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Exodus Chapter
Twenty-nine
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 29
This chapter gives an
account of the form and order of the consecration of Aaron and his sons to the
priestly office; preparatory to which Moses is ordered to take a young bullock,
two rams, bread, cakes, and wafers unleavened, and bring them and Aaron and his
sons to the door of the congregation, where the ceremony was to be publicly
performed, and which began with washing them, Exodus 29:1 and
then proceeded by putting on the priestly garments directed to be made in the
preceding chapter, first on Aaron, who also was anointed, Exodus 29:5 and then
upon his sons, Exodus 29:8 after
which the bullock and the two rams were to be slain, and orders are given what
was to be done with their blood, and the several parts of them, as well as with
the cakes and wafers, Exodus 29:10 and
directions are given to make these wave and heave offerings, Exodus 29:24 and
that the garments of Aaron's should be his son's that succeeded him, Exodus 29:29, and
that the flesh of the ram of consecration with the bread should be eaten by
Aaron and his sons and no other, Exodus 29:31, the
altar also where they were to officiate was to be cleansed, sanctified, and an
atonement made for it, Exodus 29:36 after
which two lambs every day, morning and evening, were to be offered on it in all
succeeding generations, Exodus 29:38, and
the chapter is closed with a promise that the Lord would meet with the children
of Israel at the door of the tabernacle of the congregation, and would sanctify
the tabernacle, and dwell among them, and be their God, Exodus 29:43.
Exodus 29:1 “And
this is what you shall do to them to hallow them for ministering to Me as
priests: Take one young bull and two rams without blemish,
YLT 1`And this [is] the thing which thou dost to
them, to hallow them, for being priests to Me: Take one bullock, a son of the
herd, and two rams, perfect ones,
And this is the
thing that thou shalt do unto them,.... To Aaron and his
sons: to "hallow" them; to sanctify them, set them apart, and consecrate
them:
to minister
unto me in the priest's office; for which the Lord had appointed them, to
which he had chose, called, and separated them:
take one young
bullock, and two rams without blemish; a young bullock was an
heifer of three years old, according to KimchiF20Comment. in Psal.
lxix. 32. , and such an one was used in sacrifice in former times, see Genesis 15:9 though
MaimonidesF21Hilchot Zebachim, c. 1. sect. 14. says it was one of
two years, and so AbendanaF23Not. in Miclol Yophi in loc. , whose
words are,"a bullock is a son of two years, and a ram is after he has
entered into the second year thirty one days;'and so Ben Gersom; the bullock
was an emblem of the strength, laboriousness, and patience of Christ, and both
of them being without blemish, were typical of his purity and perfection in his
nature and life, and especially in his sacrifice.
Exodus 29:2 2 and
unleavened bread, unleavened cakes mixed with oil, and unleavened wafers
anointed with oil (you shall make them of wheat flour).
YLT 2and bread unleavened, and cakes unleavened
anointed with oil, of fine wheaten flour thou dost make them,
And unleavened
bread,.... Such as used to be eaten at the time of the passover, and
this being distinguished from cakes and wafers, after mentioned, shows that
this was bread of a larger size, a loaf or loaves of bread, see Exodus 29:3.
and cakes
unleavened, tempered with oil; these were made of flour mixed with oil,
but without leaven, and were a lesser and thinner sort of bread than the
former:
and wafers
unleavened, anointed with oil; with oil olive, the best of oil, as the
Targum of Jonathan, and so Aben Ezra; these were a thinner sort of bread still,
somewhat like our pancakes; and they were anointed with oil after the baking of
them, and in the form of the Greek χ,
"chi", as Jarchi says, or of a St. Andrew's or Burgundian cross:
of wheaten
flour shall thou make them; of the finest of the wheat, for these were
to be the food of Aaron and his sons, who were now to be invested with an high
and honourable office, and were to live according to the dignity of it; and
these being all unleavened, may denote that sincerity, simplicity, and
integrity that ought to be found in them, in the discharge of their office, and
which were in Christ in full perfection; as well as soundness in doctrine,
life, and manners, being free from all leaven of false doctrine, hypocrisy, and
malice; and likewise what is expected of the same kind in all the saints, who,
under the Gospel dispensation, are all of them priests unto God, and whose food
is the finest of the wheat, Christ the bread of life.
Exodus 29:3 3 You
shall put them in one basket and bring them in the basket, with the bull and
the two rams.
YLT 3and thou hast put them on one basket, and
hast brought them near in the basket, also the bullock and the two rams.
And thou shalt
put them into one basket,.... The unleavened bread, cakes and wafers; this basket may be
an emblem of the Gospel and the ministration of it, in which Christ the bread
of life is carried, and ministered to his people:
and bring them
in the basket, with the bullock and the two rams; not that the bullock and
the rams were to be brought in the basket along with the bread, cakes, and
wafers; but at the same time that they were brought to the door of the
tabernacle of the congregation, these were to be brought, led, or drove to the
altar, in order to be slain and sacrificed.
Exodus 29:4 4 “And
Aaron and his sons you shall bring to the door of the tabernacle of meeting,
and you shall wash them with water.
YLT 4`And Aaron and his sons thou dost bring near
unto the opening of the tent of meeting, and hast bathed them with water;
And Aaron and
his sons thou shalt bring unto the door of the tabernacle of the congregation,.... That is,
order and direct them to come thither; for it cannot be thought he was to carry
them in his arms or on his shoulders, or have them thither by force, whether
they would or not; but he was to declare to them that it was the will of the
Lord they should appear there:
and shalt wash
them with water; out of the laver after mentioned, which stood between the door
of the tabernacle of the congregation and the altar: the Targum of Jonathan
says, this washing was performed in forty seahs of living or spring water,
which was sufficient for the immersion of the whole body, which it is highly
probable was the case; and so Jarchi interprets it of the dipping of the whole
body, and which seems to have been necessary, upon their entrance on their
office, to denote their complete purity and holiness, though afterwards, when
they entered on service, they only washed their hands and feet, see Exodus 30:18 to
which our Lord seems to allude, John 13:10 this
washing shows what purity and holiness were necessary to the priests of the
Lord, and that they ought to be clean that bear the vessels of his house, or
minister in his sanctuary, and which were in Christ in their full perfection;
and such an high priest became us, who is holy, harmless, and undefiled, and so
could offer himself without spot, and was a fit person to take away sin by
sacrifice, and to be an advocate for his people: this may also point at his
baptism, which he submitted to before he entered on his office in a public
manner, and which was performed by immersion; and in this way ought all his
priests, his saints, to be washed, as well as with the washing of regeneration,
and with the blood of Christ; and which is necessary to their officiating as
priests, or drawing nigh to God, and requisite to their communion with God and
Christ.
Exodus 29:5 5 Then
you shall take the garments, put the tunic on Aaron, and the robe of the ephod,
the ephod, and the breastplate, and gird him with the intricately woven band of
the ephod.
YLT 5and thou hast taken the garments, and hast
clothed Aaron with the coat, and the upper robe of the ephod, and the ephod,
and the breastplate, and hast girded him with the girdle of the ephod,
And thou shall
take the garments,.... The priestly garments before ordered to be made, and when
made:
and put upon
Aaron the coat: the broidered coat, the coat of fine linen, which was put on
first and was next to his flesh, for all these garments were put on in the
order in which they are here placed:
and the robe of
the ephod: which was all of blue, and had pomegranates and golden bells at
the hem of it; this was put over the broidered coat:
and the ephod; which was
made of gold, blue, purple, scarlet, and fine twined linen: this was a short
garment put over the robe of the ephod:
and the
breastplate; with the Urim and Thummim in it, or the twelve precious stones
on which were engraven the names of the twelve tribes of Israel, which hung
down over the breast by wreathen chains of gold, from the shoulder pieces of
the ephod:
and gird him
with the curious girdle of the ephod; which was made of the
same material and after the same manner as the ephod itself, and which girt all
his garments tight and close to him; the significance of these has been
observed already; and unless thus clothed he could not minister in his office,
and these he had only on while ministering in it: no mention is made of the
breeches, because these were doubtless to be put on by the high priest himself
in a private manner before he came there; whereas all these garments were put
on him publicly at the door of the tabernacle of the congregation, where it would
not have been so seemly and decent to put on the other.
Exodus 29:6 6 You
shall put the turban on his head, and put the holy crown on the turban.
YLT 6and hast set the mitre on his head, and hast
put the holy crown on the mitre,
And thou shall
put the mitre upon his head,.... Which was made of linen, and was a wrap
of linen about his head in the form of a turban:
and put the
holy crown upon the mitre; the holy crown was a plate of gold which
had these words, "holiness to the Lord", engraven on it; and so says
the Targum of Jonathan,"on which the holy name was engraven;'the mitre was
upon the top of his head, this in the forefront of that; it was upon Aaron's
forehead, and reached from ear to ear, and was fastened behind with a blue
lace; this was like a crown or a diadem, and denotes the honour and dignity of
the priestly office: Christ is a priest on his throne, and his saints are a
royal priesthood, even kings as well as priests unto God.
Exodus 29:7 7 And
you shall take the anointing oil, pour it on his head, and anoint him.
YLT 7and hast taken the anointing oil, and hast
poured [it] on his head, and hast anointed him.
Then thou shall
take the anointing oil, After ordered to be made of principal spices, myrrh, cinnamon,
calamus, cassia, and oil olive, Exodus 30:23.
and pour it
upon his head, and anoint him; this was done, according to Jarchi, in the
form of the letter "chi" as before; the oil was put upon his head and
between his eyebrows, and he joined them with his finger: Aben Ezra thinks this
was done before the mitre was put upon his head, for upon the head was the oil
only poured; but Nachmanides was of opinion that the mitre was so folded about
the head that the middle of the head was open, and upon that the oil was
poured; and so the Talmudists sayF24T. Bab. Zebachim, fol. 19. 1.
that his (the high priest's) hair was seen between the plate of gold and the
mitre; but however this was, it seems plain from the text that this anointing
was after the mitre was put on, and the priest habited with all his garments;
and it is also as clear a case, that the ointment was poured on his head, which
ran down to his beard, Psalm 133:2, and I
see no difficulty in supposing that the mitre and crown might be taken off
again while the ceremony of anointing was performed. This unction denotes the
investiture of Christ with his office in eternity, who is said to be anointed
so early, Proverbs 8:22, and
the donation of the Spirit to him in time, without measure; with which he is
said to be anointed, both at his incarnation and at his baptism, and also at
his ascension to heaven, and hence comes the name of the Messiah, which
signifies anointed; and so his people, his priests, are anointed of God, with
an unction from him, with the oil of grace, with the graces of the Spirit,
which is necessary for their instruction, for the presentation of themselves to
as an holy sacrifice, and to make them meet for the heavenly glory.
Exodus 29:8 8 Then
you shall bring his sons and put tunics on them.
YLT 8`And his sons thou dost bring near, and hast
clothed them [with] coats,
And thou shalt
bring his sons,.... Order the sons of Aaron to come to the same place where he
was:
and put coats
upon them: such as were ordered to be made for them, Exodus 28:40.
Exodus 29:9 9 And
you shall gird them with sashes, Aaron and his sons, and put the hats on them.
The priesthood shall be theirs for a perpetual statute. So you shall consecrate
Aaron and his sons.
YLT 9and hast girded them [with] a girdle (Aaron
and his sons), and hast bound on them bonnets; and the priesthood hath been
theirs by a statute age-during, and thou hast consecrated the hand of Aaron,
and the hand of his sons,
And thou shalt
gird them with girdles (Aaron and his sons),.... Aaron with the
girdle of the ephod, and with the girdle of needlework, and his sons with
common girdles made for them; all which showed what strength, diligence, and
expedition were necessary for the discharge of their office:
and put the
bonnets on them; upon their heads, which differed only from the high priest's
mitre in the manner of rolling or wrapping, as has been observed on Exodus 28:39,
and the
priest's office shall be theirs for a perpetual statute; that is,
shall descend from father to son in Aaron's family throughout all generations,
until the Messiah should come; who would be a priest of another order, and put
an end to the Aaronic priesthood, by fulfilling what that was a type of, and so
abolishing it:
and thou shall
consecrate Aaron and his sons; or "fill the hand of them"; that
is, with sacrifices to offer for themselves and others; see Gill on Exodus 28:41. The
Targums of Onkelos and Jonathan are,"shall offer the offering of Aaron,
and the offering of his sons,'of which there is an after account, and was one
part of their consecration.
Exodus 29:10 10 “You
shall also have the bull brought before the tabernacle of meeting, and Aaron
and his sons shall put their hands on the head of the bull.
YLT 10and hast brought near the bullock before the
tent of meeting, and Aaron hath laid -- his sons also -- their hands on the
head of the bullock.
And thou shalt
cause a bullock to be brought before the tabernacle of the congregation,.... The same,
or of the same kind he was ordered to take, Exodus 29:1, and
here the place is expressed where it was to be taken, and what was to be done
with it:
and Aaron and
his sons shall put their hands upon the head of the bullock; not Aaron
first alone, and then his sons, as some have thought, Aben Ezra makes mention
of; but, as he says, both together, not one before another; declaring it to be
their sacrifice, a vicarious one, one in their room and stead, signifying that
they deserved to die as that creature would; and by this act putting, as it
were, their sins and transgressions upon it, see Leviticus 16:21 and
which was an emblem of the imputation of sin to Christ, and laying upon him the
iniquities of us all.
Exodus 29:11 11 Then you shall kill the
bull before the Lord,
by the door of the tabernacle of meeting.
YLT 11`And thou hast slaughtered the bullock before
Jehovah, at the opening of the tent of meeting,
And thou shalt
kill the bullock before the Lord,.... That is, Moses is
ordered to do it, who now officiated as a priest, "pro tempore", Aaron
and his sons not being yet completely invested with that office, or thoroughly
consecrated to it; of which consecration this sacrifice was a part, and
therefore could not with propriety be concerned in killing their own sacrifice;
for that purpose, Moses therefore did it, and he did it "before the
Lord"; Jehovah the Son gave him those orders to do it before Jehovah the
Father, in his presence, as an offering to him, and for his acceptance. And the
ark, as Aben Ezra observes, was in the middle westward, and right against it
was the altar of incense, and opposite that the altar of burnt offering:
by the door of
the tabernacle of the congregation; that is, as Jarchi
interprets it, in the court of the tabernacle before the door; not by the door
by which they entered in to the court of the tabernacle; but in the court
before the door that leads in to the holy at some distance from which stood the
altar of burnt offering, where this bullock was slain and sacrificed: all this
may denote the public manner in which Christ, the antitype, suffered in the
presence of the Lord, with his knowledge and will, and before the people of
Israel.
Exodus 29:12 12 You
shall take some of the blood of the bull and put it on the horns
of the altar with your finger, and pour all the blood beside the base of the
altar.
YLT 12and hast taken of the blood of the bullock,
and hast put [it] on the horns of the altar with thy finger, and all the blood
thou dost pour out at the foundation of the altar;
And thou shalt
take the blood of the bullock,.... Being slain, and its blood received
into a basin:
and put it upon
the horns of the altar with thy finger; not sprinkle it with
hyssop, as was done in some cases, but put on with the finger dipped into the
blood in the basin; as the horns of the altar were the place where the
sacrifice was bound, as some think, or however where persons in distress fled
for refuge, and laid hold on, it may figure the blood of Christ, being
effectual to the cleansing of their souls, and the remission of their sins,
through the application of it to them by the Spirit of God:
and pour all
the blood beside at the bottom of the altar; the rest of the blood
not put upon the horns of the altar, all that was left of it. Jarchi says,
there was a receptacle (for it) that protruded from around the altar, about a
cubit from the ground; and here it was that the blood was poured.
Exodus 29:13 13 And
you shall take all the fat that covers the entrails, the fatty lobe attached
to the liver, and the two kidneys and the fat that is on them, and burn them
on the altar.
YLT 13and thou hast taken all the fat which is
covering the inwards, and the redundance on the liver, and the two kidneys, and
the fat which [is] on them, and hast made perfume on the altar;
And thou shalt
take all the fat that covereth the inwards,.... That covered the
skin or caul, in which the bowels are contained, called the
"omentum", which generally has a pretty deal of fat upon it:
and the caul
that is above the liver; which seems to design the diaphragm or midriff; but the
Septuagint renders it, "the lobe of the liver"; and Ben Melech says
it is to be interpreted with the liver, for he says he took a little of the
liver with the caul:
and the two
kidneys, and the fat that is upon them, and burn them upon the altar; the Targum of
Jonathan is, lay them in order on the altar; it is not easy to say, since fat
is taken both in a good and bad sense, what is designed by the burning of it:
as fat often designs the best, it being burned on the altar may signify that
the best is to be given to the Lord, and we are to honour him with the best
things we have, which should be devoted to his service; or as fat renders
insensible, and stupefies and makes men heavy, and inclines to a carnal and
vicious disposition, and the inward parts and reins being the seat of carnal
desires, affections, and lusts; it may denote that the inward part of man is
very wickedness, and that the inward corruptions of nature, and the carnal
affections and fleshly lusts, are to be mortified and destroyed, at least the
power of them to be subdued and restrained.
Exodus 29:14 14 But
the flesh of the bull, with its skin and its offal, you shall burn with fire
outside the camp. It is a sin offering.
YLT 14and the flesh of the bullock, and his skin,
and his dung, thou dost burn with fire at the outside of the camp; it [is] a
sin-offering.
But the flesh
of the bullock, and his skin, and his dung,.... The several parts
and members of him, head, legs, feet, &c. and the skin taken off of him,
and the dung that comes from him. Aben Ezra observes, that the flesh
comprehends the head and the pieces, and may be interpreted in a way of
conjecture, that he washed it, and afterwards burnt it; all representing a
whole Christ under all his painful sufferings, and the shame and reproach he
underwent in them:
shalt thou burn
with fire without the camp; so Christ, the antitype, suffered without
the gates of Jerusalem a most painful and shameful death, despised and
reproached by men, and the wrath of God like fire poured out upon him: the
apostle seems to refer to this, Hebrews 13:11,
it is a sin
offering; in order to make atonement for the sins of Aaron and his sons;
for the law made men priests that had infirmity, and needed offerings and
sacrifices for their own sins, which shows the imperfection of the Aaronic
priesthood.
Exodus 29:15 15 “You
shall also take one ram, and Aaron and his sons shall put their hands on the
head of the ram;
YLT 15`And the one ram thou dost take, and Aaron
and his sons have laid their hands on the head of the ram,
Thou shalt also
take one ram,.... One of the two he was bid to take, Exodus 29:1,
and Aaron and
his sons shall put their hands upon the head of the ram; confessing
their sins, acknowledging their guilt, and by this act transferring the same to
the ram, which was to be a burnt offering, and was typical of the imputation of
sin to Christ, as before observed.
Exodus 29:16 16 and
you shall kill the ram, and you shall take its blood and sprinkle it all
around on the altar.
YLT 16and thou hast slaughtered the ram, and hast
taken its blood, and hast sprinkled [it] on the altar round about,
And thou shalt
slay the ram,.... As he was ordered to slay the bullock, acting in this as a
priest, as in that:
and thou shall
take his blood, and sprinkle it round about upon the altar; the blood
being received into a basin, it was not to be put upon the altar with the
finger, as the blood of the bullock, but was to be sprinkled probably with a
bunch of hyssop, round about upon the altar, on the top and sides: as the deity
of Christ is the altar which sanctifies every gift, this may signify that his
blood has its virtue and efficacy from that, to make atonement for the sins of
men, and to cleanse them from them.
Exodus 29:17 17 Then
you shall cut the ram in pieces, wash its entrails and its legs, and put them
with its pieces and with its head.
YLT 17and the ram thou dost cut into its pieces,
and hast washed its inwards, and its legs, and hast put [them] on its pieces,
and on its head;
And thou shalt
cut the ram in pieces,.... For the better convenience of laying it upon the wood on the
altar, that it might be burnt; for it was to be a whole burnt offering:
and wash the
inwards of him, and his legs; denoting the purity of the sacrifice of
Christ, and that when his people give up themselves to God as a whole burnt
offering, in the flames of love and zeal, their affections should be pure and
sincere:
and put them
unto his pieces, and unto his head; lay them together, so
that they might be entirely consumed at once; signifying that Christ was both
in soul and body an offering and a sacrifice of a sweet smelling savour to God;
zeal for the honour of whose house, and the glory of his name, ate him up, as
well as the fire of divine wrath; and so our whole souls, bodies and spirits,
should be presented to the Lord as a holy, living, and acceptable sacrifice to
him, which is more strongly suggested in the next verse.
Exodus 29:18 18 And
you shall burn the whole ram on the altar. It is a burnt offering to the
Lord; it is
a sweet aroma, an offering made by fire to the Lord.
YLT 18and thou hast made perfume with the whole ram
on the altar. It [is] a burnt-offering to Jehovah, a sweet fragrance; a
fire-offering it [is] to Jehovah.
And thou shalt
burn the whole ram upon the altar,.... For which reason his
head, his pieces, his inwards, and his legs, were to be put together, and laid
in order upon the altar:
it is a burnt
offering unto the Lord; offered up to him, and accepted by him, as follows:
it is a sweet
savour; or "a smell of rest"F25ריח
ניחוח "odor quietis", Montanus, Fagius,
Vatablus, Cartwright, Piscator. , in which God acquiesces, and rests, and takes
delight and pleasure; it is, as the Septuagint version:
for a smell of
sweet savour, or a sweet smelling savour; which phrase the apostle makes use
of, and applies to the sacrifice of Christ, Ephesians 5:2,
an offering
made by fire unto the Lord; which being consumed by fire ascended
upwards to the Lord, and became acceptable to him, as the sacrifice of his own
Son, in his fiery sufferings and death, was unto him.
Exodus 29:19 19 “You
shall also take the other ram, and Aaron and his sons shall put their hands on
the head of the ram.
YLT 19`And thou hast taken the second ram, and
Aaron hath laid -- his sons also -- their hands on the head of the ram,
And thou shall
take the other ram,.... The other of the two that was left, Exodus 29:1,
and Aaron and
his sons shall put their hands on the head of the ram, as they were
to do, and did, upon the head of the other; See Gill on Exodus 29:15.
Exodus 29:20 20 Then
you shall kill the ram, and take some of its blood and put it on the tip
of the right ear of Aaron and 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, and sprinkle
the blood all around on the altar.
YLT 20and thou hast slaughtered the ram, and hast
taken of its blood, and hast put on the tip of the right ear of Aaron, and on
the tip of the right ear of his sons, and on the thumb of their right hand, and
on the great toe of their right foot, and hast sprinkled the blood on the altar
round about;
Then shall thou
kill the ram,.... As the other:
and take of his
blood, some part of it being received into a basin:
and put it upon
the tip of the right ear of Aaron, and upon the tip of the right ear of his
sons; according to Jarchi, this is the middle gristle within the ear;
but Saadiah more rightly says it is the tender part which joins to the orb of
the ear. The blood was put upon this part to sanctify it, and cleanse from sins
that come thereby, and to teach the high priest that he ought attentively to
listen to what should be said unto him of the Lord, that he might faithfully report
it to the people; and as our great High Priest had his ear opened and awakened,
to hear as the learned; and happy are his people who have ears to hear the
joyful sound, and take pleasure in it, and who are cleansed from their hearing
sins, by his precious blood:
and upon the
thumb of their right hand; on the middle joint of it, as Jarchi:
and upon the
great toe of the right foot; the hands and fingers being the instruments
of action, and the feet and toes of walking, show that the life and conversation
of the priests of the Lord ought to be pure and holy, and so their antitype
perfectly was; and whereas there is imperfection in all the actions, and even
in the best righteousness of the saints, and their walk and conversation is not
without sin, they have need to have them sprinkled with, and their conversation
garments washed and made white in the blood of the Lamb:
and sprinkle
the blood upon the altar round about; as was done with the
blood of the other ram, Exodus 29:16.
Exodus 29:21 21 And you shall take some of
the blood that is on the altar, and some of the anointing oil, and sprinkle it
on Aaron and on his garments, on his sons and on the garments of his sons with
him; and he and his garments shall be hallowed, and his sons and his sons’
garments with him.
YLT 21and thou hast taken of the blood which [is] on
the altar, and of the anointing oil, and hast sprinkled on Aaron, and on his
garments, and on his sons, and on the garments of his sons with him, and he
hath been hallowed, he, and his garments, and his sons, and the garments of his
sons with him.
And thou shalt
take of the blood that is upon the altar,.... Not that which was
sprinkled upon it, which could not be gathered up in such quantities as to be
sprinkled again; but which was in a basin on it, having been received into it
when the ram was slain:
and of the
anointing oil; hereafter to be made, and with which Aaron was anointed as soon
as he had his garments on; and this is a different anointing from that that was
poured on his head; this was sprinkled on his garments, as follows:
and sprinkle it
upon Aaron; both the blood and the oil:
and upon his
garments; the note of Aben Ezra is, under the garments of Aaron, and on
his garments, as if they were sprinkled within and without:
and upon his
sons, and upon the garments of his sons with him; at his first unction his
sons do not seem to have been anointed at all, but now they and their garments
are sprinkled both with blood and oil; denoting both the justification of the
priests of the Lord by the blood of Christ, and the sanctification of them by
the Spirit, and the need that both their persons and their actions stand in of
cleansing by them both:
and he shall be
hallowed, and his garments, and his sons, and his sons' garments with him: all should be
holy in a ceremonial sense, and devoted to holy uses and services; see Psalm 45:8.
Exodus 29:22 22 “Also
you shall take the fat of the ram, the fat tail, the fat that covers the
entrails, the fatty lobe attached to the liver, the two kidneys and the
fat on them, the right thigh (for it is a ram of consecration),
YLT 22`And thou hast taken from the ram the fat,
and the fat tail, and the fat which is covering the inwards, and the redundance
on the liver, and the two kidneys, and the fat which [is] on them, and the
right leg, for it [is] a ram of consecration,
Also thou shalt
take of the ram the fat and the rump,.... The fat which was
upon it: the sheep in Arabia and about Judea were remarkable for their large
tails; according to RauwolffF26Travels, p. 221. , they were half a
span thick, and one and a half broad, and very fat; and so in Africa and Egypt
were rams of large tails often and twenty pounds weightF1Leo.
African. Descript. Africae, l. 9. p. 753. ; and AristotleF2Hist.
Animal. l. 8, c. 28. speaks of sheep in Syria that had tails a cubit broad; and
HerodotusF3Thalia sive, l. 3. c. 113. makes mention of two sorts in
Arabia, one sort have tails three cubits long, which if drawn upon the ground
would ulcerate, wherefore the shepherds make little carts to bear them uponF4The
same is observed in T. Bab. Sabbat, fol. 54. 2. & Gloss. in. ib. , and the
other sort have tails a cubit broad; and VartomanusF5Navigat. l. 2.
c. 5, 9, 15. relates, how in Arabia are fat sheep whose tails weigh eleven,
twelve, seventeen, nay, forty four pounds, and of a cubit long:
and the fat
that covereth the inwards, and the caul of the liver, and the two kidneys, and
the fat that is upon them: See Gill on Exodus 29:13.
and the right
shoulder; what was to be done with it is afterwards observed as well as with
the rest:
for it is a ram
of consecration; or "of fillings"F6מלאים
"impletionum", Montanus, Vatablus, Piscator. ; Jarchi says, the
Scripture declares these fillings to be peace offerings, for they minister
peace to the altar, and to him that does the service, and to the owners;
wherefore the breast was necessarily his that did the service for his portion,
and this was Moses, for he ministered in the fillings, and the rest Aaron and
his sons ate, for they were the owners.
Exodus 29:23 23 one
loaf of bread, one cake made with oil, and one wafer from the basket of
the unleavened bread that is before the Lord;
YLT 23and one round cake of bread, and one cake of
oiled bread, and one thin cake out of the basket of the unleavened things which
[is] before Jehovah.
And one loaf of
bread,.... Of unleavened bread, as in Exodus 29:2 large
bread is meant, as Ben Melech observes, for the rest were cakes and wafers, as
follows:
and one cake of
oiled bread; which was made of flour and oil mixed and tempered together:
and one wafer
out of the basket of unleavened bread; which was anointed with
oil and crossed, as the Jewish writers say:
that is
before the Lord; which basket of unleavened bread, cakes, and wafers, was set in
the court of the tabernacle, and so said to be before the Lord, being devoted
to whatever use he should assign them, being by his orders brought thither.
Exodus 29:24 24 and
you shall put all these in the hands of Aaron and in the hands of his sons, and
you shall wave them as a wave offering before the Lord.
YLT 24`And thou hast set the whole on the hands of
Aaron, and on the hands of his sons, and hast waved them -- a wave-offering
before Jehovah;
And thou shalt
put all in the hands of Aaron, and in the hands of his sons,.... Which
accounts for the use of the phrase, filling the hand for consecration, Exodus 29:9 for all
the above things of the ram, bread, cakes, and wafers, were put into their
hands when consecrated, denoting their investiture with their office: all
things are in the hands of Christ, relative to the glory of God and the good of
his people; their persons are in his hands, and all grace and blessings of it for
them; a commission to execute his office as a priest is given to him; and as it
was proper that he also should have somewhat to offer, his hands are filled,
and he has a sufficiency for that purpose, as Aaron and his sons had, Hebrews 8:3.
and shalt wave
them for a wave offering before the Lord: which was waved or shook
to and fro, from east to west, and from north to south, to or before him, as
Jarchi observes, whose are the four winds of the worldF7Vid. T. Bab.
Menachot, fol. 62. 1. ; and this was done by Moses and Aaron also; for,
according to the same writer,"both were employed in waving, both the
owners and the priest, how? the priest put his hand under the hand of the owner
and waved, and in this Aaron and his sons were the owners and Moses the
priest.'
Exodus 29:25 25 You
shall receive them back from their hands and burn them on the altar as a
burnt offering, as a sweet aroma before the Lord. It is
an offering made by fire to the Lord.
YLT 25and thou hast taken them out of their hand,
and hast made perfume on the altar beside the burnt-offering, for sweet fragrance
before Jehovah; a fire-offering it [is] to Jehovah.
And thou shalt
receive them of their hands,.... After they had been put into them, and
filled with them, and waved by them:
and burn them
upon the altar for a burnt offering; not the flesh of the ram,
which is after ordered to be boiled and eaten by Aaron and his sons; but the
fat of it, before described, with one loaf, one cake, and one wafer of
unleavened bread, out of the basket: this was done
for a sweet
savour before the Lord; that it might be grateful and acceptable to him, as it was:
it is an
offering made by fire unto the Lord; See Gill on Exodus 29:18.
Exodus 29:26 26 “Then
you shall take the breast of the ram of Aaron’s consecration and wave it as
a wave offering before the Lord; and it shall be your
portion.
YLT 26`And thou hast taken the breast from the ram
of the consecration which [is] for Aaron, and hast waved it -- a wave-offering
before Jehovah, and it hath become thy portion;
And thou shalt
take the breast of the ram of Aaron's consecrations,.... The ram
being slain and cut to pieces, this part is particularly disposed of:
and wave it for
a wave offering before the Lord; in the manner before described:
and it shall be
thy part: the part of Moses, he officiating now as a priest; and we find
accordingly in later times that this part of the sacrifice belonged to the
priest, Leviticus 7:31.
Exodus 29:27 27 And
from the ram of the consecration you shall consecrate the breast of the wave
offering which is waved, and the thigh of the heave offering which is raised,
of that which is for Aaron and of that which is for his
sons.
YLT 27and thou hast sanctified the breast of the
wave-offering, and the leg of the heave-offering, which hath been waved, and
which hath been lifted up from the ram of the consecration, of that which [is]
for Aaron, and of that which [is] for his sons;
And thou shall
sanctify the breast of the wave offering,.... Set it apart for the
use of the priest in all succeeding ages:
and the
shoulder of the heave offering: as the breast was waved from one hand to
another, or cast from the hand of one to the hand of another; the shoulder was
heaved up, or cast up and caught again: this also was to be sanctified or set
apart for the priest's use, Leviticus 7:32,
which is waved,
and which is heaved up of the ram of the consecration: the breast
was waved and the shoulder heaved:
even of that
which is for Aaron, and of that which is for his sons; as these two
parts before mentioned in peace offerings were.
Exodus 29:28 28 It
shall be from the children of Israel for Aaron and his sons by a statute
forever. For it is a heave offering; it shall be a heave offering from the
children of Israel from the sacrifices of their peace offerings, that is,
their heave offering to the Lord.
YLT 28and it hath been for Aaron and for his sons,
by a statute age-during from the sons of Israel, for it [is] a heave-offering;
and it is a heave offering from the sons of Israel, from the sacrifices of
their peace-offerings -- their heave-offering to Jehovah.
And it shall be
Aaron's and his sons by a statute for ever from the children of Israel,.... That is,
the shoulder, which seems particularly meant, though the breast also was
theirs, which was at this time given to Moses, he being priest; and this was an
everlasting statute and ordinance in all generations, as long as the priesthood
of Aaron lasted, until the Messiah should come and put an end to it: and this
the children of Israel were always to allow the priests; the shoulder, because
Aaron bore their names before the Lord upon his shoulders, for a memorial; and
the breast for a like reason, because he bore their names in the breastplate of
judgment upon his heart, and their judgment also before the Lord continually, Exodus 28:12,
for it is an
heave offering: it is lifted up to the Lord, and therefore is given to his
priest:
and it shall be
an heave offering from the children of Israel of the sacrifice of their peace
offerings, even their heave offering unto the Lord: it being
heaved up and given to the priest, it was reckoned an offering to the Lord, and
was accepted by him as a peace offering; and it was an emblem of the lifting up
of their hearts to God, and of the going up of the affections and desires of
their souls to him, and of their serving and worshipping him in spirit and in
truth, who is a spirit, and was their Father in heaven, to whom their eyes,
hearts, and hands, were to be lifted up.
Exodus 29:29 29 “And
the holy garments of Aaron shall be his sons’ after him, to be anointed in them
and to be consecrated in them.
YLT 29`And the holy garments which are Aaron's, are
for his sons after him, to be anointed in them, and to consecrate in them their
hand;
And the holy
garments of Aaron shall be his son's after him,.... That son that
succeeded him in the priesthood; for the priesthood continued in Aaron's family
by succession, the eldest son being high priest, until the disposal of this
office fell into the hands of Heathen princes, and then it was obtained by
interest or money: now, though the coat and breeches might be wore out by Aaron
before he died, yet the robe of the ephod, and the ephod, and its girdle, and
the breastplate, might continue, and go from father to son, and especially the
latter, even to succeeding ages; see Numbers 20:26,
to be anointed
therein, and consecrated in them; this is to be understood
only of the high priesthood, and of anointing and consecrating to that; for
none but high priests were anointed, and their sons who succeeded them in that
office, and who were anointed, and consecrated in like manner as Aaron was, by
washing, clothing, anointing, and sacrificing.
Exodus 29:30 30 That
son who becomes priest in his place shall put them on for seven days, when he
enters the tabernacle of meeting to minister in the holy place.
YLT 30seven days doth the priest in his stead (of
his sons) put them on, when he goeth in unto the tent of meeting, to minister
in the sanctuary.
And that son
that is priest in his stead,.... The Targum of Jonathan is,"who
shall rise after him of his sons, not of the Levites;'for the high priest was
to be of the family of Aaron, a descendant of his; it was not enough that he
was of the tribe of Levi, but he must descend from Aaron, either in the line of
Eleazar or of Ithamar:
shall put them
on seven days; the next successor was to wear the garments seven days running:
when he cometh
into the tabernacle of the congregation to minister in the holy place; to offer
sacrifice in the court of the tabernacle, on the altar of burnt offering, and
to offer incense on the altar of incense, and to trim the lamps of the candlestick,
and to put the shewbread on the table.
Exodus 29:31 31 “And you shall take the
ram of the consecration and boil its flesh in the holy place.
YLT 31`And the ram of the consecration thou dost
take, and hast boiled its flesh in the holy place;
And thou shalt
take the ram of the consecration,.... For the other ram
was cut in pieces and burnt, even the whole of it:
and seethe his
flesh in the holy place; not in that part of the tabernacle which was properly the holy
place, as distinguished from the holy of holies, and from the court of the
tabernacle; for in that there was no convenience for boiling, but in the court
of the tabernacle of the congregation, even at the door of it, as in Leviticus 8:31.
Exodus 29:32 32 Then
Aaron and his sons shall eat the flesh of the ram, and the bread that is
in the basket, by the door of the tabernacle of meeting.
YLT 32and Aaron hath eaten -- his sons also -- the
flesh of the ram, and the bread which [is] in the basket, at the opening of the
tent of meeting;
And Aaron and
his sons shall eat of the flesh of the ram,.... Typical of the flesh
of Christ, whose flesh is meat indeed, and to be eaten by faith, whereby it
becomes spiritual food, savoury and nourishing, as it is to all the Lord's
priests, or who are made so to God:
and the bread
that is in the basket; the unleavened bread, cakes, and wafers, Exodus 29:2, what
was left of them, one loaf, one cake, and one wafer, having been put into the
hands of Aaron and his sons, and received from them and burnt, Exodus 29:23 this
may figure Christ the bread of life, held forth in the ministry of the word,
for believers in him to feed upon; which basket of bread was
by the door of
the tabernacle of the congregation; the whole court, Jarchi
says, was so called, where the people in common assembled, and the Lord met
with them; and so may point at the public ordinances, where Christ is set forth
as food for souls.
Exodus 29:33 33 They
shall eat those things with which the atonement was made, to consecrate and
to sanctify them; but an outsider shall not eat them, because they are
holy.
YLT 33and they have eaten those things by which
there is atonement to consecrate their hand, to sanctify them; and a stranger doth
not eat -- for they [are] holy;
And they shall
eat those things wherewith the atonement was made,.... For the
sins of Aaron and his sons, for they were men of infirmity, and needed
sacrifice for sin themselves; and herein Christ their antitype excelled them,
that he had no sin of his own, and needed not to offer first for them, and then
for the sins of others, as Aaron and his sons, the types of him, did; and their
eating of the sacrifice for atonement points at the receiving of the atonement
of Christ's sacrifice by faith, and the enjoyment of it and the blessings
following on it:
to consecrate
and to sanctify them; that they might be filled and fitted, and set apart and devoted
to the office of the priesthood, and minister in it:
but a stranger
shall not eat thereof, because they are holy; meaning not
one of another nation, but of another family, though an Israelite; the Targum
of Jonathan renders it, a profane and common person, a layman, one that was not
a priest; who, though he was of the seed of Israel, yet not being of the seed
of Aaron, as Aben Ezra interprets it, he might not eat of the above things,
because they were devoted to holy uses; and therefore none but such who were
sanctified or set apart to sacred service might partake of them.
Exodus 29:34 34 And
if any of the flesh of the consecration offerings, or of the bread, remains
until the morning, then you shall burn the remainder with fire. It shall not be
eaten, because it is holy.
YLT 34and if there be left of the flesh of the
consecration or of the bread till the morning, then thou hast burned that which
is left with fire; it is not eaten, for it [is] holy.
And if ought of
the flesh of the consecrations, or of the bread, remain unto the morning,.... Being
more than the priests could eat:
then thou shalt
burn the remainder with fire; that it might not be used in a contemptuous
manner, or abused to superstitious uses; the same orders with those respecting
what was left of the passover: Exodus 12:10,
it shall not be
eaten, because it is holy; which is the reason before given why it
should not be eaten by a stranger, and being kept till the next morning it was
ordered to be burnt, that it might not then be eaten at all; it was not to be
given to a stranger, nor to be cast to dogs, because it had been devoted to
sacred uses; and it seems as if it was not to be eaten by the priests
themselves the next day, who were to live upon the daily provision made for
them.
Exodus 29:35 35 “Thus
you shall do to Aaron and his sons, according to all that I have commanded you.
Seven days you shall consecrate them.
YLT 35`And thou hast done thus to Aaron and to his
sons, according to all that I have commanded thee; seven days thou dost
consecrate their hand;
And thus shall
thou do unto Aaron, and to his sons,.... For their
consecration, washing, clothing, anointing them, sprinkling blood upon them and
their garments, and offering sacrifice for them:
according to
all things which I have commanded thee; no one thing was to be
omitted, and we find they were carefully and punctually observed, Leviticus 8:1.
seven days
shalt thou consecrate them: so long the rites and ceremonies of the consecration
were to be performing, that they might be thoroughly used to the putting on of
their garments, and the offering of sacrifices as they saw performed by Moses;
and in all respects be fitted for the discharge of their office: the Jewish
writers generally say that seven days were appointed, that a sabbath might pass
over them.
Exodus 29:36 36 And
you shall offer a bull every day as a sin offering for atonement. You
shall cleanse the altar when you make atonement for it, and you shall anoint it
to sanctify it.
YLT 36and a bullock, a sin-offering, thou dost
prepare daily for the atonements, and thou hast atoned for the altar, in thy
making atonement on it, and hast anointed it to sanctify it;
And thou shall
offer every day a bullock for a sin offering for atonement,.... That is,
every day of the seven days of consecration; denoting the full and complete
atonement for sin by the sacrifice of Christ, which these sacrifices could not
really obtain, and were therefore frequently repeated, in this case seven
times; figuratively by that number pointing to the full expiation of sin by the
atoning Saviour, who was made not only an offering for sin, but sin itself by
imputation, for his people:
and thou shalt
cleanse the altar when thou hast made atonement for it; which though
not capable of sin, or of any moral guilt, yet, inasmuch as it was to be of
sacred use, and to have sin offerings laid upon it, expiation and cleansing, in
a ceremonial way, were to be made for it, to purge it from the uncleanness of
the children of Israel, Leviticus 16:18.
This altar was typical of Christ, who is that altar believers in him have a
right to partake of; and though he had no sin of his own, no guilt of that kind
to expiate, nor pollution to be cleansed from, yet as he had the guilt of his
people transferred to him, and was clothed with their filthy garments, and had
their uncleannesses on him; by the sacrifice of himself he purged away sin from
himself and them, and was justified and cleared of all, and they in him:
and thou shalt
anoint it, to sanctify it; anoint it, as it afterwards was, with the
holy anointing oil, whereby it was sanctified, or set apart for holy uses; in
which it was a figure of Christ anointed with the oil of gladness, the Holy
Spirit, above his fellows; and was sanctified and set apart for his priestly
office, in which he was both altar, sacrifice, and priest.
Exodus 29:37 37 Seven
days you shall make atonement for the altar and sanctify it. And the altar
shall be most holy. Whatever touches the altar must be holy.[a]
YLT 37seven days thou dost make atonement for the
altar, and hast sanctified it, and the altar hath been most holy; all that is
coming against the altar is holy.
Seven days thou
shalt make atonement for the altar, and sanctify it,.... That it
might be thoroughly fit to have sacrifices offered on it:
and it shall be
an altar most holy; as Christ is, and is called the Most Holy, and said to be
anointed, Daniel 9:24. He is
holy in his person, nature, and offices, more holy than angels or men; as holy
as the Lord God, the God of Israel, his Father, who is glorious in holiness,
and none like to him for it:
whatsoever
toucheth the altar shall be holy; that is, whatsoever gift
or sacrifice, according to law, was offered on it, whatever appertained unto
it, or were suitable for it; for as for other things, they were not made holy
by a touch of it, Haggai 2:11. The
Targum of Jonathan refers it to persons, paraphrasing the words, that such
should be holy who were"of the sons of Aaron, but of the rest of the
people it was not lawful for them to draw nigh, lest they should be burnt with
flaming fire that comes out of the holy things;'but our Lord applies it to gifts
and offerings of the altar, for to this case he seems to have respect, Matthew 23:19 for
he is the altar that sanctifies not only the persons, but the services of his
people, and their sacrifices of prayer and praise come up with acceptance to
God from off this altar; though even the best duties and services of theirs
need atonement and purification by the sacrifice and blood of Christ.
Exodus 29:38 38 “Now
this is what you shall offer on the altar: two lambs of the first year,
day by day continually.
YLT 38`And this [is] that which thou dost prepare
on the altar; two lambs, sons of a year, daily continually;
Now this is
that which thou shalt offer upon the altar,.... An altar being
ordered to be built, and this sanctified and expiated, and priests being
appointed and consecrated to the service of it; an account is given of the
offerings that should be offered up upon it every day, besides those that
should be offered occasionally, and at other set times:
two lambs of
the first year day by day continually; typical of Christ the
Lamb of God, who continually, through the efficacy of his blood, and the virtue
of his sacrifice, which are ever the same, takes away day by day the sins of
his people. A lamb is a proper emblem of him for innocence and harmlessness,
for meekness and humility, for patience, for usefulness for food and clothing,
and especially for sacrifice; and these being of the
first year, may denote
the tenderness of Christ, who as he grew up as a tender plant, so as a tender
lamb, encompassed with infirmities, being in all things like unto his people,
excepting sin; and as these were to be
without spot, Numbers 28:3 and so
here, in the Septuagint version, it may point at the purity of Christ, who is
the Lamb of God, without spot and blemish, and who offered himself without spot
to God, and was a fit sacrifice to be offered up for the taking away of the
sins of men.
Exodus 29:39 39 One
lamb you shall offer in the morning, and the other lamb you shall offer at
twilight.
YLT 39the one lamb thou dost prepare in the
morning, and the second lamb thou dost prepare between the evenings;
The one lamb
thou shalt offer in the morning,.... And before this no other sacrifice was
to be offered, and therefore it was slain and offered very early; and yet it
was not lawful to slay it before break of day, wherefore great care was taken
that it should not;"he that was appointed over the service used to say to
the priests, go out, and see if the time of slaying is come; if it is come, he
that went out to see, said, coruscations or brightnesses; Matthias the son of
Samuel said, does it enlighten the face of the whole east as far as Hebron? he
said, yes; why was this necessary? because one time the light of the moon
ascended, and they thought the east was enlightened (or it was break of day),
and they slew the sacrificeF8Misn. Yoma, c. 3. sect. 1, 2. Tamid, c.
3. sect. 2. :"
and the other
lamb thou shalt offer at even, or
between the two
evenings; of which phrase See Gill on Exodus 12:6
JosephusF9Joseph. Antiqu. l. 14. c. 4. sect. 3. says, it was about
the ninth hour, or three o'clock in the afternoon, that the daily sacrifice was
offered: the Misnic doctors sayF11Misn. Pesachim, c. 5. sect. 1. ,
it was slain at eight and a half, or half an hour after two o'clock, and was
offered up at nine and a half, or half an hour after three o'clock: they stayed
as long as they could before they offered it, because no sacrifice was offered
after it but the passover. We are told that the lamb of the morning was slain
in the northwest corner of the altar, and that of the evening in the northeast
cornerF12Misn. Tamid, c. 4. sect. 1. : the reason of this was,
because in the morning the sun was in the east, and shone over against the
west; but the evening daily sacrifice was when the sun was in the west, and
shone opposite the eastF13Bartenora in Misn. Tamid, c. 4. sect. 1. :
this was in a good measure literally fulfilled in Christ, namely, as to the
time of slaying and offering the daily sacrifice; for he was crucified at the
third hour, that is, at nine o'clock in the morning, at the sixth hour, or at
twelve o'clock at noon, darkness was upon the earth, which continued till the
ninth, and then he gave up the ghost, which was three o'clock in the afternoon,
the usual time of slaying and offering the daily evening sacrifice, Mark 15:25 and this
may signify the extensiveness of Christ's sacrifice, reaching from the morning
of the world to the evening of it. He was slain and offered up in the morning
of the world, in the purpose and promise of God, in the typical sacrifices of
men, and in the faith of his people, who looked to him as the atoning Saviour,
and in the efficacy of his blood, which reached to all the saints from the beginning,
for the pardon and atonement of their sins; and it was at the end or evening of
the Jewish world and state that Christ was offered up a sacrifice for sin, and
the virtue of it will continue to the end of the world. Christ is the Lamb of
God that continues to take away the sin of the world, and his blood continues
to cleanse from all sin, and he ever lives to make intercession for
transgressors. Good men are continually sinning, and they ever stand in need of
the application of pardoning grace and mercy; there are sins of the night, and
the sins of the day they fall into, and nothing can expiate them but the blood
and sacrifice of Christ. The repetition of these sacrifices every day, morning
and night, shows that they could not really and perfectly take away sin; the
cessation of them was a token of perfect atonement by Christ, which made them
needless and useless: and this may teach us, that the sacrifices of prayer and
praise should be morning and evening; in the morning we should express our
thankfulness for the mercies of the night, and pray for the continuance of them
the day following; and at the evening we should offer up the sacrifices of
praise for the mercies of the day, and pray for the mercies of the night; and
at both seasons should be concerned to have a fresh application of the atoning
blood and sacrifice of Christ, for the taking away from us the sins of the
night and day.
Exodus 29:40 40 With
the one lamb shall be one-tenth of an ephah of flour mixed with
one-fourth of a hin of pressed oil, and one-fourth of a hin of wine as a
drink offering.
YLT 40and a tenth [deal] of fine flour, mixed with
beaten oil, a fourth part of a hin, and a libation, a fourth part of a hin, of
wine, [is] for the one lamb.
And with the
one lamb a tenth deal,.... That is, the tenth part of an "ephah", as Jarchi
and Aben Ezra, which is an "omer", and held as much as a man could
eat in one day, or more, see Exodus 16:18,
of flour
mingled with the fourth part of an hin of beaten oil; this was a
meat, or, rather bread offering, which went along with the daily sacrifice, and
typified Christ the food of his people, who is compared to a corn of wheat; is
the finest of the wheat, and the bread of God, which came down from heaven, and
gives life, food; and nourishment to men; and the "beaten oil" may
signify the graces of the Spirit in him, and the exercise of them through the
many trials and sufferings he endured, and which make him savoury food to his
people, as a crucified Christ is:
and the fourth
part of a hin of wine for a drink offering; a "hin", Aben
Ezra says, was an Egyptian measure, but what reason he had for it does not
appear; according to Ainsworth, the fourth part of it was a pint and a half;
but according to Bishop CumberlandF14Of Scripture Weights and
Measures, c. 3. p. 86. , who has with great exactness calculated the Jewish
measures, it was a quart and above half a pint; this was poured out upon the
altar. Jarchi says there were two silver basins on the top of the altar, and
there were bored in them like two small nostrils, and wine was put in the
middle of them; and it flowed and went out by the way of the nostrils, and fell
upon the top of the altar, and from thence descended to the bottom: this wine
poured may either signify the blood of Christ shed, or poured out for the
remission of sin; or the love of Christ very plentifully manifested in the
offering up of himself for men, and the acceptableness of to God: and,
moreover, as sacrifices are called the bread of God, and he makes as it were a
feast of them, feeding on them with delight and pleasure, it was necessary there
should be wine to complete the banquet; wherefore wine is said to cheer both
God and man, Judges 9:13,
alluding to the libations of wine in sacrifices.
Exodus 29:41 41 And the other lamb you
shall offer at twilight; and you shall offer with it the grain offering and the
drink offering, as in the morning, for a sweet aroma, an offering made by fire
to the Lord.
YLT 41`And the second lamb thou dost prepare
between the evenings; according to the present of the morning, and according to
its libation, thou dost prepare for it, for sweet fragrance, a fire-offering,
to Jehovah: --
And the other
lamb thou shalt offer at even,.... See Gill on Exodus 29:39,
and shall do
thereto according to the meat offering of the morning, and according to the
drink offering thereof; a meat and drink offering consisting of the same things, for
quality and quantity, and made in the same manner, were to be offered with the
daily evening sacrifice, as with the morning one:
for a sweet
savour, an offering made by fire unto the Lord: for these lambs were
both burnt with fire upon the altar, and therefore are called a burnt offering
in the next verse.
Exodus 29:42 42 This shall be a continual burnt
offering throughout your generations at the door of the tabernacle of
meeting before the Lord,
where I will meet you to speak with you.
YLT 42a continual burnt-offering for your
generations, at the opening of the tent of meeting, before Jehovah, whither I
am met with you, to speak unto thee there,
This shall be a
continual burnt offering throughout your generations,.... To be
offered up morning and evening in every age, as long as the Mosaic economy
lasted, till he came, who put an end to it by offering up himself, the antitype
of it:
at the door of
the tabernacle of the congregation before the Lord; that is, upon
the altar of burnt offering which stood there, see Exodus 40:29,
where I will
meet you to speak there unto thee; to accept of their
sacrifices, give further directions of what was to be done, and answers to
inquiries made of him in matters of moment and difficulty. Jarchi observes,
that some of their Rabbins conclude from hence, that the holy blessed God spoke
with Moses from off the altar of brass, after the tabernacle was set up; but
others say from off the mercy seat, as in Exodus 25:22.
Exodus 29:43 43 And
there I will meet with the children of Israel, and the tabernacle shall
be sanctified by My glory.
YLT 43and I have met there with the sons of Israel,
and it hath been sanctified by My honour.
And there will
I meet with the children of Israel,.... Not only with Moses
or with Aaron, and his successors, but with the people themselves, by granting
them his gracious presence in public ordinances, giving them tokens of his
goodwill unto them, and of his acceptance of their offerings, hearing their
prayers put up by themselves, or by the priest interceding for them, and receiving
their thanksgivings for mercies bestowed, and giving them instructions by the
mouth of his priests:
and the
tabernacle shall be sanctified by my glory; by his Shechinah, or the
glory of the divine Majesty, dwelling in it; or it may be supplied, the children
of Israel shall be sanctified; set apart and distinguished by his glorious
presence among them; the Targum of Jonathan is,"I will be sanctified in or
by their princes, because of my glory.'
Exodus 29:44 44 So
I will consecrate the tabernacle of meeting and the altar. I will also
consecrate both Aaron and his sons to minister to Me as priests.
YLT 44`And I have sanctified the tent of meeting,
and the altar, and Aaron and his sons I sanctify for being priests to Me,
And I will
sanctify the tabernacle of the congregation, and the altar,.... This
seems to intimate that something else in the preceding verse is intended, as
what should be sanctified, than the tabernacle, as we supply it; or else here
is a repetition of the same thing for the confirmation of it, and both that and
the altar were, sanctified, or set apart for holy uses, as well as cleansed and
expiated by sacrifices:
I will sanctify
also both Aaron and his sons, to minister to me in the priest's office; that is, in a
ceremonial way, by separating them from the rest of the children of Israel, by
washing, clothing, and anointing them, and by accepting sacrifices offered by
them; for this is not to be understood of internal sanctifying grace, which,
though Aaron had, and many of his sons that succeeded him, yet not all; nor was
it necessary to the performance of the priestly office, though it is in all
those who are a royal priesthood, and made priests as well as kings unto God;
for they are a holy nation, called with an holy calling, and unto himself, and
have it both internally and externally.
Exodus 29:45 45 I
will dwell among the children of Israel and will be their God.
YLT 45and I have tabernacled in the midst of the
sons of Israel, and have become their God,
And I will
dwell among the children of Israel,.... In the tabernacle
ordered to be built for him, and which, when built, was placed in the midst of
the camp of Israel; and here Jehovah dwelt as a king in his palace, near at
hand to help, protect, and defend his subjects, and supply them with all things
needful for them; see Deuteronomy 4:7.
and will be
their God; their covenant God, their King and their God, their government
being a Theocracy; their God and Father, by national adoption, and from whom
they might expect all good things, they continuing in obedience to his
commands, by the tenure of which they held their rights and privileges, civil
and ecclesiastical.
Exodus 29:46 46 And
they shall know that I am the Lord their God, who brought
them up out of the land of Egypt, that I may dwell among them. I am the Lord their God.
YLT 46and they have known that I [am] Jehovah their
God, who hath brought them out of the land of Egypt, that I may tabernacle in
their midst; I [am] Jehovah their God.
And they shall
know that I am the Lord their God,.... By his presence with
them, by the blessings bestowed upon them, by his care of them, and kindness to
them:
that brought
them forth out of the land of Egypt, that I may dwell amongst them; not only did
he bring them from thence, that they might dwell in the land of Canaan, but
that he might dwell among them, which was by far the greatest mercy; and not
only that they might be delivered from the bondage and affliction with which
they were sorely pressed, but that they might be a free people, under the
protection of their King and their God, in the midst of them; all which was a
great encouragement to them, and an obligation on them to attend the service of
the sanctuary, and to obey the Lord in whatsoever he had enjoined or should
command them:
I am the Lord
their God; of which he had given full proof and evidence by what he had
done for them, and would yet give more; and to have the Lord our God is the
greatest happiness that can be enjoyed, see Psalm 33:12.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Exodus 29:37
Compare Numbers 4:15 and Haggai 2:11–13