Now even though Antsinmypants said he gave them skin coats made from the sacrifice, The bible mentions no sacrific in fact the frist animal sacrific mentioned in the bible is the one made by able..
*buzzer*
Actually no. I was with Bill Cloud last night and today/tonight for mannnnnnnnnnny hours and we discussed this at length throughout the presentation, and even afterwards. The first sacrifice was in The Garden.
Gen 3:21 Unto Adam also and to his wife did YHVH God make garments of skins, and wrapped them therin.
When an offering is made on the altar.. EVERYTHING except the blood and the skin are on the fire. The blood is on the altar... the SKINS (ecept for certain offerings) are given to whom to wear and have?
THE PREISTHOOD.
Lev 7:7 As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it.
Lev 7:8 And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered.
Now Know this, YHVH's Torah has been since FOREVER. Why? Because His Word = ALEPH TAV = Y'SHUA = THE LAMB SLAIN FROM THE BEGINNING OF THE WORLD = THE TREE OF LIFE = THE HEALING WATERS OF SALVATION
(get where i'm going here?)
That being said we are told WHAT about the Priesthood and G-d's people (including in the "hidden things of YHVH" in the scriptures) ?
ALL people called to him are what?
A Holy Priesthood...
Exo 19:6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.
1Pe 2:1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,
1Pe 2:2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
1Pe 2:3 If so be ye have tasted that the Lord is gracious.
1Pe 2:4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,
1Pe 2:5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Messiah Y'shua.
1Pe 2:6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
1Pe 2:7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,
1Pe 2:8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
1Pe 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:
1Pe 2:10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.
Now, in the "perfect" ideal mind of YHVH, who was to offer the sacrifice for the sin offering for a person in the temple?
THE INDIVIDUAL.
However, if you have a weak stomach and cannot bring yourself to offer this animal, YOU are assisted by the Levitical Priesthood to offer up this lamb, or ram, goat, or bullock.. or dove..
Notice this also:
Psa 110:1 <A Psalm of David.> The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
Psa 110:2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
Psa 110:3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
Psa 110:4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
Psa 110:5 The Lord at thy right hand shall strike through kings in the day of his wrath.
Psa 110:6 He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.
Psa 110:7 He shall drink of the brook in the way: therefore shall he lift up the head.
John Gill:
Thou art a priest for ever after the order of Melchizedek; or, "according to the word of Melchizedek" (z); that is, according to what is said of him; there being an agreement between the things said of one and of the other; so the Syriac version, "according to the likeness of Melchizedek", see Heb_7:15
Jaimeson, Faucett and Brown:
Psa 110:4 - The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.
after the order-- (Heb_7:15) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.
Kiel and Delitzsch:
To stand before God is the same as to serve Him, viz., as priest. The ruler whom the Psalm celebrates is a priest who intervenes in the reciprocal dealings between God and His people within the province of divine worship the priestly character of the people who suffer themselves to be led forth to battle and victory by him, stands in causal connection with the priestly character of this their king. He is a priest by virtue of the promise of God confirmed by an oath. The oath is not merely a pledge of the fulfilment of the promise, but also a seal of the high significance of its purport. God the absolutely truthful One (Num_13:19) swears - this is the highest enhancement of the נאם ה of which prophecy is capable (Amo_6:8).
He appoints the person addressed as a priest for ever “after the manner of Melchizedek” in this most solemn manner. The i of דברתי is the same ancient connecting vowel as in the מלכי of the name Melchizedek; and it has the tone, which it loses when, as in Lam_1:1, a tone-syllable follows. The wide-meaning על־דּברת, “in respect to, on account of,” Ecc_3:18; Ecc_7:14; Ecc_8:2, is here specialized to the signification “after the manner, measure of,” lxx κατὰ τὴν τάξιν. The priesthood is to be united with the kingship in him who rules out of Zion, just as it was in Melchizedek, king of Salem, and that for ever.
Albert Barnes:
Thou art a priest forever after the order of Melchizedek - The word rendered “order” here means properly a word, a thing, a matter; hence, a way or manner. The meaning here is, that he would be a priest “after the manner” of Melchizedek; or, such a priest as he was. He would not be of the tribe of Levi; he would not be in the regular line of the priesthood, but he would resemble, in the characteristics of his office, this ancient priest-king, combining in himself the two functions of priest and king; as a priest, standing alone; not deriving his authority from any line of predecessors; and having no successors. See this verse explained at length, in its application to the Messiah, in the notes at Heb_5:6 (note), Heb_5:10 (note); Heb_7:1-3 (note). The passage as it stands here, and as looked at without any reference to the use made of it in the New Testament, would imply these things:
(1) That he who was spoken of would be, in a proper sense, a priest.
(2) that he would have a perpetual or permanent priesthood - “forever.”
(3) that he would not be of the established line of priests in the tribe of Levi, but that his appointment would be unusual and extraordinary.
(4) that the appointment would come directly from God, and would not be “derived” from those who went before him.
(5) that as a priest he would “resemble” Melchizedek, according to the record which was found of Melchizedek in Genesis.
(6) that as Melchizedek was a priest of the Most High God, so he would be.
(7) that as Melchizedek combined in himself the functions of both priest and king, so these would be found in him.
(8) that as Melchizedek had no successors in office, so he would have none.
How far these things were applicable to the Lord [Messiah Y'shua], and with what propriety the passage might be applied to him, may be seen by examining the Epistle to the Hebrews, Heb. 5–7.
Now- Interesting note here. The man's name was not Melchizedek.
This is His title.
Melki --- KING
Tzedek --- RIGHTEOUSNESS/RIGHTEOUS
Now, what KING on EARTH--- or shall I say, in this "Realm" Has the title of "King of Righteousness" ---- but ..... Y'SHUA?
No one.
Now, we are called here, as the Priesthood after the order of Melki-Tzedek.. The King of Righteousness.
Heb 7:1 For this Malki-Tzedek, king of Shalom, Kohen of El `Elyon, who met Avraham returning from the slaughter of the kings and blessed him,
Heb 7:2 to whom also Avraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also King of Shalom, which is king of peace;
Heb 7:3 without father, without mother, without genealogy, having neither beginning of days nor end of life, but made the same as the Son of God), remains a Kohen continually.
Heb 7:4 Now consider how great this man was, to whom even Avraham, the patriarch, gave a tenth out of the best spoils.
Heb 7:5 They indeed of the sons of Levi who receive the Kohen's office have a mitzvah to take tithes of the people according to the Torah, that is, of their brothers, though these have come out of the body of Avraham,
Heb 7:6 but he whose genealogy is not counted from them has accepted tithes from Avraham, and has blessed him who has the promises.
Heb 7:7 But without any dispute the lesser is blessed by the greater.
Heb 7:8 Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.
Heb 7:9 We can say that through Avraham even Levi, who receives tithes, has paid tithes,
Heb 7:10 for he was yet in the body of his father when Malki-Tzedek met him.
[b]Heb 7:11 Now if there was perfection through the Levitical priesthood (for under it the people have received the Torah), what further need was there for another Kohen to arise after the order of Malki-Tzedek, and not be called after the order of Aharon?
Heb 7:12 For the priesthood being changed, there is of necessity a change made also in the Torah.
Heb 7:13 For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar.
Heb 7:14 For it is evident that our Lord has sprung out of Yehudah, about which tribe Moshe spoke nothing concerning priesthood.
Heb 7:15 This is yet more abundantly evident, if after the likeness of Malki-Tzedek there arises another Kohen,
Heb 7:16 who has been made, not after the Torah of a fleshly mitzvah, but after the power of an endless life:
Heb 7:17 for it is testified, "You are a Kohen forever, according to the order of Malki-Tzedek."
Heb 7:24 But he, because he lives forever, has his priesthood unchangeable.
Heb 7:25 Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make intercession for them.
Heb 7:26 For such a Kohen Gadol was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
Heb 7:27 who doesn't need, like those Kohenim Gedolim, to offer up sacrifices daily, first for his own sins, and then for the sins of the people. For he did this once for all, when he offered up himself.
Heb 7:28 For the Torah appoints men as Kohenim Gedolim who have weakness, but the word of the oath which came after the Torah appoints a Son forever who has been perfected.
The King, Melki-Tzedek-- Y'shua... is the High Priest.
Who are we? :noidea?
The Holy Preisthood after His order.
Which means to understand this more fully, we have to understand the orders of the Holy Priesthood set in place with the sons of Aaron, which is incidentally found in scripture.
Understanding the Names.... that is what tells us the meaning of the parable there-- which explains to us Melki-Tzedek-Y'shua.
Oh, there are other scriptures that speak to Y'shua being the High Priest (Kohen HaGadol) and others being preists after him.
A few references are in the prophets, and the other in Revelation.