1 On the eighth day, Moses called Aaron and his sons, and the elders of Israel;
2 and he said to Aaron, “Take a calf from the herd for a sin offering, and a ram for a burnt offering, without defect, and offer them before Yahweh.
3 You shall speak to the children of Israel, saying, ‘Take a male goat for a sin offering; and a calf and a lamb, both a year old, without defect, for a burnt offering;
4 and a bull and a ram for peace offerings, to sacrifice before Yahweh; and a meal offering mixed with oil: for today Yahweh appears to you.’”
5 They brought what Moses commanded before the Tent of Meeting. All the congregation came near and stood before Yahweh.
6 Moses said, “This is the thing which Yahweh commanded that you should do; and Yahweh’s glory shall appear to you.”
7 Moses said to Aaron, “Draw near to the altar, and offer your sin offering, and your burnt offering, and make atonement for yourself, and for the people; and offer the offering of the people, and make atonement for them, as Yahweh commanded.”
8 So Aaron came near to the altar, and killed the calf of the sin offering, which was for himself.
9 The sons of Aaron presented the blood to him; and he dipped his finger in the blood, and put it on the horns of the altar, and poured out the blood at the base of the altar;
10 but the fat, and the kidneys, and the cover from the liver of the sin offering, he burned upon the altar, as Yahweh commanded Moses.
11 The meat and the skin he burned with fire outside the camp.
12 He killed the burnt offering; and Aaron’s sons delivered the blood to him, and he sprinkled it around on the altar.
13 They delivered the burnt offering to him, piece by piece, and the head. He burned them upon the altar.
14 He washed the innards and the legs, and burned them on the burnt offering on the altar.
15 He presented the people’s offering, and took the goat of the sin offering which was for the people, and killed it, and offered it for sin, like the first.
16 He presented the burnt offering, and offered it according to the ordinance.
17 He presented the meal offering, and filled his hand from there, and burned it upon the altar, in addition to the burnt offering of the morning.
18 He also killed the bull and the ram, the sacrifice of peace offerings, which was for the people. Aaron’s sons delivered to him the blood, which he sprinkled around on the altar;
19 and the fat of the bull and of the ram, the fat tail, and that which covers the innards, and the kidneys, and the cover of the liver;
20 and they put the fat upon the breasts, and he burned the fat on the altar.
21 Aaron waved the breasts and the right thigh for a wave offering before Yahweh, as Moses commanded.
22 Aaron lifted up his hands toward the people, and blessed them; and he came down from offering the sin offering, and the burnt offering, and the peace offerings.
23 Moses and Aaron went into the Tent of Meeting, and came out, and blessed the people; and Yahweh’s glory appeared to all the people.
24 Fire came out from before Yahweh, and consumed the burnt offering and the fat upon the altar. When all the people saw it, they shouted, and fell on their faces.
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 9:1–24But on the eighth day he appointed a feast for the people, and commanded them to offer sacrifice according to their ability. Accordingly they contended one with another, and were ambitious to exceed each other in the sacrifices which they brought, and so fulfilled Moses's injunctions. But as the sacrifices lay upon the altar, a sudden fire was kindled from among them of its own accord, and appeared to the sight like fire from a flash of lightning, and consumed whatsoever was upon the altar.
But on the eighth day he appointed a feast for the people, and commanded them to offer sacrifice according to their ability. Accordingly they contended one with another, and were ambitious to exceed each other in the sacrifices which they brought, and so fulfilled Moses's injunctions. But as the sacrifices lay upon the altar, a sudden fire was kindled from among them of its own accord, and appeared to the sight like fire from a flash of lightning, and consumed whatsoever was upon the altar.
Josephus, Antiquities of the Jews, Antiquities 3.8.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 9:1–7We have here related how Aaron and his sons, after the time of their consecration was fulfilled, began to execute their office. It was necessary that He should be his brother's disciple, in order to follow the pattern laid down by God. And we must bear in mind that Moses, who was not appointed priest by a solemn rite, sanctified the others, in order that the authority and the efficacy of the outward sign should rest in God alone.
We have here related how Aaron and his sons, after the time of their consecration was fulfilled, began to execute their office. It was necessary that He should be his brother's disciple, in order to follow the pattern laid down by God. And we must bear in mind that Moses, who was not appointed priest by a solemn rite, sanctified the others, in order that the authority and the efficacy of the outward sign should rest in God alone.
John Calvin, Commentaries, on 9:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 9:23–24We are not told what Moses and Aaron went into the tabernacle to do, Lev 9:23. Some of the Jewish writers say, "They went in to pray for the appearance of the divine glory;" most probably they went in that Moses might instruct Aaron how to do the service that was to be done there - burn incense, light the lamps, set the show-bread, etc., that he might instruct his sons in it. … Whether this fire came from heaven, or out of the most holy place, or from that visible appearance of the glory of God which all the people saw, it was a manifest token of God's acceptance of their service, as, afterwards, of Solomon's sacrifice, Ch2 7:1, and Elijah's, Kg1 18:38. … This fire did, as it were, take possession of the altar. The fire was thus kindled in God's house, which was to continue as long as the house stood, as we read before, Lev 6:13. … They shouted; so stirring up themselves and one another to a holy triumph, in the assurance now given them that they had God nigh unto them
We are not told what Moses and Aaron went into the tabernacle to do, Lev 9:23. Some of the Jewish writers say, "They went in to pray for the appearance of the divine glory;" most probably they went in that Moses might instruct Aaron how to do the service that was to be done there - burn incense, light the lamps, set the show-bread, etc., that he might instruct his sons in it. … Whether this fire came from heaven, or out of the most holy place, or from that visible appearance of the glory of God which all the people saw, it was a manifest token of God's acceptance of their service, as, afterwards, of Solomon's sacrifice, Ch2 7:1, and Elijah's, Kg1 18:38. … This fire did, as it were, take possession of the altar. The fire was thus kindled in God's house, which was to continue as long as the house stood, as we read before, Lev 6:13. … They shouted; so stirring up themselves and one another to a holy triumph, in the assurance now given them that they had God nigh unto them
Matthew Henry, Commentary on the Whole Bible, on 9:23–24; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 9:2–7take thee a young calf for a sin offering; one not exceeding a year old, as in Leviticus 9:3 but this was not for the sin of making the calf only, to which the Jewish writers restrain it, but for all other sins of his, which it was necessary should be expiated before he offered sacrifices for the sins of others: … and make an atonement for thyself and for the people; first for himself, and then for the people; for, as Aben Ezra says, a man cannot atone for another until he is pure from all sin;
take thee a young calf for a sin offering; one not exceeding a year old, as in Leviticus 9:3 but this was not for the sin of making the calf only, to which the Jewish writers restrain it, but for all other sins of his, which it was necessary should be expiated before he offered sacrifices for the sins of others: … and make an atonement for thyself and for the people; first for himself, and then for the people; for, as Aben Ezra says, a man cannot atone for another until he is pure from all sin;
John Gill, An Exposition of the Old and New Testament, on 9:2 and 9:7; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 9:2Take thee a young calf, etc. - As these sacrifices were for Aaron himself, they are furnished by himself and not by the people, for they were designed to make atonement for his own sin. See Lev 4:3. And this is supposed by the Jews to have been intended to make an atonement for his sin in the matter of the golden calf. This is very probable, as no formal atonement for that transgression had yet been made.
Take thee a young calf, etc. - As these sacrifices were for Aaron himself, they are furnished by himself and not by the people, for they were designed to make atonement for his own sin. See Lev 4:3. And this is supposed by the Jews to have been intended to make an atonement for his sin in the matter of the golden calf. This is very probable, as no formal atonement for that transgression had yet been made.
Adam Clarke, Commentary on the Holy Bible, on 9:2; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 9:23–24After this Moses went with him into the tabernacle, to introduce him into the sanctuary, in which he was henceforth to serve the Lord, and to present him to the Lord: not to offer incense, which would undoubtedly have been mentioned; nor yet for the special purpose of praying for the manifestation of the glory of Jehovah, although there can be no doubt that they offered prayer in the sanctuary … The fire issued "from before the face of Jehovah," i.e., from the visible manifestation of Jehovah. It did not come down from heaven, like the fire of Jehovah, which consumed the sacrifices of David and Solomon … The miracle recorded in this verse did not consist in the fact that the sacrificial offerings placed upon the altar were burned by fire which proceeded from Jehovah, but in the fact that the sacrifices, which were already on fire, were suddenly consumed by it. … The whole nation rejoiced at this glorious manifestation of the satisfaction of God with this the first sacrifice of the consecrated priests, and fell down upon their faces to give thanks to the Lord for His mercy.
After this Moses went with him into the tabernacle, to introduce him into the sanctuary, in which he was henceforth to serve the Lord, and to present him to the Lord: not to offer incense, which would undoubtedly have been mentioned; nor yet for the special purpose of praying for the manifestation of the glory of Jehovah, although there can be no doubt that they offered prayer in the sanctuary … The fire issued "from before the face of Jehovah," i.e., from the visible manifestation of Jehovah. It did not come down from heaven, like the fire of Jehovah, which consumed the sacrifices of David and Solomon … The miracle recorded in this verse did not consist in the fact that the sacrificial offerings placed upon the altar were burned by fire which proceeded from Jehovah, but in the fact that the sacrifices, which were already on fire, were suddenly consumed by it. … The whole nation rejoiced at this glorious manifestation of the satisfaction of God with this the first sacrifice of the consecrated priests, and fell down upon their faces to give thanks to the Lord for His mercy.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:23–24; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Leviticus 9
Leviticus 9:1–24, World English Bible
Leviticus 9 in the Bible · Told in the Story: Chapter 14, Fire from the Lord
What others have written
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 9:1–24But on the eighth day he appointed a feast for the people, and commanded them to offer sacrifice according to their ability. Accordingly they contended one with another, and were ambitious to exceed each other in the sacrifices which they brought, and so fulfilled Moses's injunctions. But as the sacrifices lay upon the altar, a sudden fire was kindled from among them of its own accord, and appeared to the sight like fire from a flash of lightning, and consumed whatsoever was upon the altar.
Josephus, Antiquities of the Jews, Antiquities 3.8.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 9:1–7We have here related how Aaron and his sons, after the time of their consecration was fulfilled, began to execute their office. It was necessary that He should be his brother's disciple, in order to follow the pattern laid down by God. And we must bear in mind that Moses, who was not appointed priest by a solemn rite, sanctified the others, in order that the authority and the efficacy of the outward sign should rest in God alone.
John Calvin, Commentaries, on 9:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 9:23–24We are not told what Moses and Aaron went into the tabernacle to do, Lev 9:23. Some of the Jewish writers say, "They went in to pray for the appearance of the divine glory;" most probably they went in that Moses might instruct Aaron how to do the service that was to be done there - burn incense, light the lamps, set the show-bread, etc., that he might instruct his sons in it. … Whether this fire came from heaven, or out of the most holy place, or from that visible appearance of the glory of God which all the people saw, it was a manifest token of God's acceptance of their service, as, afterwards, of Solomon's sacrifice, Ch2 7:1, and Elijah's, Kg1 18:38. … This fire did, as it were, take possession of the altar. The fire was thus kindled in God's house, which was to continue as long as the house stood, as we read before, Lev 6:13. … They shouted; so stirring up themselves and one another to a holy triumph, in the assurance now given them that they had God nigh unto them
Matthew Henry, Commentary on the Whole Bible, on 9:23–24; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 9:2–7take thee a young calf for a sin offering; one not exceeding a year old, as in Leviticus 9:3 but this was not for the sin of making the calf only, to which the Jewish writers restrain it, but for all other sins of his, which it was necessary should be expiated before he offered sacrifices for the sins of others: … and make an atonement for thyself and for the people; first for himself, and then for the people; for, as Aben Ezra says, a man cannot atone for another until he is pure from all sin;
John Gill, An Exposition of the Old and New Testament, on 9:2 and 9:7; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 9:2Take thee a young calf, etc. - As these sacrifices were for Aaron himself, they are furnished by himself and not by the people, for they were designed to make atonement for his own sin. See Lev 4:3. And this is supposed by the Jews to have been intended to make an atonement for his sin in the matter of the golden calf. This is very probable, as no formal atonement for that transgression had yet been made.
Adam Clarke, Commentary on the Holy Bible, on 9:2; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 9:23–24After this Moses went with him into the tabernacle, to introduce him into the sanctuary, in which he was henceforth to serve the Lord, and to present him to the Lord: not to offer incense, which would undoubtedly have been mentioned; nor yet for the special purpose of praying for the manifestation of the glory of Jehovah, although there can be no doubt that they offered prayer in the sanctuary … The fire issued "from before the face of Jehovah," i.e., from the visible manifestation of Jehovah. It did not come down from heaven, like the fire of Jehovah, which consumed the sacrifices of David and Solomon … The miracle recorded in this verse did not consist in the fact that the sacrificial offerings placed upon the altar were burned by fire which proceeded from Jehovah, but in the fact that the sacrifices, which were already on fire, were suddenly consumed by it. … The whole nation rejoiced at this glorious manifestation of the satisfaction of God with this the first sacrifice of the consecrated priests, and fell down upon their faces to give thanks to the Lord for His mercy.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 9:23–24; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.