Leviticus 1:9

The Holy Bible, Berean Study Bible

Contextual Overview

³If one's offering is a burnt offering from the herd, he is to offer an unblemished male. He must bring it to the entrance of the Tent of Meeting for its acceptance before the LORD. ⁴He is to lay his hand on the head of the burnt offering, so it can be accepted on his behalf to make atonement for him. ⁵And he shall slaughter the bull before the LORD, and Aaron's sons the priests are to present the blood and sprinkle it on all sides of the altar that is at the entrance to the Tent of Meeting. ⁶Next, he is to skin the burnt offering and cut it into pieces. ⁷The sons of Aaron the priest shall prepare a fire on the altar and arrange wood on the fire. ⁸Then Aaron's sons the priests are to arrange the pieces, including the head and the fat, atop the burning wood on the altar. ⁹The entrails and legs must be washed with water, and the priest shall burn all of it on the altar as a burnt offering, an offering made by fire, a pleasing aroma to the LORD.

Bible Verse Review
  from Treasury of Scripure Knowledge

inwards: Leviticus 1:13, Leviticus 8:21, Leviticus 9:14, Psalms 51:6, Jeremiah 4:14, Matthew 23:25-28

burn all: Leviticus 1:13, Leviticus 1:17, Leviticus 3:11, Psalms 66:15, Zechariah 13:7

a sweet: Genesis 8:21, Ezekiel 20:28, Ezekiel 20:41, 2 Corinthians 2:15, Ephesians 5:2, Philippians 4:18

Reciprocal: Exodus 29:13 - burn them Exodus 29:17 - wash the Exodus 29:25 - offering Leviticus 3:5 - Aaron's Leviticus 4:31 - a sweet Leviticus 5:12 - according Leviticus 6:10 - consumed Leviticus 7:5 - General Leviticus 22:22 - an offering Numbers 15:3 - will make Numbers 28:2 - for a sweet savour unto me Deuteronomy 12:27 - thy burnt Deuteronomy 33:10 - whole 2 Chronicles 4:6 - such things as they offered for the burnt offering Ezra 6:10 - sweet savours Ezekiel 40:38 - where

Cross-References

Genesis 1:1
In the beginning God created the heavens and the earth.

Genesis 1:2
Now the earth was formless and void, and darkness was over the surface of the deep. And the Spirit of God was hovering over the surface of the waters.

Genesis 1:5
God called the light "day," and the darkness He called "night." And there was evening, and there was morning-the first day.

Genesis 1:6
And God said, "Let there be an expanse between the waters, to separate the waters from the waters."

Genesis 1:8
God called the expanse "sky." And there was evening, and there was morning-the second day.

Genesis 1:9
And God said, "Let the waters under the sky be gathered into one place, so that the dry land may appear." And it was so.

Genesis 1:11
Then God said, "Let the earth bring forth vegetation: seed-bearing plants and fruit trees, each bearing fruit with seed according to its kind." And it was so.

Genesis 1:28
God blessed them and said to them, "Be fruitful and multiply, and fill the earth and subdue it; rule over the fish of the sea and the birds of the air and every creature that crawls upon the earth."

Genesis 1:29
Then God said, "Behold, I have given you every seed-bearing plant on the face of all the earth, and every tree whose fruit contains seed. They will be yours for food.

Job 26:7
He stretches out the north over empty space; He hangs the earth upon nothing.

Gill's Notes on the Bible

But the inwards and his legs shall he wash in water,.... This was first done in a room in the court of the temple, called

לשכת המדחין, "the room of the washers", or the washing room, where they washed the inwards of the holy things a; and after that they washed them upon the marble tables between the pillars, where they washed them three times at least b; and whereas this is said to be done "in water"; Maimonides c observes,

"not in wine, nor in a mixture of wine and water, nor in other liquids:''

the washing of the inwards and legs denoted the internal purity of Christ's heart, and the external holiness of his life and conversation, and the saints' purification by him both in heart and life: with Philo the Jew d these things had a mystical meaning; by the washing of the inwards was signified that lusts were to be washed away, and such spots removed as were contracted by surfeiting and drunkenness, very harmful to the lives of men; and by the washing of the feet was signified that we should no more walk upon the earth, but mount up to the air, and pass through that, even to heaven:

and the priest shall burn all on the altar; all the other pieces, as well as the inwards and legs, excepting the skin, which denoted the painful sufferings of Christ, and the extent of them to all parts of his body; and indeed his soul felt the fire of divine wrath, and became an offering for sin:

[to be] a burnt sacrifice, an offering made by fire; that is, all the parts of the bullock were burnt on the altar, that it might appear to be a whole burnt offering consumed by fire:

of a sweet savour unto the Lord: he accepting of it, and smelling a sweet savour of rest in it, as an atonement for sin, typical of the sacrifice of Christ, which is to God for a sweet smelling savour, Ephesians 5:2 the Jewish doctors e gather from hence, that whether a man offers much or little, it matters not, if his heart is but directed to God; which Maimonides explains thus f, he that studies in the law, it is all one as if he offered a burnt offering, or a meat offering, or a sin offering, concerning which this phrase is used.

a Misn. Middot, c. 5. sect. 2. Maimon Beth Habechirah, c. 5. sect. 17. b Ib. c. 3. sect. 5. & Tamid, c. 4. sect. 2. Piske, Tosaphot Middot, Art. 23. c Hilchot Hakorbanot, c. 6. sect. 6. Vid. T. Bab. Zebachim, fol. 22. 1. d De Victimis, p. 839. e Misn. Menachot, c. 13. sect. 11. T. Bab. Shebuot, fol. 15. 1. f In Misn. ib.

Barnes' Notes on the Bible

The parts which were washed were the stomach, and bowels, and feet, divided from the carcass at the knee-joint.

The priest shall burn - The verb here translated burn, is applied exclusively to the burning of the incense, to the lights of the tabernacle, and to the offerings on the altar. The primary meaning of its root seems to be to exhale odor. (See the margin of Leviticus 24:2; Exodus 30:8). The word for burning in a common way is quite different, and is applied to the burning of those parts of victims which were burned without the camp (Leviticus 4:12, Leviticus 4:21; Numbers 19:5, etc.). The importance of the distinction is great in its bearing on the meaning of the burnt-offering. The substance of the victim was regarded not as something to be consumed, but as an offering of a sweet-smelling savor sent up in the flame to Yahweh.

Clarke's Notes on the Bible

Verse Leviticus 1:9. An offering - of a sweet savour — אשה ריח ניחוח ishsheh reiach nichoach, a fire-offering, an odour of rest, or, as the Septuagint express it, θυσια οσμη ευωδιας, "a sacrifice for a sweet-smelling savour;" which place St. Paul had evidently in view when he wrote Ephesians 5:2: "Christ hath loved us, and hath given himself for us an offering, και θυσιαν - εις οσμην ευωδιας, and a sacrifice, for a sweet-smelling savour," where he uses the same terms as the Septuagint. Hence we find that the holocaust, or burnt-offering, typified the sacrifice and death of Christ for the sins of the world.