Discovery BoxExodus 26:1
Context26:1 1 “The tabernacle itself 2 you are to make with 3 ten curtains of fine twisted linen and blue and purple and scarlet; 4 you are to make them with 5 cherubim that are the work of an artistic designer.
Exodus 27:1-21
Context27:1 “You are to make the 6 altar of acacia wood, seven feet six inches long, 7 and seven feet six inches wide; the altar is to be square, 8 and its height is to be 9 four feet six inches. 27:2 You are to make its four horns 10 on its four corners; its horns will be part of it, 11 and you are to overlay it with bronze. 27:3 You are to make its pots for the ashes, 12 its shovels, its tossing bowls, 13 its meat hooks, and its fire pans – you are to make all 14 its utensils of bronze. 27:4 You are to make a grating 15 for it, a network of bronze, and you are to make on the network four bronze rings on its four corners. 27:5 You are to put it under the ledge of the altar below, so that the network will come 16 halfway up the altar. 17 27:6 You are to make poles for the altar, poles of acacia wood, and you are to overlay them with bronze. 27:7 The poles are to be put 18 into the rings so that the poles will be on two sides of the altar when carrying it. 19 27:8 You are to make the altar hollow, out of boards. Just as it was shown you 20 on the mountain, so they must make it. 21
27:9 “You are to make the courtyard 22 of the tabernacle. For the south side 23 there are to be hangings 24 for the courtyard of fine twisted linen, one hundred fifty feet long for one side, 25 27:10 with 26 twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 27:11 Likewise 27 for its length on the north side, there are to be 28 hangings for one hundred fifty feet, with twenty posts and their twenty bronze bases, with silver hooks and bands 29 on the posts. 27:12 The width of the court on the west side is to be seventy-five feet with hangings, with their ten posts and their ten bases. 27:13 The width of the court on the east side, toward the sunrise, is to be seventy-five feet. 27:14 The hangings on one side 30 of the gate are to be 31 twenty-two and a half feet long, with their three posts and their three bases. 27:15 On the second side 32 there are to be 33 hangings twenty-two and a half feet long, with their three posts and their three bases. 27:16 For the gate of the courtyard there is to be a curtain of thirty feet, of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer, with four posts and their four bases. 27:17 All the posts around the courtyard are to have silver bands; 34 their hooks are to be 35 silver, and their bases bronze. 27:18 The length of the courtyard is to be one hundred fifty feet 36 and the width seventy-five feet, 37 and the height of the fine twisted linen hangings 38 is to be 39 seven and a half feet, with their bronze bases. 27:19 All 40 the utensils of the tabernacle used 41 in all its service, all its tent pegs, and all the tent pegs of the courtyard are to be made of bronze. 42
27:20 “You are to command the Israelites that they bring 43 to you pure oil of pressed olives for the light, so that the lamps 44 will burn 45 regularly. 46 27:21 In the tent of meeting 47 outside the curtain that is before the testimony, Aaron and his sons are to arrange it from evening 48 to morning before the Lord. This is to be a lasting ordinance among the Israelites for generations to come. 49
Exodus 29:1-46
Context29:1 50 “Now this is what 51 you are to do for them to consecrate them so that they may minister as my priests. Take a young 52 bull and two rams without blemish; 53 29:2 and 54 bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread 55 with oil – you are to make them using 56 fine wheat flour. 29:3 You are to put them in one basket and present 57 them in the basket, along with 58 the bull and the two rams.
29:4 “You are to present 59 Aaron and his sons at the entrance of the tent of meeting. You are to wash 60 them with water 29:5 and take the garments and clothe Aaron with the tunic, 61 the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. 62 29:6 You are to put the turban on his head and put the holy diadem 63 on the turban. 29:7 You are to take the anointing oil and pour it on his head and anoint him. 64 29:8 You are to present his sons and clothe them with tunics 29:9 and wrap the sashes around Aaron and his sons 65 and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate 66 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 67 their hands on the head 68 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 69 with your finger; all the rest of 70 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 71 that is above the liver, and the two kidneys and the fat that is on them, and burn them 72 on the altar. 29:14 But the meat of the bull, its skin, and its dung you are to burn up 73 outside the camp. 74 It is the purification offering. 75
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 76 the whole ram on the altar. It is a burnt offering 77 to the Lord, a soothing aroma; it is an offering made by fire 78 to the Lord. 79
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, 80 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 81 on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, 82 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 83 of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration 84 – 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 85 in Aaron’s hands 86 and in his sons’ hands, and you are to wave them as a wave offering 87 before the Lord. 29:25 Then you are to take them from their hands and burn 88 them 89 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, 90 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 91 in them and consecrated 92 in them. 29:30 The priest who succeeds him 93 from his sons, when he first comes 94 to the tent of meeting to minister in the Holy Place, is to wear them for seven days. 95
29:31 “You are to take the ram of the consecration and cook 96 its meat in a holy place. 97 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 98 to consecrate and to set them apart, but no one else 99 may eat them, for they are holy. 29:34 If any of the meat from the consecration offerings 100 or any of the bread is left over 101 until morning, then you are to burn up 102 what is left over. It must not be eaten, 103 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 104 for 105 seven days. 29:36 Every day you are to prepare a bull for a purification offering 106 for atonement. 107 You are to purge 108 the altar by making atonement 109 for it, and you are to anoint it to set it apart as holy. 29:37 For seven days 110 you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. 111 Anything that touches the altar will be holy. 112
29:38 “Now this is what you are to prepare 113 on the altar every day continually: two lambs a year old. 29:39 The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown. 114 29:40 With the first lamb offer a tenth of an ephah 115 of fine flour mixed with a fourth of a hin 116 of oil from pressed olives, and a fourth of a hin of wine as a drink offering. 29:41 The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to the Lord.
29:42 “This will be a regular 117 burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet 118 with you to speak to you there. 29:43 There I will meet 119 with the Israelites, and it will be set apart as holy by my glory. 120
29:44 “So I will set apart as holy 121 the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me. 29:45 I will reside 122 among the Israelites, and I will be their God, 29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.
[26:1] 1 sn This chapter is given over to the details of the structure itself, the curtains, coverings, boards and walls and veil. The passage can be studied on one level for its function both practically and symbolically for Israel’s worship. On another level it can be studied for its typology, for the tabernacle and many of its parts speak of Christ. For this one should see the commentaries.
[26:1] 2 tn The word order in Hebrew thrusts the direct object to the front for particular emphasis. After the first couple of pieces of furniture are treated (chap. 25), attention turns to the tabernacle itself.
[26:1] 3 tn This is for the adverbial accusative explaining how the dwelling place is to be made.
[26:1] 4 sn S. R. Driver suggests that the curtains were made with threads dyed with these colors (Exodus, 280). Perhaps the colored threads were used for embroidering the cherubim in the curtains.
[26:1] 5 tn The construction is difficult in this line because of the word order. “Cherubim” is an adverbial accusative explaining how they were to make the curtains. And מַעֲשֵׂה חֹשֵׁב (ma’aseh khoshev) means literally “work of a designer”; it is in apposition to “cherubim.” The Hebrew participle means “designer” or “deviser” so that one could render this “of artistic designs in weaving” (S. R. Driver, Exodus, 280-81). B. Jacob says that it refers to “artistic weavers” (Exodus, 789).
[27:1] 6 tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.
[27:1] 7 tn The dimensions are five cubits by five cubits by three cubits high.
[27:1] 8 tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).
[27:1] 9 tn Heb “and three cubits its height.”
[27:2] 11 sn The horns of the altar were indispensable – they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.
[27:2] 12 sn The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar – of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363).
[27:3] 16 sn The word is literally “its fat,” but sometimes it describes “fatty ashes” (TEV “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed.
[27:3] 17 sn This was the larger bowl used in tossing the blood at the side of the altar.
[27:3] 18 tn The text has “to all its vessels.” This is the lamed (ל) of inclusion according to Gesenius, meaning “all its utensils” (GKC 458 §143.e).
[27:4] 21 tn The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292).
[27:5] 26 tn The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.
[27:5] 27 tn Heb “to the half of the altar.”
[27:7] 31 tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (vÿhuva’, “and it will be brought”). The particle אֶת (’et) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).
[27:7] 32 tn The construction is the infinitive construct with bet (ב) preposition: “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.
[27:8] 36 tn The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.
[27:8] 37 tn Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation.
[27:9] 41 tn Or “enclosure” (TEV).
[27:9] 42 tn Heb “south side southward.”
[27:9] 44 sn The entire courtyard of 150 feet by 75 feet was to be enclosed by a curtain wall held up with posts in bases. All these hangings were kept in place by a cord and tent pegs.
[27:11] 52 tn Here the phrase “there will be” has been supplied.
[27:11] 53 sn These bands have been thought by some to refer to connecting rods joining the tops of the posts. But it is more likely that they are bands or bind rings surrounding the posts at the base of the capitals (see 38:17).
[27:14] 56 tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here and in v. 15. The east end would contain the courtyard’s entry with a wall of curtains on each side of the entry (see v. 16).
[27:14] 57 tn Here “will be” has been supplied.
[27:15] 62 tn Here the phrase “there will be” has been supplied.
[27:17] 66 tn The text uses the passive participle here: they are to “be filleted with silver” or “bound round” with silver.
[27:17] 67 tn Here the phrase “are to be” has been supplied.
[27:18] 71 tn Heb “a hundred cubits.”
[27:18] 72 tn Heb “fifty.” The text has “and the width fifty [cubits] with fifty.” This means that it is fifty cubits wide on the western end and fifty cubits wide on the eastern end.
[27:18] 73 tn Here “hangings” has been supplied.
[27:18] 74 tn Here the phrase “is to be” has been supplied.
[27:19] 76 tn Heb “to all”; for use of the preposition lamed (ל) to show inclusion (all belonging to) see GKC 458 §143.e.
[27:19] 77 tn Here “used” has been supplied.
[27:19] 78 sn The tabernacle is an important aspect of OT theology. The writer’s pattern so far has been: ark, table, lamp, and then their container (the tabernacle); then the altar and its container (the courtyard). The courtyard is the place of worship where the people could gather – they entered God’s courts. Though the courtyard may not seem of much interest to current readers, it did interest the Israelites. Here the sacrifices were made, the choirs sang, the believers offered their praises, they had their sins forgiven, they came to pray, they appeared on the holy days, and they heard from God. It was sacred because God met them there; they left the “world” (figuratively speaking) and came into the very presence of God.
[27:20] 81 tn The form is the imperfect tense with the vav showing a sequence with the first verb: “you will command…that they take.” The verb “take, receive” is used here as before for receiving an offering and bringing it to the sanctuary.
[27:20] 82 tn Heb “lamp,” which must be a collective singular here.
[27:20] 83 tn The verb is unusual; it is the Hiphil infinitive construct of עָלָה (’alah), with the sense here of “to set up” to burn, or “to fix on” as in Exod 25:37, or “to kindle” (U. Cassuto, Exodus, 370).
[27:20] 84 sn The word can mean “continually,” but in this context, as well as in the passages on the sacrifices, “regularly” is better, since each morning things were cleaned and restored.
[27:21] 86 tn The LXX has mistakenly rendered this name “the tent of the testimony.”
[27:21] 87 sn The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.
[27:21] 88 sn This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.
[29:1] 91 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] 93 tn Literally: “take one bull, a ‘son’ of the herd.”
[29:1] 94 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] 96 sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.
[29:2] 97 tn Or “anointed” (KJV, ASV).
[29:2] 98 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] 101 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] 106 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] 107 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] 111 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] 112 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] 116 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] 121 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] 126 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] 127 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] 131 tn The verb is singular, agreeing with the first of the compound subject – Aaron.
[29:10] 132 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] 136 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] 137 tn The phrase “rest of” has been supplied in the translation for clarification.
[29:13] 141 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] 142 tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.
[29:14] 146 tn Heb “burn with fire.”
[29:14] 147 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] 148 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] 151 tn Heb “turn to sweet smoke.”
[29:18] 152 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] 153 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] 154 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] 156 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] 161 tn Here “it” has been supplied.
[29:21] 162 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] 166 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] 171 tn Heb “the whole” or “the all.”
[29:24] 173 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] 176 tn “turn to sweet smoke.”
[29:25] 177 tn “them” has been supplied.
[29:27] 181 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] 186 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] 187 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] 191 tn Heb “after him”; NCV, NLT “after Aaron.”
[29:30] 192 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] 193 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] 196 tn Or “boil” (see Lev 8:31).
[29:31] 197 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] 201 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] 202 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] 206 tn Or “ordination offerings” (Heb “fillings”).
[29:34] 207 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] 208 tn Heb “burn with fire.”
[29:34] 209 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] 211 tn Heb “you will fill their hand.”
[29:35] 212 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] 216 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] 217 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] 218 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] 219 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] 221 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] 222 tn The construction is the superlative genitive: “holy of holies,” or “most holy.”
[29:37] 223 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).
[29:38] 226 tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.
[29:39] 231 tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5
[29:40] 236 tn The phrase “of an ephah” has been supplied for clarity (cf. Num 28:5). The ephah was a commonly used dry measure whose capacity is now uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).
[29:40] 237 tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550).
[29:42] 241 tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.
[29:42] 242 tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.
[29:43] 246 tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.
[29:43] 247 tn Or “will be sanctified by my glory” (KJV and ASV both similar).
[29:44] 251 tn This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will….”
[29:45] 256 tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.
