Leviticus

Updated 10 Oct 2011

Leviticus 01

v 1. Leviticus was the first book studied by a Jewish child, and though by a casual reading it may seem irrelevant, it has value as far as typology, revealing the character of God, and the holy living He expects of His people. It is referred to some 40 times in the New Testament, and is especially valuable in connection with a study of Hebrews. Exodus is a book of redemption, this is a book of cleansing, worship and service. It is a handbook for Levites in their service, even though they are only mentioned in 25:32. In this verse, God calls to Moses from the tabernacle which has just been set up instead of from the mount or outside the camp. God is back dwelling with His people.
v 2. “Man” here refers to mankind. It is assumed they will be bringing an offering. The five offerings considered in the next chapters are Burnt - dedication Rom. 12:1,2; Meat or meal- Lordship Mk. 12:42-44; Peace - Fellowship 1 Jn. 1:9 and Eph. 2:14; Sin - Forgiveness Rom. 6:23; and Trespass - Restitution Lk. 19:8. The first three are voluntary, the last two are required, dealing with the lack of merit on the part of the offerer.
v 3. Burnt offering (Consecration) is called a whole burnt offering because the whole animal was completely burned. It is important to note that it expresses our total dedication to God and is totally voluntary. It was a sweet savor offering, v 9, because it is a type of perfect Christ devoted to God’s will (Mark 1:11 “My Son in whom I am well pleased”). In addition to being voluntary, it was a male of the herd, meaning a bullock, without blemish and presented at the altar.
v 4. The offerer places hand firmly on the head of the animal. as he confesses his sins. He thus accepts and identifies himself with it as his substitute, as we personally accept Christ as the substitute who died for us.
v 5-9 The offerer kills the bullock, “flay” skins it, cuts it in pieces and washes the innards and legs in water. (Exception 2 Chron. 30:16-20 where Levites did it for unclean, and in later times priests took over the whole thing except laying on hands) Aaron’s sons, the priests catch the blood and dash it about on the altar, and tends the wood and fire on the altar. Then the priests put all the parts, the head and the fat (and the legs and innards after they are washed) on the fire, and the whole thing is entirely burned, showing complete dedication.
v 10-13. The procedure is the same for a goat or sheep with the additional rule that it is to be on the north side of the altar. Probably all the offerings were to be made on the north side, this signifying the Lord’s heavenly dwelling, Ps. 48:2; Isa. 14:13.
v 14-17. A poor offerer can bring (two, 5:8) turtle doves or two small pigeons, to the priest. Birds being so small, the priest wrings off the head, allowing the blood to drain onto the (north) side of the altar, and burns the head on the altar. Then he plucks away the crop and feathers and casts them on the east side of the altar with the ashes. He also splits it down the middle between the wings, but not clear in two. Then he, the priest, burns it on the altar. Josephus and others indicate that in the case of birds, the priests do the whole ceremonial thing. Some say pigeons are to be young and tender, and turtledoves are used in the season when pigeons would be tough.

Leviticus 02

v 1. Meat or Meal Offering (Lordship) is the second sweet savor offering. This the offerer prepared ahead of time.
v 2. The priest takes a handful of the mixture for a memorial and burns it before God. v 3. The remainder of the offering is for Aaron and his sons. This is different than 6:22,23 when Aaron and his sons offer the day of their anointing. Their meal offering was to be completely burned.
v 4. The well to do could bring a meal offering baked in an oven in the form of unleavened cakes with oil mixed in or anointed on top.
v 5,6. Middle class could bring a meal offering mixed with oil and baked in a pan, then broken in pieces and oil poured on it.
v 7-11. The poor could bring a meal offering mixed with oil and baked in a frying pan, a smaller sort of sauce pan like a dish. When a person presented any of the fore mentioned cakes, he was acknowledging God’s ownership of all of his possessions. The priest could burn part of any of these meal offerings on the altar and keep the rest for Aaron and his sons. Neither leaven or honey were allowed to be burned in any of these offerings because leaven acts as does sin, and sweet honey shows our lustful desires. Leaven could be used only in the wave loaves of the firstfruits, 23:16,17, but they were not burned, they were given to the priests.
Some of the typology in this chapter similar to belief of Schofield and others.
1. Fine flour speaks of the perfect character of Christ.
2. Fire of His testing by suffering unto death.
3. Frankincense of His fragrance before God.
4. Leaven excluded shows the character of His truth.
5. Honey excluded show Christ’s was and not just natural sweetness.
6. Oil mingled speaks of Christ as born of the Holy Spirit.
7. Oil upon speaks of Christ baptized by the Spirit.
7. Oven represents the unseen sufferings of Christ.
8. Pan shows His more obvious sufferings.
9. Salt, the sharp, biting truth of God which stops the action of leaven.
v 12-16. This is a special instruction for offering first fruits at harvest time. This would be crushed heads of new grain roasted in the fire. Oil and incense were not mixed in, but laid on top. Part of the oil and all the frankincense was burned, and the remainder probably went to the priest. All offerings must be seasoned with salt, v 13. Parties to a covenant partook of salt to make it a sure covenant. As salt keeps food from decay, it’s presence would indicate that it was a true, permanent covenant, not subject to decay.

Leviticus 03

v 1 Peace Offering (Fellowship) is the third sweet savor offering. It can be male or female of cattle without blemish.
v 2. The offerer places his hand on the head of the sacrifice as before, to identify himself with it, then kills it. Then the priests throw the blood round about on the altar.
v 3-5. The offerer removed the kidneys and all the fat from that general internal area and it was burned by the priests on the altar.
v 6-11. If the offerer brings a lamb, the procedure is about the same as with the bullock, with the extra command that the whole rump was to be taken off next to the backbone, and the priest would burn it along with the kidneys and all the internal fat of that area. The rump, that is the “fat tail”, an Eastern delicacy, was offered as a fellowship meal unto the Lord.
v 12-17. If the offerer brings a goat, the procedure is the same as when a bullock is offered. In all cases, the portion of the meat not burned, the shoulders and breast, was to be shared by the offerer and eaten with the priests, showing fellowship with the Lord.
In the peace offering, God and man became reconciled and entered into fellowship. In the New Testament, Christ is our peace, Eph. 2:13. We gain peace by simply trusting in Him.

Leviticus 04

v 1-3. Sin Offering (Forgiveness) The sweet savor sacrifices were voluntary, but forgiveness of sins is not optional, it is a must. The sin offering reveals that ignorance of the law is no excuse before God any more than ignorance of the law is of no excuse in civil courts. There could be an offering for these sins of ignorance, but those who sinned presumptuously were to be “cut off” from the congregation of Israel. In some cases that may mean excommunication, but in most it is obvious it means death, as in Num. 15:27-36.
v 4-12. The first discussed is the anointed priest, that is the high priest, which in the first case is Aaron. (Compare 1 Pet. 4:17, The time has come that judgment must begin at the house of God.) The priest that sins through ignorance is to bring a young bullock without blemish to the door of the tabernacle, but the brazen altar is close and the animal would be tied there, Ps. 118:27. As in other cases, he is to put his hand firmly on the head of the animal, identifying it as dying for his sin. This is a type of Christ who was made sin for us, 2 Co 5:21. That same high priest is to take blood of the bullock into the tabernacle and sprinkle it seven times before the veil, then put some on the horns of the incense altar (the power of prayer). The rest of it he is to pour out, just for disposal, at the bottom of the brazen altar. Then he is to separate the fat of the innards in the flank area along with the kidneys and burn them on the brazen altar. Finally he is to carry the entire remainder of the carcass outside the camp to a clean place set aside for ashes, where a wood fire is built to burn the carcass. Obviously the high priest would require help in carrying a carcass that could weigh up to half a ton. This is typical in aspect of Christ being carried outside the camp to die for us, Heb. 13:12-15
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v 13-21. This sin involves the entire congregation and is a sin of ignorance, not a presumptuous sin for which they would be cut off, probably killed. The congregation is to bring a young bullock, certainly to the north side of the altar, where the elders, as representatives, lay their hands upon the head of the bullock before it is killed. The rest of the procedure is identical to the example of the high priest, and here again he does all the officiating.
v 22-26. There is considerable difference in case of a ruler being made aware of a sin of ignorance. He is to bring a male, goat kid without blemish, and lay his hand on it’s head before it is killed on the north side of the altar. The priest does not take the blood into the tabernacle, but places some on the horns of the brazen altar, and the rest he pours out at the base of that altar. After the kidneys and fat was burned as in other offerings, atonement will have been made for the rulers sins. We find in 6:26-29 that the flesh of this sin offering is to be food for the priest and his family. Probably this would be other than the high priest officiating, as for the meal offering of Lev. 6:21.
v 27-35. If a common person was caught or realized he had sinned in ignorance, he could bring an unblemished female goat or lamb (salvation for all). The rest of the procedure is identical to that of the ruler who brings his sin offering, verses 22-26. This was not a sweet savor offering, but the fat burning on the altar was a “sweet savor” to the Lord, v 31, indicating atonement and forgiveness if the offering was made in faith. The flesh would also be for whatever priest officiated, because only when blood of a sin offering was taken into the tabernacle was the flesh to be burned, Lev. 6:30.

Leviticus 05

v 1. Trespass Offering (Restitution). The trespass offering was really a special kind of sin offering, usually causing harm to another. Four categories of sins follow:
v 1, neglecting to speak the whole truth if he has been told to testify.
v 2, defilement from touching anything dead.
v 3, contact with any human uncleanness.
v 4, making a bad oath and failing to carry out an oath.
v 5,6. Anyone guilty in any of those is to confess their specific sin and bring a female lamb or female goat kid, and the priest will make an atonement for him.
v 7-10 If he can’t bring a lamb he is to bring two turtledoves or two young pigeons, one for a sin offering and one for a burnt offering. The priest will take the first bird, wring it’s head from it’s neck but not sever it, and sprinkle blood on the side of the altar, the rest of the blood is drained at the bottom of the altar for a sin offering. The second bird will be a burnt offering and handled as the one in Lev. 1:14-17. Presumably the first bird was burned in the same way. As in the sin offering females indicate that salvation is for both men and women, and nearly everyone could bring a bird.
v 11-13. Anyone not able to obtain the birds was to bring about 5 pints of ground grain without oil or frankincense because it is a sin offering, unpleasant. The priest would take a handful of it as a memorial, burn it on the altar, and make an atonement for him. He would be forgiven and the rest was given to the priest for his use.
v 14-16. There were so many rules that through ignorance there could be wrong use of flesh of an offering eaten, misuse of grains intended for the priests, first fruits, tithes, gifts or offerings not handled properly. The guilty one was to bring a ram without blemish and of proper value, which according to Jewish tradition was at least two shekels or two years old. Since this would be a sin against the Lord by being a sin against the priests, restitution comes into the picture. The guilty one was to pay the priests the value the error had cost, and was to pay a fine of 20% added to it. Then the priest would make atonement to him with the ram of the the trespass offering. The offering removed the guilt, the restitution cleared the account. (Trespass offering in different situations were for a leper, 14:12, 21, 22 and for a Nazarite, Num. 6:12.)
v 17-19. According to Matthew Henry and others, this group is those who suspect and feel guilty that they may have sinned but are not sure of it. They are to bring the same kind of ram as those in v 14-16, but they are not required to make any restitution. Then the priest can make atonement for them and they are forgiven.

Leviticus 06

v 1-7. Previous trespass offerings had to do with sins committed in ignorance. These sins have to do with violation of property rights, and would have been deliberate. Verse 2 makes it clear that sins against a neighbor are “against the Lord” David said “Ps 51:4, Against thee, thee only, have I sinned.” These listed seem to involve embezzlement, theft, extortion, and failure to return lost property. Since this violated the rights of another individual, the restitution payment must be paid in full, and the 20% fine paid to that individual on the day the offender brings his trespass or guilt offering. It was to be a ram without blemish and of appropriate value as in 5:15 notes, at least 2 shekels. With his offering, the priest makes atonement for him and he is forgiven. In case the offended person is deceased with no heirs, the restitution is paid to the priest for his use, Num. 5:8.
v 8-13. From here through chapter seven, there is some overlap of what has been covered in the first five chapters with some additional facts added. This section compares with Lev. 1:1-17, and deals with the law of the burnt offering and the need of the priests to keep the fire burning continually, day and night. The priest was to put on ordinary priest garments and take the ashes to the appointed clean place outside the camp.
v 14-18. This group concerning meal offering compares with Lev. 2:1-16. Most holy in verse 16; 10:12-18 and Num. 18:10 indicates things separated unto God. The priests were not to eat in the Most Holy Place or even the Holy Place in the tabernacle, but in the court of the tabernacle. See also 6:26. For this purpose it was considered holy or most holy, compared to offerings which could be eaten by the family of the priests outside the court. Only priests ate inside, compare Ex. 29:32. It is added that only males of the children of Aaron were to eat this.
v 19-23. This section deals with meal offerings priests must make themselves and was not mentioned in chapter 2. It was to be offered by the priest next in line to follow Aaron, the high priest, and offered half in the morning and half in the evening. Priests were not to eat of their own offering, so it was burned completely.
v 24--30. This deals with the sin offering and supplements 4:1-35. Verse 26 adds detail to how priests could eat the flesh of sin offering (In the holy court yard). For the ruler or common person listed in 4:22-35. (Actually they were required to, v 29. Aaron and his sons were rebuked by Moses for not eating it after the two sons died, Lev. 10: 16-18) The sin offerings of the priest and of the congregation had blood taken into the holy place, so they were not to eat any from them, 6:30. Verse 27 gives the ritual for clothing to be reconsecrated by washing if it got blood spattered. Perhaps this answers the question of whether the blood was washed out of Aaron’s beautiful garments after his ceremony of consecration. If sacrificial meat was boiled in a clay pot it was to be broken, but a bronze pot was to be scoured and rinsed.

Leviticus 07

v 1-10. This section on trespass offering supplements Lev. 5:1 - 6:7. The place of offering, like that of the burnt offering, 1:11, was on the north side of the altar, and presumably all were offered there. The blood was dashed all around against the altar. The things burned on the altar, v 3-5 are the same as in the peace, or fellowship offering of chapter 3. Eating the flesh of it is like that of the sin offering, 6:26, 29. The primary purpose of the sin offering in chapter 6 and 7 is to show how sinners must give complete satisfaction to God for all their sins.
v 11-21. This section on peace offering supplements Lev. 3:1-17, and speaks of communion and fellowship. Three kinds of bread are offered. The cakes are mixed with oil, but the wafers are thinner and had it spread on them, while the bread was made with leaven. That is because the offerer is still a sinner in fellowship with a holy God. Today, Christ is our peace, Eph. 2:13-18. The two with yeast, v 12, were probably offered in portion, and the rest given to the priests, 2:9-12. The leavened bread in 7:13 was waved, not burned, and eaten in the communal meal on the day of the offering. Any left was to be destroyed by morning. Participants were the priests, the offerer and his family and poor who couldn’t afford it, Deut. 12:12, 18, 19.
However in the case of a vow or free will offering, v 16 it could be eaten the second day. Any of that sacrifice left over on the third day is to be burned or it would be an abomination and the violator might be punished by God. See also 19:6-8. Some have compared this to Christ’s death one day, in grave the next and risen on the third, but His resurrection was certainly not an abomination. It is interesting that all these sacrifices were to be without blemish, including this vow, but in Lev. 22:23, if it was a freewill offering, it could have a blemish, be “superfluous”.
Verses 19-21 indicate that both the offering and the offerer were to be clean. Any one ceremonially unclean as stated (detailed farther in chapters 11-15 and 22) and ate of the offering was to be cut off by death.
v 22-27. Here are strict prohibitions from eating the fat (excepting what would be in the muscle tissues), or be cut off by death. But they could use the fat for oil for light or other home uses. See additional rules on the flesh in 11:39-40 and 17:15. Anyone eating meat without the blood drained was also to be cut off by death.
v 28-34. These verses adds more details to verses 11-21. The offerer was to present the offering personally and the priests were to receive their portion. (We should offer the best of our lives to the Lord.) The priest was to burn the fat and wave the breast to the Lord and he was to heave the right thigh (KJV shoulder) of the peace offering before the Lord. The thigh would then go to the officiating priest, but the breast went to the whole body of priests and their families, Num. 18:11,12.
v 35,36. This summarizes the entire section from 6:8-7:34. The priests were to start receiving their portion from the day they were anointed to office.
v 37,38. These verses summarize all the book of Leviticus to this point, with the addition of the consecrations or ordination offering in 8:22-33 and Ex. 29: 22-34. The fulfillment of these will be in Lev. 9, which will show that everything is being done as the Lord commanded Moses when he was on Mount Sinai.

Leviticus 07

Leviticus 08

v 1-5. This chapter is a fulfillment of what was commanded in Ex. 29. With slight departure in chapter 10, inauguration involves chapters 8-10. Everything for the anointing ceremony is to be assembled. “All” the people would refer to the elders of the people, as pointed out in 9:1 and my notes on Ex. 29:4. Thousands of people may have gathered outside the court to be near the action.
v 6. Water from the laver would have been poured over them as they stood in their linen breeches. See notes on Ex. 29.
v 7-9. The beautiful garments were to call attention to the high priest office, not to Aaron. See detailed notes on Ex. 28:1-39; 29:5,6; 39:1-26.
v 10-13. Moses anointed the tabernacle and all that pertained to it, then poured the oil on Aaron till it ran down his beard and to the skirts of his garments. Aaron’s sons were clothed, but not anointed until v 30, after sacrifice had been made. Aaron is a type of Christ who needed no preparation before anointing, but the other priests needed blood shed first. Notes Ex. 29:7; 30;22-33; 40:13.
v 14-21. This fulfills Ex. 29:10-21, with Moses performing all the ceremony except the laying on of hands on the head of the animal. This had to be personal. This differs from the sin offering of Lev. 4:3-12 in that blood is placed on the horns of the brazen altar rather than the incense altar.
v 22-29. The last sacrifice, the ram of consecration (or ordination) etc., fulfills Ex. 29:19-28 and is similar to Lev. 3:6-11 and 7-28-34 except for the application of the blood on the priests. The wave offering is placed in Aaron’s hands as in Ex. 29, then burned. The breast of the wave offering was waved by Moses and it is specifically stated that this part was for Moses, but later the breast and the left rear quarter was to be food for priests. The Lord’s portion was burned, their portion was eaten.
v 30. The consecration of Aaron’s sons follows Ex. 29:20,21.
v 31,32. Aaron and his sons are to boil the meat, then eat their portion of meat and bread items in the court and burn the leftovers.
v 33-36. Aaron and his sons are to live in the court of the tabernacle seven days until their time of consecration is complete. They were to perform everything told them regarding sacrifices and eating, but could not enter the tabernacle till their ordination was complete. Meanwhile, Moses officiated all the daily ceremonies.

Leviticus 09

v 1-4. The consecration has been completed and this is the big day in which Aaron is to begin his duties and the Lord will show his acceptance of all, v 24. Aaron and sons are already in the court, but Moses calls the elders of Israel to be present. Aaron was to immediately go to work. He had to procure the calf for his sin offering and a ram for his own burnt offering. This is the only place in Scripture where a young calf offering is mentioned, possibly a reminder of his golden calf. Now instead of Moses telling them, Aaron is to tell the elders who represented the people to bring a goat kid for a sin offering, a first year calf and lamb for a burnt offering, a ram, bullock for peace offerings and a meal offering mixed with oil. Aaron tells them that the Lord will appear to them.
v 5-7. As stated before, when it mentions all the congregation, surely only the elders represent them at the tabernacle, though thousands may wait outside nearby. Moses repeats to them that the glory of the Lord will appear. He tells Aaron to make his offerings for himself, then make the offerings for the people. Christ needed no offering for Himself, Hebrews
v 8-14. Aaron followed previous instructions including putting blood on the horns of the burnt altar, burning prescribed parts and burning skin and flesh outside camp.
v 15-22. Morning offerings had been made as usual, v 17 (burnt sacrifice and burnt offering are the same, see 1:3 and 4.), so these offerings would have been in the evening, perhaps 3 o’clock. The sin, burnt, and meal offerings are all placed on the altar to start them burning and the meal offering quickly burns. The bullock and ram for peace offerings for the congregation have the blood dashed around on the altar and the fat etc. put on the altar to burn. While they are getting started, Aaron blesses the people and leaves the altar.
v 23,24. Moses and Aaron then went into the tabernacle, perhaps to pray for the Lord to reveal Himself, came out and blessed the people, and the glory of the Lord appeared to all. At that moment, fire came out from the presence of the Lord, and snuffing out the slowly burning flames, became a consuming fire which ate up the sacrifices. The people gave a shout of joy, not fear, but fell before the Lord in awe and reverence.

Leviticus 10

v 1-5. Fire from the Lord was a new fire consuming things on the burnt altar. He had not yet told how fire on the incense altar was to be kindled. Their “strange” fire may have been from their own cooking fire of 8:31, instead of from the altar of burnt offering. A holy God could not be trifled with in that way, and Aaron accepted that fact instead of becoming angry at God. Aaron and the other two sons were not to become defiled with a dead body, so Moses had two cousins of Aaron and him to carry them out. They were carried right out in their priest’s coats which had so recently been anointed.
v 6,7. Moses warned the bereaved not to partake in any kind of mourning or to go out, probably to the burial, under penalty of death for contempt of their anointing.
v 8-11. This was not only sound advice on separation, but the timing would seem that maybe the two smitten had been somewhat under the influence of drink.
v 12-15. The bereaved are to go ahead with life and are to eat their portion of the sacrifices in the holy court, not outside of it, as the Lord had commanded Moses. Not too close to the burnt altar though, because it is to be in a clean place.
v 16--20. Moses had seen enough trouble already that he was really upset with Aaron that he and his sons had disobeyed God’s orders and not eaten their portion. Blood of it had not been taken into the tabernacle so they were supposed to eat it, not burn it. They had obediently taken care of the sacrifices and avoided mourning, but under the circumstances, Aaron claimed human weakness for not going ahead and eating. (Compare Hos. 9:4,5) Moses accepted the personal weakness, not willfulness, but was no doubt disappointed that Aaron didn’t show more character.

Leviticus 11-15

These chapters contain laws of cleanliness and holiness between a holy God and a holy people. The specific laws are void to today’s believers, Acts 10:15 “What God hath cleansed, that call not thou common.” They are superseded by the underlying spiritual principal which relates to every area of our living and is just as binding. 1 Cor. 10:31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
Chapter 11 has to do with ceremonial clean and unclean foods. The basic rule is that whatever parts the hoof and chews the cud is clean. If it only did one or the other it was not. In the water they could eat that which had fins and scales, if it did not it was an abomination, unfit. Among birds, winged insects and creeping things those which are clean or unclean are specifically named. Basically, that which feasted on refuse and carrion were labeled unclean, and from a diet standpoint of that day, probably were somewhat of a health risk. The important thing in all these is that God declared them unclean.
v 27. One would be unclean if they even petted a dog or cat, which may have some bearing on Jews revulsion of Gentiles and calling them “dogs”.
v 28. Disposing of these could easily cause contamination.
v 33. Porous vessels could not be thoroughly cleaned.
v 36. Ranges can mean ranks of soldiers or buildings and dwellings, but the original here means the hearth, stove or furnace over which pots cook.
v 38. Wet seed would absorb contamination.
The insects allowed jumped as well as flew. Rules are also given regarding contact with that which is unclean. This is summarized in verses 46 and 47, but the key words and intent is, “ye shall be holy for I am holy”.
Chapter 12 has to do with motherhood and rules for purifying after giving birth. After the birth of a male child she was unclean seven days, he was circumcised on the eighth day, and she continued in her purifying another 33 days. If the child was a girl, she was unclean two weeks and continued in her purifying another 66 days. When the days of her purifying were completed she brought for atonement an offering of a first year lamb and a young pigeon or turtle dove. If she was poor she could bring two turtle doves or two young pigeons. We see Mary’s poverty by her offering, Lk 2:24.
Chapter 13 has to do with Leprosy and the priest’s responsibility to examine it and pronounce a person clean or unclean, more like a health official than a doctor. In our Christian living we must learn to evaluate sin carefully, whether it is in ourselves or another. Isolation and quarantine were an important part of the ongoing inspection. The leprosy in all parts of the Bible seems to be something more serious than what we call Hansen,s disease and includes some types of infectious diseases. Verses 45 and 46 give the rules that a leper must tear his clothes, bare his head, put a cover on his upper lip, and cry Unclean, unclean. He was also to dwell alone without the camp. It also gives the rules regarding leprosy in cloth or the walls of the house. Removal of the affected part is obvious, and in the case of cloth, a second washing gave proof. This is not the leprosy we think of, but was probably some type of mold or fungus.
verse 2. Fountain means springs
verse 3, Rising means swelling
verse 31 Plague in the skin of the flesh means infection
verse 48 Freckled spot possibly means eczema
verse 51 Warp or woof means woven or knitted
verse 56 Fretting means spreading. Rend it is tear
Chapter 14 explains how the leper or his house can be examined and declared clean so he can be restored back into fellowship. The cleansing of a leper has been compared to a type of Gospel salvation.
1. He is brought to the priest but does nothing himself, v 2. See Rom. 4:4,5.
2. The priest seeks the leper by going out of the camp,v 2. See Lk. 19:10.
3. A bird is killed, v 5. See Heb. 9:22, Without shedding of blood is no remission.
4. A living bird is released, v 6,7 representing resurrected Christ. 1 Cor. 15:17.
In verse 6, the hyssop was probably tied to the cedar stick with the scarlet string for the purpose of applying blood to the living bird. Running water is spring water. By allowing the blood to flow into the water, it reminds us that out of Christ’s side flowed blood and water, and of being saved by water and blood, 1 Jn. 5:6.
The procedure for cleansing is detailed v 8-32. The complicated cleansing was followed by a week of separation and repeated on the eighth day. The application of blood to the extremities and head is indicates total cleansing, similar to the anointing of priests, 8:24. Different offerings were stipulated for the well to do or for the poor, and just as salvation is available to anyone, his offering is stated three times as “such as he is able to get”. The cleansing of a house is detailed in v 49-53 and would apply when in Canaan, with a listing of the laws of leprosy in v 54-57.
Chapter 15 has to do with personal uncleanness which is basically any discharge from the reproductive tract, whether natural or unnatural or from disease. A man’s running issue may have been the result of sin, so a blood sacrifice must be made. Reproduction is approved by God, so cleansing only involved water, not sacrifice. Also stated in verse 31 is the need for cleansing to have fellowship with a holy God. Verses 32 and 33 give a summarizing list of defiling circumstances. It is pointed out in v 19 that anyone who touches a woman having a flow of blood will be unclean until evening. This accounts for the fear of the woman who had made everyone unclean by her jostling in the crowd to get to Jesus, Mt. 9:20-22, Mk. 5:33, Lk. 8:47. She could have been stoned for doing this had it not been for Jesus’ compassion and healing.

Leviticus 16

This chapter deals with the Day of Atonement in important details. This is a type of Christ as our High Priest and sacrifice.
v 1,2. The Day of Atonement is not immediately upon them, because the recent Feast of the Passover was held on the 14th day of the first month, Lev. 23:5, in March - April, while the Day of Atonement is held on the tenth day of the seventh month, 16:29 & 23:27, which would be October - November. This instruction from the Lord is timely, because the two sons of Aaron have recently been slain for their improper service, Lev. 10:1,2. So the Lord warns not to come at all times into the Holy place behind the veil. Then He goes ahead and spells out the exact ceremony to be followed.
v 3,4. After the morning sacrifice on the day of Atonement, Aaron is to wash and put on the plain, holy linen garments without the ephod and breastplate, and a plain linen miter instead of the one with the inscription, Holiness to the Lord, not the beautiful High Priest garments till v 24. Wearing the simple white linen of the other priests may have been commanded because this was a day of humiliation. He brings a young bullock and ram in readiness for himself.
Many Bible teachers refuse to study this out, and many commentators fail to touch it. Clarke and Gill give good explanations.
v 5-10. Aaron has two kid goats and a ram in readiness for the congregation. He will cast lots between the goats, one to killed, the other released. All the above animals are offered, or presented before the Lord, but not yet slain.
v 11. Now Aaron brings the bullock and kills it for a sin offering to make atonement for himself and his family.
v 12,13. Entrance One He takes a censer full of coals from the brazen altar and his hands full of special sweet incense, which he probably places in a vase, (Ex. 30:34-36) and brings them within the veil and puts the incense on the coals. This makes a smoke which not only pleases the Lord, but hides the glory of the Lord over the mercy seat from his view so he will not die.
v 14. Entrance Two His hands had been full, so he makes a second trip in with blood reserved from his sin offering and sprinkles it on and before the eastern part of the mercy seat seven times. Later Jews tossed an eighth time toward heaven first.
v 15-17. Entrance Three Then he goes out and kills the congregation’s goat of sin offering and brings it within the veil and does with it as he did with the other blood. In doing this Aaron makes atonement for the Holy Place because of his own sin and the sins of the people that would separate them from God. This is so important that none of the inferior priests are allowed even in the tabernacle till this is completed.
v 18,19. Then he is to go out and make atonement for the brazen altar of burnt offering by putting blood of the bullock and of the goat on the horns of it and sprinkling blood upon it with his finger seven times to hallow it from Israel’s uncleanness.
v 20-22. When he has finished atoning for all those, he is to put both hands on the head of the live goat, confessing Israel’s sins and putting them on the head of the goat. “Fit” is not used in this exact way any other place in Scripture and is translated timely, in readiness. The man standing ready then takes the goat bearing the people’s sins into the wilderness where it will be gone forever. As far as the east is from the west He has removed our transgressions from us, Ps. 103:12. (Exact meaning of word scapegoat is debated, but is best interpreted, “utter removal”.)
v 23-25. Then Aaron enters the first part of the tabernacle, removes his linen garments, leaving them there. The Jews say they were never worn again, but new ones were given to him every year. Then he washes in water from the laver, puts on the rich high priest garments, comes out and offers the fat and the burnt offerings of his own and the people, v 3 and 5.
v 26. The one who took away the scapegoat must wash his clothes and flesh in water before entering the camp.
v 27,28. The bullock and goat of sin offering are carried outside the camp and burned entirely except the fat and kidneys, as ordered in Lev. 4. The one who burns them must wash his clothes and flesh before entering camp.
Fourth Entrance The censer had to be removed from the Holy Place at some time. According to the Talmud, after the evening sacrifice the high priest went in one more time. It is not stated if he went in wearing his rich high priest garments, of if he changed back into the plain linen for that moment. Since nothing is said about changing again, I tend to feel that with all atonement having been made, he may have gone to retrieve it in his rich garments. He brought out the golden censer and returned unto his home with joy that he had done his duty and not died.
v 29-32. It was a permanent statute that the people, including a stranger among them, were to annually afflict their souls and do no work at all on the tenth day of the seventh month, the day of atonement. This was to be a sabbath of rest to them forever. Afflicting their souls implies that the ceremonies were ineffective unless there was genuine repentance, which probably included fasting.
To afflict their souls meant not only humility and confession of sin, but abstaining from food, drink, wearing shoes, the marriage bed, or anything else of personal pleasure. No Work, as on a sabbath compared to Servile Work, which was labor. They could cook and walk about.
v 33- 34. All successive high priests were to likewise put on the holy linen garments to perform these services on the day of atonement, to make atonement for everything and everyone as done the first time. This was also a permanent statute. Looking back at the time of writing, Moses could report it properly done. However this has been replaced by Christ, Heb. 10:10-14. The high priest could only go in yearly in the prescribed manner or he would die. We can come before the throne of grace at any time and live.

Leviticus 17

v 1-7. “The Lord spoke unto Moses” generally introduces a new topic. In this chapter, the words, “Whatsoever man there is of the house of Israel” , indicates a new sub topic, verses 3, 8, 10 & 13. The command to bring every animal to offer it before the Lord at this point means exactly that. Not only the animals to be sacrificed were to be brought, but though butchering was rare, those animals were to be brought first and offered, the meat being shared in fellowship with the priests. After entering the land, they would be too far away to do that, but all the sacrifices were to be made at the place the Lord would appoint the tabernacle to be. This would prevent them from offering on the heathen altars of the land or offering to “demons”. Apparently some had already begun offering to the Egyptian goat demons before they left Egypt, and would be inclined to do so in the new land. The ‘’whoring” or harlotry in some translations, refers to the extreme immorality that accompanied this worship among the heathen.
v 8,9. The Lord emphasized this to both Israel and any strangers who happened to chose to dwell with them. Any who did so would at least be cut off, here probably meaning by death, v 10, because there was blood involved in sacrifices or butchering.
v 10-12. This stresses the life of the flesh is in the blood. It was given for their atonement on the altar, and if they ate of the blood there would be no atonement for them, God would cut them off by death. This would even be true of a stranger dwelling temporarily among the people. As God allowed them the blood of animals for their atonement, the blood of Christ atones for the sins of all the world, past, present, future. It is not the blood while in the veins, but that offered on the altar (cross) that atones.
v 13,14. It would be impossible to bring wild game to the altar for slaughter and it would not be accepted anyway because it cost them nothing, 2 Sam. 24:24. So the blood was to be drained out on the ground, and covered with dust in respect for it. To eat of it without draining the blood was also cause to be cut off by death. When they entered the land and could not be at the altar, the blood was likewise to be poured on the ground, Deut. 12:20-25. The Jews later had ceremonial words to use covering it.
v 15,16. This is contrary to Ex. 22:31 and Deut. 14:21. It was probably not meant as general permission to eat clean animals recently dead or torn by beasts. It is more likely intended for one who ate of it in ignorance with someone else, or in a situation in the wild where he was extremely hungry. In any event, that person would be unclean, first, because he touched a dead body, second, because the blood had probably not been properly drained. An Israelite or a sojourner with him must wash his clothes and bathe and be unclean until evening. If he failed to do that, there was no atonement for him, and bearing his iniquity would probably be death from the Lord. Eating something that had died of itself was specified, Deut. 14:21, as giving the meat to the sojourner among them, or selling that which was torn to Gentiles. Ex. 22:31 commands that meat torn be thrown to the dogs. This would seem to indicate literal dogs, but the Deut. portion indicates actual Gentiles.

Leviticus 18- 20

Lev. 18:1-5. This is a command to follow all of the Lord’s ordinances, not the wicked practices of the Egyptians from whence they came or the Canaanites ahead.
v 6-18. This section has to do with marital and sexual restrictions with people near of kin by blood or marriage, and are all self explanatory.
v 19. This is contrary to laws of cleanliness, 15:19-24, and in violation of this, both the man and woman were to be cut off, 20:18. Excommunication sounds reasonable, but comparing the penalty of v 29 and the penalties of chap. 20, it seems to be death.
v 20. This is specifically adultery and subject to death, but if with a single woman, the penalty was less severe, Ex. 22:16,17. She becomes a married man’s 2nd wife.
v 21. Canaanites allowed one child to be burned to get Molech’s blessing on their other children. Or one might be given to Molech as a prostitute.
v 22, 23. Homosexuals and bestiality are cut off, v 29 meaning death, 20:15,16.
v 24-30. God was driving out and having the Canaanites killed for these wicked things, and chapter 20 indicates Israelite’s penalty, “cut off”, would also be death.

Lev. 19:1,2. The purpose of these regulations is a call to holiness.
v 3,4. Holiness begins in the home, honoring parents, Ex. 20:12; keeping the sabbath, Ex. 20:8, and avoiding idolatry, Ex. 20:3-5.
v 5-8. See more on peace offering in Lev. 3 and 7. To violate this is to be cut off.
v 9,10. Leaving some for gleaning provided for the poor. See book of Ruth.
v 11. Stealing, slick deals and lying prohibited generally and in business practice.
v 12. False swearing and oaths are the important issue. Matt. 5:34 says swear not at all, but an oath of confirmation is acceptable in God’s sight, Ex. 22:11 and Heb. 6:16. Also Paul said in 1 Thess. 2:5 “God is my witness”. In Deut. 6:23 God swore to give land to Israel, and in Deut. they were commanded to swear by His name.
v 13. This was important for day laborers; today's wages are to be paid when due.
v 14. Some people actually do such sadistic things as well as make fun of them.
v 15-18. Each of these is important but self explanatory.
v 19. Several of the things here are special for a pure Israel, but not for us. Cross breeding, hybridization and blending materials are good and proper for our society.
v 20-22. Immorality with a slave girl not freed is punishable to both, but not death.
v 23-25. The first years fruits would be insignificant and uneaten, but the fourth year would be suitable for a first fruits offering unto the Lord as other first fruits are.
v 26-31. These all set the people of God away from the heathen of the land they were entering. In Japan after World War 2 it was shameful to see fathers on the street corner with their daughters, offering them for prostitution & lying that they were virgins. Recall Saul’s violation concerning familiar spirits, 1 Sam. 28:7,8.
v 32-36. Respect for aged, compassion for resident aliens and honest dealings.
v 37. This sums up need of obedience regarding all things in this chapter.

Lev. 20:1-27. This generally repeats previous commands concerning human sacrifices, spiritism and various immoralities. In all cases where the punishment is to be “cut off”, verses 2,4,5,9-16,20,21, and 27 clarify it to mean death, and it is implied in the context in other verses.

Leviticus 21-23

Leviticus 21:1-15 These verses are laws regulating the priesthood. They are all self explanatory and devised to stress that he and his family are sanctified unto the Lord, v 8.
v 16-24. Any man of Aaron’s descendants who was blemished in any way could not serve in the priesthood, but could eat of the priests portion of the foods.

Leviticus 22:1-9. This is another self explanatory portion defining separation of the priests, with the specific warning in v 3, that any of them approaching the holy things in their uncleanness would be cut off from God’s presence, death.
v 10-13 defines who can eat of the holy things and who can not.
v 14-16. Others eating a holy thing unwittingly must replace it plus 20%.
v 15,16. It was the priests responsibility to see that such a violation did not occur.
v 17-25. Anyone offering a vow or freewill offering must bring a perfect male without blemish, whether their own or obtained from a foreigner. The only exception being, a bullock or lamb for a free will offering could have certain defects, v 23 & 7:16.
v 26-33. Sacrificial animals could not be offered until they were at least 8 days old, and could not be killed on the same day as their mothers. Thanksgiving offerings were totally voluntary, but must be eaten that same day, v 30 and 7:16. They were to heartily obey these commands so they might by holy as He is holy, 20:7.

Leviticus 23. This chapter has to do with Sabbaths and feasts of the Lord. Rather than going into detail, see my Feasts of Jehovah, inserted after Chapter 23. Study the last column, “Spiritual truths taught”. Some books with good information on the feasts are “Festivals” in Josephus, Book 3, chapter 10; The Bible Knowledge Commentary by Walfoord and Zuck; & others. Also compare my notes on Num. 28,29 and Deut. 16.
All Sabbaths and certain days were to be holy convocations, or solemn assemblies, and no work was to be done. Other days no servile or laborious work. On servile work day they could cook and walk about.
Required that all males gather three times in the year for feasts, Ex. 23:14-17. The Lord considerately set them just before early harvest began, mid summer, and after the final harvest, so farmers were not handicapped. The Lord also promised that while they were gone to the feasts, no enemies would desire their possessions, Ex. 34:24.
The Passover, Feast of Unleavened Bread and Feast of First fruits were in series and came to be called simply “The Feast”. A wave sheaf was offered the last day.
The Feast of Harvest, Feast of Weeks, or Pentecost, is 50 days after First fruits offering. This is when “Day of the first fruits” (Num. 28:26) loaves of new meal are to be offered with leaven, Lev. 23:16 and 17. The 50 days between first fruits grain and first fruits loaves is the time between the resurrection of Christ & beginning of the Church.
The Feast of Trumpets and Atonement were preparatory for this week called Feast of Ingathering, Ex. 23:16, and are lumped together as Feast of Tabernacles. It was so well known and celebrated it was sometimes called Festival of Jehovah, or simply, The Festival.
Additional notes on Feast of Tabernacles, or booths or succoth. Children loved the “camping out” as they built shelters of branches etc. to dwell in on flat roofs, court yards or in the streets for the week. Three branches of palm, willow, and myrtle are bound together in what is called a “lulav” is held in the right hand and a citron called an “etrog” is held in the left. . A blessing is then made over the booth each of the seven days and waves the lulav in every direction. It was a time of praise and great joy for the recent harvest, Everyone dwelling with the people, even strangers,Gentiles, were expected to participate, Deut 16:14.
In the Millennial Kingdom, Gentile nations are required to send representatives to it. Failing to do so will result in plagues or lack of rain for them, Deut. 11:17, 28:23,24

Leviticus 24

v 1-4. This chapter is squeezed in between important chapters on the feasts and important chapters of laws of the land. Perhaps the Lord was showing that it was also important to keep the things of the Lord going properly no matter what the situation of the people. Other details on the candlestick had been given in Ex. 25:31-39; Ex. 37:17-24 and Ex. 40:24,25. This is a reminder of it’s prominent location, the oil to be pure from crushed olives, and the light was to shine continually (except traveling). It is important as a type of Christ the light of the world.
v 5-9. The show bread was important in type as Christ the bread of life. As for the arrangement of the loaves, “Row” can mean either pile, or arranged as military ranks or rows. It says six “on” a row, not “in” a row, and the container of pure incense was to be “upon” each row. Play on words is not conclusive, but to me, we can rely upon the words of the old Rabbis. They report, and among them was Josephus, a priest who had been in the temple. Accordingly, the bread was in two piles and the dish of incense on top was burned on the altar of incense each Sabbath when the bread was replaced. It developed that four priests did the replacing, two carrying it in, and one at a time the other two carried off the old so that there was always some bread on the table, even on the road, Num. 4:7. Each loaf was of two omers totaled ten and two tenth pints, slightly more that can be placed in in a five quart ice cream pail. The five loaves David obtained from Ahimelech was quite a bit of bread. It was supposed to only be eaten by priests, but allowance was made for circumstances, just as Jesus harvested needed food on the Sabbath. The loaves were probably round and thicker than pancakes, although some infer they were nearly a cubit square, possibly scored so there was not only a loaf for each of the 12 tribes, but a section of each one for the 12 tribes. Three gold rods were placed between each loaf to keep them from molding, with only two place under the top loaf.
v 10-16. The mixed multitude caused discord and many problems among the Israelites. In this case, the young man’s mother was an Israelite, but his father was an Egyptian. Like many cases today, he apparently took after the bad example of his father, and when angry blasphemed God. This is a case Jethro allowed for when he suggested that hard cases be brought to Moses, Ex. 18:22. Because this was a mixed relationship, Moses inquired of the Lord and was told that all who heard it were to put their hands on the offender’s head. Then either a native or stranger in their midst was to be stoned to death by the congregation.
v 17-22. This reaffirms that a murderer was to be put to death, whether a native or stranger in their midst. All in the land were under equal protection or penalty of the law. However if a beast or other person were harmed, comparable (if not actual) restitution was to be made. Judgment was to be by a governing body, not individuals. Jesus does not criticize but offers a better plan than revenge in Matt. 5:38-42.
v 23. The blasphemer was executed outside the camp, so as not to pollute it.

Leviticus 25

CHAPTER 25 OWNSHIP OF LAND

Land of Canaan divided among the 12 tribes, then divided among families, with certain exceptions it couldn't be sold out of the family and then it is sold only until Jubillee with it returning to the original family.

v 1-7. The Sabbatic Year. Six years they were to plant, tend and harvest crops, but the seventh the land was to lie fallow or untended and rest, just as they rested every seventh day. On the seventh year they could not harvest or sell what grew of itself, but they, anyone passing through, or any animals on the land could eat it. See v 35-46 and Deut 15 for important commands about freeing slaves and debts.
v 8-24. The Year of Jubilee. Likewise they were to number seven sevens of years, forty nine years. The fiftieth year was introduced by blowing a trumpet on the Day of Atonement, the tenth day of the seventh month. It was to be a holy day and they were to proclaim liberty throughout the land. Those words are inscribed on our Liberty Bell in Independence Hall. Every one was to return to their land possession, but they were not to sow or reap. As in the Sabbatic Year, they could eat what grew in the field. Any buying or selling was to be with total fairness. Since the land would go back to the owners the year of Jubilee, land would be sold at a price in proportion to how many years remained till Jubilee. If the people observed this practice, they would be safe from enemies and have plenty to eat. The Lord would bless their crops enough in the sixth year to last for three years. They would sow in the eighth year and eat old stores until the ninth year. They failed to do this for 490 years, so the Lord took His 70 years all at once by sending them in captivity to Babylon for seventy years, Lev. 26, 34,35; Jer. 25:11 and Dan. 9:2. (Apparently Jubilees were not counted). The land was not to be sold permanently because it is the Lord’s, v 23, they were merely sojourners.
v 25-34. Redemption of the Inheritance. Anyone selling land because of poverty could redeem it at any time by refunding a portion prorated according to time until the year of Jubilee. If he could not afford to buy it back, it reverted to him in Jubilee.
v 29-31 In an unwalled city it is like the fields and will revert in Jubilee. However, if a house was sold in a walled city, it must be redeemed within a year, and it will not revert in the year of Jubilee.
v 32-34. Levites couldn’t sell their fields, but houses in cities they could. They could redeem them at any time, and if not redeemed they reverted in Year of Jubilee.
v 35-46. The Poor Brother.
v 35-38. A fellow Jew who became poor should be helped like any temporary resident and not be charged interest for money or food loaned.
v 39-43. A poor Jew could be bought as a hired worker rather than with the rigor of a slave. Both he and his family would be released in the year of Jubilee.
v 44-46. Male or female slaves were to purchased from Gentiles round about them. Jews could rule over them with rigor, and they and their children would not be released in Jubilee. They would be a permanent possession.
v 47-55. Redemption of a Poor Brother. (Compare Christ our Kinsman-Redeemer) If the alien in the land got rich, he might purchase a poor neighboring Jew. Afterward he could be redeemed by his uncle, cousin, other near of kin, or even by himself, if he can afford it. As with land, his price would be pro rated according to the time left till Jubilee. However he was not to be treated as a slave, but as a hired servant, because Israelites were God’s servants whom he brought out of Egypt. If the man was not redeemed, he and his family went out free in the year of Jubilee. A Redeemer must be a relative and have the price. We are slaves to sin - Christ paid for us with His blood.

Leviticus 26

v 1,2. Here are two important commands, to abstain from idols and to keep the Sabbaths, along with reverencing the tabernacle. This chapter should be studied for greater detail along with Deut. 28-30.
v 3-13. Conditions for blessing. If they kept all of God’s commandments, He would send rain so that bountiful harvesting and sowing would overlap.
v 6. They would have peace from enemies or beasts in the land.
v 7,8. Though outnumbered 10 or 20 to 1, they would put their enemies to flight.
v 9,10. They would be prolific, have abundant food and enjoy God’s covenant.
v 11,13. God would dwell among them and they would be His people.
v 14,15. Warning of chastening if they disobeyed and dishonored His covenant.
v 16,17. 1 Distress. Sickness, sorrow and enemies to reign over them. 1 Sam. 4:10 and 31:1.
v 18-20. 2 Drouth. Sevenfold punishment in lack of crops and fruit. 1 Ki. 17:1
v 21,22. 3 Beasts. Sevenfold plagues and wild animals killing children and animals. 2 Ki. 17:25,26.
v 23-26. 4 Disease. Sevenfold sword, pestilence, defeat and hunger. Num. 16:49; 2 Sam. 24:15.
v 27-31. 5 Famine. Sevenfold starvation, eating own children, cities destroyed and sanctuaries desolate with no incense offered. 2 Ki. 25:4-10; 2 Chron. 36:19.
v 32-39. 6 Dispersion. See especially Deut. 28: 63-67. They failed to do keep the Sabbatic year for 490 years, so the Lord took His 70 years all at once by sending them in captivity to Babylon for seventy years, Lev. 26, 34,35; Jer. 25:11 and Dan. 9:2. The people will have excessive fear and flee, even when not being pursued. Many of them would be killed, others would simply pine away.
v 40-46. There is a bright spot connected with all these chastening for sin. If the people would confess their sins to God, humbling themselves and accepting their punishment, God would remember His covenant with Abraham. He would not cast them away and utterly destroy them, but would keep the covenant made with their forefathers. Meanwhile, the land would be keeping it’s Sabbaths. The Babylonian captivity is history, but the Jews have been scattered throughout the world for 25 centuries and still exist as a people. In May of 1948 they again became a nation and many are returning to their homeland, but as a group, are still in unbelief. Neighbor countries are trying to obliterate them, but in the tribulation period they will finally turn to God, and in the Millennium receive the blessings of the covenant.

Leviticus 27

THE COMMUTATION OF VOWS AND TITHES

Money payment for Votive-offerings and tithes was welcomed by the priests, The maintenance of the Temple was extremely costly and many times they would have to wait for long periods of time to receive any other payment.

1-8 Persons

v 1-8. This is in regard to a special vow made by a person for himself, his child or his servant, to do duties in the sanctuary, sweeping etc., and how they were evaluated according to age and sex. A person could be redeemed by paying whatever is his set valuation in verses 3-7. Fifty shekels for a male 20-65 years of age would be fifty months wages, so a person would not be attempted to make rash vows. However, special rate was given for a poor person, v 8, according to what the priest would in compassion determine. An alternative to dedicating a person would be direct fulfillment of the vow by service in the sanctuary as in the case of Hannah’s vow to dedicate Samuel, 1 Sam. 1:11, and as Absalom lied he would do, 2 Sam. 15:8. Could Hannah have rescinded her Nazarite vow on Samuel by paying only 5 shekels? This is uncertain. As a Levite, he would still serve in some capacity after age 20. For more on a votive-offerings of Jephthah’s daughter who was actually sacrificed (Judg 11:30-40) and Samuel who life was spent in the service of the sanctuary (1st Sam 1:11-28)
9-13 Animals
v 9-13. A clean beast offered by vow could not be redeemed or exchanged for another, and if that was attempted, both animals would be under the vow. If it was an unclean beast it could not be sacrificed, but if a man wanted to redeem it, the priest would put a value on it, and the man must pay 120% of the value.
14-15 Houses

v 14,15. A house sanctified to God would be valued by the priest, and it could be redeemed by paying 120% of the value.
16-25 Land
v 16-21. The value of a field was based upon the value of the amount of barley seed required to sow that field for 49 years. This would be adjusted by the priest to the time until Jubilee, when it would revert back to him. Redeeming before then required 120%. If it was not redeemed or if it was sold, it could not be redeemed again, but at Jubilee it would be holy to the Lord and was given to the priest.
v 22-24. A man could redeem purchased land on the same basis, but if it was not vowed by the previous owner, it would revert back to that owner in Jubilee.
v 25. All evaluations were in silver according to the sanctuary silver, which value we are not able to know for certain today.
26-27 Firstlings
v 26,27. Firstborn of clean beasts could not be vowed, because they already belonged to the Lord, but unclean firstborn could be redeemed by paying 120%. The exception to this would be an ass colt, which must be redeemed by a lamb or have it’s neck broken, Ex. 13:13 and Ex. 34:20. This same rule would apply in Num. 18:15
28-29 The “Ban”
More go to Deut 2:34 Josh 7 1st Sam 15
v 28,29. Nothing irrevocably devoted to God could be redeemed. This death sentence did not apply to a child or servant, but to the public enemies of Israel, such as the city of Jericho, appointed by God, or by sentence of the congregation. See my comments on Judges 11:30-39 on how law of vows might have applied to Jephthah.
30-33 Tithes
v 30-31. Tithe of seed or fruits of the land could be redeemed by paying 120%. For more on tithes go to Deut 14:22-29 and Num 18:21-32 Here and in Chr 31:6 is the only place mentions tithe on cattle because it was a large demand.
v 32-33. Ascertaining tithe of the flock was made by having them pass under a rod, and every tenth one was given a mark, regardless of whether it was good or bad. This has a similarity to “gate cut” today, but a designated number are cut out all at once. As in dedicating a clean beast, verses 9,10, it could not be changed or both would be obligated to the Lord, and it could not be redeemed.
v 34. Several rules in Leviticus seem to have been ordered arbitrarily by the Lord, though He may have had a purpose we don’t fully understand. Nevertheless, they are what God commanded Moses, and His word shall stand.

DAY OF ATONEMENT

This chapter deals with the Day of Atonement in important details. This is a type of Christ as our High Priest and sacrifice.
v 1,2. Day of Atonement is held on the tenth day of the seventh month, 16:29 & 23:27, which would be October - November. Lord warns not to come at all times into the Holy place behind the veil. Then He goes ahead and spells out the exact ceremony to be followed.
v 3,4. After the morning sacrifice on the day of Atonement, Aaron is to wash and put on the plain, holy linen garments without the ephod and breastplate, and a plain linen miter instead of the one with the inscription, Holiness to the Lord, not the beautiful High Priest garments till v 24. Wearing the simple white linen of the other priests may have been commanded because this was a day of humiliation. He brings a young bullock and ram in readiness for himself.
v 5-10. Aaron has two kid goats and a ram in readiness for the congregation. He will cast lots between the goats, one to killed, the other released. All the above animals are offered, or presented before the Lord, but not yet slain.
v 11. Now Aaron brings the bullock and kills it for a sin offering to make atonement for himself and his family.
v 12,13. Entrance One He takes a censer of coals from the brazen altar and his hands full of special sweet incense, which he probably places in a vase, (Ex. 30:34-36) and brings them within the veil and puts the incense on the coals. This makes a smoke which not only pleases the Lord, but hides the glory of the Lord over the mercy seat from his view so he will not die.
v 14. Entrance Two His hands had been full, so he makes a second trip in with blood reserved from his sin offering and sprinkles it on and before the eastern part of the mercy seat seven times. Later Jews tossed an eighth time toward heaven first.
v 15-17. Entrance Three Then he goes out and kills the congregation’s goat of sin offering and brings it within the veil and does with it as he did with the other blood. In doing this Aaron makes atonement for the Holy Place because of his own sin and the sins of the people that would separate them from God. This is so important that none of the inferior priests are allowed even in the tabernacle till this is completed.
v 18,19. Then he is to go out and make atonement for the brazen altar of burnt offering by putting blood of the bullock and of the goat on the horns of it and sprinkling blood upon it with his finger seven times to hallow it from Israel’s uncleanness.
v 20-22. When he has finished atoning for all those, he is to put both hands on the head of the live goat, confessing Israel’s sins and putting them on the head of the goat. “Fit” is not used in this exact way any other place in Scripture and is translated timely, in readiness. The man standing ready then takes the goat bearing the people’s sins into the wilderness where it will be gone forever. As far as the east is from the west He has removed our transgressions from us, Ps. 103:12. (Exact meaning of word scapegoat is debated, but is best interpreted, “utter removal”.)
v 23-25. Then Aaron enters the first part of the tabernacle, removes his linen garments, leaving them there. The Jews say they were never worn again, but new ones were given to him every year. Then he washes in water from the laver, puts on the rich high priest garments, comes out and offers the fat and the burnt offerings of his own and the people, v 3 and 5.
v 26. The one who took away the scapegoat must wash his clothes and flesh in water before entering the camp.
v 27,28. The bullock and goat of sin offering are carried outside the camp and burned entirely except the fat and kidneys, as ordered in Lev. 4. The one who burns them must wash his clothes and flesh before entering camp.
Fourth Entrance The censer had to be removed from the Holy Place at some time. According to the Talmud, after the evening sacrifice the high priest went in one more time. It is not stated if he went in wearing his rich high priest garments, or if he changed back into the plain linen for that moment. Since nothing is said about changing again, I tend to feel that with all atonement having been made, he may have gone to retrieve it in his rich garments. He brought out the golden censer and returned unto his home with joy that he had done his duty and not died.
v 29-32. It was a permanent statute that the people, including a stranger among them, were to annually afflict their souls and do no work at all on the tenth day of the seventh month, the day of atonement. This was to be a sabbath of rest to them forever. Afflicting their souls implies that the ceremonies were ineffective unless there was genuine repentance, which probably included fasting.
v 33- 34. All successive high priests were to likewise put on the holy linen garments to perform these services on the day of atonement, to make atonement for everything and everyone as done the first time. This was also a permanent statute. Looking back at the time of writing, Moses could report it properly done. However this has been replaced by Christ, Heb. 10:10-14. The high priest could only go in yearly in the prescribed manner or he would die. We can come before the throne of grace at any time and live.

MORNING OFFERING
Changes into white linen
Ram and two goats ready
G Censer, coals , incense in
Ram’s blood for him 7 times east side MS and 7 x on altar
Blood of one goat same.
Hands on head scape goat, confess Israel’s sins. Goat freed Man batnes
Priest gets censer, bathes, changes clothes, evening off.

In the early 90's I started studing the bible by taking colleger courses, because I believe the Lord wanted me to become a pastor in a Nazarne Church. My goal has changed with all my studies. I have read and compared numerous translations and commentaries in my many years of studying the bible. Some of these authorities disagree with each other. I come across information on studies and classes that I have taken 15 to 20 years before and I have no documentation of where it came from. Plus I have given away or returned many books for college classes that I have taken. So if I have failed to give someone the credit that is due them I ask for their forgiveness. The following is a list of translations and commentaries that I still have and use.

ANSWERS to 200 of Life's Most Probing Questions by Pat Robertson
BEGINNING APOLOGETIC’S 3 by Father Frank Chacon and Jim Burnham
BEGINNING APOLOGETICS: HOW TO EXPLAIN AND DEFEND THE CATHOLIC FAITH by San Juan Catholic Seminars
BIBLE PROPHECY HANDBOOKS by Carol Smith
CATECHISM OF THE CATHOLIC CHURCH by Libreria Editrice Vaticana;
CATHOLIC AND CHRISTIAN BY Alan Schreck
CATHOLIC CHRISTIANITY INTRODUCTION TO THE SACRAMENTS by Catholic Worship
CATHOLIC CHRISTIANITY MARY BY Catholic Worship
CATHOLIC CHRISTIANITY PENANCE by Catholic worship
CATHOLIC CHRISTIANITY PRAYER by Catholic worship
CATHOLIC CHRISTIANITY THE EUCHARIST by Catholic Worship
CATHOLIC FOR DUMMIES by Rev John Trigilio JR, PH D, TH D, and Rev Kenneth Brighenti, PH D
CELEBRATING THE MASS by Alfred McBride O Praem
CHICKEN SOUP FOR THE CHISTIAN SOUP by Health Communication Inc,
CHRIST AMONG US By Anthony Wilhelm
CHRISTIAN CULTS AND RELIGION 7TH EDITIONS by Rose Publishing
CHRISTIANITY CULTS & RELIGIONS by Rose Publishing;
DENOMINATIONS by Rose Publisher
DEPARTED GODS-THE GOD’S OF OUR FATHERS by Rev B.N. Fradenburgh Ph D.D.D.
ESSENTIAL DOCTRINE MADE EASY by DR. Norman L. Geisler
FAITH CAN CHANGE YOUR WORLD by Dr. Lester Sumrall,
FAST FACTS ON FALSE TEACHINGS by Ron Carlson and Ed Decker;
FIFTY PROOFS FOR THE BIBLE by Rose Publisher
GOD’S WORD by World Wide Leadership Council Inc
GOOD NEWS BIBLE by Thomas Nelson Publishers,
GREIVING THE DEATH OF A MOTHER by Harold Ivan Smith,
HALLEY’S BIBLE HANDBOOK by Henry H. Halley
HANDBOOK FOR TODAY’S CATHOLIC by Framcos Cardoma; Geprge
HOLY BIBLE by Tayndale House Publishers Inc
HOLY BIBLE CONDORDANCE by Scorield Reference Edition Oxford,
HOW TO GET INTO THE BIBLE by Stephen M. Miller
HOW TO GET INTO THE BIBLE by Stephen M. Miller,
ILLUSTRATED DICTIONARY OF THE BIBLE BY Herbert Lockyer, Sr ;
LAUGHTER FROM HEAVEN by Barbara Johnson,
LAYMAN’S BIBLE DICTIONARY Edited by George W. Knight and Rayburn W. Ray
LIFE APPLICATION NEW TESTAMENT COMMENTARY by Tyndale House Publishers, Inc;
LIFE APPLICATION STUDY BIBLE; NELSON’S STUDENT BIBLE by Thomas Nelson Publishers;
LORD PLEASE MEET ME IN THE LAUNDRY ROOM by Barbara Curtis,
LUTHER’S SMALL CATECHISM WITH EXPLANTIONS by Concord Publishing House
NAVE’S TOPICAL BIBLE By Orville J. Nave
NEW LIVING TRANSLATION by Tyndale House Publishers, Inc;
NIV SENIORS DEVOTIONAL BIBLE by Zondervan Publishing House,
OCEAN: Search Computer program by Chad @ bahai-eduction.org

Apocrypha
Confessions of St Augustine
Divine Comedy of Dante (Henery Carytr)
King James Bible
LDS (Mormons)
Martin Luther
St John of the Cross
Budhist
Christian-King James
Hindu
Islam
Judaism
Sikh
Tao
Zoroastrian

OUR ETERNAL HOME by Richard W. Dehaan,
PROPHECY STUDY BIBLE by Tim Lahaye
READER'S DIGEST JESUS AND HIS TIMES by the Readers Digest Association Inc,
REFLECTING GOD STUDY BIBLE By Zondervan Corporation;
SAINT JOSEPH EDITION OF THE NEW AMERICAN BIBLE by Catholic Book Publishing Co.
SEVEN KEYS TO FAMILY POWER by Billy Joe Daugherty,
SIX HOURS ONE FRIDAY by Max Lacado,
THE AMPLIFIED BIBLE by the Zondervan Corporation;
THE BATTLE BELONGS TO THE LORD by Jocyce Meyer,
THE BIBLE PROMISE BOOK by Babbour Publishing Inc,
THE BOOK OF COMMON PRAYER by Charles Mortimer Guilbert
THE BOOK OF HOPE by Tyndale House Publishiers, Inc,
THE BORN AGAIN CATHOLIC by Albert H. Boudreau,
THE CASE FOR CHRIST by Lee Strobel,
THE CATHOLIC ANSWER BOOK by Peter MJ Stravinsiasi
THE COMPLETE BOOK OF BIBLE KNOWLEDGE by Mark D. Taylor;
THE DAY CHRIST DIED by Jim Bishop,
THE GREAT BIBLE QUESTION AND ANWERS BOOK by Playmore Inc
THE HOME BIBLE STUDY COURSE by Dr. Harold L. Wilmington;
THE KING JAMES BIBLE ARCHAIE WORDS DEFIND by David W. Daniel
THE KING JAMES BIBLE COMPANION by David W. Daniels;
THE KING JAMES STUDY BIBLE by Thomas Nelson Publishers,
THE LAYMAN’S BIBLE DICTIONARY by George W. Knight and Rayburn W. Ray;
THE LAYMAN’S PARALLEL NEW TESTAMENT by Zondervan Bible Publisher
THE LAYMAN'S LIST by Calance Stucup
THE MESSAGE BIBLE by Eugone H. Peterson,
THE NEW AMERICAN BIBLE by World Catholic Press;
THE NEW AMERICAN BIBLE Saint Joseph Edition;
THE NEW STRONG’S EXHAUSTIVE CONCORDANCE OF THE BIBLE by James Strong LL. D S.T.D.;
THE RISKS AND REWARDS OF INTERRELIGIOUS DIALOGUE by Cardinal Francis Arinze
THE TRINITY by Rose Publish
THE VERY FIRST ESTER by Paul L. Maier,
THE WAY CATHOLIC LIVING BIBLE by Tyndale House Publishers;
UNCHRISTIAN by David Kennan and Gabe Lyon
UNDERSTANDING GOD’S LOVE by Ronald Greib
VINE’S EXPOSITORY DICTIONARY OF OLD AND NEW TESTAMENT WORDS By W. E. Vine;
WHAT’S SO SECRET ABOUT THE RAPTURRE? By Christian Record Services, INC
WHEN GOD WINKS AT YOU by Tomas Nelson
WILLMINGTON’S GUIDE TO THE BIBLE by Dr. H.L. Willmington,
WOMAN OF FAITH STUDY BIBLE by Zschech/Heillsong
YESTERDAY TODAY AND FOREVER by New Leaf Press
YOU WERE BORN FOR THIS by Anthony Wilhen