Imamat 9:23

Bahasa Indonesia Sehari-hari

Masuklah Musa dan Harun ke dalam Kemah Pertemuan. Setelah keluar, mereka memberkati bangsa itu, lalu tampaklah kemuliaan TUHAN kepada segenap bangsa itu.

Parallel Translations

Alkitab Terjemahan Baru
Masuklah Musa dan Harun ke dalam Kemah Pertemuan. Setelah keluar, mereka memberkati bangsa itu, lalu tampaklah kemuliaan TUHAN kepada segenap bangsa itu.

Alkitab Terjemahan Lama
Maka Musa dan Harunpun masuklah ke dalam kemah perhimpunan, lalu keluarlah ia pula dan diberkatinya orang banyak itu; maka kemuliaan Tuhanpun kelihatanlah kepada orang banyak itu.

Contextual Overview

²³ And Moyses and Aaron went into the tabernacle of the congregation, & came out, and blessed the people: and the glorie of the Lorde appeared vnto all the people. ²⁴ And there came a fire out from before the Lorde, and consumed vpon the aulter the burnt offering & the fat: Whiche when all the people sawe, they gaue thankes, and fell on their faces.

Bible Verse Review
  from Treasury of Scripure Knowledge

came out: Luke 1:21, Luke 1:22, Hebrews 9:24-28

the glory: Leviticus 9:6, Numbers 14:10, Numbers 16:19, Numbers 16:42

Reciprocal: Genesis 17:3 - General Genesis 27:4 - that my Exodus 24:16 - the glory Exodus 39:43 - blessed them Leviticus 9:4 - to day Numbers 6:23 - General Deuteronomy 1:2 - unto 2 Samuel 6:18 - he blessed 1 Kings 8:11 - for the glory 1 Chronicles 23:13 - to bless 2 Chronicles 7:1 - the glory Isaiah 60:2 - the Lord Luke 2:34 - blessed

Cross-References

Exodus 20:12
Honour thy father and thy mother: that thy dayes may be long in the lande whiche the Lorde thy God geueth thee.

Leviticus 19:32
Thou shalt ryse vp before the hore head, and reuerence the face of the olde man, and dreade thy God: I am the Lorde.

Romans 13:7
Geue to euery man therfore his dutie, tribute to whom tribute, custome to whom custome, feare to whom feare, honour to whom honour [belongeth.]

Galatians 6:1
Brethren, yf a man be taken in any fault, ye which are spiritual restore such a one in the spirite of mekenes, consideryng thy selfe, lest thou also be tempted.

1 Timothy 5:1
Rebuke not an elder, but exhort him as a father, the younger men as brethren,

1 Timothy 5:17
The elders that rule well are worthy of double honour, most speciallye they which labour in the worde & teachyng.

1 Timothy 5:19
Agaynst an elder receaue none accusation, but vnder two or three witnesses.

1 Peter 2:17
Honour all men. Loue brotherly felowship. Feare God. Honour the kyng.

1 Peter 4:8
But aboue all thynges, haue feruent loue among your selues: For loue shall couer the multitude of sinnes.

Gill's Notes on the Bible

And Moses and Aaron went into the tabernacle of the congregation,.... They went out of the court where the altar of burnt offering stood, and where Aaron had been offering the sacrifices; and they went into the holy place, where stood the altar of incense, the shewbread table, and the candlestick; and it is probable Moses went in with Aaron thither, to show him how to offer the incense, to order the shewbread on the table, and to light and trim the lamps of the candlestick; and so Jarchi observes, that he went in to teach him concerning the business of the incense; but it may be, it was also to pray for the people, as the Targum, and for the Lord's appearance to them, as was promised and expected, and that fire might descend on the sacrifices as a token of acceptance of them, as Aben Ezra notes:

and came out, and blessed the people; Aaron had blessed them before, but now both Moses and Aaron blessed them, atonement being made by the sacrifice of Christ, and law and justice thereby fully satisfied; Christ and the law agree together in the blessing of the Lord's people; way was hereby made for the communication of blessings to them, consistent with the law of God, and his holiness and justice, Galatians 3:10:

and the glory of the Lord appeared unto all the people: some visible signs of his glory, some very great splendour or lustre, or breaking forth of his glory; or Christ, the glory of the Father, appeared in an human form, as a pledge of his future incarnation, when all the above sacrifices, which were types of him, would have their accomplishment; and this being immediately upon the offering of them, may signify that the glory of God greatly appears in the sacrifice and satisfaction of Christ, and in the redemption and salvation of his people in that way, Psalms 21:4 and the glorious and gracious presence of God is enjoyed by his people, in consequence of the propitiatory sacrifice of Christ, which was signified by the mercy seat, from whence the Lord communed; and it is through Christ, his blood and sacrifice, saints have access to God, and fellowship with him, Ephesians 2:18.

Barnes' Notes on the Bible

Aaron, having now gone through the cycle of priestly duties connected with the brass altar, accompanies Moses into the tent of Meeting. It was reasonable that Moses, as the divinely appointed leader of the nation, should induct Aaron into the tabernacle.

Blessed the people - This joint blessing of the mediator of the Law and the high priest was the solemn conclusion of the consecration and Inauguration. (Compare 2 Chronicles 6:3-11.) According to one tradition, the form used by Moses and Aaron resembled Psalms 90:17. But another form is given in the Targum of Palestine, “May your offerings be accepted, and may the Lord dwell among you and forgive you your sins.”

Clarke's Notes on the Bible

Verse Leviticus 9:23. Moses and Aaron went into the tabernacle — It is supposed that Moses accompanied Aaron into the tabernacle to show him how to offer the incense, prepare the lamps and the perfume, adjust the shew-bread, c., c.

And the glory of the Lord appeared — To show that every thing was done according to the Divine mind,

1. The glory of Jehovah appears unto all the people

2. A fire came out from before the Lord, and consumed the burnt-offering. This was the proof which God gave upon extraordinary occasions of his acceptance of the sacrifice. This was done probably,

1. In the case of Abel, Genesis 4:4.

2. In the case of Aaron see above, Leviticus 9:24.

3. In the case of Gideon, Judges 6:21.

4. In the case of Manoah and his wife. Compare Judges 13:19-23.

5. In the case of David dedicating the threshing-floor of Ornan, 1 Chronicles 21:28.

6. In the case of Solomon dedicating the temple, 2 Chronicles 7:1.

7. In the case of Elijah, 1 Kings 18:38.

Hence to express the accepting of an offering, sacrifice, c., the verb דשן dishshen is used, which signifies to reduce to ashes, i. e., by fire from heaven. See Psalms 20:3. In such a case as this, it was necessary that the fire should appear to be divinely sent, and should come in such a way as to preclude the supposition that any art or deceit had been practised on the occasion. Hence it is not intimated that Moses and Aaron brought it out of the tabernacle, professing that God had kindled it there for them, but the fire CAME OUT from BEFORE the Lord, and ALL the PEOPLE SAW it. The victims were consumed by a fire evidently of no human kindling. Josephus says that "a fire proceeded from the victims themselves of its own accord, which had the appearance of a flash of lightning" εξ αυτων πυρ ανηφθη αυτοματον, και ὁμοιον αστραπης λαμπηδονι ὁρωμενον τῃ φλογι· "and consumed, all that was upon the altar." - Antiq., lib. iii., c. 8, s. 6, edit. Haverc. And it is very likely that by the agency of the ethereal or electric spark, sent immediately from the Divine presence, the victims were consumed. The heathens, in order to give credit to their worship, imitated this miracle, and pretended that Jupiter testified his approbation of the sacrifices offered to him by thunder and lightning: to this VIRGIL seems to allude, though the words have been understood differently.

Audiat haec genitor, qui foedera fulmine sancit.

AEn. xii., ver. 200.

"Let Jupiter hear, who sanctions covenants by his thunder."

On which words Servius makes this remarkable comment: Quia cum fiunt foedera, si coruscatio fuerit, confirmantur. Vel certe quia apud majores arae non incendebantur, sed ignem divinum precibus eliciebant qui incendebant altaria. "To sanction the covenant signifies to confirm it; for when a covenant was made, if there were a flash of lightning, it was considered to be thereby confirmed: or rather because our ANCESTORS lighted no fire upon the altars, but obtained by their supplications divine fire," c. The expression apud majores, "among our ancestors," shows that they could boast of no such divine fire then nor could they ever before, as the whole account was borrowed from the Jews. Solinus Polyhistor gives us an account to the same effect; for, speaking of the hill of Vulcan in Sicily, he says: In quo, qui divinte rei operantur, ligna vitea super aras struunt, nec ignis apponitur in hanc congerlem: cum prosicias intulerunt, si adest deus, si sacrum probatur, sarmenta licet viridia sponte concipiunt, et nullo inflagrante halitu, ab ipso numine fit accendium, cap. v. in fine. "They who perform sacred rites in this place, put a bundle of vine-tree wood upon the altar, but put no fire to it; for when they lay the pieces of the victim upon it, if the deity be present, and he approve the sacrifice, the bundle, although of green wood, takes fire of itself, and without any other means the deity himself kindles the flame." These are remarkable instances, and show how exactly the heathen writers have borrowed from the sacred records. And in farther imitation of this miracle, they had their perpetual fire in the temple of Vesta, which they feigned to have descended at first from heaven, and which they kept with the most religious veneration.