Leviticus 1:9

“But the inwards and his legs shall he wash in water, etc.] This was first done in a room in the court of the temple, called ˆyjdmh tkçl, “the room of the washers”, or the washing room, where they washed the inwards of the holy things f25; and after that they washed them upon the marble tables between the pillars, where they washed them three times at least f26; and whereas this is said to be done “in water”; Maimonides f27 observes, “not in wine, nor in a mixture of wine and water, nor in other liquids:” the washing of the inwards and legs denoted the internal purity of Christ’s heart, and the external holiness of his life and conversation, and the saints’ purification by him both in heart…”

“but his inwards and his legs shall he wash in water, &c.--This part of the ceremony was symbolical of the inward purity, and the holy walk, that became acceptable worshippers. a sweet savour unto the Lord--is an expression of the offerer's piety, but especially as a sacrificial type of Christ.”

“The parts which were washed were the stomach, and bowels, and feet, divided from the carcass at the knee-joint. The priest shall burn - The verb here translated burn, is applied exclusively to the burning of the incense, to the lights of the tabernacle, and to the offerings on the altar. The primary meaning of its root seems to be to exhale odor. (See the margin of Leviticus 24:2; Exodus 30:8). The word for burning in a common way is quite different, and is applied to the burning of those parts of victims which were burned without the camp (Leviticus 4:12, Leviticus 4:21; Numbers 19:5, etc.). The importance of the distinction is great in its bearing on the meaning of the burnt-offering. The…”

“But the inwards shall he wash - To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways or actions, which was in Christ, and which should be in all Christians. And he washed not only the parts now mentioned, but all the rest, the trunk of the body, and the shoulders. A sweet savour - Not in itself, for so it rather caused a stink, but as it represented Christ's offering up himself to God as a sweet smelling savour. Leviticus 1:11”

“1:9 The offering was washed with water to remove dirt or debris that might contaminate the offering. Washing was also part of purification from ritual uncleanness, a prerequisite for Tabernacle service (6:27; 11:28). • special gift: The Hebrew term (’isheh) has traditionally been rendered “offering made by fire.” Although the offering was to be burned (1:13, 17), recent scholarship suggests that the word had the more generic meaning of “gift.” • pleasing aroma to the Lord (literally a restful odor; also in 1:13, 17): Pagan people of the ancient Near East believed that their gods smelled the offerings because they needed to eat them to sustain their lives. Although God’s response is sometimes…”

“inwards: Lev 1:13, Lev 8:21, Lev 9:14; Psa 51:6; Jer 4:14; Mat 23:25-28 burn all: Lev 1:13, Lev 1:17, Lev 3:11; Psa 66:15; Zac 13:7 a sweet: Gen 8:21; Eze 20:28, Eze 20:41; Co2 2:15; Eph 5:2; Phi 4:18 Leviticus 1:10”