Levitski zakonik 22:21 Komentar

In this chapter we have divers laws concerning the priests and sacrifices all for the preserving of the honour of the sanctuary. I. That the priests should not eat the holy things in their uncleanness (Lev 22:1-9). II. That no stranger who did not belong to some family of the priests should eat of the holy things (Lev 22:10-13), and, if he did it unwittingly, he must make restitution, (Lev 22:14-16). III. That the sacrifices which were offered must be without blemish (Lev 22:17-25). IV. That they must be more than eight days old (Lev 22:26-28), and that the sacrifices of thanksgiving must be eaten the same day they were offered (Lev 22:29, etc.).

INTRODUCTION TO LEVITICUS 22 In this chapter several laws are delivered out, forbidding the priests to eat of holy things, when in any uncleanness, or at any time what dies of itself, or is torn of beasts, Lev 22:1; also showing who belonging to the priests might or might not eat of the holy things, Lev 22:10; and others requiring that whatever offerings were brought by the children, of Israel, they should be perfect and without blemish, Lev 22:17; and also declaring what age a creature should be of when sacrificed, and the time when thank offerings were to be eaten, Lev 22:26; concluding with an exhortation to observe the commands of God, and sanctify him, and not profane his name, Lev 22:31.

Blind, or broken, or maimed,.... Which is "blind" of one eye, or both: and so the Egyptians, as they would not sacrifice any of their oxen that had any blemishes on them, and were of a different colour, or changed in their form, so likewise such that were deprived of either of their eyes (x). Some, as Aben Ezra observes, restrain that which is "broken" to its being broken in the head; but others interpret it of any fracture of the foot, as well as the head, and even of the tail, side, or rib; though others think, that such fractures as were not open and visible are excepted, as that of the rib; so Gersom; and with the Heathens, as Pliny (y) would have remarked, as they were not used to sacrifice calves, brought on men's shoulders, so neither anything that halted: that which is maimed some understand of that whose foot is broken, as Aben Ezra also remarks; but the word is by the Septuagint rendered, "cut in the tongue"; and the Targum of Jonathan, "whose eyebrows are smitten"; and Jarchi seems to take in both, interpreting it the eyebrow which is cut or broken, and so the lip, which is cut or broken: but it is rather to be understood more generally of its being maimed or mutilated in any part of it; so with the Heathens, as Porphyry (z) affirms, beasts that were mutilated were not to be sacrificed; and in the Comedian (a), a sacrifice is objected to, because it had no tail; upon which the Scholiast observes, that whatever was mutilated was not offered in sacred services, nor was any thing imperfect or unsound sacrificed to the gods; and particularly Servius (b) remarks, if their tongues were cut or slit; which illustrates the Septuagint version, which is observed by Grotius: or having a wen: or full of warts, as others; the Targum of Jonathan is, whose eyes are smitten with a mixture of white and black; and so Gersom interprets it of a like defect in the eye, in the white of the eye; for he says, if it was in the black or pupil of the eye, the eye would be blind: or scurvy or scabbed: the same of those in men; See Gill on Lev 21:20, ye shall not offer these unto the Lord; any creatures defective in any of these instances; three times this is said, as Jarchi observes, to make them careful concerning the sanctification of them, and concerning the slaying of them, and concerning the sprinkling of their blood: nor make an offering by fire of them upon the altar unto the Lord; a burnt offering on the altar of burnt offering, or burn the fat of them upon it. (x) Chaeremon. apud Porphyr. de Abstinentia, l. 4. sect. 7. (y) Nat. Hist. l. 8. c. 45. (z) De Abstinentia, l. 2. sect. 23. (a) Aristoph. Acharnens. ver. 784. (b) In Virgil. Aeneid. l. 6.

Of the uncleanness of the priests, by which they were prevented from ministering in holy things, Lev 22:1-5. How they should be cleansed, Lev 22:6, Lev 22:7. The priest must not eat of any animal that had died of itself, or was torn by wild beasts, but must keep God's ordinances, Lev 22:8, Lev 22:9. No stranger, sojourner, nor hired servant shall eat of the holy things, Lev 22:10. A servant bought with money may eat of them, Lev 22:11. Who of the priest's family may not eat of them, Lev 22:12, Lev 22:13. Of improper persons who partake of the holy things unknowingly, Lev 22:14-16. Freewill-offerings, and sacrifices in general, must be without blemish, Lev 22:17-25. The age at which different animals were to be offered to God, Lev 22:26, Lev 22:27. No animal and its young shall be offered on the same day, Lev 22:28. How the sacrifice of thanks-giving was to be offered, Lev 22:29, Lev 22:30. All God's testimonies to be observed, and the reason, Lev 22:31-33.

THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9) Speak unto Aaron and to his sons, that they separate themselves from the holy things--"To separate" means, in the language of the Mosaic ritual, "to abstain"; and therefore the import of this injunction is that the priests should abstain from eating that part of the sacrifices which, though belonging to their order, was to be partaken of only by such of them as were free from legal impurities. that they profane not my holy name in those things which they hallow unto me, &c.--that is, let them not, by their want of due reverence, give occasion to profane my holy name. A careless or irreverent use of things consecrated to God tends to dishonor the name and bring disrespect on the worship of God.

Every peace-offering was also to be faultless, whether brought "to fulfil a special (important) vow" (cf. Num 15:3, Num 15:8 : פּלּא, from פּלא to be great, distinguished, wonderful), or as a freewill gift; that is to say, it was to be free from such faults as blindness, or a broken limb (from lameness therefore: Deu 15:21), or cutting (i.e., mutilation, answering to חרוּם Lev 21:18), or an abscess (יבּלת, from יבל to flow, probably a flowing suppurating abscess).