And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest's, so is the trespass offering: it is most holy:
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EXPOSITORY (ENGLISH BIBLE)And he shall slay the lamb.—Better, And the lamb shall be killed. On ordinary occasions the sacrificer himself slaughtered the victim on the north side of the altar (see Leviticus 1:5); but as the convalescent was not as yet allowed to enter the court, other persons appointed for these occasions killed the sacrifice. Hence the ancient Chaldee Version of the so-called Jonathan ben Uzziel rightly renders it, “And the slaughterer shall slay the lamb.” The phrase is therefore better rendered in the passive, as is often the case in Hebrew. Before the sacrifice was slain the offerer had to lay his hands on the victim. (See Leviticus 1:4.) For the reason, however, already stated, the convalescent could not do it before the altar. The lamb was therefore brought to the door of the court where the leper stood, and the convalescent put his hands through the gate of Nicanor, and laid them on the victim. From this place the purification was performed of men who contracted defilement from a running issue, and of women when they brought their offerings after childbirth. (See Leviticus 12:6.)
In the place where he shall kill the sin offering.—Better, in the place where they kill, &c, as exactly the same phrase is rendered by the Authorised Version in chap 4:33: that is, in the court of the sanctuary, on the north side of the altar (see Leviticus 1:11; Leviticus 6:25), which was more holy than the entrance where the convalescent stood.
For as the sin offering . . . —The flesh of both these sacrifices was the perquisite of the officiating priest, and could only be eaten by him and the male members of his family within the court of the sanctuary, being of the class of sacrifices which were most holy. (See Leviticus 6:18.)Leviticus 6:25 note. In the holy place, to wit, in the court of the tabernacle. See Leviticus 1:11 7:7.
It is most holy; both of them are equally holy, and therefore to be offered in the same place.
in the place where he shall kill the sin offering in the holy place; in the court of the tabernacle, on the north side of the altar, as Jarchi observes, see Leviticus 1:11,
for as the sin offering is the priest's, so is the trespass offering; and to be eaten by him and his sons in the holy place, and by none but them, see Leviticus 6:26,
it is most holy; which is the reason why none else might eat of it, typical of Christ the most Holy, whose flesh is only eaten by true believers in him, made priests unto God by him.And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest's, so is the trespass offering: it is most holy:
EXEGETICAL (ORIGINAL LANGUAGES)13. in the place where they kill the sin offering and the burnt offering] For the Burnt-Offering see ch. Leviticus 1:11; for the Sin-Offering, Leviticus 6:25; and for the Guilt-Offering, Leviticus 7:2.
in the place of the sanctuary] i.e. in the court, not in the tabernacle.Leviticus 15:13; Genesis 26:19), that is to say, slain in such a manner that its blood should flow into the fresh water which was in a vessel, and should mix with it. He was then to take the (other) live bird, together with the cedar-wood, scarlet, and hyssop, and dip them (these accompaniments) along with the bird into the blood of the one which had been killed over the water. With this the person cured of leprosy was to be sprinkled seven times (see Leviticus 4:6) and purified; after which the living bird was to be "let loose upon the face of the field," i.e., to be allowed to fly away into the open country. The two birds were symbols of the person to be cleansed. The one let loose into the open country is regarded by all the commentators as a symbolical representation of the fact, that the former leper was now imbued with new vital energy, and released from the fetters of his disease, and could now return in liberty again into the fellowship of his countrymen. But if this is established, the other must also be a symbol of the leper; and just as in the second the essential point in the symbol was its escape to the open country, in the first the main point must have been its death. Not, however, in this sense, that it was a figurative representation of the previous condition of the leper; but that, although it was no true sacrifice, since there was no sprinkling of blood in connection with it, its bloody death was intended to show that the leper would necessarily have suffered death on account of his uncleanness, which reached to the very foundation of his life, if the mercy of God had not delivered him from this punishment of sin, and restored to him the full power and vigour of life again. The restitution of this full and vigorous life was secured to him symbolically, by his being sprinkled with the blood of the bird which was killed in is stead. But because his liability to death had assumed a bodily form in the uncleanness of leprosy, he was sprinkled not only with blood, but with the flowing water of purification into which the blood had flowed, and was thus purified from his mortal uncleanness. Whereas one of the birds, however, had to lay down its life, and shed its blood for the person to be cleansed, the other was made into a symbol of the person to be cleansed by being bathed in the mixture of blood and water; and its release, to return to its fellows and into its nest, represented his deliverance from the ban of death which rested upon leprosy, and his return to the fellowship of his own nation. This signification of the rite serves to explain not only the appointment of birds for the purpose, since free unfettered movement in all directions could not be more fittingly represented by anything than by birds, which are distinguished from all other animals by their freedom and rapidity of motion, but also the necessity for their being alive and clean, viz., to set forth the renewal of life and purification; also the addition of cedar-wood, scarlet wool, and hyssop, by which the life-giving power of the blood mixed with living (spring) water was to be still further strengthened. The cedar-wood, on account of its antiseptic qualities (ἔχει ἄσηπτον ἡ κέδρος, Theodor. on Ezekiel 17:22), was a symbol of the continuance of life; the coccus colour, a symbol of freshness of life, or fulness of vital energy; and the hyssop (βοτάνη ῥυπτική, herba humilis, medicinalis, purgandis pulmonibus apta: August. on Psalm 51), a symbol of purification from the corruption of death. The sprinkling was performed seven times, because it referred to a readmission into the covenant, the stamp of which was seven; and it was made with a mixture of blood and fresh water, the blood signifying life, the water purification.
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