are dedicated with anointing oil and blood, and they are required to stay in the tabernacle court for seven days (vv. 30–36). The ordination service was designed to impress on the people and on Aaron’s sons the supreme significance of their role in Israel’s worship of God.
Key verse. 8:34: Priests require atonement before they can make atonement for others.
Ordination. This historic act forever set the priesthood apart from all other Israelites. Even after the time of Jesus only those who could prove their descent from Aaron by complete genealogical records were permitted to serve in the priesthood. And the wife of a priest was required to be a pure–blooded Israelite from a family without blemish. Today every believer is a priest, an adopted member of God’s family (1 Peter 2:5). There is no greater heritage than this!
1. Submitting to God’s authority (Lev. 8:1–36)
At least twenty times in these three chapters you’ll find the word commanded. Moses and Aaron didn’t have to concoct an ordination ceremony. The same God who instructed Moses how to build the tabernacle also told him how to ordain the priests and how the priests should serve in the tabernacle (Ex. 28–29). Nothing was left to chance or to the imagination. Moses was to do everything according to what God had shown him on the mount (25:40; 26:30; 27:8; Heb. 8:5).
In the ministry of the church today, spiritual leaders must constantly ask, “For what does the Scripture say?” (Rom. 4:3, NKJV) God hasn’t left us in the dark as to what His church is, how it’s to be led, and what it’s supposed to do, but if we substitute people’s ideas for God’s Word, we will be in the dark! (Isa. 8:20) Religious novelties and fads abound, creating celebrities and increasing crowds but not always honoring the Lord or building the church. We need leaders, like Moses, who will spend time “on the mount” and find out from the Word what God wants His people to do.
HOLINESS — YOU PUT YOUR WHOLE SELF IN!
Aaron and his sons are washed, clothed in their priestly robes and marked with sacrificial blood on their right ears, hands and toes. They are sprinkled, robes and all, with oil and blood. They remain at the door of the tent of meeting for seven days — the timescale of God’s creation. After this, Aaron carries out the sacrifices — a calf for his own sins, followed by a goat for the sins of the people. Finally a cow and a ram are killed as a fellowship offering, to celebrate peace between God and Israel. The Lord glorifies the occasion with his presence and consuming fire.
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. jüd. 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. שָׁמַר מִשְׁמֶרֶת, 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).
8:29. wave offering. See comment on 7:30–34. Discussion of the details of verses 25–29 can be found in comments on chapter 1.
8:30. sprinkling of oil and blood. Aaron has already been anointed with oil and daubed with blood, but the sprinkling here serves a different purpose, that of consecration.
8:31–36. atonement. The concept of “purification” is closer to the mark than “atonement.” See the comment on 1:4.
8:35. staying for seven days. The high priest may not leave for any reason because this would expose him to uncleanness. In his duties he absorbs impurity but remains immune to its effects as long as he is in the sanctuary complex. Leaving would make him vulnerable to the lethal jeopardy such impurity creates. Sumerian texts attest to the same concerns for entu-priestesses, who must not venture out of the temple while Dumuzi, still in the realm of the dead, roams the streets (Dumuzi is a dying and rising god connected to the fertility cycle of the seasons). Seven-day dedication ceremonies were common, as in Gudea’s dedication of the temple in Lagash.
The Priesthood: Leviticus 8–10
There are three reasons why we need to pay particular attention to the priesthood which is introduced in these Leviticus chapters.
First, the priesthood is a basic Old Testament institution. We cannot really understand the Old Testament without some grasp of its nature and function.
Second, Christ is called our High Priest in the New Testament. An understanding of the Old Testament priesthood helps us to grasp more of His present ministry for us today.
Third, we believers today are “being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). Since we are “a chosen people, a royal priesthood” (v. 9), we need to see the meaning of priesthood if we are to understand our own calling as Christians.
We hear little of priesthood today. In fact, the priestly system is foreign to Protestantism, and to our culture. But if we are to learn to live as ministers of the New Covenant (2 Cor. 3:6), and break out of the tragically passive role laymen have in our society, we need to rediscover our identities as believer-priests, called to minister for and before God.
Mediators. We begin a survey of the priest’s role by noting that priests served as mediators between God and man. The priest “is selected from among men and is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins” (Heb. 5:1).
The individual in Israel who wished to approach God brought his offering to the priest. That offering may have been an offering of obligation (one which had to be made because of guilt for sin), or a freewill offering of thanks or praise.
But either kind of offering had to be brought to God through the priest. The priest, who served the altar, was the doorkeeper. His ministry kept the approach to God open.
At the same time, the priest taught and interpreted God’s revelation. “You must distinguish between the holy and the profane, between the unclean and the clean,” Aaron and his sons were told. “And you must teach the Israelites all the decrees the Lord has given them through Moses” (Lev. 10:10–11).
Thus the mediating priest was not only a person through whom an individual might approach God—he was a person who understood and interpreted God’s words to the people. Communication between God and man in early Israel was focused in the person of the priest.
Aaron and his descendants were set aside for this doorkeeping ministry. In the land, the priests and the Levites (the other descendants of Levi) were not given territory with the other families of Israel. They were instead dedicated to care for the things of God. Special cities were set aside for them to live in throughout the territories of the other tribes. But there was no land this tribe could call its own. God was to be their portion, and they were supported by an offering of a tenth of all that was produced by the other tribes. Their ministry was so important that it required total dedication.
What do other basic Old Testament passages tell us about this class of mediators whose ministry foreshadows both the work of Christ, and our own?
Exodus 28–29. With the tabernacle pattern revealed, God instructed Moses to set Aaron and his sons aside from the people of Israel to serve Him as priests. They, and especially Aaron the high priest, were given holy garments “for dignity and honor” (28:2). One striking feature: the names of the 12 tribes were engraved on precious stones and attached to the shoulder clasps of Aaron’s garment, and on the breastplate. Thus whenever he entered the holy place, Aaron was to “bear the names of the sons of Israel on the breastpiece of decision as a continuing memorial before the Lord” (v. 29).
In the breastpiece too were the Urim and Thummim, which some believe were three polished stones, on which yes and no and nothing were engraved. When Israel sought God’s will, God guided the hand of the high priest to select His answer as the priest reached blindly inside the breastpiece pocket. Thus the judgment of the people of Israel was also borne “over his heart before the Lord” (v. 30). The priest carried the people by name before the Lord, and God’s will was carried on his heart back to them.
The Exodus passage also speaks of the priests’ ordination, and points out that, for Aaron and his sons, sacrifice must also be made. All associated with their ministry was set aside for service by the sprinkling of sacrificial blood. To maintain the blood-won point of contact with God, a continual burnt offering was made daily “at the entrance of the tent of meeting before the Lord,” where God said, “I will meet you, and speak to you. There also I will meet with the Israelites, and the place will be consecrated by My glory” (29:42–43).
CU5X Exodus 28:41 要把這些給你的哥哥亞倫和他的兒子穿戴．又要膏他們、將他們分別為聖、好給我供祭司的職分。
NAU Exodus 28:41 "You shall put them on Aaron your brother and on his sons with him; and you shall anoint them and ordain them and consecrate them, that they may serve Me as priests.
wyn"ßB'-ta,w> ^yxiêa' !roåh]a;-ta, ‘~t'ao T'Ûv.B;l.hiw> WTT Exodus 28:41
`yli( Wnðh]kiw> ~t'Þao T'îv.D:qiw> ~d"±y"-ta, t'óaLemiW ~t'øao T'’x.v;m'W AT+ai
NET Exodus 28:41 "You are to clothe them– your brother Aaron and his sons with him– and anoint them and ordain them and set them apart as holy, so that they may minister as my priests.
8:1–9:24 OBEDIENCE TO GOD’S COMMANDS
Every major section of Leviticus 8 ends with the phrase “as the Lord had commanded Moses,” or variations of it (8:5, 13, 17, 21, 29). That obedience was continued by Aaron and his sons (8:36), who were ordained and dedicated in this chapter. The consecration offering (8:22), when literally translated from the Hebrew, means “filling,” since “to fill the hands” was a technical term for ordaining someone to an office (cf. Exod. 32:29, where this word is translated “set apart”). The blood (Lev. 8:23) was placed on the priest’s “ear” (because he was to heed God’s words), on the “thumb of his right hand” (because he was to perform God’s work), and on the “big toe of his right foot” (because he was to follow God’s ways). The theme of God’s commandments being carried out continues in Leviticus 9 (9:7, 21) in reference to the nation’s dedication and purification. The main point of all this was that the people be given an opportunity to see the Lord’s glory (9:6, 23).
25–29 Moses takes the fat tail, the various fat parts, and the right thigh (שׁוק הימין) and adds to them three types of bread—חלת מצה, “unleavened bread,” חלת לחם שׁמן, “bread mixed with oil,” and רקיק, “a wafer”—the portions that are explicitly given to the priests for their service. He puts all of these elements in the hands of Aaron and his sons in order that they might raise them (הניף) as an elevated offering (תנופה). The connection between this ritual of “filling Aaron’s hands” and the technical term for ordination, מלאים, lit. “the filling,” is quite visible. By this rite of elevation Aaron and his sons offer to God those portions of the sacrifices that God has assigned to them (cf. 7:30–31). Then Moses takes these parts from their hands and burns (הקטיר) them on the altar on top of the whole offering (העלה). This rite diverges from an offering of well-being, in which the right thigh is considered to be תרומה, “a special gift,” belonging to the officiating priest (7:32–34). In the ordination offering, however, it receives special sanctification by being elevated and then burned on the altar (cf. Milgrom, SCTT, 163). Since it is offered by the priests for their own ordination, they may not eat from it. This ordination offering is fully acceptable, for it is described asאשׁה הוא ליהוה ריח ניחח, “a soothing aroma, it is a gift to Yahweh” (cf. 1:9). Then Moses, as the officiating priest, presents the breast as an elevated offering (cf. 7:30–31, 34), and it becomes his portion. Wenham interprets the breast’s going to Moses and the right thigh’s being offered on the altar as symbolic of the fact that God and Moses were acting jointly as priest in the ordination of Aaron (142).
30 With a definitive act to conclude the ritual of ordination, Moses takes some of the anointing oil plus some of the blood and sprinkles it on Aaron, his garments, his sons, and their garments. This rite raises several questions. Why does this sprinkling come at the end of the ritual whereas the instructions in Exod 29:21 locate the sprinkling as part of the earlier rite with the blood? Noordtzij (100) suggests that the order in Exodus is logical, while that in Leviticus is historical. Another problem with this ritual is that this is the second sprinkling of Aaron with blood. But there is no requirement that there be only a single sprinkling of the high priest in the ordination ceremony. This second rite may have been a final, climactic gesture, emphasizing the bond between the priests who serve at the altar and God. Another question is whether the oil and blood were mixed together or sprinkled in succession. The latter view appears to be more likely given the separation of these two elements throughout the ritual description. Elliger (114–20) postulates that this was a pre-exilic practice that did not continue in the Second Temple period.
31–32 The priests are to cook the meat and eat it at the entrance to the Tent of Meeting. The meal, an occasion of fellowship between Yahweh and the newly ordained priests, seals the office of priesthood between Yahweh and Aaron’s house. The meal is eaten at the entrance to the Tent of Meeting, for these newly ordained Aaronites have not begun to function as priests and yet they are no longer laymen who may eat the meat outside the sanctuary. Whatever is leftover of meat and bread must be burned with fire. Since this food is from an ordination offering, not a regular offering of well-being, it possesses a higher degree of holiness and may not be left until morning (cf. Noordtzij, 101–2).
33–35 To authenticate their ordination, the priests have to abide in the temple area for seven days. Ancients believed that a span of time was an essential part of a high ceremony that achieved a rite of passage. The greater the social change, the longer time span given to the ceremony; e.g., weddings took place over several days, and many days were given to mourning the dead. Here Aaron and his sons are undergoing a profound change of status, from laymen to priests. Thus they are to spend seven days before God at the Tent of Meeting. During this time they must be careful to observe all that Yahweh has commanded them. This is expressed by the injunction, “Do what Yahweh requires,” שׁמרתם את־משׁמרת יהוה, lit. “Keep the charge of Yahweh” (cf. Ezek 44:8; 48:11; 1 Chr 23:32; Neh 12:45). This injunction is underlined with a death warning: ולא תמותו, “lest you die.” This line fits the context of chaps. 8–10 well, for it sets the mind of the reader on the danger inherent in any violation of the holy.
Each day Aaron and his sons are to offer sacrifices. The kind and number of these sacrifices are not specified. Some have understood the text to mean that the sacrifices of the day of ordination were repeated daily. This seems unlikely, for the first day would be set off from the other days by more elaborate sacrifices. Another possibility is that each day they offered a bull as a purification offering (חטאת) along with the morning whole offering (עלה; Exod 29:35–42). These sacrifices daily cleansed the priests from the pollution of human sinfulness. This period of separation brought to completion the consecration of these men to the priestly task.
36 The concluding line affirms that Aaron and his sons were completely obedient to Yahweh’s words. The ritual of their ordination was thus efficacious.
Explanation
In obedience to Yahweh’s instructions, Moses ordained Aaron as high priest and his sons as priests before the community assembled in front of the Tent of Meeting. This occasion was a very high day in Israel’s history.
At the beginning of the ceremony, Moses bathed Aaron and his sons completely in water. Washing was a vital rite in the OT cult. Nothing unclean was to be used or to function in the holy place. Furthermore, this ritual washing symbolized that these men set apart for the priesthood were morally pure.
Next Aaron was clothed in the magnificent garments of the high priest. Their majesty enhanced the splendor of the service at the Tent of Meeting. It corresponded to the awesome glory that attended the holy God’s appearing in the cloud over the tabernacle. There was also a royal quality to these garments, indicating that the high priest ministered at the altar for a people who were God’s kingdom on earth.
After anointing the tabernacle and all its furnishings, Moses poured some of the oil on Aaron’s head. The oil symbolized that God would be graciously present with him, giving him the strength and the qualities of character to function effectively as high priest. Then Moses brought near and presented Aaron and his sons to Yahweh (vv 6, 13). The same verb (הקריב) is used for both this act (v 6) and the presenting of sacrificial animals (vv 18, 22). Thus Aaron and his sons were completely given over to Yahweh as were the sacrificial animals.
During the ceremony, blood from the ram slaughtered for an ordination offering was placed on the right extremities of Aaron’s body: his earlobe, his thumb, and his big toe. The same rite was done to his sons. The placement of blood on the extremities of the side of honor sanctified their entire being for service at the altar. With their ears the priests hear God’s word and then do it with their hands and feet. Later Moses sprinkled Aaron and his sons and their garments with a mixture of oil and blood from the altar as a further act of consecration. The use of blood in these rites symbolized the close bond between the priests and the altar, for their work at the altar secured expiation for the people’s sins and prepared the way for them to commune with God.
Moses next removed the fat parts of the ram’s entrails along with the right thigh, and he took from the basket samples of the various kinds of bread. He put all of these in the hands of Aaron and his sons as an elevated offering. This act of filling the priests’ hands is captured in the Heb term for ordination, מלאים־ידים, “fill one’s hand.” Since this was an ordination offering, made on behalf of the priests, it is Moses who burned all these portions on the altar. Then because he was acting as priest, Moses presented the breast as an elevated offering, which became his portion.
Having been consecrated, Aaron and his sons were instructed to boil designated portions of the meat at the entrance to the Tent of Meeting for a meal. They ate it along with bread from the basket. This act demonstrated Yahweh’s acceptance of the new priests and the fact that they were in fellowship with him. Since this offering was part of the ordination, all leftovers had to be burned with fire.
To complete their ordination, Aaron and his sons remained at the entrance of the Tent of Meeting for seven days. Since their appointment as priests was a radical change in the tribal structure, time was an essential element to mark such a change, just as marriage ceremonies in ancient times lasted for days, allowing the community to integrate a new family unit into its structure. During this period the priests offered sacrifices for themselves daily in order to keep themselves pure and render praise to God.
The high priest of the Church is Jesus Christ. His high priestly role is portrayed most vividly in the Epistle to the Hebrews. His priesthood differs from Aaron’s: it is done in the heavenly sanctuary (Heb 9:11–12), it is continuous (Heb 7:23–25; cf. 10:19–22), and it is of the order of Melchizedek (Heb 5; 7). As the ever-living high priest, Christ continually makes intercession before God for all who believe on him and always provides access to God for those who come to him. He is our advocate, pleading for our forgiveness and sanctification (cf. 1 John 2:1, 2).
As Christ is the great high priest of the kingdom of God, all who follow him become priests. Indeed the church is a kingdom of priests, a royal priesthood (1 Pet 2:9). To function effectively as priests, all believers must sanctify themselves by the work of the Spirit of Christ in their lives (Heb 9:14; 13:12; 1 Thess 5:23; 2 Tim 2:21; Titus 2:14). Then they can assist others in approaching God. Their role as priests takes many forms; e.g., rendering praise to God (1 Pet 2:9) and making intercessory prayer (cf. Eph 3:14–21), which includes pleading for the forgiveness of a person’s sins (Jas 5:19, 20; 1 John 5:16) and praying for healing (Jas 5:14, 15). For their priestly service, Christ has given his church vast spiritual authority (Matt 16:19; 18:18–20). The primary function of the church is to serve a deeply troubled world as priests, mediators of God’s grace and instructors of the way to God.
CU5X Leviticus 8:29 摩西拿羊的胸作為搖祭、在耶和華面前搖一搖、是承接聖職之禮、歸摩西的分．都是照耶和華所吩咐摩西的。
NAU Leviticus 8:29 Moses also took the breast and presented it for a wave offering before the LORD; it was Moses' portion of the ram (沒有被閹割;去勢的公羊uncastrated ) of ordination, just as the LORD had commanded Moses.
ynEåp.li hp'ÞWnt. WhpeîynIy>w: hz<ëx'h,ä-ta, ‘hv,mo xQ:ÜYIw: WTT Leviticus 8:29 hw"ßhy> hW"ïci rv,²a]K; hn"ëm'l. ‘hy"h' hv,Ûmol. ~yaiªLuMih; lyaeäme hw"+hy>`hv,(mo-ta,
NET Leviticus 8:29 Finally, Moses took the breast and waved it as a wave offering before the LORD from the ram of ordination. It was Moses' share just as the LORD had commanded Moses.
CU5X Joshua 6:12 約書亞清早起來、祭司又抬起耶和華的約櫃。
NAU Joshua 6:12 ¶ Now Joshua rose early in the morning, and the priests took up the ark of the LORD.
~ynIßh]Koh; Waïf.YIw: rq,Bo+B; [;vuÞAhy> ~Keîv.Y:w: WTT Joshua 6:12
`hw")hy> !Arïa]-ta,
NET Joshua 6:12 ¶ Bright and early the next morning Joshua had the priests pick up the ark of the LORD.
CU5X Joshua 6:13 七個祭司拿七個羊角在耶和華的約櫃前、時常行走吹角．帶兵器的在他們前面走．後隊隨著耶和華的約櫃行、祭司一面走一面吹。
NAU Joshua 6:13 The seven priests carrying the seven trumpets of rams' horns before the ark of the LORD went on continually, and blew the trumpets; and the armed men went before them and the rear guard came after the ark of the LORD, while they continued to blow the trumpets.
tArøp.Av h['’b.vi •~yaif.nO ~ynI³h]Koh; h['äb.viw> WTT Joshua 6:13
tAr+p'AVB; W[ßq.t'w> %Alêh' ~ykiäl.ho hw"ëhy> !Aråa] ‘ynEp.li ~yliªb.YOh;
hw"ëhy> !Aråa] ‘yrEx]a;* ‘%leho @Seªa;m.h;*w> ~h,êynEp.li %leäho ‘#Wlx'h,w>
`tAr)p'AVB; [;Aqït'w> Î%Alßh'Ð ¿%leAhÀ
NET Joshua 6:13 The seven priests carrying the seven rams' horns before the ark of the LORD marched along blowing their horns. Armed troops marched ahead of them, while the rear guard followed along behind the ark of the LORD blowing rams' horns.
CU5X Joshua 6:14 第二日、眾人把城繞了一次、就回營裡去．六日都是這樣行。
NAU Joshua 6:14 Thus the second day they marched around the city once and returned to the camp; they did so for six days.
tx;êa; ~[;P;ä ‘ynIVeh; ~AYÝB; ry[iøh'-ta, WBso’Y"w: WTT Joshua 6:14
`~ymi(y" tv,veî Wfß[' hKoï hn<+x]M;h;( WbvuÞY"w:
NET Joshua 6:14 They marched around the city one time on the second day, then returned to the camp. They did this six days in all.
CU5X Joshua 6:15 第七日清早、黎明的時候、他們起來、照樣繞城七次．惟獨這日把城繞了七次。
NAU Joshua 6:15 ¶ Then on the seventh day they rose early at the dawning of the day and marched around the city in the same manner seven times; only on that day they marched around the city seven times.
rx;V;êh; tAlå[]K; ‘Wm“Kiv.Y:w: y[iªybiV.h; ~AYæB; Ÿyhiäy>w: WTT Joshua 6:15
aWhêh; ~AYæB; qr:… ~ymi_['P. [b;v,ä hZ<ßh; jP'îv.MiK; ry[i²h'-ta, WBsoôY"w:
`~ymi(['P. [b;v,î ry[iÞh'-ta, Wbïb.s'
NET Joshua 6:15 ¶ On the seventh day they were up at the crack of dawn and marched around the city as before– only this time they marched around it seven times.
CU5X Joshua 6:16 到了第七次、祭司吹角的時候、約書亞吩咐百姓說、呼喊罷．因為耶和華已經把城交給你們了。
NAU Joshua 6:16 At the seventh time, when the priests blew the trumpets, Joshua said to the people, "Shout! For the LORD has given you the city.
~ynIßh]Koh; W[ïq.T' ty[iêybiV.h; ~[;P;äB; ‘yhiy>w: WTT Joshua 6:16 ~k,Þl' hw"±hy> !t;ón"-yKi( W[yrIêh' ‘~['h'-la, [;vuÛAhy> rm,aYo’w: tAr+p'AVB;`ry[i(h'-ta,
NET Joshua 6:16 The seventh time around, the priests blew the rams' horns and Joshua told the army, "Give the battle cry, for the LORD is handing the city over to you!
CU5X 2 Kings 5:14 於是乃縵下去、照著神人的話．在約但河裡沐浴七回、他的肉復原、好像小孩子的肉、他就潔淨了。
NAU 2 Kings 5:14 So he went down and dipped himself seven times in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a little child and he was clean.
rb;Þd>Ki ~ymiê['P. [b;v,ä ‘!DEr>Y:B; lBoÜj.YIw: dr
NET 2 Kings 5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. His skin became as smooth as a young child's and he was healed.
題目: 獻贖罪祭時，祭司對著幔子彈血七次意思如何(5-6、17節)？(參利8:11,33、書六12－16、王下五14)
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