1 “This is the thing that you shall do to them to make them holy, to minister to me in the priest’s office: take one young bull and two rams without defect,
2 unleavened bread, unleavened cakes mixed with oil, and unleavened wafers anointed with oil. You shall make them of fine wheat flour.
3 You shall put them into one basket, and bring them in the basket, with the bull and the two rams.
4 You shall bring Aaron and his sons to the door of the Tent of Meeting, and shall wash them with water.
5 You shall take the garments, and put on Aaron the tunic, the robe of the ephod, the ephod, and the breastplate, and clothe him with the skillfully woven band of the ephod.
6 You shall set the turban on his head, and put the holy crown on the turban.
7 Then you shall take the anointing oil, and pour it on his head, and anoint him.
8 You shall bring his sons, and put tunics on them.
9 You shall clothe them with belts, Aaron and his sons, and bind headbands on them. They shall have the priesthood by a perpetual statute. You shall consecrate Aaron and his sons.
10 “You shall bring the bull before the Tent of Meeting; and Aaron and his sons shall lay their hands on the head of the bull.
11 You shall kill the bull before Yahweh at the door of the Tent of Meeting.
12 You shall take of the blood of the bull, and put it on the horns of the altar with your finger; and you shall pour out all the blood at the base of the altar.
13 You shall take all the fat that covers the innards, the cover of the liver, the two kidneys, and the fat that is on them, and burn them on the altar.
14 But the meat of the bull, and its skin, and its dung, you shall burn with fire outside of the camp. It is a sin offering.
15 “You shall also take the one ram, and Aaron and his sons shall lay their hands on the head of the ram.
16 You shall kill the ram, and you shall take its blood, and sprinkle it around on the altar.
17 You shall cut the ram into its pieces, and wash its innards, and its legs, and put them with its pieces, and with its head.
18 You shall burn the whole ram on the altar: it is a burnt offering to Yahweh; it is a pleasant aroma, an offering made by fire to Yahweh.
19 “You shall take the other ram, and Aaron and his sons shall lay their hands on the head of the ram.
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, and on the thumb of their right hand, and on the big toe of their right foot; and sprinkle the blood around on the altar.
21 You shall take of the blood that is on the altar, and of the anointing oil, and sprinkle it on Aaron, and on his garments, and on his sons, and on the garments of his sons with him: and he shall be made holy, and his garments, and his sons, and his sons’ garments with him.
22 Also you shall take some of the ram’s fat, the fat tail, the fat that covers the innards, the cover of the liver, the two kidneys, the fat that is on them, and the right thigh (for it is a ram of consecration),
23 and one loaf of bread, one cake of oiled bread, and one wafer out of the basket of unleavened bread that is before Yahweh.
24 You shall put all of this in Aaron’s hands, and in his sons’ hands, and shall wave them for a wave offering before Yahweh.
25 You shall take them from their hands, and burn them on the altar on the burnt offering, for a pleasant aroma before Yahweh: it is an offering made by fire to Yahweh.
26 “You shall take the breast of Aaron’s ram of consecration, and wave it for a wave offering before Yahweh. It shall be your portion.
27 You shall sanctify the breast of the wave offering and the thigh of the wave offering, which is waved, and which is raised up, of the ram of consecration, even of that which is for Aaron, and of that which is for his sons.
28 It shall be for Aaron and his sons as their portion forever from the children of Israel; for it is a wave offering. It shall be a wave offering from the children of Israel of the sacrifices of their peace offerings, even their wave offering to Yahweh.
29 “The holy garments of Aaron shall be for his sons after him, to be anointed in them, and to be consecrated in them.
30 Seven days shall the son who is priest in his place put them on, when he comes into the Tent of Meeting to minister in the holy place.
31 “You shall take the ram of consecration and boil its meat in a holy place.
32 Aaron and his sons shall eat the meat of the ram, and the bread that is in the basket, at the door of the Tent of Meeting.
33 They shall eat those things with which atonement was made, to consecrate and sanctify them; but a stranger shall not eat of it, because they are holy.
34 If anything of the meat of the consecration, or of the bread, remains to the morning, then you shall burn the remainder with fire. It shall not be eaten, because it is holy.
35 “You shall do so to Aaron and to his sons, according to all that I have commanded you. You shall consecrate them seven days.
36 Every day you shall offer the bull of sin offering for atonement. You shall cleanse the altar when you make atonement for it. You shall anoint it, to sanctify it.
37 Seven days you shall make atonement for the altar, and sanctify it; and the altar shall be most holy. Whatever touches the altar shall be holy.
38 “Now this is that which you shall offer on the altar: two lambs a year old day by day continually.
39 The one lamb you shall offer in the morning; and the other lamb you shall offer at evening;
40 and with the one lamb a tenth part of an ephah of fine flour mixed with the fourth part of a hin of beaten oil, and the fourth part of a hin of wine for a drink offering.
41 The other lamb you shall offer at evening, and shall do to it according to the meal offering of the morning and according to its drink offering, for a pleasant aroma, an offering made by fire to Yahweh.
42 It shall be a continual burnt offering throughout your generations at the door of the Tent of Meeting before Yahweh, where I will meet with you, to speak there to you.
43 There I will meet with the children of Israel; and the place shall be sanctified by my glory.
44 I will sanctify the Tent of Meeting and the altar. I will also sanctify Aaron and his sons to minister to me in the priest’s office.
45 I will dwell among the children of Israel, and will be their God.
46 They shall know that I am Yahweh their God, who brought them out of the land of Egypt, that I might dwell among them: I am Yahweh their God.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 29:1–9God appeared to Moses, and enjoined him to bestow the high priesthood upon Aaron his brother, as upon him that best of them all deserved to obtain that honor, on account of his virtue. … Moses said to them, "O you Israelites, … had the inquiry after such a person been left to me, I should have thought myself worthy of this honor, both because all men are naturally fond of themselves, and because I am conscious to myself that I have taken a great deal of pains for your deliverance; but now God himself has determined that Aaron is worthy of this honor, and has chosen him for his priest, as knowing him to be the most righteous person among you. … he it is that must put up prayers for you to God, who will readily hear them, not only because he is himself solicitous for your nation, but also because he will receive them as offered by one that he hath himself chosen to this office." The Hebrews were pleased with what was said, and they gave their approbation to him whom God had ordained
God appeared to Moses, and enjoined him to bestow the high priesthood upon Aaron his brother, as upon him that best of them all deserved to obtain that honor, on account of his virtue. … Moses said to them, "O you Israelites, … had the inquiry after such a person been left to me, I should have thought myself worthy of this honor, both because all men are naturally fond of themselves, and because I am conscious to myself that I have taken a great deal of pains for your deliverance; but now God himself has determined that Aaron is worthy of this honor, and has chosen him for his priest, as knowing him to be the most righteous person among you. … he it is that must put up prayers for you to God, who will readily hear them, not only because he is himself solicitous for your nation, but also because he will receive them as offered by one that he hath himself chosen to this office." The Hebrews were pleased with what was said, and they gave their approbation to him whom God had ordained
Josephus, Antiquities of the Jews, Antiquities 3.8.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 29:42–46Some of our Rabbis learn from this that it was from above the copper altar that the Holy One, blessed be He, spoke with Moses after the Tabernacle was erected, for this was at the entrance; but some say that He spoke from above the cover of the Ark (the כפרת), as it is said, (Exodus 25:22) “And I will speak to thee from above the cover” … AND I WILL BE MET THERE — I will come together with them in a conversation as a king who appoints a place of meeting where he will speak with his subjects. … BY MY GLORY — for my Shechina shall rest there. … לשכני בתכם means under the condition that I may dwell in the midst of them.
Some of our Rabbis learn from this that it was from above the copper altar that the Holy One, blessed be He, spoke with Moses after the Tabernacle was erected, for this was at the entrance; but some say that He spoke from above the cover of the Ark (the כפרת), as it is said, (Exodus 25:22) “And I will speak to thee from above the cover” … AND I WILL BE MET THERE — I will come together with them in a conversation as a king who appoints a place of meeting where he will speak with his subjects. … BY MY GLORY — for my Shechina shall rest there. … לשכני בתכם means under the condition that I may dwell in the midst of them.
Rashi, Commentary on the Torah, on 29:42, 29:43 and 29:46; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 29:20The question now arises, why only the right ear and the right thumb and toe were sprinkled with blood, as if the priests were consecrated and devoted to God only in half of their persons? I reply, that in this one part the other was comprehended; since both the ears, and both the hands and feet have the same object, and their offices are so connected, that what is said of one ear applies to the other. Again, it is asked, why the ear, and foot, and hand, were smeared rather than the breast and the tongue? and I do not doubt but that by the ear obedience was designated, and by the hands and feet all the actions and the whole course of life; … It is therefore very appropriate that man's life should be consecrated by blood; and, inasmuch as the foundation of welldoing is obedience, which is preferred to all sacrifices, Moses is commanded to begin with the ear.
The question now arises, why only the right ear and the right thumb and toe were sprinkled with blood, as if the priests were consecrated and devoted to God only in half of their persons? I reply, that in this one part the other was comprehended; since both the ears, and both the hands and feet have the same object, and their offices are so connected, that what is said of one ear applies to the other. Again, it is asked, why the ear, and foot, and hand, were smeared rather than the breast and the tongue? and I do not doubt but that by the ear obedience was designated, and by the hands and feet all the actions and the whole course of life; … It is therefore very appropriate that man's life should be consecrated by blood; and, inasmuch as the foundation of welldoing is obedience, which is preferred to all sacrifices, Moses is commanded to begin with the ear.
John Calvin, Commentaries, on 29:16–21; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 29:38–46A lamb was to be offered upon the altar every morning, and a lamb every evening, each with a meat-offering, both made by fire, as a continual burnt-offering throughout their generations, Exo 29:38-41. Whether there were any other sacrifices to be offered or not, these were sure to be offered, at the public charge, for the benefit and comfort of all Israel, to make atonement for their daily sins, and to be an acknowledgement to God of their daily mercies. … This teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgement of our dependence upon him and our obligations to him. … Whatever business we have, this must never be omitted, either morning or evening; prayer-time must be kept up as duly as meat-time. … I will dwell among the children of Israel. Note, Where God sets up the tabernacle of his ordinances he will himself dwell. … Those that abide in God's house shall have God to abide with them.
A lamb was to be offered upon the altar every morning, and a lamb every evening, each with a meat-offering, both made by fire, as a continual burnt-offering throughout their generations, Exo 29:38-41. Whether there were any other sacrifices to be offered or not, these were sure to be offered, at the public charge, for the benefit and comfort of all Israel, to make atonement for their daily sins, and to be an acknowledgement to God of their daily mercies. … This teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgement of our dependence upon him and our obligations to him. … Whatever business we have, this must never be omitted, either morning or evening; prayer-time must be kept up as duly as meat-time. … I will dwell among the children of Israel. Note, Where God sets up the tabernacle of his ordinances he will himself dwell. … Those that abide in God's house shall have God to abide with them.
Matthew Henry, Commentary on the Whole Bible, on 29:38–46; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 29:45–46And 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. … 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
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. … 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
John Gill, An Exposition of the Old and New Testament, on 29:45–46; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 29:20–21The putting the blood of the sacrifice on the tip of the right ear, the thumb of the right hand, and the great toe of the right foot, was doubtless intended to signify that they should dedicate all their faculties and powers to the service of God; their ears to the hearing and study of his law, their hands to diligence in the sacred ministry and to all acts of obedience, and their feet to walking in the way of God's precepts. And this sprinkling appears to have been used to teach them that they could neither hear, work, nor walk profitably, uprightly, and well-pleasing in the sight of God, without this application of the blood of the sacrifice. And as the blood of rams, bulls, and goats, could never take away sin, does not this prove to us that something infinitely better is shadowed out, and that we can do nothing holy and pure in the sight of a just and holy God, but through the blood of atonement?
The putting the blood of the sacrifice on the tip of the right ear, the thumb of the right hand, and the great toe of the right foot, was doubtless intended to signify that they should dedicate all their faculties and powers to the service of God; their ears to the hearing and study of his law, their hands to diligence in the sacred ministry and to all acts of obedience, and their feet to walking in the way of God's precepts. And this sprinkling appears to have been used to teach them that they could neither hear, work, nor walk profitably, uprightly, and well-pleasing in the sight of God, without this application of the blood of the sacrifice. And as the blood of rams, bulls, and goats, could never take away sin, does not this prove to us that something infinitely better is shadowed out, and that we can do nothing holy and pure in the sight of a just and holy God, but through the blood of atonement?
Adam Clarke, Commentary on the Holy Bible, on 29:20–21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Exodus 29:4–9Aaron and his sons thou shalt bring unto the door of the tabernacle--as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration. … wash them with water. … It signified the necessity and importance of moral purity or holiness (Isa 52:11; Joh 13:10; Co2 7:1; Pe1 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Rev 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Lev 10:7; Psa 45:7; Isa 61:1; Jo1 2:27), and as he was officially a type of Christ (Heb 7:26; Joh 3:34; also Mat 3:16; Mat 11:29).
Aaron and his sons thou shalt bring unto the door of the tabernacle--as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration. … wash them with water. … It signified the necessity and importance of moral purity or holiness (Isa 52:11; Joh 13:10; Co2 7:1; Pe1 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Rev 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Lev 10:7; Psa 45:7; Isa 61:1; Jo1 2:27), and as he was officially a type of Christ (Heb 7:26; Joh 3:34; also Mat 3:16; Mat 11:29).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 29:4–9; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 29:38–43The daily morning and evening sacrifices were to be "for a sweet savour, a firing unto Jehovah" (see at Lev 1:9). In these Israel was to consecrate its life daily unto the Lord (see at Lev 1 and 2). In order that the whole of the daily life might be included, it was to be offered continually every morning and evening for all future time ("throughout your generations" as at Exo 12:14) at the door of the tabernacle, i.e., upon the altar erected there, before Jehovah, who would meet with the people and commune with them there (see Exo 25:22). … As the people were not allowed to approach the ark of the covenant, but only to draw near to the altar of burnt-offering in the sanctuary, it was important to declare that the Lord would manifest Himself to them even there, and sanctify them by His glory.
The daily morning and evening sacrifices were to be "for a sweet savour, a firing unto Jehovah" (see at Lev 1:9). In these Israel was to consecrate its life daily unto the Lord (see at Lev 1 and 2). In order that the whole of the daily life might be included, it was to be offered continually every morning and evening for all future time ("throughout your generations" as at Exo 12:14) at the door of the tabernacle, i.e., upon the altar erected there, before Jehovah, who would meet with the people and commune with them there (see Exo 25:22). … As the people were not allowed to approach the ark of the covenant, but only to draw near to the altar of burnt-offering in the sanctuary, it was important to declare that the Lord would manifest Himself to them even there, and sanctify them by His glory.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 29:41–46; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 29
Exodus 29:1–46, World English Bible
Exodus 29 in the Bible · Told in the Story: Chapter 10, A Tent for God, Chapter 14, Fire from the Lord
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 29:1–9God appeared to Moses, and enjoined him to bestow the high priesthood upon Aaron his brother, as upon him that best of them all deserved to obtain that honor, on account of his virtue. … Moses said to them, "O you Israelites, … had the inquiry after such a person been left to me, I should have thought myself worthy of this honor, both because all men are naturally fond of themselves, and because I am conscious to myself that I have taken a great deal of pains for your deliverance; but now God himself has determined that Aaron is worthy of this honor, and has chosen him for his priest, as knowing him to be the most righteous person among you. … he it is that must put up prayers for you to God, who will readily hear them, not only because he is himself solicitous for your nation, but also because he will receive them as offered by one that he hath himself chosen to this office." The Hebrews were pleased with what was said, and they gave their approbation to him whom God had ordained
Josephus, Antiquities of the Jews, Antiquities 3.8.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 29:42–46Some of our Rabbis learn from this that it was from above the copper altar that the Holy One, blessed be He, spoke with Moses after the Tabernacle was erected, for this was at the entrance; but some say that He spoke from above the cover of the Ark (the כפרת), as it is said, (Exodus 25:22) “And I will speak to thee from above the cover” … AND I WILL BE MET THERE — I will come together with them in a conversation as a king who appoints a place of meeting where he will speak with his subjects. … BY MY GLORY — for my Shechina shall rest there. … לשכני בתכם means under the condition that I may dwell in the midst of them.
Rashi, Commentary on the Torah, on 29:42, 29:43 and 29:46; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 29:20The question now arises, why only the right ear and the right thumb and toe were sprinkled with blood, as if the priests were consecrated and devoted to God only in half of their persons? I reply, that in this one part the other was comprehended; since both the ears, and both the hands and feet have the same object, and their offices are so connected, that what is said of one ear applies to the other. Again, it is asked, why the ear, and foot, and hand, were smeared rather than the breast and the tongue? and I do not doubt but that by the ear obedience was designated, and by the hands and feet all the actions and the whole course of life; … It is therefore very appropriate that man's life should be consecrated by blood; and, inasmuch as the foundation of welldoing is obedience, which is preferred to all sacrifices, Moses is commanded to begin with the ear.
John Calvin, Commentaries, on 29:16–21; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 29:38–46A lamb was to be offered upon the altar every morning, and a lamb every evening, each with a meat-offering, both made by fire, as a continual burnt-offering throughout their generations, Exo 29:38-41. Whether there were any other sacrifices to be offered or not, these were sure to be offered, at the public charge, for the benefit and comfort of all Israel, to make atonement for their daily sins, and to be an acknowledgement to God of their daily mercies. … This teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgement of our dependence upon him and our obligations to him. … Whatever business we have, this must never be omitted, either morning or evening; prayer-time must be kept up as duly as meat-time. … I will dwell among the children of Israel. Note, Where God sets up the tabernacle of his ordinances he will himself dwell. … Those that abide in God's house shall have God to abide with them.
Matthew Henry, Commentary on the Whole Bible, on 29:38–46; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 29:45–46And 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. … 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
John Gill, An Exposition of the Old and New Testament, on 29:45–46; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 29:20–21The putting the blood of the sacrifice on the tip of the right ear, the thumb of the right hand, and the great toe of the right foot, was doubtless intended to signify that they should dedicate all their faculties and powers to the service of God; their ears to the hearing and study of his law, their hands to diligence in the sacred ministry and to all acts of obedience, and their feet to walking in the way of God's precepts. And this sprinkling appears to have been used to teach them that they could neither hear, work, nor walk profitably, uprightly, and well-pleasing in the sight of God, without this application of the blood of the sacrifice. And as the blood of rams, bulls, and goats, could never take away sin, does not this prove to us that something infinitely better is shadowed out, and that we can do nothing holy and pure in the sight of a just and holy God, but through the blood of atonement?
Adam Clarke, Commentary on the Holy Bible, on 29:20–21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Exodus 29:4–9Aaron and his sons thou shalt bring unto the door of the tabernacle--as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration. … wash them with water. … It signified the necessity and importance of moral purity or holiness (Isa 52:11; Joh 13:10; Co2 7:1; Pe1 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Rev 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Lev 10:7; Psa 45:7; Isa 61:1; Jo1 2:27), and as he was officially a type of Christ (Heb 7:26; Joh 3:34; also Mat 3:16; Mat 11:29).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 29:4–9; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 29:38–43The daily morning and evening sacrifices were to be "for a sweet savour, a firing unto Jehovah" (see at Lev 1:9). In these Israel was to consecrate its life daily unto the Lord (see at Lev 1 and 2). In order that the whole of the daily life might be included, it was to be offered continually every morning and evening for all future time ("throughout your generations" as at Exo 12:14) at the door of the tabernacle, i.e., upon the altar erected there, before Jehovah, who would meet with the people and commune with them there (see Exo 25:22). … As the people were not allowed to approach the ark of the covenant, but only to draw near to the altar of burnt-offering in the sanctuary, it was important to declare that the Lord would manifest Himself to them even there, and sanctify them by His glory.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 29:41–46; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.