You shall also prepare one male goat as a sin offering and two male lambs a year old as a peace offering. You are also to offerThis phrase indicates a commandment from God to the Israelites, emphasizing the importance of obedience in worship. The Hebrew root for "offer" is "qarab," which means to bring near or present. This act of offering is not merely a ritual but a means of drawing closer to God, symbolizing the Israelites' desire to maintain a relationship with Him. It reflects the broader biblical theme of sacrifice as a way to atone for sin and seek divine favor. one male goat as a sin offering
The "male goat" is significant in the sacrificial system, often used for sin offerings. The Hebrew word for "goat" is "sa'ir," which can also mean "hairy" or "shaggy," reflecting the animal's appearance. The sin offering, or "chatat" in Hebrew, was a crucial part of the atonement process, symbolizing the removal of sin and impurity. This offering underscores the seriousness of sin and the need for purification before approaching a holy God. Historically, the sin offering was a vital aspect of the Day of Atonement, highlighting the communal and individual need for repentance. and two male lambs a year old
The specification of "two male lambs a year old" points to the requirement for offerings to be without blemish, representing purity and innocence. The Hebrew word for "lamb" is "kebes," and the age requirement signifies the prime of life, symbolizing strength and vitality. In the broader biblical narrative, lambs often symbolize sacrifice and redemption, foreshadowing the ultimate sacrifice of Christ, the "Lamb of God." This imagery is deeply rooted in the Passover tradition, where a lamb's blood marked the Israelites' deliverance from Egypt. as a peace offering
The "peace offering," or "shelamim" in Hebrew, is a voluntary act of worship, expressing thanksgiving and fellowship with God. Unlike the sin offering, which focuses on atonement, the peace offering celebrates reconciliation and communion with the divine. It reflects the joy and gratitude of the worshiper, acknowledging God's provision and blessings. Historically, peace offerings were shared meals, symbolizing unity and community among the Israelites and with God. This offering highlights the holistic nature of worship, encompassing both repentance and celebration. Persons / Places / Events 1. MosesThe prophet and leader of the Israelites who received the laws from God, including the instructions in Leviticus. 2. IsraelitesThe chosen people of God, to whom the laws and festivals were given. 3. TabernacleThe portable dwelling place for the divine presence, where offerings and sacrifices were made. 4. Sin OfferingA sacrifice made to atone for unintentional sins, symbolizing purification and forgiveness. 5. Peace OfferingA sacrifice symbolizing fellowship and thanksgiving, often shared between the offerer, the priests, and God. Teaching Points Understanding SacrificesThe sin and peace offerings in Leviticus 23:19 highlight the need for atonement and reconciliation with God. They foreshadow the ultimate sacrifice of Jesus Christ, who fulfills these offerings once and for all. Symbolism of the OfferingsThe male goat as a sin offering represents the need for purification from sin, while the two male lambs as a peace offering symbolize restored fellowship with God. This dual aspect of sacrifice points to the comprehensive nature of Christ's atonement. Holiness and WorshipThe detailed instructions for offerings remind us of God's holiness and the importance of approaching Him with reverence and obedience. Our worship today should reflect a heart of gratitude and a desire for purity. Christ as Our PeaceJust as the peace offering symbolized fellowship, Jesus is our peace, reconciling us to God and breaking down barriers between people. We are called to live in this peace and extend it to others. Practical ObedienceWhile we no longer offer animal sacrifices, the principles of obedience, repentance, and thanksgiving remain central to our faith. We are to offer our lives as living sacrifices, holy and pleasing to God. Bible Study Questions 1. How do the sin and peace offerings in Leviticus 23:19 point to the work of Jesus Christ as described in the New Testament? 2. In what ways can we apply the principles of the sin and peace offerings to our daily walk with God? 3. How does understanding the sacrificial system enhance our appreciation of Christ's sacrifice on the cross? 4. What are some practical ways we can live out the peace that Christ has secured for us in our relationships with others? 5. How can we ensure that our worship and offerings to God today reflect the reverence and obedience seen in Leviticus 23:19? Connections to Other Scriptures Exodus 29Describes the consecration of priests and the offerings required, providing context for the sacrificial system. Hebrews 10Discusses the insufficiency of animal sacrifices and the ultimate sacrifice of Jesus Christ, connecting Old Testament practices to New Testament fulfillment. Isaiah 53Prophesies the suffering servant, linking the concept of sin offerings to the redemptive work of Christ. Romans 5Explores the concept of peace with God through Jesus Christ, paralleling the peace offering's symbolism. 1 John 1Emphasizes confession and forgiveness, reflecting the purpose of the sin offering. People Ephah, Israelites, MosesPlaces TemanTopics Buck, Fellowship, Goat, Goats, He-goat, He-lambs, Kid, Lambs, Male, Offer, Offering, Offerings, Peace, Peace-offering, Peace-offerings, Prepared, Sacrifice, Sin, Sin-offering, Sons, YearlingsDictionary of Bible Themes Leviticus 23:19 7364 fellowship offering Leviticus 23:9-20 4442 firstfruits Leviticus 23:9-22 8644 commemoration Leviticus 23:15-21 4506 seed
4975 week
7355 feasts and festivals, nature of
8642 celebration Leviticus 23:15-22 4208 land, divine responsibility Leviticus 23:17-20 7361 Feast of Weeks Leviticus 23:18-20 7435 sacrifice, in OT Leviticus 23:19-20 7357 Feast of Firstfruits Library The Consecration of Joy
'And the Lord spake unto Moses, saying, 34. Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. 35. On the first day shall be an holy convocation: ye shall do no servile work therein. 36. Seven days ye shall offer an offering made by fire unto the Lord; on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall …
Alexander Maclaren—Expositions of Holy ScriptureOf a Private Fast.
That we may rightly perform a private fast, four things are to be observed:--First, The author; Secondly, The time and occasion; Thirdly, The manner; Fourthly, The ends of private fasting. 1. Of the Author. The first that ordained fasting was God himself in paradise; and it was the first law that God made, in commanding Adam to abstain from eating the forbidden fruit. God would not pronounce nor write his law without fasting (Lev. xxiii), and in his law commands all his people to fast. So does our …
Lewis Bayly—The Practice of Piety In the Last, the Great Day of the Feast'
IT was the last, the great day of the Feast,' and Jesus was once more in the Temple. We can scarcely doubt that it was the concluding day of the Feast, and not, as most modern writers suppose, its Octave, which, in Rabbinic language, was regarded as a festival by itself.' [3987] [3988] But such solemn interest attaches to the Feast, and this occurrence on its last day, that we must try to realise the scene. We have here the only Old Testament type yet unfilfilled; the only Jewish festival which has …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Deputation from Jerusalem - the Three Sects of the Pharisees, Sadducees, and Essenes - Examination of their Distinctive Doctrines.
APART from the repulsively carnal form which it had taken, there is something absolutely sublime in the continuance and intensity of the Jewish expectation of the Messiah. It outlived not only the delay of long centuries, but the persecutions and scattering of the people; it continued under the disappointment of the Maccabees, the rule of a Herod, the administration of a corrupt and contemptible Priesthood, and, finally, the government of Rome as represented by a Pilate; nay, it grew in intensity …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Chronology
45. The length of the public ministry of Jesus was one of the earliest questions which arose in the study of the four gospels. In the second and third centuries it was not uncommon to find the answer in the passage from Isaiah (lxi. 1, 2), which Jesus declared was fulfilled in himself. "The acceptable year of the Lord" was taken to indicate that the ministry covered little more than a year. The fact that the first three gospels mention but one Passover (that at the end), and but one journey to Jerusalem, …
Rush Rhees—The Life of Jesus of Nazareth "But if the Spirit of Him that Raised up Jesus from the Dead Dwell in You, He that Raised up Christ from the Dead Shall Also
Rom. viii. 11.--"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." It is true the soul is incomparably better than the body, and he is only worthy the name of a man and of a Christian who prefers this more excellent part, and employs his study and time about it, and regards his body only for the noble guest that lodges within it, and therefore it is one of the …
Hugh Binning—The Works of the Rev. Hugh Binning Jesus Living at Nazareth and visiting Jerusalem in his Twelfth Year.
(Nazareth and Jerusalem, a.d. 7 or 8.) ^C Luke II. 40-52. ^c 40 And the child grew [This verse contains the history of thirty years. It describes the growth of our Lord as a natural, human growth (compare Luke i. 80); for, though Jesus was truly divine, he was also perfectly man. To try to distinguish between the divine and human in Jesus, is to waste time upon an impracticable mystery which is too subtle for our dull and finite minds], and waxed strong [His life expanded like other human lives. …
J. W. McGarvey—The Four-Fold Gospel Healing Peter's Mother-In-Law and Many Others.
(at Capernaum.) ^A Matt. VIII. 14-17; ^B Mark I. 29-34; ^C Luke IV. 38-41. ^c 38 And he arose out of the synagogue [where he had just healed the demoniac], ^b 29 And straightway, when they were come out of the synagogue, they came { ^c entered} ^b into the house of Simon and Andrew, with James and John. [Peter and Andrew had dwelt at Bethsaida (John i. 44). They may have removed to Capernaum, or Bethsaida, being near by, may be here counted as a part, or suburb, of Capernaum. Its name does not contradict …
J. W. McGarvey—The Four-Fold Gospel Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This …
J. W. McGarvey—The Four-Fold Gospel Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 23:19 NIVLeviticus 23:19 NLTLeviticus 23:19 ESVLeviticus 23:19 NASBLeviticus 23:19 KJV
Leviticus 23:19 Commentaries
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