Leviticus Chapter 6 Bible Study: Laws for Offerings, Priestly Duties, and the Perpetuity of Sacrifice

The Law of the Burnt Offering: Perpetual Fire

Leviticus chapter 6 delves deeper into the practical regulations for the priests concerning the various offerings, beginning with the Burnt Offering (olah). While Leviticus 1 focused on the worshiper’s role, this chapter details the priestly duties, emphasizing the sacredness and continuity of the ritual. “And the Lord spoke to Moses, saying: ‘Command Aaron and his sons, saying, ‘This is the law of the burnt offering: The burnt offering shall be on the fire on the altar all night until morning, and the fire on the altar shall be kept burning on it. And the priest shall put on his linen garment, and his linen trousers he shall put on his body; and he shall take up the ashes of the burnt offering which the fire has consumed on the altar, and he shall put them beside the altar. Then he shall take off his garments, put on other garments, and carry the ashes outside the camp to a clean place. And the fire on the altar shall be kept burning on it; it shall not be put out. The priest shall burn wood on it every morning, and lay the burnt offering in order on it; and he shall burn on it the fat of the peace offerings. A perpetual fire shall burn on the altar; it shall never be put out.'”

This passage highlights several crucial aspects of the burnt offering:

Perpetual Fire: The most significant command is that “the fire on the altar shall be kept burning on it; it shall not be put out. A perpetual fire shall burn on the altar; it shall never be put out.” This perpetual fire symbolized God’s continuous presence, His unwavering holiness, and His constant acceptance of atonement. It meant that the means of approach to God was always available. It also represented the continuous nature of God’s judgment against sin and His consuming holiness.
Nightly Consumption: The burnt offering was to remain on the altar “all night until morning,” ensuring its complete consumption. This emphasized the totality of the dedication and atonement.
Priestly Garments for Ashes: The priest had to wear specific “linen garment” and “linen trousers” (holy garments) when removing the ashes from the altar. This underscored the sacredness of even handling the remnants of the sacrifice. He then changed into “other garments” (common garments) to carry the ashes “outside the camp to a clean place,” signifying the removal of defilement from the holy area. This distinction in garments highlighted the separation between sacred and common duties.
Daily Maintenance: The priest was commanded to “burn wood on it every morning, and lay the burnt offering in order on it; and he shall burn on it the fat of the peace offerings.” This ensured the fire was constantly replenished and ready for daily sacrifices.

The law of the burnt offering, particularly the perpetual fire, powerfully foreshadows Jesus Christ, whose sacrifice is eternal and never needs to be repeated (Hebrews 9:12, 26; 10:10-14). His atoning work is a perpetual “fire” of salvation, always available. The daily maintenance of the fire by the priests points to the ongoing need for spiritual vigilance and readiness in our lives to offer ourselves as “living sacrifices” (Romans 12:1). The perpetual fire symbolized God’s unwavering commitment to His covenant and His continuous provision for atonement and fellowship.

The Law of the Grain Offering: Priestly Portion and Holiness

Leviticus 6:14-18 details the regulations for the priests concerning the Grain Offering (minchah), focusing on the portion designated for them and the conditions for its consumption. “This is the law of the grain offering: The sons of Aaron shall offer it before the Lord before the altar. He shall take from it his handful of the fine flour of the grain offering, with some of its oil and all the frankincense which is on the grain offering, and shall burn it on the altar as a fragrant aroma, a memorial to the Lord. And what is left of it Aaron and his sons shall eat; with unleavened bread it shall be eaten in a holy place; in the court of the tabernacle of meeting they shall eat it. It shall not be baked with leaven. I have given it as their portion of My offerings made by fire; it is most holy, like the sin offering and the trespass offering. Every male among the children of Aaron may eat from it as his due forever from the offerings made by fire to the Lord. Everyone who touches them must be holy.”

This passage emphasizes the priests’ sacred portion and the holiness associated with it:

Memorial Portion: The priest first takes a “handful” of the fine flour, oil, and all the frankincense, and burns it on the altar as a “fragrant aroma, a memorial to the Lord.” This portion is God’s.
Priests’ Sustenance: “And what is left of it Aaron and his sons shall eat.” This remainder was the primary means of sustenance for the priests, who had no tribal land inheritance. This highlights God’s provision for those who serve Him, and the community’s responsibility to support them.
Unleavened and Holy Place: The priests were to eat their portion “with unleavened bread… in a holy place; in the court of the tabernacle of meeting they shall eat it.” The requirement for unleavened bread underscored the theme of purity and sincerity in the offering. Eating it in a holy place emphasized the sacredness of the food and the holiness required of those who consumed it.
“Most Holy”: The priests’ portion of the grain offering was designated as “most holy, like the sin offering and the trespass offering.” This meant it was to be eaten only by male priests and only within the sacred precincts of the tabernacle court. This designation underscored the sacredness of the offerings and the holiness required of those who consumed them.
Perpetual Due: It was given to them “as their due forever,” ensuring their continuous provision.
Holiness of Touch: “Everyone who touches them must be holy.” This emphasized the contagious nature of holiness; only those who were consecrated and ritually clean could handle these sacred portions.

The law of the grain offering for the priests highlighted their unique role and their consecrated status. Their consumption of the holy food symbolized their participation in God’s provision and their intimate connection to the sacred rituals. It taught the Israelites about the importance of supporting their spiritual leaders and respecting the holiness of God’s offerings. This also foreshadows the spiritual sustenance believers receive through Christ, our “Bread of Life,” and the call for those who minister to be set apart and holy.

The Law of the Sin Offering: Priest’s Portion and Holiness

Leviticus 6:24-30 details the regulations for the priests concerning the Sin Offering (chatta’t), specifically focusing on the handling of the meat and the priest’s portion. “Then the Lord spoke to Moses, saying, ‘Speak to Aaron and to his sons, saying, ‘This is the law of the sin offering: In the place where the burnt offering is killed, the sin offering shall be killed before the Lord. It is most holy. The priest who offers it for sin shall eat it. In a holy place he shall eat it, in the court of the tabernacle of meeting. Whatever touches its flesh must be holy; and when its blood is sprinkled on any garment, you shall wash that on which it was sprinkled in a holy place. And the earthen vessel in which it is boiled shall be broken; and if it is boiled in a bronze pot, it shall be both scoured and rinsed in water. Every male among the priests may eat it. It is most holy. But no sin offering from which any of the blood is brought into the tabernacle of meeting to make atonement in the holy place shall be eaten. It shall be burned in the fire.'”

This passage clarifies the priest’s portion and the extreme holiness associated with the sin offering:

“Most Holy”: The sin offering is repeatedly declared “most holy.” This means it was to be handled with the utmost reverence and strict adherence to regulations.
Priest’s Portion: “The priest who offers it for sin shall eat it. In a holy place he shall eat it, in the court of the tabernacle of meeting.” This applies to the sin offerings for a leader or a common person (where the blood was not brought into the Holy Place). The priest eating the meat symbolized his bearing the iniquity of the offerer, ritually consuming the burden of their sin on their behalf. It was a tangible demonstration of the priest’s role in mediating forgiveness and ritual cleansing. Only male priests could eat it.
Contagious Holiness: “Whatever touches its flesh must be holy.” This highlights the contagious nature of holiness; anything that came into contact with the “most holy” meat became consecrated itself and had to be treated with reverence.
Blood on Garments: “When its blood is sprinkled on any garment, you shall wash that on which it was sprinkled in a holy place.” This underscored the sacredness of the blood and the need for immediate and thorough cleansing if it touched anything common.
Vessels for Boiling: Specific instructions were given for the vessels used to boil the meat:
- Earthen vessel: If boiled in an earthen vessel, it “shall be broken.” Earthenware was porous and could absorb the sacredness (or defilement) of the offering, so it had to be destroyed to prevent common use.
- Bronze pot: If boiled in a bronze pot, it “shall be both scoured and rinsed in water.” Bronze was non-porous and could be thoroughly cleansed. These instructions emphasized the thoroughness required in maintaining holiness and preventing defilement.
No Portion for Certain Offerings: The crucial exception: “But no sin offering from which any of the blood is brought into the tabernacle of meeting to make atonement in the holy place shall be eaten. It shall be burned in the fire.” This refers to the sin offerings for the High Priest and the whole congregation (Leviticus 4:1-21), whose carcasses were burned outside the camp. The priest could not partake of a sacrifice that had so deeply borne the sin of the community or its representative, underscoring its extreme defilement and complete removal.

The law of the sin offering for the priests reinforced the gravity of sin, the necessity of atonement, and the meticulous standards of holiness in God’s presence. It also foreshadows Jesus Christ, who, as our perfect High Priest, did not need to offer a sacrifice for Himself, and whose body was not consumed by a priest but was offered once for all for our sins, bearing our defilement outside the camp.

The Law of the Guilt Offering: Priest’s Portion and Holiness

Leviticus 7:1-10 (often considered a continuation of the guilt offering discussion from Leviticus 5) details the regulations for the priests concerning the Guilt Offering (asham). “Likewise this is the law of the trespass offering (it is most holy): In the place where they kill the burnt offering they shall kill the trespass offering; and the blood he shall sprinkle all around on the altar. And he shall offer from it all its fat: the fatty tail and the fat that covers the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys. And the priest shall burn them on the altar as an offering made by fire to the Lord. It is a trespass offering. Every male among the priests may eat it. It shall be eaten in a holy place. It is most holy.”

This passage reiterates the extreme holiness of the guilt offering and the priest’s portion:

“Most Holy”: Like the sin offering, the guilt offering is declared “most holy,” requiring strict adherence to its regulations.
Killing Location and Blood: It was killed “in the place where they kill the burnt offering” (north side of the altar), and its blood was sprinkled “all around on the altar.” The blood was not brought into the Holy Place, indicating that its defilement was limited to the outer court.
Burning of Fat: All the fat (the choicest parts) was burned on the altar as an offering made by fire to the Lord, signifying God’s acceptance and the dedication of the best to Him.
Priest’s Portion: “Every male among the priests may eat it. It shall be eaten in a holy place. It is most holy.” This is identical to the priest’s portion of the sin offering for a common person or leader. The priest eating the meat symbolized his bearing the guilt of the offerer, ritually consuming the burden of their trespass on their behalf. This portion provided sustenance for the priests and reinforced their consecrated status.
Priest’s Due: “The priest who offers anyone’s burnt offering, that priest shall have to himself the hide of the burnt offering which he has offered. Every grain offering that is baked in the oven or cooked in a pan or on a griddle, that belongs to the priest who offers it. Every grain offering, whether mixed with oil or dry, shall belong to all the sons of Aaron, to all alike.” This section also clarifies that the hide of the burnt offering and certain prepared grain offerings (those not made of firstfruits or as a memorial portion) also belonged to the priests. This further details God’s provision for their livelihood.

The law of the guilt offering for the priests reinforced the concept of restitution and making amends (as discussed in Leviticus 5), combined with the necessity of atonement. The priest’s role in consuming the meat symbolized the removal of guilt from the offerer. This entire system consistently pointed to the need for a mediator and the seriousness of sin, preparing Israel for the coming of Jesus Christ, our perfect Guilt Offering, who completely bore our guilt and made full satisfaction for our trespasses, restoring us to God.

The Law of the Peace Offering: Priest’s Portion and Shared Meal

Leviticus 7:11-36 details the regulations for the priests concerning the Peace Offering (zevach shelamim), focusing on the portions for God, the priests, and the worshiper, and the conditions for the communal meal. “This is the law of the sacrifice of peace offerings which he shall offer to the Lord: If he offers it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mixed with oil, unleavened wafers anointed with oil, and cakes of fine flour mixed with oil. Besides the cakes, as his offering he shall bring bread with the sacrifice of thanksgiving of his peace offering. And from it he shall offer one cake from each offering as a heave offering to the Lord, and it shall belong to the priest who sprinkles the blood of the peace offering. The flesh of the sacrifice of his peace offering for thanksgiving shall be eaten on the day of his offering; he shall not leave any of it until morning.”

This section clarifies the different types of peace offerings and their unique sharing arrangements:

Types of Peace Offering:
1. Thanksgiving Offering (todah): Offered specifically to express gratitude. It included unleavened cakes, unleavened wafers, and cakes of fine flour mixed with oil, along with leavened bread (the only offering where leavened bread was allowed, but it was not burned on the altar). This bread was part of the communal meal. The meat had to be eaten on the same day, emphasizing immediate celebration.
2. Vow Offering (neder): Offered to fulfill a vow made to God.
3. Freewill Offering (nedavah): Offered voluntarily out of devotion and generosity. For these two, the meat could be eaten on the same day or the next day.
God’s Portion: As in Leviticus 3, all the fat and specific internal organs (kidneys, liver lobe) were burned on the altar as a “sweet aroma to the Lord,” signifying God’s choicest portion and His delight in the offering.
Priest’s Portion: “This shall be Aaron’s and his sons’ due from the children of Israel, from their peace offerings. The breast and the right thigh you shall give to the priest as a heave offering from the sacrifices of your peace offerings.” The breast (waved) and the right thigh (heaved) were designated for the priests. These portions provided for their sustenance and symbolized their participation in the fellowship meal.
Worshiper’s Portion: The remainder of the meat was eaten by the worshiper, his family, and invited guests in a communal meal. This was the most distinctive aspect, symbolizing fellowship with God and among the worshipers.
Cleanliness Requirement: “But the person who eats the flesh of the sacrifice of the peace offering that belongs to the Lord, while he is unclean, that person shall be cut off from his people.” This emphasized the necessity of ritual purity for those partaking in the holy meal, highlighting the seriousness of approaching God in an unclean state.
Prohibition of Blood and Fat: “You shall not eat any fat or any blood.” This reiterates the strict prohibition against consuming fat (God’s portion) and blood (representing life and atonement), underscoring their sacredness and God’s exclusive claim on them.

The law of the peace offering for the priests clarified their specific portions and the conditions for the communal meal, reinforcing the themes of fellowship, thanksgiving, and shared blessing. It foreshadows the Lord’s Supper (Communion) in the New Testament, a communal meal celebrating peace with God through Christ’s sacrifice and fellowship among believers. It also highlights the importance of supporting those who minister spiritually (the priests’ due).

The Priest’s Portion: A Summary

Leviticus 6 and 7 provide a comprehensive overview of the priests’ portions from the various offerings, ensuring their sustenance and highlighting their consecrated role in the tabernacle service. This system was vital because the priests (descendants of Aaron) and the Levites (the broader tribe of Levi) did not receive a tribal land inheritance in Canaan (Numbers 18:20-24). Their livelihood was to come from the offerings of the people, demonstrating God’s provision for those who serve Him full-time.

Here’s a summary of what belonged to the priests:

Burnt Offering: The hide of the burnt offering (Leviticus 7:8).
Grain Offering: The remainder of the grain offering after the memorial portion was burned (Leviticus 6:16). This included both baked and unbaked forms.
Sin Offering: The remainder of the sin offering for a leader or a common person (where the blood was not brought into the Holy Place) (Leviticus 6:26).
Guilt Offering: The remainder of the guilt offering (Leviticus 7:6).
Peace Offering: The breast (wave offering) and the right thigh (heave offering) (Leviticus 7:31-34).
Firstfruits and Tithes: While not explicitly in Leviticus 6-7, other passages (Numbers 18; Deuteronomy 18) clarify that priests and Levites also received the firstfruits of the land and animals, and the tithes of the people.

Key Principles of the Priests’ Portion:

Divine Provision: God ordained this system to provide for His ministers, ensuring they could dedicate themselves fully to their sacred duties without needing to engage in secular labor.
Holiness of the Portion: Many of these portions were designated “most holy” (sin offering, guilt offering, part of grain offering) or “holy” (peace offering portions). This meant they had to be eaten in a holy place (within the tabernacle court) by clean male priests (for “most holy” portions) or by clean members of the priest’s family (for “holy” portions). This underscored the sacredness of the offerings and the holiness required of those who consumed them.
Perpetual Due: These portions were given to Aaron and his sons “as their due forever,” establishing a continuous system of support.
Community Responsibility: This system highlighted the responsibility of the entire Israelite community to support those who ministered to them spiritually.

This detailed provision for the priests demonstrated God’s meticulous care for His servants and established a framework for the financial and practical support of ministry. This principle is carried into the New Testament, where those who preach the gospel are to live from the gospel (1 Corinthians 9:13-14) and those who minister spiritually are worthy of support (1 Timothy 5:17-18). The priests’ portions were not merely food; they were a tangible sign of their unique relationship with God and their integral role in the sacred service of the tabernacle.

Theological Themes in Leviticus 6

Leviticus 6, along with its continuation in Leviticus 7, provides detailed laws for the priests regarding the various offerings, revealing profound theological themes about God’s character, the nature of worship, and the role of the priesthood.

1. God’s Meticulous Holiness and Order: The precise instructions for handling ashes, maintaining the perpetual fire, preparing offerings, and consuming the priests’ portions underscore God’s absolute holiness and His demand for order, purity, and reverence in His worship. Every detail, no matter how seemingly mundane, was significant because it pertained to approaching a holy God. This teaches us that God cares deeply about how we worship Him.

2. The Perpetuity of Atonement and Access: The command for a “perpetual fire” on the altar of burnt offering symbolizes God’s continuous acceptance of atonement and His constant availability for His people to draw near. It highlights that the means of reconciliation was always open. This powerfully foreshadows Jesus Christ, whose single, perfect sacrifice provides eternal and perpetual atonement, making access to God always available (Hebrews 9:12; 10:10-14).

3. The Defiling Nature of Sin and the Need for Thorough Cleansing: The strict regulations for handling the sin offering (especially burning the carcass outside the camp for certain offerings, and breaking earthen vessels) emphasize the defiling power of sin and the thoroughness of God’s cleansing. Sin pollutes, and God’s atonement completely removes that defilement from His presence and from the community.

4. The Priest as Mediator and Bearer of Iniquity: The priest’s role in consuming the meat of certain sin and guilt offerings symbolized his bearing the iniquity of the offerer. This highlights the priest’s mediatorial role, ritually absorbing the burden of sin on behalf of the worshiper. This powerfully foreshadows Jesus Christ, our perfect High Priest, who truly bore our sins and guilt in His own body (1 Peter 2:24), removing them completely.

5. God’s Provision for His Ministers: The detailed laws concerning the priests’ portions from various offerings demonstrate God’s meticulous care for those who serve Him full-time. It establishes a divine principle of supporting those who minister spiritually, ensuring their sustenance so they can dedicate themselves fully to sacred duties. This principle extends to the New Testament church.

6. Holiness in Consumption: The requirement for priests to eat “most holy” portions in a “holy place” and in a state of ritual purity underscores that holiness extends to all aspects of life, including eating. It teaches that those who are consecrated to God must maintain a high standard of purity in their daily lives, as they partake of holy things.

7. The Distinction Between Offerings: The detailed laws for each offering (burnt, grain, sin, guilt, peace) reinforce their distinct purposes and theological meanings. While all point to Christ, each provided a unique facet of understanding sin, atonement, dedication, restitution, and fellowship.

Leviticus 6 and 7, therefore, are not just technical manuals but divinely inspired texts that reveal God’s holy character, His provision for sin and fellowship, and the profound foreshadowing of Jesus Christ, the ultimate fulfillment of all these sacrificial laws and the perfect Priest who makes us holy and acceptable to God.

Practical Lessons from Leviticus 6

Leviticus 6, though detailing ancient sacrificial rituals, offers several profound and timeless practical lessons for believers today concerning our worship, service, and daily lives.

1. Maintain a “Perpetual Fire” of Devotion: The command for the perpetual fire on the altar of burnt offering symbolizes the need for a continuous, unwavering devotion to God in our hearts. Our spiritual zeal, our love for God, and our commitment to Him should never be extinguished. We are called to be “fervent in spirit, serving the Lord” (Romans 12:11).

2. Approach God with Reverence and Purity: The meticulous regulations for priests handling ashes, blood, and holy food, and the distinction in garments, underscore the holiness of God and the reverence required in His presence. While we have bold access through Christ, we must still approach Him with awe, respect, and a commitment to purity in our lives and worship.

3. Take Sin Seriously and Seek Thorough Cleansing: The strict handling of the sin offering, including the burning of carcasses outside the camp for certain sins, vividly illustrates the defiling power of sin. This reminds us to take all sin seriously, confess it, and seek God’s thorough cleansing. We should strive to remove sin’s polluting influence from our lives and communities.

4. Support Those in Full-Time Ministry: The detailed provision for the priests from the offerings teaches us the biblical principle of supporting those who minister spiritually to us. This allows them to dedicate themselves fully to prayer, the Word, and serving the church, ensuring the continuity and health of spiritual leadership (1 Corinthians 9:13-14; 1 Timothy 5:17-18).

5. Live a Consecrated Life: The holiness of the priests’ portions and the strict rules for their consumption emphasize that those who serve God must live consecrated lives. Our daily conduct, our choices, and even our eating habits should reflect our dedication to God and our separation from what is common or defiling. We are called to be holy as He is holy.

6. Understand the Purpose of Christ’s Sacrifice: These detailed laws for the various offerings deepen our appreciation for Jesus Christ’s perfect and complete sacrifice. He fulfilled every requirement, bore every burden, and provided eternal atonement. We no longer need these rituals because He is the ultimate reality to which they pointed. This should lead us to greater worship and reliance on Him alone.

7. Practice Accountability and Order: The specific instructions for handling offerings and the roles of the priests highlight the importance of order, accountability, and proper procedure in spiritual matters. Our ministries and churches should be characterized by good stewardship, clear guidelines, and faithful execution of God’s commands.

These practical lessons from Leviticus 6 are timeless, guiding us in our worship, our service, our understanding of sin and holiness, and our commitment to living lives that honor our holy and ever-present God.

Cross-References and Broader Biblical Themes

Leviticus 6, along with its continuation in Leviticus 7, provides detailed laws for the priests regarding the various offerings, connecting to numerous major biblical themes and finding profound echoes throughout Scripture, particularly concerning sacrifice, holiness, the priesthood, and the person and work of Jesus Christ.

1. The Perpetual Fire and Christ’s Eternal Sacrifice:

Exodus 29:38-42: Instructions for the daily burnt offerings.
Hebrews 7:27: Christ “does not need daily… to offer up sacrifices… for this He did once for all when He offered up Himself.”
Hebrews 9:12: Christ entered the Most Holy Place “once for all, having obtained eternal redemption.”
Hebrews 10:10-14: Christ’s “one offering” perfects those who are sanctified, making repeated sacrifices unnecessary.

2. Holiness and Purity (Handling Ashes, Vessels, Blood):

Leviticus 10:10: Priests are to “distinguish between holy and unholy, and between unclean and clean.”
Numbers 19:9: The ashes of the red heifer for purification from sin.
Haggai 2:12-13: Illustrates the principle of contagious holiness vs. contagious defilement.
1 Corinthians 5:6-8: Paul uses leaven as a metaphor for malice and wickedness that must be purged.
2 Timothy 2:20-21: Vessels for honor must cleanse themselves from dishonor.
1 Peter 1:15-16: “Be holy, for I am holy.”

3. Priest’s Portion and Support for Ministry:

Numbers 18:8-20: God details the portions of offerings designated for the priests and Levites.
Deuteronomy 18:1-5: The Levites’ inheritance is the offerings of the Lord.
1 Corinthians 9:13-14: Paul argues that those who preach the gospel should live from the gospel.
1 Timothy 5:17-18: Elders who rule well are worthy of double honor, especially those who labor in word and doctrine.
Galatians 6:6: “Let him who is taught the word share in all good things with him who teaches.”

4. The Priest as Bearer of Iniquity (Symbolic):

Isaiah 53:4-6: Christ “has borne our griefs and carried our sorrows… the Lord has laid on Him the iniquity of us all.”
2 Corinthians 5:21: “For He made Him who knew no sin to be sin for us.”
1 Peter 2:24: Christ “Himself bore our sins in His own body on the tree.”

5. The Peace Offering (Communion and Thanksgiving):

Leviticus 3: Initial instructions for the peace offering.
Psalm 107:22: “Let them sacrifice the sacrifices of thanksgiving.”
1 Corinthians 10:16-17: The Lord’s Supper as communion with Christ and fellow believers.
1 Corinthians 11:23-26: Institution of the Lord’s Supper.

6. Foreshadowing of Jesus Christ:

Hebrews 7-10: These chapters systematically explain how Christ fulfills and surpasses the Old Testament priesthood and sacrificial system, making the Levitical laws obsolete for atonement.
John 1:29: “Behold! The Lamb of God who takes away the sin of the world!”
Ephesians 5:2: Christ’s sacrifice as a “sweet-smelling aroma.”

Leviticus 6, therefore, is far more than a dry list of ancient rituals. It is a divinely inspired blueprint, meticulously designed to teach Israel fundamental truths about sin, atonement, holiness, and the role of the priesthood, all of which find their ultimate and glorious fulfillment in the person and work of Jesus Christ, the perfect sacrifice and eternal High Priest.