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Selected Verse: Leviticus 7:37 - King James

Verse	Translation	Text
Le 7:37	King James	This is the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the consecrations, and of the sacrifice of the peace offerings;

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Notes on the Bible, by Albert Barnes, [1834]
Of the consecrations - That is, of the sacrifices which were to be offered in the consecration of the priests. See the marginal references.

Notes on the Bible, by Albert Barnes, [1834]

Of the consecrations - That is, of the sacrifices which were to be offered in the consecration of the priests. See the marginal references.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
With Lev 7:37 and Lev 7:38 the whole of the sacrificial law (ch. 1-7) is brought to a close. Among the sacrifices appointed, the fill-offering (המּלּוּאים) is also mentioned here; though it is not first instituted in these chapters, but in Exo 29:19-20 (Exo 29:22, Exo 29:26, Exo 29:27, Exo 29:31). The name may be explained from the phrase to "fill the hand," which is not used in the sense of installing a man, or giving him authority, like בּיד נתן "commit into his hand" in Isa 22:21 (Knobel), but was applied primarily to the ceremony of consecrating the priests, as described in Lev 8:25., and was restricted to the idea of investiture with the priesthood (cf. Lev 8:33; Lev 16:32; Exo 28:41; Exo 29:9, Exo 29:29, Exo 29:33, Exo 29:35; Num 3:3; Jdg 17:5, Jdg 17:12). This gave rise to the expression "to fill the hand for Jehovah," i.e., to provide something to offer to Jehovah (Ch1 29:5; Ch2 29:31, cf. Exo 32:29). Hence מלּוּאים denotes the filling of the hand with sacrificial gifts to be offered to Jehovah, and as used primarily of the particular sacrifice through which the priests were symbolically invested at their consecration with the gifts they were to offer, and were empowered, by virtue of this investiture, to officiate at the sacrifices; and secondly, in a less restricted sense, of priestly consecration generally (Lev 8:33, "the days of your consecration"). The allusion to the place in Lev 7:38, viz., "in the wilderness of Sinai," points on the one hand back to Exo 19:1, and on the other hand forward to Num 26:63-64, and Num 36:13, "in the plains of Moab" (cf. Num 1:1, Num 1:19, etc.). The sacrificial law, therefore, with the five species of sacrifices which it enjoins, embraces every aspect in which Israel was to manifest its true relation to the Lord its God. Whilst the sanctification of the whole man in self-surrender to the Lord was shadowed forth in the burnt-offerings, the fruits of this sanctification in the meat-offerings, and the blessedness of the possession and enjoyment of saving grace in the peace-offerings, the expiatory sacrifices furnished the means of removing the barrier which sins and trespasses had set up between the sinner and the holy God, and procured the forgiveness of sin and guilt, so that the sinner could attain once more to the unrestricted enjoyment of the covenant grace. For, provided only that the people of God drew near to their God with sacrificial gifts, in obedience to His commandments and in firm reliance upon His word, which had connected the forgiveness of sin, strength for sanctification, and the peace of fellowship with Him, with these manifestations of their piety, the offerers would receive in truth the blessings promised them by the Lord. Nevertheless these sacrifices could not make those who drew near to God with them and in them "perfect as pertaining to the conscience" (Heb 9:9; Heb 10:1), because the blood of bulls and of goats could not possibly take away sin (Heb 10:4). The forgiveness of sin which the atoning sacrifices procured, was only a πάρεσις of past sins through the forbearance of God (Rom 3:25-26), in anticipation of the true sacrifice of Christ, of which the animal sacrifices were only a type, and by which the justice of God is satisfied, and the way opened fore the full forgiveness of sin and complete reconciliation with God. So also the sanctification and fellowship set forth by the burnt-offerings and peace-offerings, were simply a sanctification of the fellowship already established by the covenant of the law between Israel and its covenant God, which pointed forward to the true sanctification and blessedness that grow out of the righteousness of faith, and expand through the operation of the Holy Spirit into the true righteousness and blessedness of the divine peace of reconciliation. The effect of the sacrifices was in harmony with the nature of the old covenant. The fellowship with God, established by this covenant, was simply a faint copy of that true and living fellowship with God, which consists in God's dwelling in our hearts through His Spirit, transforming our spirit, soul, and body more and more into His own image and His divine nature, and making us partakers of the glory and blessedness of His divine life. However intimately the infinite and holy God connected Himself with His people in the earthly sanctuary of the tabernacle and the altar of burnt-offering, yet so long as this sanctuary stood, the God who was enthroned in the most holy place was separated by the veil from His people, who could only appear before Him in the fore-court, as a proof that the sin which separates unholy man from the holy God had not yet been taken out of the way. Just as the old covenant generally was not intended to secure redemption from sin, but the law was designed to produce the knowledge of sin; so the desire for reconciliation with God was not to be truly satisfied by its sacrificial ordinances, but a desire was to be awakened for that true sacrifice which cleanses from all sins, and the way to be prepared for the appearing of the Son of God, who would exalt the shadows of the Mosaic sacrifices into a substantial reality by giving up His own life as a propitiation for the sins of the whole world, and thus through the one offering of His own holy body would perfect all the manifold sacrifices of the Old Testament economy.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

With Lev 7:37 and Lev 7:38 the whole of the sacrificial law (ch. 1-7) is brought to a close. Among the sacrifices appointed, the fill-offering (המּלּוּאים) is also mentioned here; though it is not first instituted in these chapters, but in Exo 29:19-20 (Exo 29:22, Exo 29:26, Exo 29:27, Exo 29:31). The name may be explained from the phrase to "fill the hand," which is not used in the sense of installing a man, or giving him authority, like בּיד נתן "commit into his hand" in Isa 22:21 (Knobel), but was applied primarily to the ceremony of consecrating the priests, as described in Lev 8:25., and was restricted to the idea of investiture with the priesthood (cf. Lev 8:33; Lev 16:32; Exo 28:41; Exo 29:9, Exo 29:29, Exo 29:33, Exo 29:35; Num 3:3; Jdg 17:5, Jdg 17:12). This gave rise to the expression "to fill the hand for Jehovah," i.e., to provide something to offer to Jehovah (Ch1 29:5; Ch2 29:31, cf. Exo 32:29). Hence מלּוּאים denotes the filling of the hand with sacrificial gifts to be offered to Jehovah, and as used primarily of the particular sacrifice through which the priests were symbolically invested at their consecration with the gifts they were to offer, and were empowered, by virtue of this investiture, to officiate at the sacrifices; and secondly, in a less restricted sense, of priestly consecration generally (Lev 8:33, "the days of your consecration"). The allusion to the place in Lev 7:38, viz., "in the wilderness of Sinai," points on the one hand back to Exo 19:1, and on the other hand forward to Num 26:63-64, and Num 36:13, "in the plains of Moab" (cf. Num 1:1, Num 1:19, etc.).

The sacrificial law, therefore, with the five species of sacrifices which it enjoins, embraces every aspect in which Israel was to manifest its true relation to the Lord its God. Whilst the sanctification of the whole man in self-surrender to the Lord was shadowed forth in the burnt-offerings, the fruits of this sanctification in the meat-offerings, and the blessedness of the possession and enjoyment of saving grace in the peace-offerings, the expiatory sacrifices furnished the means of removing the barrier which sins and trespasses had set up between the sinner and the holy God, and procured the forgiveness of sin and guilt, so that the sinner could attain once more to the unrestricted enjoyment of the covenant grace. For, provided only that the people of God drew near to their God with sacrificial gifts, in obedience to His commandments and in firm reliance upon His word, which had connected the forgiveness of sin, strength for sanctification, and the peace of fellowship with Him, with these manifestations of their piety, the offerers would receive in truth the blessings promised them by the Lord. Nevertheless these sacrifices could not make those who drew near to God with them and in them "perfect as pertaining to the conscience" (Heb 9:9; Heb 10:1), because the blood of bulls and of goats could not possibly take away sin (Heb 10:4). The forgiveness of sin which the atoning sacrifices procured, was only a πάρεσις of past sins through the forbearance of God (Rom 3:25-26), in anticipation of the true sacrifice of Christ, of which the animal sacrifices were only a type, and by which the justice of God is satisfied, and the way opened fore the full forgiveness of sin and complete reconciliation with God. So also the sanctification and fellowship set forth by the burnt-offerings and peace-offerings, were simply a sanctification of the fellowship already established by the covenant of the law between Israel and its covenant God, which pointed forward to the true sanctification and blessedness that grow out of the righteousness of faith, and expand through the operation of the Holy Spirit into the true righteousness and blessedness of the divine peace of reconciliation. The effect of the sacrifices was in harmony with the nature of the old covenant. The fellowship with God, established by this covenant, was simply a faint copy of that true and living fellowship with God, which consists in God's dwelling in our hearts through His Spirit, transforming our spirit, soul, and body more and more into His own image and His divine nature, and making us partakers of the glory and blessedness of His divine life. However intimately the infinite and holy God connected Himself with His people in the earthly sanctuary of the tabernacle and the altar of burnt-offering, yet so long as this sanctuary stood, the God who was enthroned in the most holy place was separated by the veil from His people, who could only appear before Him in the fore-court, as a proof that the sin which separates unholy man from the holy God had not yet been taken out of the way. Just as the old covenant generally was not intended to secure redemption from sin, but the law was designed to produce the knowledge of sin; so the desire for reconciliation with God was not to be truly satisfied by its sacrificial ordinances, but a desire was to be awakened for that true sacrifice which cleanses from all sins, and the way to be prepared for the appearing of the Son of God, who would exalt the shadows of the Mosaic sacrifices into a substantial reality by giving up His own life as a propitiation for the sins of the whole world, and thus through the one offering of His own holy body would perfect all the manifold sacrifices of the Old Testament economy.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Of the consecrations - That is, of the sacrifice offered at the consecration of the priests.

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²⁵ Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
²⁶ To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

⁴ For it is not possible that the blood of bulls and of goats should take away sins.

¹ For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

⁹ Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

¹⁹ As the LORD commanded Moses, so he numbered them in the wilderness of Sinai.

¹ And the LORD spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying,

¹³ These are the commandments and the judgments, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by Jordan near Jericho.

⁶³ These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab by Jordan near Jericho.
⁶⁴ But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai.

¹ In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.

³⁸ Which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.

³³ And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you.

²⁹ For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.

³¹ Then Hezekiah answered and said, Now ye have consecrated yourselves unto the LORD, come near and bring sacrifices and thank offerings into the house of the LORD. And the congregation brought in sacrifices and thank offerings; and as many as were of a free heart burnt offerings.

⁵ The gold for things of gold, and the silver for things of silver, and for all manner of work to be made by the hands of artificers. And who then is willing to consecrate his service this day unto the LORD?

¹² And Micah consecrated the Levite; and the young man became his priest, and was in the house of Micah.

⁵ And the man Micah had an house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest.

³ These are the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest's office.

³⁵ And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them.

³³ And they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.

²⁹ And the holy garments of Aaron shall be his sons' after him, to be anointed therein, and to be consecrated in them.

⁹ And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons.

⁴¹ And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office.

³² And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments:

³³ And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you.

²⁵ And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder:

²¹ And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.

³¹ And thou shalt take the ram of the consecration, and seethe his flesh in the holy place.

²⁷ And thou shalt sanctify the breast of the wave offering, and the shoulder of the heave offering, which is waved, and which is heaved up, of the ram of the consecration, even of that which is for Aaron, and of that which is for his sons:

²⁶ And thou shalt take the breast of the ram of Aaron's consecration, and wave it for a wave offering before the LORD: and it shall be thy part.

²² Also thou shalt take of the ram the fat and the rump, and the fat that covereth the inwards, and the caul above the liver, and the two kidneys, and the fat that is upon them, and the right shoulder; for it is a ram of consecration:

¹⁹ And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram.
²⁰ Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.

³⁸ Which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.

³⁷ This is the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the consecrations, and of the sacrifice of the peace offerings;