Leviticus 7:35
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Cross References
1 John 2:20
20You have an anointing from the Holy One, and you all have knowledge.
Exodus 29:1
1“This is the thing that you shall do to them to make them holy, to minister to me in the priest’s office: take one young bull and two rams without defect,
Leviticus 8:10-12
10Moses took the anointing oil, and anointed the tabernacle and all that was in it, and sanctified them. 11He sprinkled it on the altar seven times, and anointed the altar and all its vessels, and the basin and its base, to sanctify them. 12He poured some of the anointing oil on Aaron’s head, and anointed him, to sanctify him.
Exodus 29:7
7Then you shall take the anointing oil, and pour it on his head, and anoint him.
1 John 2:27
27As for you, the anointing which you received from him remains in you, and you don’t need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him.
5 more
Exodus 40:13-15
13You shall put on Aaron the holy garments; and you shall anoint him, and sanctify him, that he may minister to me in the priest’s office. 14You shall bring his sons, and put tunics on them. 15You shall anoint them, as you anointed their father, that they may minister to me in the priest’s office. Their anointing shall be to them for an everlasting priesthood throughout their generations.”
Isaiah 61:1
1The Lord GOD’s Spirit is on me, because the LORD has anointed me to preach good news to the humble. He has sent me to bind up the broken hearted, to proclaim liberty to the captives and release to those who are bound,
Leviticus 8:30
30Moses took some of the anointing oil, and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, and on his sons, and on his sons’ garments with him, and sanctified Aaron, his garments, and his sons, and his sons’ garments with him.
Exodus 28:1
1“Bring Aaron your brother, and his sons with him, near to you from among the children of Israel, that he may minister to me in the priest’s office: Aaron, with Nadab, Abihu, Eleazar, and Ithamar, Aaron’s sons.
John 3:34
34For he whom God has sent speaks the words of God; for God gives the Spirit without measure.
Study
No verse-level note here; see the section overviews below.
Section overviews (2)
Leviticus 6:8–7.38
The regulations in Leviticus 1:2–6:7 include instructions for both priests and ordinary Israelites. This section details the rights and duties of the priest who led the offerings. The tribe of Levi received no land for farming (Deuteronomy 18:1; Joshua 13:14, 33). Priests relied on offerings for their income. These rules made sure the priests were properly provided for. Like many human systems, the offering system was later abused (1 Samuel 2:12–25; Hosea 4:8).
Leviticus 1:1–7:38
The first major section of Leviticus explains the sacrificial system and the priesthood. There were sacrifices for atonement (whole burnt offering, sin offering, and guilt offering). And there were sacrifices for worship (grain offering and peace offering). Each sacrifice taught Israel about God's character in practice.
Priests led the sacrificial worship at the Tent of Meeting (the tabernacle). They taught the people about God's revelations to Moses at Sinai. They represented the people before God, especially on the Day of Atonement (chapter 16). Priests received a portion of the offerings for their support.
7:35-38
This is the portion of the anointing of Aaron--These verses contain a general summing up of the laws which regulate the privileges and duties of the priests. The word "anointing" is often used as synonymous with "office" or "dignity." So that the "portion of the anointing of Aaron" probably means the provision made for the maintenance of the high priest and the numerous body of functionaries which composed the sacerdotal order.
in the day when he presented them to minister unto the Lord, &c.--that is, from the day they approached the Lord in the duties of their ministry.
Next: Leviticus Chapter 8
7:35-38
Here is the conclusion of these laws concerning the sacrifices, though some of them are afterwards repeated and explained. The are to be considered, 1. As a grant to the priests, Lev 7:35, Lev 7:36. In the day they were ordained to that work and office this provision was made for their comfortable maintenance. Note, God will take care that those who are employed for him be well paid and well provided for. Those that receive the anointing of the Spirit to minister unto the Lord shall have their portion, and it shall be a worthy portion, out of the offerings of the Lord; for God's work is its own wages, and there is a present reward of obedience in obedience. 2. As a statute for ever to the people, that they should bring these offerings according to the rules prescribed, and cheerfully give the priests their share out of them. God commanded the children of Israel to offer their oblations, Lev 7:38. Note, The solemn acts religious worship are commanded. They are not things that we are left to our liberty in, and which we may do or not do at our pleasure; but we are under indispensable obligations to perform them in their season, and it is at our peril if we omit them. The observance of the laws of Christ cannot be less necessary than the observance of the laws of Moses was.
7:26-38
Leviticus 7:26-27
26. Moreover, ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings.
26. Nullum sanguinem comedetis in cunctis habitationibus vestris, tam de avibus quam de jumentis.
27. Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people.
27. Omnis anima quae comederit ullum sanguinem, excidetur anima illa e populis suis.
7:32-35
The right shoulder - See Clarke on Exo 29:27 (note).
7:35
This is the portion of the anointing of Aaron,.... Of his being anointed to the priestly office; this is the part allotted and assigned him for the execution of it; this is the reward, as Aben Ezra interprets it, of his faithful performance of it, namely, his having the wave breast and heave shoulder of the peace offerings, and a cake out of everyone of the unleavened cakes, together with the leavened bread, besides other perquisites from other offerings:
and of the anointing of his sons; the successors of him in the priest hood; the Targum of Jonathan adds, above all their brethren the Levites:
out of the offerings of the Lord made by fire; out of such whose fat on the several parts of them was burnt with fire, such as the peace offerings were:
in the day when he presented them to minister unto the Lord in the priest's office; when they were ordered to be taken out from among the children of Israel, and to be consecrated to, and invested with, the priest's office, as they were by Moses, and presented by him unto him as his priests; at that time the above portion was assigned them, as follows.
7:35
Of the anointing, i.e. of the priesthood; the sign put for the thing signified; and the anointing by a like figure is put for the right, or part of the sacrifices belonging to the priest by virtue of his anointing, as plainly appears from the words here following,
out of the offering, & c.
In the day when he presented them: this was their portion appointed them by God in that day, and therefore to be given to them in after-ages. Or, from the day, &c., and thenceforward; the Hebrew preposition beth being put for rain, as it is frequently.
7:34-36
The wave-breast and heave-leg Jehovah had taken of the children of Israel, from off the sacrifices of their peace-offerings: i.e., had imposed it upon them as tribute, and had given them to Aaron and his sons, i.e., to the priests, "as a statute for ever," - in other words, as a right which they could claim of the Israelites for all ages (cf. Exo 27:21). - With Lev 7:35, Lev 7:36, the instructions concerning the peace-offerings are brought to a close. "This (the wave-breast and heave-leg) is the share of Aaron and his sons from the firings of Jehovah in the day (i.e., which Jehovah assigned to them in the day) when He caused them to draw near to become priests to Jehovah," i.e., according to the explanation in Lev 7:36, "in the day of their anointing." The word משׁחה in Lev 7:35, like משׁחה in Num 18:8, signifies not "anointing," but share, portio, literally a measuring off, as in Aramaean and Arabic, from משׁח to stroke the hand over anything, to measure, or measure off.
The fulness with which every point in the sacrificial meal is laid down, helps to confirm the significance of the peace-offerings, as already implied in the name זבח sacrificial slaughtering, slain-offering, viz., as indicating that they were intended for, and culminated in a liturgical meal. By placing his hand upon the head of the animal, which had been brought to the altar of Jehovah for the purpose, the offerer signified that with this gift, which served to nourish and strengthen his own life, he gave up the substance of his life to the Lord, that he might thereby be strengthened both body and soul for a holy walk and conversation. To this end he slaughtered the victim and had the blood sprinkled by the priest against the altar, and the fat portions burned upon it, that in these altar-gifts his soul and his inner man might be grounded afresh in the gracious fellowship of the Lord. He then handed over the breast-piece by the process of waving, also the right leg, and a sacrificial cake of each kind, as a heave-offering from the whole to the Lord, who transferred these portions to the priests as His servants, that they might take part as His representatives in the sacrificial meal. In consequence of this participation of the priests, the feast, which the offerer of the sacrifice prepared for himself and his family from the rest of the flesh, became a holy covenant meal, a meal of love and joy, which represented domestic fellowship with the Lord, and thus shadowed forth, on the one hand, rejoicing before the Lord (Deu 12:12, Deu 12:18), and on the other, the blessedness of eating and drinking in the kingdom of God (Luk 13:15; Luk 22:30). Through the fact that one portion was given up to the Lord, the earthly food was sanctified as a symbol of the true spiritual food, with which the Lord satisfies and refreshes the citizens of His kingdom. This religious aspect of the sacrificial meal will explain the instructions given, viz., that not only the flesh itself, but those who took part in the meal, were all to be clean, and that whatever remained of the flesh was to be burned, on the second or third day respectively, that it might not pass into a state of decomposition. The burning took place a day earlier in the case of the praise-offering than in that of the vow and freewill-offerings, of which the offerer was allowed a longer enjoyment, because they were the products of his own spontaneity, which covered any defect that might attach to the gift itself.