Buber-Rosenzweig Translation OT (1929)Exodus - 29. chapter - Exodus - chapter 29

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Informace o Studijní on-line bibli (SOB) (CZ)

   Aplikace, kterou právě používáte, je biblický program Studijní on-line bible (dále jen SOB) verze 2. Jedná se prozatím o testovací verzi, která je oproti původní verzi postavena na HTML5, využívá JavaScriptovou knihovnu JQuery a framework Bootstrap. Nová verze přináší v některých ohledech zjednodušení, v některých ohledech je tomu naopak. Hlavní výhodou by měla být možnost využívání knihovny JQuery pro novou verzi tooltipů (ze kterých je nově možné kopírovat jejich obsah, případně kliknout na aktivní odkazy na nich). V nové verzi by zobrazení překladů i vyhledávek mělo vypadat "profesionálněji", k dispozici by měly být navíc např. informace o modulech apod. Přehrávač namluvených překladů je nyní postaven na technologii HTML5, tzn., že již ke svému provozu nepotřebuje podporu Flash playeru (který již oficiálně např. pro platformu Android není k dispozici, a u kterého se počítá s postupným všeobecným útlumem).

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   Application you're using is a biblical program Online Bible Study (SOB), version Nr. 2. This is yet a testing release, which is (compared to the previous version) based on HTML5, uses JQuery JavaScript library and Bootstrap framework. The new version brings in some aspects simplifications. The major advantage should be the possibility of using JQuery for the new version tooltips (from which it is now possible to copy their content, or click on active hyperlinks). In the new version are also available informations about the modules and the like. The player of the narrated translations is now HTML5 powered (he does not need Flash player). I hope, that the new features will be gradually added.

 

 

 

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(kontaktné informácie - contact info - Kontaktinformationen - контактная информация - informacje kontaktowe - información de contacto - πληροφορίες επικοινωνίας)

 

Diviš Libor
URL: www.obohu.cz
E-mail: infoobohu.cz
Skype: libordivis

 

 

 

Buber-Rosenzweig Translation OT (1929)

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Ani Gallert   (4.7.2018 - 16:24)
E-mail: cactus.gomeragmail.com
Vielen, vielen Dank für diese Seite (und dass wir sie kostenfrei nutzen können)! Sie ist sehr gut gemacht und eröffnet beim Bibelstudium völlig neue Einblicke! Eine dringende Frage habe ich zur Adolf Ernst Knoch Bibel - die Begriffe, die kursiv und hell in den Versen dargestellt sind - bedeuteten diese, die Worte wurden von Knoch hinzugefügt, weil im Original nicht mehr erhalten? Oder wie ist das zu verstehen? Vielen Dank und Gottes Segen, Ani

Hallo, Ani. Kursiv und hell - das sind die Worte, die nicht im Originaltext sind, aber sie sind wichtig für das richtige Verständnis. Sie können es im VERGLEICHS-MODUS gut sehen. Schauen Sie sich zum Beispiel das Münchener Neues Testament an...     Libor

Andreas Boldt   (27.2.2018 - 05:41)
E-mail: andyp1gmx.net
Ich habe diese Seite gefunden um einfach Bibel online zu benutzen in verschiedenen Sprachen - ich bin überzeugt das Gott sein Wort bewahrt hat in allen Sprachen. Und weiß bis zum Ende hin wird sein Wort leuchten. "Denn mein Wort wird nicht leer zu mir zurückkehren..." - Gottes Segen für die segensreiche Arbeit die ihr tut. Leider kann ich kein Tscheschisch aber habe auch Bekannte in der Slowakei und bin Euch sehr verbunden im Sinne des Protestantismus. Ich benutze die Bibel jeden Tag. Andreas Boldt

Ich danke Ihnen, Andreas. Diese Anwendung ist viel mehr als nur eine Online-Bibel. Versuchen Sie bitte herauszufinden, welche Optionen und Funktionen SOB anbietet... (Anleitung) Libor

Juraj Kaličiak   (5.2.2018 - 11:06)
E-mail: juro.kaliciakgmail.com
Nech Vám pán odplatí Jeho spôsobom, toto je nejlepšia verzia práce s Božím slovom. Vyhladávanie, režim porovnávania sú skvelé. Pracujem s touto stránkou už celé roky a cítim povinnosť povzbudiť autorov, že je toto určite požehnaná práca. Veľa to používam aj na mobile, ako rýchlu online bibliu. Oceňujem odvahu vydania prekladu Jozefa Roháčka v edícii Dušana Seberíniho s doslovným prekladom Božieho mena. Výborná je možnosť porovnania s gréckymi originál textami so strongovými číslami. Buďte požehnaní bratia. Juraj

Vďaka Juraj. Je príjemné počuť, že tento biblický program používate už dlhší čas, a že ste s ním spokojný. Snažím sa SOB stále vylepšovať. Nie sú žiadni autori - je iba jeden amatér, ktorý chce (okrem bežných funkcií biblických programov) najmä sprístupniť originálny text biblie pre všetkých - aj bez znalosti biblických jazykov. Libor

John Builer   (30.1.2018 - 07:07)
E-mail: Johnbuilercontbay.com
Ganz, ganz grosse Klasse, diese Seite, besser, als alles andere!!! Vielen Dank!!! Bitte machen Sie so weiter!!! Danke! Regards, John Builer

Danke, ich schätze es wirklich ...

Zdeněk Staněk   (27.12.2017 - 15:34)
E-mail: zdenek.stanekwhitepaper.bluefile.cz
WLC 5M 6:4 v prvním slově chybí souhláska ajin a v posledním slově dálet. Díval jsem se do jiných zpracování textu WLC a tam jsou.

OK. Upravil jsem text podle textu Tanachu.

Vladimir Bartoš   (23.11.2017 - 23:15)
E-mail: bartos.vlemail.cz
Tyto stránky jsem objevil náhodou, když jsem hledal on line čtení Bible. Jsem úplně nadšený z toho, jaké jsou zde možností a chci za to poděkovat!!

Jsem rád, že Vás tento on-line biblický program tolik zaujal. Věřím, že se to ještě zlepší, když si prostudujete návod, případně novinky na Facebooku :-)

Libor Diviš   (14.10.2016 - 08:02)
Vítejte v knize hostů. Sem můžete vkládat své komentáře k nové verzi SOB (Studijní on-line bible). Jen bych Vás chtěl poprosit, abyste si předtím prostudovali návod k tomuto biblickému programu.

Welcome. Here you can write your comments relating to this new version of the online biblical program SOB (Online Bible Study) - your assessment, proposals, error notices etc.

 

 

   

Buber-Rosenzweig Translation OT (1929)


1Dies ist die Handlung, die du an ihnen tun sollst, sie zu heiligen, daß sie mir priestern: Nimm einen Farren: einen Jungstier, und zwei Widder, heile, 2Fladenbrot, Fladenkuchen, mit Öl eingerührte, Fladenscheiben, mit Öl bestrichen, aus Weizenfeinmehl sollst du sie machen, 3und gib die auf einen einzigen Korb und nahe sie in dem Korb, den Farren auch und die beiden Widder. 4Und Aharon und seine Söhne sollst du nahen zum Einlaß des Zelts der Begegnung. Bade sie im Wasser. 5Nimm die Gewänder und bekleide Aharon mit dem Leibrock, mit dem Mantel zum Umschurz, mit dem Umschurz und mit dem Gewappen, umschürze ihn mit der Verwirkung des Umschurzes, 6setze das Gewind auf sein Haupt und gib das Weihmal der Heiligung auf das Gewind. 7Nimm das Öl der Salbung, gieße es auf sein Haupt und salbe ihn. 8Und seine Söhne nahe, bekleide sie mit Leibröcken, 9umgürte sie mit der Schärpe, Aharon wie seine Söhne, und schlinge ihnen Hochbünde. So sei ihnen Priesterschaft, Einsetzung auf Weltzeit. Fülle die Hand Aharons und die Hand seiner Söhne dar. 10Darnahe den Farren vor dem Zelt der Begegnung, und Aharon stemme und seine Söhne ihre Hände auf den Kopf des Farrens. 11Metze den Farren vor IHM am Einlaß des Zelts der Begegnung. 12Nimm vom Blut des Farren und gibs an die Hörner der Schlachtstatt mit deinem Finger, das Blut im ganzen aber schütte an den Grund der Schlachtstatt.  13Nimm alles Fett, das die Eingeweide hüllt, das Überhangende an der Leber, die beiden Nieren und das Fett das an ihnen ist, und lasse es aufrauchen von der Schlachtstatt.  14Das Fleisch des Farren, sein Fell und seine Ausscheidung verbrenne im Feuer, außer Lagers, Entsündung ist er. 15Den einen Widder nimm, und Aharon und seine Söhne sollen ihre Hände auf den Kopf des Widders stemmen. 16Metze den Widder, nimm sein Blut und sprengs auf die Schlachtstatt ringsum. 17Den Widder zerstücke in seine Rumpfstücke, bade sein Eingeweid und seine Beine und gibs zu seinen Rumpfstücken und zu seinem Kopf, 18und lasse den ganzen Widder aufrauchen von der Schlachtstatt, Darhöhung ist er IHM, Ruch des Geruhens, Feuerspende IHM ists. 19Hände auf den Kopf des Widders, 20metze den Widder, nimm von seinem Blut und gibs an den Ohrlappen Aharons und an den Ohrlappen seiner Söhne, den rechten, und an den Daumen ihrer rechten Hand und den Daumzeh ihres rechten Fußes, dann sprenge das Blut auf die Schlachtstatt ringsum. 21Nimm von dem Blut, das auf der Schlachtstatt ist, und vom Öl der Salbung und spritze es auf Aharon und auf seine Gewänder, auf seine Söhne und die Gewänder seiner Söhne mit ihm, daß dargeheiligt sei er und seine Gewänder, und seine Söhne und die Gewänder seiner Söhne mit ihm. 22Nimm vom Widder das Fett, das Schwanzstück, das Fett, das die Eingeweide hüllt, das Überhangende der Leber, die beiden Nieren und das Fett, das an ihnen ist, und die rechte Keule: der nämlich ist Widder der Darfüllung; 23und einen Laib Brots, einen Kuchen des Ölbrots und eine Scheibe aus dem Korb der Fladen, der vor IHM ist. 24All das lege auf die Hohlhände Aharons und auf die Hohlhände seiner Söhne, und schwinge einen Schwung sie vor IHM. 25Nimm es aus ihrer Hand und laß es aufrauchen von der Schlachtstatt neben der Darhöhung zu Ruch des Geruhens vor IHM, Feuerspende ist es IHM. 26Nimm die Brust vom Widder der Darfüllung, die für Aharon ist, und schwinge sie einen Schwung vor IHM, und sie sei dein als Gefäll. 27Darheilige so die Brust des Schwungs, und die Keule der Hebe, die geschwungen wird, die gehoben wird vom Widder der Darfüllung, von dem, was Aharons, und von dem, was seiner Söhne ist. 28Es sei Aharons und seiner Söhne, als Festsatz auf Weltzeit von den Söhnen Jissraels aus, denn Hebe ists, und Hebe seis von den Söhnen Jissraels aus, von den Schlachtungen ihrer Friedmahle, ihre Hebe für IHN. 29Die Gewänder der Heiligung aber, die Aharons sind, seien seiner Söhne nach ihm, sie darin zu salben und ihre Hand drin darzufüllen. 30Ein Tagsiebent bekleide sich mit ihnen, der von seinen Söhnen an seiner Stelle priestert, der zum Zelt der Begegnung eingeht, am Heiligen zu amten. 31Und den Widder der Darfüllung nimm und koche sein Fleisch an heiligem Ort, 32essen soll Aharon und seine Söhne das Fleisch des Widders mit dem Brot, das im Korb ist, am Einlaß des Zelts der Begegnung. 33Ebendie sollen es essen, für die dadurch bedeckt ward, ihre Hand darzufüllen, um sie zu heiligen; ein Unzugehöriger esse nicht, denn Darheiligung ists. 34Überbleibt aber vom Fleisch der Darfüllung und vom Brot bis zum Morgen, sollst du das Überbliebne im Feuer verbrennen, es werde nicht gegessen, denn Darheiligung ists. 35Tue Aharon und seinen Söhnen also, alles so, wie ich dir geboten habe: ein Tagsiebent fülle ihre Hand dar. 36Und für den Tag sollst du einen Farren als Entsündung bereiten noch zu den Bedeckungsgaben und entsünden die Schlachtstatt, indem du bedeckst über ihr, und sie salben, um sie zu heiligen. 37Ein Tagsiebent bedecke über der Schlachtstatt und heilige sie. Dann ist die Schlachtstatt geworden Heiligung für Darheiligungen, was die Schlachtstatt berührt, ist verheiligt. 38Dies ist, was du auf der Schlachtstatt bereiten sollst: zwei jährige Lämmer für den Tag, stetig. 39Das eine Lamm bereite am Morgen und das andere Lamm bereite zwischen den Abendstunden, 40ein Zehntel Feinmehl, verrührt mit gestoßenem Öl, einem Viertelkrug, und als Guß den Viertteil eines Krugs Wein, für das eine Lamm, 41und das andre Lamm bereite zwischen den Abendstunden, wie die Hinleitspende des Morgens, und wie deren Guß, den du bereitest für sie, zu Ruch des Geruhens, Feuerspende IHM, 42stete Darhöhung für eure Geschlechter, am Einlaß zum Zelt der Begegnung vor IHM, wo ich euch begegnen werde, dort zu dir zu reden. 43Dort begegne ich den Söhnen Jissraels, es ist geheiligt durch meine Erscheinung. 44Ich heilige das Zelt der Begegnung, die Schlachtstatt, Aharon und seine Söhne heilige ich, daß sie mir priestern. 45Einwohnen will ich in der Mitte der Söhne Jissraels, ich will ihnen Gott sein, 46erkennen sollen sie, daß ICH ihr Gott bin, der ich sie führte aus dem Land Ägypten, um einzuwohnen, ich, in ihrer Mitte, ICH ihr Gott.


Matthew Henry - Complete Commentary
 1   Here is, I. The law concerning the consecration of Aaron and his sons to the priest's office, which was to be done with a great deal of ceremony and solemnity, that they themselves might be duly affected with the greatness of the work to which they were called, and that the people also might learn to magnify the office and none might dare to invade it.
1. The ceremonies wherewith it was to be done were very fully and particularly appointed, because nothing of this kind had been done before, and because it was to be a statute for ever that the high priest should be thus inaugurated. Now,
(1.) The work to be done was the consecrating of the persons whom God had chosen to be priests, by which they devoted and gave up themselves to the service of God and God declared his acceptance of them; and the people were made to know that they glorified not themselves to be made priests, but were called of God, Hebre 5:4, Hebre 5:5. They were thus distinguished from common men, sequestered from common services, and set apart for God and an immediate attendance on him. Note, All that are to be employed for God are to be sanctified to him. The person must first be accepted, and then the performance. The Hebrew phrase for consecrating is filling the hand (Exod 29:9): Thou shalt fill the hand of Aaron and his sons, and the ram of consecration is the ram of fillings, Exod 29:22, Exod 29:26. The consecrating of them was the perfecting of them; Christ is said to be perfect or consecrated for evermore, Hebre 7:28. Probably the phrase here is borrowed from the putting of the sacrifice into their hand, to be waved before the Lord, Exod 29:24. But it intimates, [1.] That ministers have their hands full; they have no time to trifle, so great, so copious, so constant is their work. [2.] That they must have their hands filled. Of necessity they must have something to offer, and they cannot find it in themselves, it must be given them from above. They cannot fill the people's hearts unless God fill their hands; to him therefore they must go, and receive from his fulness.
(2.) The person to do it was Moses, by God's appointment. Though he was ordained for men, yet the people were not to consecrate him; Moses the servant of the Lord, and his agent herein, must do it. By God's special appointment he now did the priest's work, and therefore that which was the priest's part of the sacrifice was here ordered to be his, Exod 29:26.
(3.) The place was at the door of the tabernacle of meeting, Exod 29:4. God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for those to be consecrated in who were to mediate between God and man, and to stand between both, and lay their hands (as it were) upon both. They were consecrated at the door, for they were to be door-keepers.
(4.) It was done with many ceremonies.
[1.] They were to be washed (Exod 29:4), signifying that those must be clean who bear the vessels of the Lord, Isa 52:11. Those that would perfect holiness must cleanse themselves from all filthiness of flesh and spirit, 2Cor 7:1; Isa 1:16-Isa 1:18. They were now washed all over; but afterwards, when they went in to minister, they washed only their hands and feet (Exod 30:19); for he that is washed needs no more, John 13:10.
[2.] They were to be clothed with the holy garments (Exod 29:5, Exod 29:6, Exod 29:8, Exod 29:9), to signify that it was not sufficient for them to put away the pollutions of sin, but they must put on the graces of the Spirit, be clothed with righteousness, Pss 132:9. They must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honour.
[3.] The high priest was to be anointed with the holy anointing oil (Exod 29:7), that the church might be filled and delighted with the sweet savour of his administrations (for ointment and perfume rejoice the heart ), and in token of the pouring out of the Spirit upon him, to qualify him for his work. Brotherly love is compared to this oil with which Aaron was anointed, Pss 133:2. The inferior priests are said to be anointed (Exod 30:30), not on their heads, as the high priest (Lev 21:10), the oil was only mingled with the blood that was sprinkled upon their garments.
[4.] Sacrifices were to be offered for them. The covenant of priesthood, as all other covenants, must be made by sacrifice.
First, There must be a sin-offering, to make atonement for them, Exod 29:10-Exod 29:14. The law made those priests that had infirmity, and therefore they must first offer for their own sin, before they could make atonement for the people, Hebre 7:27, Hebre 7:28. They were to put their hand on the head of their sacrifice (Exod 29:10), confessing that they deserved to die for their own sin, and desiring that the killing of the beast might expiate their guilt, and be accepted as a vicarious satisfaction. It was used as other sin-offerings were; only, whereas the flesh of other sin-offerings was eaten by the priests (Lev 10:18), in token of the priest's taking away the sin of the people, this was appointed to be all burnt without the camp (Exod 29:14), to signify the imperfection of the legal dispensation (as the learned bishop Patrick notes); for the sins of the priests themselves could not be taken away by those sacrifices, but they must expect a better high priest and a better sacrifice.
Secondly,
There must be a burnt-offering, a ram wholly burnt, to the honour of God, in token of the dedication of themselves wholly to God and to his service, as living sacrifices, kindled with the fire and ascending in the flame of holy love, Exod 29:15-Exod 29:18. The sin-offering must first be offered and then the burnt-offering; for, till guilt be removed, no acceptable service can be performed, Isa 6:7.
Thirdly, There must be a peace-offering; it is called the ram of consecration, because there was more in this peculiar to the occasion than in the other two. In the burnt-offering God had the glory of their priesthood, in this they had the comfort of it; and, in token of a mutual covenant between God and them, 1. The blood of the sacrifice was divided between God and them (Exod 29:20, Exod 29:21); part of the blood was sprinkled upon the altar round about, and part put upon them, upon their bodies (Exod 29:20), and upon their garments, Exod 29:21. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves from head to foot sanctified to the service of God. The blood was put upon the extreme parts of the body, to signify that it was all, as it were, enclosed and taken in for God, the tip of the ear and the great toe not excepted. We reckon that the blood and oil sprinkled upon garments spot and stain them; yet the holy oil, and the blood of the sacrifice, sprinkled upon their garments, must be looked upon as the greatest adorning imaginable to them, for they signified the blood of Christ, and the graces of the Spirit, which constitute and complete the beauty of holiness, and recommend us to God; we read of robes made white with the blood of the Lamb. 2. The flesh of the sacrifice, with the meat-offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship. (1.) Part of it was to be first waved before the Lord, and then burnt upon the altar; part of the flesh (Exod 29:22), part of the bread, for bread and flesh must go together (Exod 29:23); these were first put into the hands of Aaron to be waved to and fro, in token of their being offered to God (who, though unseen, yet compasses us round on every side), and then they were to be burnt upon the altar (Exod 29:24, Exod 29:25), for the altar was to devour God's part of the sacrifice. Thus God admitted Aaron and his sons to be his servants, and wait at his table, taking the mat of his altar from their hands. Here, in a parenthesis, as it were, comes in the law concerning the priests' part of the peace-offerings afterwards, the breast and shoulder, which were now divided; Moses had the breast, and the shoulder was burnt on the altar with God's part, Exod 29:26-Exod 29:28. (2.) The other part, both of the flesh of the ram and of the bread, Aaron and his sons were to eat at the door of the tabernacle (Exod 29:31-Exod 29:33), to signify that he called them not only servants but friends, John 15:15. He supped with them, and they with him. Their eating of the things wherewith the atonement was made signified their receiving the atonement, as the expression is (Roma 5:11), their thankful acceptance of the benefit of it, and their joyful communion with God thereupon, which was the true intent and meaning of a feast upon a sacrifice. If any of it was left, it must be burnt, that it might not be in any danger of putrefying, and to show that it was an extraordinary peace-offering.
2. The time that was to be spent in this consecration: Seven days shalt thou consecrate them, Exod 29:35. Though all the ceremonies were performed on the first day, yet, (1.) They were not to look upon their consecration as completed till the seven days' end, which put a solemnity upon their admission, and a distance between this and their former state, and obliged them to enter upon their work with a pause, giving them time to consider the weight and seriousness of it. This was to be observed in after-ages, Exod 29:30. He that was to succeed Aaron in the high-priesthood must put on the holy garments seven days together, in token of a deliberate and gradual advance into his office, and that one sabbath might pass over him in his consecration. (2.) Every day of the seven, in this first consecration, a bullock was to be offered for a sin-offering (Exod 29:36), which was to intimate to them, [1.] That it was of very great concern to them to get their sins pardoned, and that though atonement was made, and they had the comfort of it, yet they must still keep up a penitent sense of sin and often repeat the confession of it. [2.] That those sacrifices which were thus offered day by day to make atonement could not make the comers thereunto perfect, for then they would have ceased to be offered, as the apostle argues, Hebre 10:1, Hebre 10:2. They must therefore expect the bringing in of a better hope.
3. This consecration of the priests was a shadow of good things to come. (1.) Our Lord Jesus is the great high-priest of our profession, called of God to be so, consecrated for evermore, anointed with the Spirit above his fellows (whence he is called Messiah, the Christ ), clothed with the holy garments, even with glory and beauty, sanctified by his own blood, not that of bullocks and rams (Hebre 9:12), made perfect, or consecrated, through sufferings, Hebre 2:10. Thus in him this was a perpetual statute, Exod 29:9. (2.) All believers are spiritual priests, to offer spiritual sacrifices (1Pet 2:5), washed in the blood of Christ, and so made to our God priests, Revel 1:5, Revel 1:6. They also are clothed with the beauty of holiness, and have received the anointing, 1John 2:27. Their hands are filled with work, to which they must continually attend; and it is through Christ, the great sacrifice, that they are dedicated to this service. His blood sprinkled upon the conscience purges it from dead works, that they may, as priests, serve the living God. The Spirit of God (as Ainsworth notes) is called the finger of God (Luke 11:20, compared with Matt 12:28), and by him the merit of Christ is effectually applied to our souls, as here Moses with his finger was to put the blood upon Aaron. It is likewise intimated that gospel ministers are to be solemnly set apart to the work of the ministry with great deliberation and seriousness both in the ordainers and in the ordained, as those that are to be employed in a great work and entrusted with a great charge.
II. The consecration of the altar, which seems to have been coincident with that of the priests, and the sin-offerings which were offered every day for seven days together had reference to the altar as well as the priests, Exod 29:36, Exod 29:37. An atonement was made for the altar. Though that was not a subject capable of sin, nor, having never yet been used, could it be said to be polluted with the sins of the people, yet, since the fall, there can be no sanctification to God but there must first be an atonement for sin, which renders us both unworthy and unfit to be employed for God. The altar was also sanctified, not only set apart itself to a sacred use, but made so holy as to sanctify the gifts that were offered upon it, Matt 23:19. Christ is our altar; for our sakes he sanctified himself, that we and our performances might be sanctified and recommended to God, John 17:19.

 38   In this paragraph we have,
I. The daily service appointed. A lamb was to be offered upon the altar every morning, and a lamb every evening, each with a meat-offering, both made by fire, as a continual burnt-offering throughout their generations, Exod 29:38-Exod 29:41. Whether there were any other sacrifices to be offered or not, these were sure to be offered, at the public charge, for the benefit and comfort of all Israel, to make atonement for their daily sins, and to be an acknowledgement to God of their daily mercies. This was that which the duty of every day required. The taking away of this daily sacrifice by Antiochus, for so many evenings and mornings, was that great calamity of the church which was foretold, Dan 8:11. Note, 1. This typified the continual intercession which Christ ever lives to make, in virtue of his satisfaction, for the continual sanctification of his church: though he offered himself once for all, yet that one offering thus becomes a continual offering. 2. This teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgement of our dependence upon him and our obligations to him. Our daily devotions must be looked upon as the most needful of our daily works and the most pleasant of our daily comforts. Whatever business we have, this must never be omitted, either morning or evening; prayer-time must be kept up as duly as meat-time. The daily sacrifices were as the daily meals in God's house, and therefore they were always attended with bread and wine. Those starve their own souls that keep not up a constant attendance on the throne of grace.
II. Great and precious promises made of God's favour to Israel, and the tokens of his special presence with them, while they thus kept up his institutions among them. He speaks as one well pleased with the appointment of the daily sacrifice; for, before he proceeds to the other appointments that follow, he interposes these promises. It is constancy in religion that brings in the comfort of it. He promises, 1. That he would keep up communion with them; that he would not only meet Moses, and speak to him, but that he would meet the children of Israel, (Exod 29:43), to accept the daily sacrifices offered up on their behalf. Note, God will not fail to give those the meeting who diligently and conscientiously attend upon him in the ordinances of his own appointment. 2. That he would own his own institutions, the tabernacle, the altar, the priesthood (Exod 29:43, Exod 29:44); he would take possession of that which was consecrated to him. Note, What is sanctified to the glory of God shall be sanctified by his glory. If we do our part, God will do his, and will mark and fit that for himself which is in sincerity given up to him. 3. That he would reside among them as God in covenant with them, and would give them sure and comfortable tokens of his peculiar favour to them, and his special presence with them (Exod 29:45, Exod 29:46): I will dwell among the children of Israel. Note, Where God sets up the tabernacle of his ordinances he will himself dwell. Lo, I am with you always, Matt 28:20. Those that abide in God's house shall have God to abide with them. I will be their God, and they shall know that I am so. Note, Those are truly happy that have a covenant-interest in God as theirs and the comfortable evidence of that interest. If we have this, we have enough, and need no more to make us happy.


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