Discovery BoxExodus 29:1-37
Context29:1 1 “Now this is what 2 you are to do for them to consecrate them so that they may minister as my priests. Take a young 3 bull and two rams without blemish; 4 29:2 and 5 bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread 6 with oil – you are to make them using 7 fine wheat flour. 29:3 You are to put them in one basket and present 8 them in the basket, along with 9 the bull and the two rams.
29:4 “You are to present 10 Aaron and his sons at the entrance of the tent of meeting. You are to wash 11 them with water 29:5 and take the garments and clothe Aaron with the tunic, 12 the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. 13 29:6 You are to put the turban on his head and put the holy diadem 14 on the turban. 29:7 You are to take the anointing oil and pour it on his head and anoint him. 15 29:8 You are to present his sons and clothe them with tunics 29:9 and wrap the sashes around Aaron and his sons 16 and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate 17 Aaron and his sons.
29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put 18 their hands on the head 19 of the bull. 29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting 29:12 and take some of the blood of the bull and put it on the horns of the altar 20 with your finger; all the rest of 21 the blood you are to pour out at the base of the altar. 29:13 You are to take all the fat that covers the entrails, and the lobe 22 that is above the liver, and the two kidneys and the fat that is on them, and burn them 23 on the altar. 29:14 But the meat of the bull, its skin, and its dung you are to burn up 24 outside the camp. 25 It is the purification offering. 26
29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:16 and you are to kill the ram and take its blood and splash it all around on the altar. 29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head 29:18 and burn 27 the whole ram on the altar. It is a burnt offering 28 to the Lord, a soothing aroma; it is an offering made by fire 29 to the Lord. 30
29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, 31 and then splash the blood all around on the altar. 29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it 32 on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, 33 he and his garments along with his sons and his sons’ garments.
29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe 34 of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration 35 – 29:23 and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord. 29:24 You are to put all these 36 in Aaron’s hands 37 and in his sons’ hands, and you are to wave them as a wave offering 38 before the Lord. 29:25 Then you are to take them from their hands and burn 39 them 40 on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord. 29:26 You are to take the breast of the ram of Aaron’s consecration; you are to wave it as a wave offering before the Lord, and it is to be your share. 29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, 41 which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons. 29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.
29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed 42 in them and consecrated 43 in them. 29:30 The priest who succeeds him 44 from his sons, when he first comes 45 to the tent of meeting to minister in the Holy Place, is to wear them for seven days. 46
29:31 “You are to take the ram of the consecration and cook 47 its meat in a holy place. 48 29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting. 29:33 They are to eat those things by which atonement was made 49 to consecrate and to set them apart, but no one else 50 may eat them, for they are holy. 29:34 If any of the meat from the consecration offerings 51 or any of the bread is left over 52 until morning, then you are to burn up 53 what is left over. It must not be eaten, 54 because it is holy.
29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them 55 for 56 seven days. 29:36 Every day you are to prepare a bull for a purification offering 57 for atonement. 58 You are to purge 59 the altar by making atonement 60 for it, and you are to anoint it to set it apart as holy. 29:37 For seven days 61 you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. 62 Anything that touches the altar will be holy. 63
Leviticus 8:1--9:24
Context8:1 Then the Lord spoke to Moses: 64 8:2 “Take Aaron and his sons with him, and the garments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread, 8:3 and assemble the whole congregation at the entrance of the Meeting Tent.” 65 8:4 So Moses did just as the Lord commanded him, and the congregation assembled at the entrance of the Meeting Tent. 8:5 Then Moses said to the congregation: “This is what the Lord has commanded to be done.”
8:6 So Moses brought Aaron and his sons forward and washed them with water. 8:7 Then he 66 put the tunic 67 on Aaron, 68 wrapped the sash around him, 69 and clothed him with the robe. 70 Next he put the ephod on him 71 and placed on him 72 the decorated band of the ephod, and fastened the ephod closely to him with the band. 73 8:8 He then set the breastpiece 74 on him and put the Urim and Thummim 75 into the breastpiece. 8:9 Finally, he set the turban 76 on his head and attached the gold plate, the holy diadem, 77 to the front of the turban just as the Lord had commanded Moses.
8:10 Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them. 78 8:11 Next he sprinkled some of it on the altar seven times and so anointed the altar, all its vessels, and the wash basin and its stand to consecrate them. 8:12 He then poured some of the anointing oil on the head of Aaron and anointed him to consecrate him. 8:13 Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, 79 and wrapped headbands on them 80 just as the Lord had commanded Moses.
8:14 Then he brought near the sin offering bull 81 and Aaron and his sons laid their hands on the head of the sin offering bull, 8:15 and he slaughtered it. 82 Moses then took the blood and put it all around on the horns of the altar with his finger and decontaminated the altar, 83 and he poured out the rest of the blood at the base of the altar and so consecrated it to make atonement on it. 84 8:16 Then he 85 took all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat, 86 and Moses offered it all up in smoke on the altar, 87 8:17 but the rest of the bull – its hide, its flesh, and its dung – he completely burned up 88 outside the camp just as the Lord had commanded Moses. 89
8:18 Then he presented the burnt offering ram and Aaron and his sons laid their hands on the head of the ram, 8:19 and he slaughtered it. 90 Moses then splashed the blood against the altar’s sides. 8:20 Then he 91 cut the ram into parts, 92 and Moses offered the head, the parts, and the suet up in smoke, 8:21 but the entrails and the legs he washed with water, 93 and Moses offered the whole ram up in smoke on the altar – it was a burnt offering for a soothing aroma, a gift to the Lord, just as the Lord had commanded Moses. 94
8:22 Then he presented the second ram, the ram of ordination, 95 and Aaron and his sons laid their hands on the head of the ram 8:23 and he slaughtered it. 96 Moses then took some of its blood and put it on Aaron’s right earlobe, 97 on the thumb of his right hand, and on the big toe 98 of his right foot. 8:24 Next he brought Aaron’s sons forward, and Moses put some of the blood on their right earlobes, on their right thumbs, and on the big toes of their right feet, and Moses splashed the rest of the blood against the altar’s sides.
8:25 Then he took the fat (the fatty tail, 99 all the fat on the entrails, the protruding lobe of the liver, and the two kidneys and their fat 100 ) and the right thigh, 101 8:26 and from the basket of unleavened bread that was before the Lord he took one unleavened loaf, one loaf of bread mixed with olive oil, and one wafer, 102 and placed them on the fat parts and on the right thigh. 8:27 He then put all of them on the palms 103 of Aaron and his sons, who waved 104 them as a wave offering before the Lord. 105 8:28 Moses then took them from their palms and offered them up in smoke on the altar 106 on top of the burnt offering – they were an ordination offering for a soothing aroma; it was a gift to the Lord. 8:29 Finally, Moses took the breast and waved it as a wave offering before the Lord from the ram of ordination. It was Moses’ share just as the Lord had commanded Moses.
8:30 Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated Aaron, his garments, and his sons and his sons’ garments with him. 8:31 Then Moses said to Aaron and his sons, “Boil the meat at the entrance of the Meeting Tent, and there you are to eat it and the bread which is in the ordination offering basket, just as I have commanded, 107 saying, ‘Aaron and his sons are to eat it,’ 8:32 but the remainder of the meat and the bread 108 you must burn with fire. 8:33 And you must not go out from the entrance of the Meeting Tent for seven days, until the day when your days of ordination are completed, because you must be ordained over a seven-day period. 109 8:34 What has been done 110 on this day the Lord has commanded to be done 111 to make atonement for you. 8:35 You must reside at the entrance of the Meeting Tent day and night for seven days and keep the charge of the Lord so that you will not die, for this is what I have been commanded.” 8:36 So Aaron and his sons did all the things the Lord had commanded through 112 Moses.
9:1 On the eighth day 113 Moses summoned 114 Aaron and his sons and the elders of Israel, 9:2 and said to Aaron, “Take for yourself a bull calf for a sin offering and a ram for a burnt offering, both flawless, and present them before the Lord. 9:3 Then tell the Israelites: ‘Take a male goat 115 for a sin offering and a calf and lamb, both a year old and flawless, 116 for a burnt offering, 9:4 and an ox and a ram for peace offerings to sacrifice before the Lord, and a grain offering mixed with olive oil, for today the Lord is going to appear 117 to you.’” 9:5 So they took what Moses had commanded to the front of 118 the Meeting Tent and the whole congregation presented them and stood before the Lord. 9:6 Then Moses said, “This is what the Lord has commanded you to do 119 so that the glory of the Lord may appear 120 to you.” 9:7 Moses then said to Aaron, “Approach the altar and make your sin offering and your burnt offering, and make atonement on behalf of yourself and on behalf of the people; 121 and also make the people’s offering and make atonement on behalf of them just as the Lord has commanded.”
9:8 So Aaron approached the altar and slaughtered the sin offering calf which was for himself. 9:9 Then Aaron’s sons presented the blood to him and he dipped his finger in the blood and put it on the horns of the altar, and the rest of the blood he poured out at the base of the altar. 9:10 The fat and the kidneys and the protruding lobe of 122 the liver from the sin offering he offered up in smoke on the altar just as the Lord had commanded Moses, 9:11 but the flesh and the hide he completely burned up 123 outside the camp. 124
9:12 He then slaughtered the burnt offering, and his sons 125 handed 126 the blood to him and he splashed 127 it against the altar’s sides. 9:13 The burnt offering itself they handed 128 to him by its parts, including the head, 129 and he offered them up in smoke on the altar, 9:14 and he washed the entrails and the legs and offered them up in smoke on top of the burnt offering on the altar.
9:15 Then he presented the people’s offering. He took the sin offering male goat which was for the people, slaughtered it, and performed a decontamination rite with it 130 like the first one. 131 9:16 He then presented the burnt offering, and did it according to the standard regulation. 132 9:17 Next he presented the grain offering, filled his hand with some of it, and offered it up in smoke on the altar in addition to the morning burnt offering. 133 9:18 Then he slaughtered the ox and the ram – the peace offering sacrifices which were for the people – and Aaron’s sons handed 134 the blood to him and he splashed it against the altar’s sides. 9:19 As for the fat parts from the ox and from the ram 135 (the fatty tail, the fat covering the entrails, 136 the kidneys, and the protruding lobe of the liver), 9:20 they 137 set those on the breasts and he offered the fat parts up in smoke on the altar. 9:21 Finally Aaron waved the breasts and the right thigh as a wave offering before the Lord just as Moses had commanded.
9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering. 9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people. 9:24 Then fire went out from the presence of the Lord 138 and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground. 139
Hebrews 7:28
Context7:28 For the law appoints as high priests men subject to weakness, 140 but the word of solemn affirmation that came after the law appoints a son made perfect forever.
[29:1] 1 sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.
[29:1] 3 tn Literally: “take one bull, a ‘son’ of the herd.”
[29:1] 4 tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.
[29:2] 5 sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.
[29:2] 6 tn Or “anointed” (KJV, ASV).
[29:2] 7 tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.
[29:3] 8 tn The verb קָרַב (qarav) in the Hiphil means to “bring near” to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual.
[29:4] 10 tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.
[29:4] 11 sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).
[29:5] 12 tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.
[29:5] 13 tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).
[29:6] 14 sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.
[29:7] 15 sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.
[29:9] 16 tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.
[29:9] 17 tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.
[29:10] 18 tn The verb is singular, agreeing with the first of the compound subject – Aaron.
[29:10] 19 sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.
[29:12] 20 sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).
[29:12] 21 tn The phrase “rest of” has been supplied in the translation for clarification.
[29:13] 22 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[29:13] 23 tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.
[29:14] 24 tn Heb “burn with fire.”
[29:14] 25 sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.
[29:14] 26 sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.
[29:18] 27 tn Heb “turn to sweet smoke.”
[29:18] 28 sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.
[29:18] 29 tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).
[29:18] 30 sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the
[29:20] 31 sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.
[29:21] 32 tn Here “it” has been supplied.
[29:21] 33 tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.
[29:22] 34 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[29:24] 36 tn Heb “the whole” or “the all.”
[29:24] 38 tn The “wave offering” is תְּנוּפָה (tÿnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests – but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.
[29:25] 39 tn “turn to sweet smoke.”
[29:25] 40 tn “them” has been supplied.
[29:27] 41 sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.
[29:29] 42 tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.
[29:29] 43 tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.
[29:30] 44 tn Heb “after him”; NCV, NLT “after Aaron.”
[29:30] 45 tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.
[29:30] 46 tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.
[29:31] 47 tn Or “boil” (see Lev 8:31).
[29:31] 48 sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.
[29:33] 49 tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).
[29:33] 50 tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).
[29:34] 51 tn Or “ordination offerings” (Heb “fillings”).
[29:34] 52 tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).
[29:34] 53 tn Heb “burn with fire.”
[29:34] 54 tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”
[29:35] 55 tn Heb “you will fill their hand.”
[29:35] 56 tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.
[29:36] 57 tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.
[29:36] 58 sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.
[29:36] 59 tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.
[29:36] 60 tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”
[29:37] 61 tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.
[29:37] 62 tn The construction is the superlative genitive: “holy of holies,” or “most holy.”
[29:37] 63 sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).
[8:1] 64 sn Lev 8 is the fulfillment account of the ordination legislation recorded in Exod 29, and is directly connected to the command to ordain the tabernacle and priesthood in Exod 40:1-16 as well as the partial record of its fulfillment in Exod 40:17-38.
[8:3] 65 sn For “tent of meeting” see the note on Lev 1:1 above.
[8:7] 66 sn Here Moses actually clothes Aaron (cf. v. 13 below for Aaron’s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13.
[8:7] 67 sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment.
[8:7] 68 tn Heb “on him”; the referent (Aaron) has been specified in the translation for clarity.
[8:7] 69 tn Heb “girded him with the sash” (so NASB); NCV “tied the cloth belt around him.”
[8:7] 70 sn The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Exod 28:4, 31-35; 29:5; 39:22-26).
[8:7] 71 sn The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Exod 28:4, 6-14, 25-28; 29:5; 39:2-7).
[8:7] 72 tn Heb “girded him with.”
[8:7] 73 sn The decorated band of the ephod served as a sort of belt around Aaron’s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front (Exod 28:8, 27; 29:5; 39:5, 20).
[8:8] 74 sn The breastpiece was made of the same material as the ephod and was attached to it by means of gold rings and chains on its four corners (Exod 28:15-30; 29:5; 39:8-21). It had twelve stones attached to it (representing the twelve tribes of Israel), and a pocket in which the Urim and Thummim were kept (see following).
[8:8] 75 sn The Urim and Thummim were two small objects used in the casting of lots to discern the will of God (see Exod 28:30; Num 27:21; Deut 33:8; 1 Sam 14:41 in the LXX and 28:6; Ezra 2:63 and Neh 7:65). It appears that by casting them one could obtain a yes or no answer, or no answer at all (1 Sam 28:6; J. E. Hartley, Leviticus [WBC], 111-12). See the extensive discussion in J. Milgrom, Leviticus (AB), 1:507-11.
[8:9] 76 tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).
[8:9] 77 sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the
[8:10] 78 sn The expression “and consecrated it” refers to the effect of the anointing earlier in the verse (cf. “to consecrate them/him” in vv. 11 and 12). “To consecrate” means “to make holy” or “make sacred”; i.e., put something into the category of holy/sacred as opposed to common/profane (see Lev 10:10 below). Thus, the person or thing consecrated is put into the realm of God’s holy things.
[8:13] 79 tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.
[8:13] 80 tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”
[8:14] 81 sn See Lev 4:3-12 above for the sin offering of the priests. In this case, however, the blood manipulation is different because Moses, not Aaron (and his sons), is functioning as the priest. On the one hand, Aaron and his sons are, in a sense, treated as if they were commoners so that the blood manipulation took place at the burnt offering altar in the court of the tabernacle (see v. 15 below), not at the incense altar inside the tabernacle tent itself (contrast Lev 4:5-7 and compare 4:30). On the other hand, since it was a sin offering for the priests, therefore, the priests themselves could not eat its flesh (Lev 4:11-12; 6:30 [23 HT]), which was the normal priestly practice for sin offerings of commoners (Lev 6:26[19], 29[22]).
[8:15] 82 sn Contrary to some English versions (e.g., NAB, NASB, NIV, NLT), Aaron (not Moses) most likely slaughtered the bull, possibly with the help of his sons, although the verb is singular, not plural. Moses then performed the ritual procedures that involved direct contact with the altar. Compare the pattern in Lev 1:5-9, where the offerer does the slaughtering and the priests perform the procedures that involve direct contact with the altar. In Lev 8 Moses is functioning as the priest in order to consecrate the priesthood. The explicit reintroduction of the name of Moses as the subject of the next verb seems to reinforce this understanding of the passage (cf. also vv. 19 and 23 below).
[8:15] 83 tn The verb is the Piel of חָטָא (khata’, “to sin”) and means “to de-sin” the altar. This verse is important for confirming the main purpose of the sin offering, which was to decontaminate the tabernacle and its furniture from any impurities. See the note on Lev 4:3.
[8:15] 84 tn Similar to v. 10 above, “and consecrated it” refers to the effect of the blood manipulation earlier in the verse. The goal here was to consecrate the altar in order that it might become a place on which it would be appropriate “to make atonement” before the
[8:16] 85 tn Again, Aaron probably performed the slaughter and collected the fat parts (v. 16a), but Moses presented it all on the altar (v. 16b; cf. the note on v. 15 above).
[8:16] 86 sn See Lev 3:3-4 for the terminology of fat and kidneys here.
[8:16] 87 tn Heb “toward the altar” (see the note on Lev 1:9).
[8:17] 88 tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
[8:17] 89 sn See Lev 4:11-12, 21; 6:30 [23 HT].
[8:19] 90 tn Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).
[8:20] 91 tn Again, Aaron probably cut the ram up into parts (v. 20a), but Moses presented them on the altar (v. 20b; cf. the note on v. 15 above).
[8:20] 92 tn Heb “cut it into its parts.” One could translate here, “quartered it” (J. Milgrom, Leviticus [AB], 1:133; cf. Lev 1:6, 12 above).
[8:21] 93 tn Again, Aaron probably did the washing (v. 21a), but Moses presented the portions on the altar (v. 21b; cf. the note on v. 15 above).
[8:21] 94 tn See Lev 1:9, 13.
[8:22] 95 tn For “ordination offering” see Lev 7:37
[8:23] 96 tn Again, Aaron probably did the slaughtering (cf. the notes on Lev 8:15-16 above).
[8:23] 97 tn Heb “on the lobe of the ear of Aaron, the right one.”
[8:23] 98 tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.
[8:25] 101 tn See Lev 7:32-34.
[8:27] 103 sn The “palms” refer to the up-turned hands, positioned in such a way that the articles of the offering could be placed on them.
[8:27] 104 tn Heb “and he waved.” The subject of the verb “he waved” is Aaron, but Aaron’s sons also performed the action (see “Aaron and his sons” just previously). See the similar shifts from Moses to Aaron as the subject of the action above (vv. 15, 16, 19, 20, 23), and esp. the note on Lev 8:15. In the present translation this is rendered as an adjectival clause (“who waved”) to indicate that the referent is not Moses but Aaron and his sons. Cf. CEV “who lifted it up”; NAB “whom he had wave” (with “he” referring to Moses here).
[8:27] 105 sn See Lev 7:30-31, 34.
[8:28] 106 tn Heb “toward the altar” (see the note on Lev 1:9).
[8:31] 107 tn Several major ancient versions have the passive form of the verb (see BHS v. 31 note c; cf. Lev 8:35; 10:13). In that case we would translate, “just as I was commanded.”
[8:32] 108 tn Heb “but the remainder in the flesh and in the bread”; NAB, CEV “what is left over”; NRSV “what remains.”
[8:33] 109 tn Heb “because seven days he shall fill your hands”; KJV “for seven days shall he consecrate you”; CEV “ends seven days from now.”
[8:34] 110 tn Heb “just as he has done” (cf. the note on v. 33).
[8:34] 111 tn Heb “the
[8:36] 112 tn Heb “by the hand of” (so KJV).
[9:1] 113 sn This eighth day is the one after the seven days of ordination referred to in Lev 8:33-35.
[9:1] 114 tn Heb “called to”; CEV, NLT “called together.”
[9:3] 115 tn Heb “a he-goat of goats.”
[9:3] 116 tn Heb “and a calf and a lamb, sons of a year, flawless”; KJV, ASV, NRSV “without blemish”; NASB, NIV “without defect”; NLT “with no physical defects.”
[9:4] 117 tn The verb is either a prophetic perfect (“will appear to you”) as in the MT (cf. IBHS §30.5.1.e; so many English versions), or a futurum instans participle (“is going to appear to you”) as in the LXX and several other versions (see the BHS footnote; cf. IBHS 627 §37.6f). In either case, the point is that Moses was anticipating that the
[9:5] 118 tn Heb “to the faces of.”
[9:6] 119 tn Heb “which the
[9:6] 120 tn Heb “and the glory of the
[9:7] 121 tn Instead of “on behalf of the people,” the LXX has “on behalf of your house” as in the Hebrew text of Lev 16:6, 11, 17. Many commentaries follow the LXX here (e.g., J. Milgrom, Leviticus [AB], 1:578; J. E. Hartley, Leviticus [WBC], 118) as do a few English versions (e.g., NAB), but others argue that, as on the Day of Atonement (Lev 16), the offerings of the priests also effected the people, even though there was still the need to have special offerings made on behalf of the people as reflected in the second half of the verse (e.g., B. A. Levine, Leviticus [JPSTC], 56).
[9:11] 123 tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”
[9:11] 124 sn See Lev 4:5-12 and the notes there regarding the sin offering for priest(s). The distinction here is that the blood of the sin offering for the priests was applied to the horns of the burnt offering altar in the court of the tabernacle, not the incense altar inside the tabernacle tent itself. See the notes on Lev 8:14-15.
[9:12] 125 tn For smoothness in the English translation, “his” was used in place of “Aaron’s.”
[9:12] 126 tn The verb is a Hiphil form of מָצָא, matsa’, “to find” (i.e., causative, literally “to cause to find,” but here the meaning is “to hand to” or “pass to”; see J. E. Hartley, Leviticus [WBC], 117-18, and J. Milgrom, Leviticus [AB], 1:581-82). The distinction between this verb and “presented” in v. 9 above (see the note there) is that in v. 9 Aaron’s sons held the bowl while Aaron manipulated some of the blood at the altar, while here in v. 12 they simply handed the bowl to him so he could splash all the blood around on the altar (Milgrom, 581).
[9:12] 127 tn For “splashed” (also in v. 18) see the note on Lev 1:5.
[9:13] 128 tn See the note on v. 12.
[9:13] 129 tn Heb “and the burnt offering they handed to him to its parts and the head.”
[9:15] 130 tn The expression “and performed a decontamination rite [with] it” reads literally in the MT, “and decontaminated [with] it.” The verb is the Piel of חטא (kht’, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15).
[9:15] 131 sn The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests.
[9:16] 132 tn The term “standard regulation” (מִשְׁפָּט, mishpat) here refers to the set of regulations for burnt offering goats in Lev 1:10-13. Cf. KJV “according to the manner”; ASV, NASB “according to the ordinance”; NIV, NLT “in the prescribed way”; CEV “in the proper way.”
[9:17] 133 sn The latter part of the verse (“in addition to the morning burnt offering”) refers to the complex of morning (and evening) burnt and grain offerings that was the daily regulation for the tabernacle from the time of its erection (Exod 40:29). The regulations for it were appended to the end of the section of priestly consecration regulations in Exod 29 (see Exod 29:38-40) precisely because they were to be maintained throughout the priestly consecration period and beyond (Lev 8:33-36). Thus, the morning burnt and grain offerings would already have been placed on the altar before the inaugural burnt and grain offerings referred to here.
[9:18] 134 tn See the note on Lev 9:12.
[9:19] 135 tn Heb “And the fat from the ox and from the ram.”
[9:19] 136 tn The text here has only the participle “the cover” or “that which covers,” which is elliptical for “the fat which covers the entrails” (see Lev 3:3, 9, 14; 7:3).
[9:20] 137 tn The plural “they” refers to the sons of Aaron (cf. v. 18). The LXX, Smr, and Syriac have singular “he,” referring to Aaron alone as in the latter half of the verse (the singular is followed here by NLT). Cf. NCV “Aaron’s sons put them.”
[9:24] 138 tn Heb “from to the faces of the
[9:24] 139 tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21.
[7:28] 140 sn See Heb 5:2 where this concept was introduced.
