Leviticus 1:16
And he shall pluck away his crop with his feathers, and cast it beside the altar on the east part, by the place of the ashes:
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(16) His crop with his feathers.—Just as in the case of quadrupeds the skin was flayed off the victim before it was put on the altar fire, so the feathers were removed from the bird before its body was placed on the altar. This is the natural sense which is to be expected from the context, since it can hardly be imagined that the victims would be burnt with the feathers, and thus cause an intolerable smell. The rendering, however, given in the margin, “with the filth thereof,” is now adopted by the greater number of expositors. As the two words filth and feathers resemble each other in Hebrew, it is probable that one of them has dropped out of the text. The maw, therefore, with its contents, as well as the feathers, were removed to the eastern side of the altar, where the ashes from the altar were thrown (Leviticus 6:3).

Leviticus 1:16. With its feathers — Or, with its dung, or filth, contained in the crop and in the guts. On the east — Of the tabernacle. Here the filth was cast, because this was the remotest place from the holy of holies, which was in the west end; to teach us that impure things and persons should not presume to approach to God, and that they should be banished from his presence. The place of the ashes — Where the ashes fell down and lay, whence they were afterward removed without the camp.

1:10-17 Those who could not offer a bullock, were to bring a sheep or a goat; and those who were not able to do that, were accepted of God, if they brought a turtle-dove, or a pigeon. Those creatures were chosen for sacrifice which were mild, and gentle, and harmless; to show the innocence and meekness that were in Christ, and that should be in Christians. The offering of the poor was as typical of Christ's atonement as the more costly sacrifices, and expressed as fully repentance, faith, and devotedness to God. We have no excuse, if we refuse the pleasant and reasonable service now required. But we can no more offer the sacrifice of a broken heart, or of praise and thanksgiving, than an Israelite could offer a bullock or a goat, except as God hath first given to us. The more we do in the Lord's service, the greater are our obligations to him, for the will, for the ability, and opportunity. In many things God leaves us to fix what shall be spent in his service, whether of our time or our substance; yet where God's providence has put much into a man's power, scanty offerings will not be accepted, for they are not proper expressions of a willing mind. Let us be devoted in body and soul to his service, whatever he may call us to give, venture, do, or suffer for his sake.His crop with his feathers - The weight of authority is in favor of the marginal rendering. It is most probable that the feathers were burned with the body, and that the wings, mentioned in Leviticus 1:17, were not mutilated.

The place of the ashes - The ashes were daily removed from the altar (except on certain holy days) and thrown into a heap on its eastern side. When the heap became inconveniently large, it was removed in vessels appropriated to the purpose (see Exodus 27:3) to a spot without the camp. Leviticus 4:12; Leviticus 6:11.

14-17. if the burnt sacrifice … be of fowls—The gentle nature and cleanly habits of the dove led to its selection, while all other fowls were rejected, either for the fierceness of their disposition or the grossness of their taste; and in this case, there being from the smallness of the animal no blood for waste, the priest was directed to prepare it at the altar and sprinkle the blood. This was the offering appointed for the poor. The fowls were always offered in pairs, and the reason why Moses ordered two turtledoves or two young pigeons, was not merely to suit the convenience of the offerer, but according as the latter was in season; for pigeons are sometimes quite hard and unfit for eating, at which time turtledoves are very good in Egypt and Palestine. The turtledoves are not restricted to any age because they are always good when they appear in those countries, being birds of passage; but the age of the pigeons is particularly marked that they might not be offered to God at times when they are rejected by men [Harmer]. It is obvious, from the varying scale of these voluntary sacrifices, that the disposition of the offerer was the thing looked to—not the costliness of his offering. With his feathers, or, with its dung or filth, to wit, contained in the crop, and in the guts.

On the east part, to wit, of the tabernacle. Here the filth was cast, because this was the remotest place from the holy of holies, which was in the west end; to teach us, that impure things and persons should not presume to approach to God, and that they should be banished from his presence.

By the place of the ashes; the place where the ashes fell down and lay, whence they were afterwards removed without the camp. See Leviticus 4:12 6:10,11 8:17.

And he shall pluck away his crop with his feathers,.... Or "with its meat", or "dung", as Onkelos renders it, meaning that which was in its crop; and so the Jerusalem Targum interprets it, "with its dung"; and Jonathan's paraphrase is, "with its collection", or what was gathered together in the crop; it includes the entrails, as Gersom observes:

and cast it beside the altar on the east part, by the place of the ashes; where the ashes of the burnt offering were put every day, and every time such an offering was made; and all this answered to the washing of the inwards, and legs of the other burnt offerings, and signified the same thing, the cleanness and purity of Christ, and of his people by him.

And he shall pluck away his crop with his feathers, and cast it beside the altar on the {k} east part, by the place of the ashes:

(k) On the side of the court gate in the pans which stood with ashes; Ex 27:3.

16. take away its crop with the filth thereof] i.e. the bird is drawn as when made ready for cooking. The rendering of R.V. mg. (and so LXX. and Vulg.), as well as the Tal. Bab. (Zebaḥim 64 b), describes the removal of the feathers. It is probable that the bird was both cleaned and plucked.

on the east part, in the place of the ashes] The ashes to which the fire has reduced the Burnt-Offering (Leviticus 6:10).

Verse 16. - With his feathers, rather the contents of the crop. This and the ashes are to be placed beside the altar on the east part, as being furthest from the tabernacle and nearest to the entrance of the court, so that they might be readily removed.

Leviticus 1:16He then took out בּנצתהּ את־מראתו, i.e., according to the probable explanation of these obscure words, "its crop in (with) the foeces thereof,"

(Note: This is the rendering adopted by Onkelos. The lxx, on the contrary, render it ἀφελεῖ τὸν πρόλοβον σὺν τοῖς πτεροῖς, and this rendering is followed by Luther (and the English Version, Tr.), "its crop with its feathers." But the Hebrew for this would have been ונצתו. In Mishnah, Sebach. vi. 5, the instructions are the following: "et removet ingluviem et pennas et viscera egredentia cum illa." This interpretation may be substantially correct, although the reference of בנוצתה to the feathers of the pigeon cannot be sustained on the ground assigned. For if the bird's crop was taken out, the intestines with their contents would unquestionably come out along with it. The plucking off of the feathers, however, follows from the analogy of the flaying of the animal. Only, in the text neither intestines nor feathers are mentioned; they are passed over as subordinate matters, that could readily be understood from the analogy of the other instructions.)

and threw it "at the side of the altar eastwards," i.e., on the eastern side of the altar, "on the ash-place," where the ashes were thrown when taken from the altar (Leviticus 6:3). He then made an incision in the wings of the pigeon, but without severing them, and burned them on the altar-fire (Leviticus 1:17, cf. Leviticus 1:9).

The burnt-offerings all culminated in the presentation of the whole sacrifice upon the altar, that it might ascend to heaven, transformed into smoke and fragrance. Hence it is not only called עלה, the ascending (see Genesis 8:20), but כּליל, a whole-offering (Deuteronomy 33:10; Psalm 51:21; 1 Samuel 7:9). If the burning and sending up in the altar-fire shadowed forth the self-surrender of the offerer to the purifying fire of the Holy Ghost; the burnt-offering was an embodiment of the idea of the consecration and self-surrender of the whole man to the Lord, to be pervaded by the refining and sanctifying power of divine grace. This self-surrender was to be vigorous and energetic in its character; and this was embodied in the instructions to choose male animals for the burnt-offering, the male sex being stronger and more vigorous than the female. To render the self-sacrifice perfect, it was necessary that the offerer should spiritually die, and that through the mediator of his salvation he should put his soul into a living fellowship with the Lord by sinking it as it were into the death of the sacrifice that had died for him, and should also bring his bodily members within the operations of the gracious Spirit of God, that thus he might be renewed and sanctified both body and soul, and enter into union with God.

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