Leviticus 1:8
And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order on the wood that is on the fire which is on the altar:
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(8) Shall lay the parts.—Better, shall lay the pieces in order, as in Leviticus 1:12. The word here rendered by parts is the same which is more properly translated pieces in Leviticus 1:6. Here again the priests are not to lay the pieces upon the altar anyhow, but are to arrange them systematically. In consequence of the order expressed in this verse, the rule obtained during the second Temple that the parts of the victim should as much as possible be arranged in the same order which they occupied in the animal when alive.

Leviticus 1:8-9. The fat — All the fat was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more speedily. But the inwards shall he wash — To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways, or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body and the shoulders. A sweet savour — Not in itself, but as it represented Christ’s offering up himself to God as a sweet- smelling savour.1:3-9 In the due performance of the Levitical ordinances, the mysteries of the spiritual world are represented by corresponding natural objects; and future events are exhibited in these rites. Without this, the whole will seem unmeaning ceremonies. There is in these things a type of the sufferings of the Son of God, who was to be a sacrifice for the sins of the whole world? The burning body of an animal was but a faint representation of that everlasting misery, which we all have deserved; and which our blessed Lord bore in his body and in his soul, when he died under the load of our iniquities. Observe, 1. The beast to be offered must be without blemish. This signified the strength and purity that were in Christ, and the holy life that should be in his people. 2. The owner must offer it of his own free will. What is done in religion, so as to please God, must be done by love. Christ willingly offered himself for us. 3. It must be offered at the door of the tabernacle, where the brazen altar of burnt-offerings stood, which sanctified the gift: he must offer it at the door, as one unworthy to enter, and acknowledging that a sinner can have no communion with God, but by sacrifice. 4. The offerer must put his hand upon the head of his offering, signifying thereby, his desire and hope that it might be accepted from him, to make atonement for him. 5. The sacrifice was to be killed before the Lord, in an orderly manner, and to honour God. It signified also, that in Christians the flesh must be crucified with its corrupt affections and lust. 6. The priests were to sprinkle the blood upon the altar; for the blood being the life, that was it which made atonement. This signified the pacifying and purifying of our consciences, by the sprinkling of the blood of Jesus Christ upon them by faith. 7. The beast was to be divided into several pieces, and then to be burned upon the altar. The burning of the sacrifice signified the sharp sufferings of Christ, and the devout affections with which, as a holy fire, Christians must offer up themselves, their whole spirit, soul, and body, unto God. 8. This is said to be an offering of a sweet savour. As an act of obedience to a Divine command, and a type of Christ, this was well-pleasing to God; and the spiritual sacrifices of Christians are acceptable to God, through Christ, 1Pe 2:5.The parts of the victim were then salted by the priest in conformity with the rule, Leviticus 2:13; Ezekiel 43:24; Mark 9:49, and placed IN ORDER upon the wood, i. e. in the same relation to each other that they had in the living animal. 8. the fat—that about the kidneys especially, which is called "suet." The fat; all the fat, which was to be separated from the flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more quickly. Others translate it,

the trunk of the body, as distinguished from the head, and joints, and inward parts. And the priests, Aaron's sons, shall lay the parts,.... That were cut in pieces, Leviticus 1:6 some of which are particularly mentioned:

the head and the fat; the head which was cut off, and the body, the trunk of it; so, Aben Ezra says, the wise men interpret the word "fat", which is only used here and in Leviticus 1:12 and which he thinks is right; though others take it to be the fat caul, or midriff, which parts the entrails; and the Targum of Jonathan renders it, the covering of fat: these are particularly mentioned, but include in general the rest of the pieces, which were laid:

in order upon the wood that is on the fire which is upon the altar; this disposition of the several parts of the burnt offering upon the altar signifies the laying of Christ upon the cross, and the disposition of his head, his hands, and feet there; according to the usual order of crucifixion: the skin, as before observed, was not burnt, but was the property of the priest, and the sinew that shrunk was taken away, and cast upon the ashes in the middle of the altar (z).

(z) Ib. Maaseh Hakorbanot, c. 6. sect. 4.

And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar:
Verse 8. - And the priests shall lay the parts, the head, and the fat, in order. The head and the fat are designated by name, because, with the "pieces," they complete the whole of the animal with the exception of the hide. The order in which they were laid is said to have been the same approximately as that which the members held in the living creature. The Burnt-Offering. - Leviticus 1:2. "If any one of you present an offering to Jehovah of cattle, ye shall present your offering from the herd and from the flock." קרבּן (Corban, from הקריב to cause to draw near, to bring near, or present, an offering) is applied not only to the sacrifices, which were burned either in whole or in part upon the altar (Leviticus 7:38; Numbers 18:9; Numbers 28:2, etc.), but to the first-fruits (Leviticus 2:12), and dedicatory offerings, which were presented to the Lord for His sanctuary and His service without being laid upon the altar (Numbers 7:3, Numbers 7:10., Numbers 31:50). The word is only used in Leviticus and Numbers, and two passages in Ezekiel (Ezekiel 20:28; Ezekiel 40:43), where it is taken from the books of Moses, and is invariably rendered δῶρον in the lxx (cf. Mark 7:11 "Corban, that is to say a gift"). הבּהמה מן (from the cattle) belongs to the first clause, though it is separated from it by the Athnach; and the apodosis begins with הבּקר מן (from the herd). The actual antithesis to "the cattle" is "the fowl" in Leviticus 1:14; though grammatically the latter is connected with Leviticus 1:10, rather than Leviticus 1:2. The fowls (pigeons) cannot be included in the behemah, for this is used to denote, not domesticated animals generally, but the larger domesticated quadrupeds, or tame cattle (cf. Genesis 1:25).
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