Eve of Pentacost
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Wycliffe Bible
Leviticus 7:8
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The Kohen who offers any man's burnt offering, even the Kohen shall have for himself the skin of the burnt offering which he has offered.
And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered.
"‘And the priest who presents a person's burnt offering, to that priest belongs the skin of the burnt offering that he presented.
The priest who offers the burnt offering may also have the skin from it.
"‘As for the priest who presents someone's burnt offering, the hide of that burnt offering which he presented belongs to him.
'The priest who presents any man's burnt offering shall have for himself the hide of the burnt offering which he has presented.
'Also the priest who presents anyone's burnt offering, that priest shall have for himself the hide of the burnt offering which he has presented.
Also the Priest that offereth any mans burnt offring, shall haue the skinne of the burnt offring which he hath offered.
Also the priest who brings near any man's burnt offering, that priest shall have for himself the skin of the burnt offering which he has brought near.
In fact, the priest who offers a sacrifice to please me may keep the skin of the animal,
"‘The cohen who offers someone's burnt offering will possess the hide of the burnt offering which he has offered.
And [as to] the priest that presenteth any man's burnt-offering, the skin of the burnt-offering which he hath presented shall be the priest's for himself.
He will also get the skin from the burnt offering.
And the priest who offers any man's burnt offering shall have for himself the skin of the burnt offering that he has offered.
And the priest who offers any mans burnt offering, even the priest shall have to himself the skin of the burnt offering which he has offered.
The skin of an animal offered as a burnt offering belongs to the priest who offers the sacrifice.
As for the priest who presents someone’s burnt offering, the hide of the burnt offering he has presented belongs to him; it is the priest’s.
And the priest who brings near any man's burnt offering, the skin of the burnt offering which he has brought near, it is the priest's, his own.
Loke which prest offereth eny mans burntofforynge, the skynne of the same burntoffrynge that he hath offered, shalbe his.
And the priest that offereth any man's burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered.
And the priest offering any man's burned offering for him, may have the skin of the burned offering which is offered by him.
And the priest that offereth any mans burnt offering, shall haue the skynne of ye burnt offering whiche he hath offred.
And the priest that offereth any man's burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered.
And the Priest that offereth any mans burnt offering, euen the Priest shall haue to himselfe the skinne of the burnt offering which he hath offered.
And if he do at all eat of the flesh on the third day, it shall not be accepted for him that offers: it shall not be reckoned to him, it is pollution; and whatsoever soul shall eat of it, shall bear his iniquity.
And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered.
As for the priest who presents a burnt offering for anyone, the hide of that offering belongs to him.
`And the priest who is bringing near any man's burnt-offering, the skin of the burnt-offering which he hath brought near, it is the priest's, his own;
And the priest that offers any man's burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he has offered.
And the priest that offereth any man's burnt-offering, [even] the priest shall have to himself the skin of the burnt-offering which he hath offered.
The priest who offers any man's burnt offering, even the priest shall have for himself the skin of the burnt offering which he has offered.
And the priest who offers anyone's burnt offering, that priest shall have for himself the skin of the burnt offering which he has offered.
In the case of the burnt offering, the priest may keep the hide of the sacrificed animal.
And the religious leader who gives any man's burnt gift will keep for himself the skin of the burnt gift he has given.
So, too, the priest who offers anyone's burnt offering shall keep the skin of the burnt offering that he has offered.
And, as for the priest who bringeth near the ascending-sacrifice of any man, the skin of the ascending-sacrifices which he hath brought near, to the priest himself, shall it belong.
The priest that offereth the victim of holocaust, shall have the skin thereof.
And the priest who offers any man's burnt offering shall have for himself the skin of the burnt offering which he has offered.
'Also the priest who presents any man's burnt offering, that priest shall have for himself the skin of the burnt offering which he has presented.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
even the priest: All the flesh of the burnt offerings being consumed upon the altar, as well as the fat, there could nothing fall to the share of the priest but the skin; which must have been very valuable, as they were used as mattresses - Leviticus 15:17, or as carpets to sit upon in the day. They are still used for the same purpose by some of the inhabitants and dervishes of the East. Bishop Patrick remarks, that Adam himself offered the first sacrifice, and had the skin given him by God, to make garments for him and his wife; in conformity with which, the priests ever after had the skin of the whole burnt offerings for their portion.
skin: Leviticus 1:6, Leviticus 4:11, Genesis 3:21, Exodus 29:14, Numbers 19:5, Romans 13:14
Reciprocal: Numbers 18:20 - General Deuteronomy 18:8 - like portions 1 Samuel 2:28 - did I give
Gill's Notes on the Bible
And the priest that offereth any man's burnt offering,.... In which the flesh was wholly burnt, and nothing of it remained to requite the priest for his trouble, as in other offerings:
even the priest shall have to himself the skin of the burnt offering, which he hath offered; in some cases the skin itself was burnt, and then he could have nothing, see Leviticus 4:11 but in others the skin was reserved for the priest. There seems to be an emphasis upon the phrase "to himself", and may signify, that though in other things other priests might partake with him, yet not in this; and so Maimonides z observes, that the skin was not given to every priest, but to him that offered the sacrifice; and elsewhere a he says, the skins of light holy things are the owner's, but the skins of the most holy things are the priest's. And some have thought this law has some respect to the case of Adam, and is agreeable thereunto; who having offered sacrifice according to divine directions given him, had coats made for him and his wife of the skins of the slain beasts; and it was usual with the Heathen priests to have the skins of the sacrifices, and in which they slept in their temples and others also were desirous of the same, in order by dreams or otherwise to get knowledge of things future; Leviticus 4:11- :.
z In Misn. Challah, c. 4. sect. 9. a In Misn. Zebachim, c. 12. sect. 3.
Barnes' Notes on the Bible
The skin of the burnt offering - It is most likely that the skins of the sin-offering and the trespass-offering also fell to the lot of the officiating priest.
Clarke's Notes on the Bible
Verse Leviticus 7:8. The priest shall have to himself the skin — Bishop Patrick supposes that this right of the priest to the skin commenced with the offering of Adam, "for it is probable," says he, "that Adam himself offered the first sacrifice, and had the skin given him by God to make garments for him and his wife; in conformity to which the priests ever after had the skin of the whole burnt-offerings for their portion, which was a custom among the Gentiles as well as the Jews, who gave the skins of their sacrifices to their priests, when they were not burnt with the sacrifices, as in some sin-offerings they were among the Jews, see Leviticus 4:11. And they employed them to a superstitious use, by lying upon them in their temples, in hopes to have future things revealed to them in their dreams.
Of this we have a proof in Virgil, AEn. lib. vii., ver. 86-95.
"-------------huc dona sacerdos
Cum tulit, et caesarum ovium sub nocte silenti
Pellibus incubuit stratis, somnosque petivit;
Multa modus simulncra videt volitantia miris,
Et varias audit voces, fruiturque deorum
Colloquio, atque imis Acheronta affatur Avernis.
Hic et tum pater ipse petens responsa Latinus
Centum lanigeras mactabat rite bidentes,
Atque harum effultus tergo stratisque jacebat
Velleribus. Subita ex alto vox reddita luco est."
First, on the fleeces of the slaughter'd sheep
By night the sacred priest dissolves in sleep,
When in a train, before his slumbering eye,
Thin airy forms and wondrous visions fly.
He calls the powers who guard the infernal floods,
And talks, inspired, familiar with the gods.
To this dread oracle the prince withdrew,
And first a hundred sheep the monarch slew;
Then on their fleeces lay; and from the wood
He heard, distinct, these accents of the god.
-PITT.
The same superstition, practised precisely in the same way and for the same purposes, prevail to the present day in the Highlands of Scotland, as the reader may see from the following note of Sir Walter Scott, in his Lady of the Lake: -
"The Highlanders of Scotland, like all rude people, had various superstitious modes of inquiring into futurity. One of the most noted was the togharm. A person was wrapped up in the skin of a newly-slain bullock, and deposited beside a water-fall, or at the bottom of a precipice, or in some other strange, wild, and unusual situation, where the scenery around him suggested nothing but objects of horror. In this situation he revolved in his mind the question proposed; and whatever was impressed upon him by his exalted imagination, passed for the inspiration of the disembodied spirits who haunt these desolate recesses. One way of consulting this oracle was by a party of men, who first retired to solitary places, remote from any house, and there they singled out one of their number, and wrapt him in a big cow's hide, which they folded about him; his whole body was covered with it except his head, and so left in this posture all night, until his invisible friends relieved him by giving a proper answer to the question in hand; which he received, as he fancied, from several persons that he found about him all that time. His consorts returned to him at day-break; and then he communicated his news to them, which often proved fatal to those concerned in such unwarrantable inquiries.
"Mr. Alexander Cooper, present minister of North Virt, told me that one John Erach, in the Isle of Lewis, assured him it was his fate to have been led by his curiosity with some who consulted this oracle, and that he was a night within the hide above mentioned, during which time he felt and heard such terrible things that he could not express them: the impression made on him was such as could never go off; and he said, for a thousand worlds he would never again be concerned in the like performance, for it had disordered him to a high degree. He confessed it ingenuously, and with an air of great remorse, and seemed to be very penitent under a just sense of so great a crime: he declared this about five years since, and is still living in the Isle of Lewis for any thing I know." - Description of the Western Isles, p. 110. See also Pennant's Scottish Tour, vol. ii., p. 301; and Sir W. Scott's Lady of the Lake.
