A several tenth deal for one lamb, throughout the seven lambs:
Numbers 29:10 belongs to the instructions for the Day of Atonement on the tenth day of the seventh month, and specifies a grain offering of a tenth-deal of flour, a tenth of an ephah, mingled with oil for each of the seven lambs. The seven lambs were unblemished yearlings offered as burnt offerings, additional to the sin offering of atonement and to the two lambs of the continual burnt offering, with the daily general sacrifices continuing that day alongside the high priest's special work. These many offerings together represented the complete work of Christ, the precious Lamb of God, through whose blood victory over every sin is gained. As sin offerings in the typical system they pointed to Christ's death once for all, so they cannot each have separate antitypes occurring after the 2300 days, which would require Christ to die repeatedly. The verse does not state whether these offerings came before or after the high priest's work in the Most Holy Place, so their order cannot be used to insert years between the end of the 2300 days and the cleansing of the sanctuary, whose grand and defining work in the most holy place must commence its antitype on the tenth day of the seventh month though it may extend far beyond that day.
Day of Atonement Offerings
Numbers 29:10 belongs to the instructions for the Day of Atonement offerings, specifying the grain offering for each of the seven lambs. That day was the most sacred annual Sabbath, observed on the tenth day of the seventh month, set apart from all work and marked by fasting and prayer. The prescribed amount was a several tenth-deal of flour, a tenth of an ephah, for one lamb, throughout the seven lambs. The sanctuary was on that day cleansed from the sins transferred to it during the year through sin offerings. The verse gives the portion appointed for each of the seven lambs in that additional offering made besides the atonement offering itself.
The seven lambs were unblemished yearling lambs offered as burnt offerings, each accompanied by its separate tenth-deal of flour mingled with oil. These seven lambs were additional to the sin offering of atonement and to the two lambs of the continual burnt offering. The daily general sacrifices continued that day along with its special general offerings and the specific atonement offering, performed at intervals throughout the day alongside the high priest's atonement service while the sanctuary service was underway. The prescribed grain offering for those seven lambs was a tenth of an ephah for each lamb under the regulations for that day's offerings.
Ordinary individual offerings at the sanctuary entrance were not offered while the high priest carried out the atonement, because the people were represented in that offering and were to focus on the atonement service. Yet on the Day of Atonement sinners also brought sin offerings as on other days, so a person with unconfessed sins could still bring a sin offering during those services and be forgiven. Each lamb in the great number of burnt offerings listed in Numbers 29 also required its drink offering of strong wine, one fourth of a hin, over a quart, poured out upon the burnt offering and not drunk by priests and worshipers, which explains why wine is mentioned so often in connection with the sanctuary service. The same measure of one-tenth of an ephah for each of the seven lambs is also applied to the grain-offering amount for each of the seven lambs offered during the Feast of Tabernacles.
The verse belongs to the appointed additional general sanctuary offerings for the annual sabbaths and feasts, beyond individual offerings for pardon. It stands among the regular morning and evening sacrifice, the morning and evening incense, and the special offerings for the weekly Sabbath, annual sabbaths, new moons, and feasts that went forward continuously day after day, week after week, and month after month through the year, alongside the regular daily sanctuary services and the offerings for new moons. That special work upon the Lord's Sabbaths and upon the annual sabbaths, new moons, and feasts was part of the first grand division of the earthly ministration, the daily service in the holy place performed by the Levitical priesthood. That daily ministration in the holy place, accomplished by the Levitical order of priesthood alongside the regular morning and evening burnt offering, the burning of sweet incense, and the offerings for individuals, serves unto the example and shadow of a like ministry of Christ in heaven. It is distinct from the second grand division, the yearly work in the most holy place for the sins of the people and for the cleansing of the sanctuary.
Type Prophecy and Fulfillment
The many offerings appointed for the Day of Atonement represented the complete work of Christ, and the additional offerings typify presenting Christ, the precious Lamb of God, and through His blood gaining victory over every sin and besetting temptation. On that day sinners also brought sin offerings as on other days.
The sacrifices in that list were slain and, as sin offerings in the typical system, pointed to Christ's death. Since Christ died once for all, they cannot each have separate antitypes occurring after the 2300 days, for that would require Christ to die repeatedly. The Passover sacrifice offered on the fourteenth day of the first month was the sacrifice that pointed to the time of Christ's death.
The verse does not state whether these offerings occurred before or after the high priest's work in the Most Holy Place, and for all that appears they might have been made after, at the time described in Leviticus 16:23-24. Therefore assuming they were prior is unwarranted and cannot be used to insert years between the end of the 2300 days and the cleansing of the sanctuary. Nor can the sequence or duration of the ancient offerings be made a timetable for that work, or be used to establish that believers' prayers and confessions are their antitype.
The Day of Atonement's grand and defining work was performed in the most holy place by the high priest's entrance and ministry there. Its antitype must commence on the tenth day of the seventh month of some year though it may extend far forward beyond that day. Preliminary and circumstantial offerings do not prevent the grand event of the day from meeting its antitype on the very day of the type. This is shown because the same kind of burnt offerings accompanied the day of firstfruits and the feast of weeks, yet Christ was sacrificed on the Passover day, rose on the firstfruits day, and the Holy Spirit was poured out on the Pentecost day.
The verse is one of about sixteen places in Numbers 28 and 29 where the morning and evening sacrifices offered for the whole congregation every day of the year and never omitted for any other offering are called the continual burnt offering. Before Christ's first coming every matter of sin and its cleansing met its solution in the sanctuary, whose services were continual. With the showbread, the lamps burning continually, the perpetual incense, and the high priest bearing the judgment of Israel continually, the continual in Daniel 8 comprehends the whole God-ordained continual service of the earthly sanctuary as the type of the heavenly sanctuary. Since the earthly sanctuary and priesthood had ended before the power in Daniel 8 began to work, the whole force of that prophecy applies to the heavenly sanctuary.
Numbers 29:10 belongs to the instructions for the Day of Atonement on the tenth day of the seventh month, and specifies a grain offering of a tenth-deal of flour, a tenth of an ephah, mingled with oil for each of the seven lambs. The seven lambs were unblemished yearlings offered as burnt offerings, additional to the sin offering of atonement and to the two lambs of the continual burnt offering, with the daily general sacrifices continuing that day alongside the high priest's special work. These many offerings together represented the complete work of Christ, the precious Lamb of God, through whose blood victory over every sin is gained. As sin offerings in the typical system they pointed to Christ's death once for all, so they cannot each have separate antitypes occurring after the 2300 days, which would require Christ to die repeatedly. The verse does not state whether these offerings came before or after the high priest's work in the Most Holy Place, so their order cannot be used to insert years between the end of the 2300 days and the cleansing of the sanctuary, whose grand and defining work in the most holy place must commence its antitype on the tenth day of the seventh month though it may extend far beyond that day.
Day of Atonement Offerings
Numbers 29:10 belongs to the instructions for the Day of Atonement offerings, specifying the grain offering for each of the seven lambs. That day was the most sacred annual Sabbath, observed on the tenth day of the seventh month, set apart from all work and marked by fasting and prayer. The prescribed amount was a several tenth-deal of flour, a tenth of an ephah, for one lamb, throughout the seven lambs. The sanctuary was on that day cleansed from the sins transferred to it during the year through sin offerings. The verse gives the portion appointed for each of the seven lambs in that additional offering made besides the atonement offering itself.
The seven lambs were unblemished yearling lambs offered as burnt offerings, each accompanied by its separate tenth-deal of flour mingled with oil. These seven lambs were additional to the sin offering of atonement and to the two lambs of the continual burnt offering. The daily general sacrifices continued that day along with its special general offerings and the specific atonement offering, performed at intervals throughout the day alongside the high priest's atonement service while the sanctuary service was underway. The prescribed grain offering for those seven lambs was a tenth of an ephah for each lamb under the regulations for that day's offerings.
Ordinary individual offerings at the sanctuary entrance were not offered while the high priest carried out the atonement, because the people were represented in that offering and were to focus on the atonement service. Yet on the Day of Atonement sinners also brought sin offerings as on other days, so a person with unconfessed sins could still bring a sin offering during those services and be forgiven. Each lamb in the great number of burnt offerings listed in Numbers 29 also required its drink offering of strong wine, one fourth of a hin, over a quart, poured out upon the burnt offering and not drunk by priests and worshipers, which explains why wine is mentioned so often in connection with the sanctuary service. The same measure of one-tenth of an ephah for each of the seven lambs is also applied to the grain-offering amount for each of the seven lambs offered during the Feast of Tabernacles.
The verse belongs to the appointed additional general sanctuary offerings for the annual sabbaths and feasts, beyond individual offerings for pardon. It stands among the regular morning and evening sacrifice, the morning and evening incense, and the special offerings for the weekly Sabbath, annual sabbaths, new moons, and feasts that went forward continuously day after day, week after week, and month after month through the year, alongside the regular daily sanctuary services and the offerings for new moons. That special work upon the Lord's Sabbaths and upon the annual sabbaths, new moons, and feasts was part of the first grand division of the earthly ministration, the daily service in the holy place performed by the Levitical priesthood. That daily ministration in the holy place, accomplished by the Levitical order of priesthood alongside the regular morning and evening burnt offering, the burning of sweet incense, and the offerings for individuals, serves unto the example and shadow of a like ministry of Christ in heaven. It is distinct from the second grand division, the yearly work in the most holy place for the sins of the people and for the cleansing of the sanctuary.
Type Prophecy and Fulfillment
The many offerings appointed for the Day of Atonement represented the complete work of Christ, and the additional offerings typify presenting Christ, the precious Lamb of God, and through His blood gaining victory over every sin and besetting temptation. On that day sinners also brought sin offerings as on other days.
The sacrifices in that list were slain and, as sin offerings in the typical system, pointed to Christ's death. Since Christ died once for all, they cannot each have separate antitypes occurring after the 2300 days, for that would require Christ to die repeatedly. The Passover sacrifice offered on the fourteenth day of the first month was the sacrifice that pointed to the time of Christ's death.
The verse does not state whether these offerings occurred before or after the high priest's work in the Most Holy Place, and for all that appears they might have been made after, at the time described in Leviticus 16:23-24. Therefore assuming they were prior is unwarranted and cannot be used to insert years between the end of the 2300 days and the cleansing of the sanctuary. Nor can the sequence or duration of the ancient offerings be made a timetable for that work, or be used to establish that believers' prayers and confessions are their antitype.
The Day of Atonement's grand and defining work was performed in the most holy place by the high priest's entrance and ministry there. Its antitype must commence on the tenth day of the seventh month of some year though it may extend far forward beyond that day. Preliminary and circumstantial offerings do not prevent the grand event of the day from meeting its antitype on the very day of the type. This is shown because the same kind of burnt offerings accompanied the day of firstfruits and the feast of weeks, yet Christ was sacrificed on the Passover day, rose on the firstfruits day, and the Holy Spirit was poured out on the Pentecost day.
The verse is one of about sixteen places in Numbers 28 and 29 where the morning and evening sacrifices offered for the whole congregation every day of the year and never omitted for any other offering are called the continual burnt offering. Before Christ's first coming every matter of sin and its cleansing met its solution in the sanctuary, whose services were continual. With the showbread, the lamps burning continually, the perpetual incense, and the high priest bearing the judgment of Israel continually, the continual in Daniel 8 comprehends the whole God-ordained continual service of the earthly sanctuary as the type of the heavenly sanctuary. Since the earthly sanctuary and priesthood had ended before the power in Daniel 8 began to work, the whole force of that prophecy applies to the heavenly sanctuary.