3 and assemble all the congregation at the door of the Tent of Meeting.”
4 Moses did as Yahweh commanded him; and the congregation was assembled at the door of the Tent of Meeting.
5 Moses said to the congregation, “This is the thing which Yahweh has commanded to be done.”
6 Moses brought Aaron and his sons, and washed them with water.
7 He put the tunic on him, tied the sash on him, clothed him with the robe, put the ephod on him, and he tied the skillfully woven band of the ephod on him and fastened it to him with it.
8 He placed the breastplate on him. He put the Urim and Thummim in the breastplate.
9 He set the turban on his head. He set the golden plate, the holy crown, on the front of the turban, as Yahweh commanded Moses.
10 Moses took the anointing oil, and anointed the tabernacle and all that was in it, and sanctified them.
11 He sprinkled it on the altar seven times, and anointed the altar and all its vessels, and the basin and its base, to sanctify them.
12 He poured some of the anointing oil on Aaron’s head, and anointed him, to sanctify him.
13 Moses brought Aaron’s sons, and clothed them with tunics, and tied sashes on them, and put headbands on them, as Yahweh commanded Moses.
14 He brought the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering.
15 He killed it; and Moses took the blood, and put it around on the horns of the altar with his finger, and purified the altar, and poured out the blood at the base of the altar, and sanctified it, to make atonement for it.
16 He took all the fat that was on the innards, and the cover of the liver, and the two kidneys, and their fat; and Moses burned it on the altar.
17 But the bull, and its skin, and its meat, and its dung, he burned with fire outside the camp, as Yahweh commanded Moses.
18 He presented the ram of the burnt offering. Aaron and his sons laid their hands on the head of the ram.
19 He killed it; and Moses sprinkled the blood around on the altar.
20 He cut the ram into its pieces; and Moses burned the head, and the pieces, and the fat.
21 He washed the innards and the legs with water; and Moses burned the whole ram on the altar. It was a burnt offering for a pleasant aroma. It was an offering made by fire to Yahweh, as Yahweh commanded Moses.
22 He presented the other ram, the ram of consecration. Aaron and his sons laid their hands on the head of the ram.
23 He killed it; and Moses took some of its blood, and put it on the tip of Aaron’s right ear, and on the thumb of his right hand, and on the great toe of his right foot.
24 He brought Aaron’s sons; and Moses put some of the blood on the tip of their right ear, and on the thumb of their right hand, and on the great toe of their right foot; and Moses sprinkled the blood around on the altar.
25 He took the fat, the fat tail, all the fat that was on the innards, the cover of the liver, the two kidneys and their fat, and the right thigh;
26 and out of the basket of unleavened bread that was before Yahweh, he took one unleavened cake, one cake of oiled bread, and one wafer, and placed them on the fat and on the right thigh.
27 He put all these in Aaron’s hands and in his sons’ hands, and waved them for a wave offering before Yahweh.
28 Moses took them from their hands, and burned them on the altar on the burnt offering. They were a consecration offering for a pleasant aroma. It was an offering made by fire to Yahweh.
29 Moses took the breast, and waved it for a wave offering before Yahweh. It was Moses’ portion of the ram of consecration, as Yahweh commanded Moses.
30 Moses took some of the anointing oil, and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, and on his sons, and on his sons’ garments with him, and sanctified Aaron, his garments, and his sons, and his sons’ garments with him.
31 Moses said to Aaron and to his sons, “Boil the meat at the door of the Tent of Meeting, and there eat it and the bread that is in the basket of consecration, as I commanded, saying, ‘Aaron and his sons shall eat it.’
32 What remains of the meat and of the bread you shall burn with fire.
33 You shall not go out from the door of the Tent of Meeting for seven days, until the days of your consecration are fulfilled: for he shall consecrate you seven days.
34 What has been done today, so Yahweh has commanded to do, to make atonement for you.
35 You shall stay at the door of the Tent of Meeting day and night seven days, and keep Yahweh’s command, that you don’t die: for so I am commanded.”
6 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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On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 8:30–35And when Moses had sprinkled Aaron's vestments, himself, and his sons, with the blood of the beasts that were slain, and had purified them with spring waters and ointment, they became God's priests. After this manner did he consecrate them and their garments for seven days together. The same he did to the tabernacle, and the vessels thereto belonging, both with oil first incensed, as I said, and with the blood of bulls and of rams, slain day by day one, according to its kind.
And when Moses had sprinkled Aaron's vestments, himself, and his sons, with the blood of the beasts that were slain, and had purified them with spring waters and ointment, they became God's priests. After this manner did he consecrate them and their garments for seven days together. The same he did to the tabernacle, and the vessels thereto belonging, both with oil first incensed, as I said, and with the blood of bulls and of rams, slain day by day one, according to its kind.
Josephus, Antiquities of the Jews, Antiquities 3.8.6; 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.
John Calvin1509–1564ReformedCommentaries · on Leviticus 8:31–35One thing only is special, that God kept them in the tabernacle seven days, that they might learn to subordinate all their domestic cares and worldly business to their sacred duties. It has been elsewhere said, also, … that perfection is denoted by the number seven, which this passage confirms, for by the seven days they were reminded that they were no longer their own masters for the rest of their life.
One thing only is special, that God kept them in the tabernacle seven days, that they might learn to subordinate all their domestic cares and worldly business to their sacred duties. It has been elsewhere said, also, … that perfection is denoted by the number seven, which this passage confirms, for by the seven days they were reminded that they were no longer their own masters for the rest of their life.
John Calvin, Commentaries, on 8:31; 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 Leviticus 8:33–35They must not stir out of the court of the tabernacle for seven days, Lev 8:33. The priesthood being a good warfare, they must thus learn to endure hardness, and to disentangle themselves from the affairs of this life, Ti2 2:3, Ti2 2:4. Being consecrated to their service, they must give themselves wholly to it, and attend continually to this very thing. … During this time appointed for their consecration, they were daily to repeat the same sacrifices which were offered the first day, Lev 8:34. … The work lasted seven days; for it was a kind of creation: and this time was appointed in honour of the sabbath, which, probably, was the last day of the seven, for which they were to prepare during the six days. … they attended day and night (Lev 8:35), and so constant should we be in our meditation on God's law, Psa 1:2.
They must not stir out of the court of the tabernacle for seven days, Lev 8:33. The priesthood being a good warfare, they must thus learn to endure hardness, and to disentangle themselves from the affairs of this life, Ti2 2:3, Ti2 2:4. Being consecrated to their service, they must give themselves wholly to it, and attend continually to this very thing. … During this time appointed for their consecration, they were daily to repeat the same sacrifices which were offered the first day, Lev 8:34. … The work lasted seven days; for it was a kind of creation: and this time was appointed in honour of the sabbath, which, probably, was the last day of the seven, for which they were to prepare during the six days. … they attended day and night (Lev 8:35), and so constant should we be in our meditation on God's law, Psa 1:2.
Matthew Henry, Commentary on the Whole Bible, on 8:31–36; 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 Leviticus 8:12And he poured of the anointing oil upon Aaron's head,.... Which ran down to his beard, and to the collar of his coat, the robe of the ephod, but not to the skirts of his garments, as we wrongly render it, Psalm 133:2. Jarchi says it was first poured on his head, and after that he put it between his eyebrows, and drew it with his finger here and there, or from one eyebrow to another: … a greater profusion of oil was used in the anointing of Aaron than of the tabernacle, altar, and laver, and their vessels, he being so eminent a type of Christ, our high priest, anointed with the oil of gladness above his fellows: … and anointed him to sanctify him; to signify that he was set apart and devoted to the sacred office of the priesthood.
And he poured of the anointing oil upon Aaron's head,.... Which ran down to his beard, and to the collar of his coat, the robe of the ephod, but not to the skirts of his garments, as we wrongly render it, Psalm 133:2. Jarchi says it was first poured on his head, and after that he put it between his eyebrows, and drew it with his finger here and there, or from one eyebrow to another: … a greater profusion of oil was used in the anointing of Aaron than of the tabernacle, altar, and laver, and their vessels, he being so eminent a type of Christ, our high priest, anointed with the oil of gladness above his fellows: … and anointed him to sanctify him; to signify that he was set apart and devoted to the sacred office of the priesthood.
John Gill, An Exposition of the Old and New Testament, on 8:12; 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.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Leviticus 8:3–5It was manifestly expedient for the Israelitish people to be satisfied that Aaron's appointment to the high dignity of the priesthood was not a personal intrusion, nor a family arrangement between him and Moses; and nothing, therefore, could be a more prudent or necessary measure, for impressing a profound conviction of the divine origin and authority of the priestly institution, than to summon a general assembly of the people, and in their presence perform the solemn ceremonies of inauguration, which had been prescribed by divine authority.
It was manifestly expedient for the Israelitish people to be satisfied that Aaron's appointment to the high dignity of the priesthood was not a personal intrusion, nor a family arrangement between him and Moses; and nothing, therefore, could be a more prudent or necessary measure, for impressing a profound conviction of the divine origin and authority of the priestly institution, than to summon a general assembly of the people, and in their presence perform the solemn ceremonies of inauguration, which had been prescribed by divine authority.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:3–5; 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 Leviticus 8:10–13This was followed by the robing and anointing of Aaron's sons, the former only of which is recorded in Lev 8:13 (according to Exo 28:40), the anointing not being expressly mentioned, although it had not only been commanded, in Exo 28:41 and Exo 40:15, but the performance of it is taken for granted in Lev 7:36; Lev 10:7, and Num 3:3. According to the Jewish tradition, the anointing of Aaron (the high priest) was different from that of the sons of Aaron (the ordinary priests), the oil being poured upon the head of the former, whilst it was merely smeared with the finger upon the forehead in the case of the latter … Oil was a fitting symbol of the Spirit, or spiritual principle of life, by virtue of its power to sustain and fortify the vital energy … The anointing with oil, therefore, was a symbol of endowment with the Spirit of God (Sa1 10:1, Sa1 10:6; Sa1 16:13-14; Isa 61:1) for the duties of the office to which a person was consecrated.
This was followed by the robing and anointing of Aaron's sons, the former only of which is recorded in Lev 8:13 (according to Exo 28:40), the anointing not being expressly mentioned, although it had not only been commanded, in Exo 28:41 and Exo 40:15, but the performance of it is taken for granted in Lev 7:36; Lev 10:7, and Num 3:3. According to the Jewish tradition, the anointing of Aaron (the high priest) was different from that of the sons of Aaron (the ordinary priests), the oil being poured upon the head of the former, whilst it was merely smeared with the finger upon the forehead in the case of the latter … Oil was a fitting symbol of the Spirit, or spiritual principle of life, by virtue of its power to sustain and fortify the vital energy … The anointing with oil, therefore, was a symbol of endowment with the Spirit of God (Sa1 10:1, Sa1 10:6; Sa1 16:13-14; Isa 61:1) for the duties of the office to which a person was consecrated.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 8:10–13; 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.
Leviticus 8
Leviticus 8:3–35, World English Bible
Leviticus 8 in the Bible · Told in the Story: Chapter 14, Fire from the Lord
What others have written
6 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 Leviticus 8:30–35And when Moses had sprinkled Aaron's vestments, himself, and his sons, with the blood of the beasts that were slain, and had purified them with spring waters and ointment, they became God's priests. After this manner did he consecrate them and their garments for seven days together. The same he did to the tabernacle, and the vessels thereto belonging, both with oil first incensed, as I said, and with the blood of bulls and of rams, slain day by day one, according to its kind.
Josephus, Antiquities of the Jews, Antiquities 3.8.6; 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.
John Calvin1509–1564ReformedCommentaries · on Leviticus 8:31–35One thing only is special, that God kept them in the tabernacle seven days, that they might learn to subordinate all their domestic cares and worldly business to their sacred duties. It has been elsewhere said, also, … that perfection is denoted by the number seven, which this passage confirms, for by the seven days they were reminded that they were no longer their own masters for the rest of their life.
John Calvin, Commentaries, on 8:31; 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 Leviticus 8:33–35They must not stir out of the court of the tabernacle for seven days, Lev 8:33. The priesthood being a good warfare, they must thus learn to endure hardness, and to disentangle themselves from the affairs of this life, Ti2 2:3, Ti2 2:4. Being consecrated to their service, they must give themselves wholly to it, and attend continually to this very thing. … During this time appointed for their consecration, they were daily to repeat the same sacrifices which were offered the first day, Lev 8:34. … The work lasted seven days; for it was a kind of creation: and this time was appointed in honour of the sabbath, which, probably, was the last day of the seven, for which they were to prepare during the six days. … they attended day and night (Lev 8:35), and so constant should we be in our meditation on God's law, Psa 1:2.
Matthew Henry, Commentary on the Whole Bible, on 8:31–36; 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 Leviticus 8:12And he poured of the anointing oil upon Aaron's head,.... Which ran down to his beard, and to the collar of his coat, the robe of the ephod, but not to the skirts of his garments, as we wrongly render it, Psalm 133:2. Jarchi says it was first poured on his head, and after that he put it between his eyebrows, and drew it with his finger here and there, or from one eyebrow to another: … a greater profusion of oil was used in the anointing of Aaron than of the tabernacle, altar, and laver, and their vessels, he being so eminent a type of Christ, our high priest, anointed with the oil of gladness above his fellows: … and anointed him to sanctify him; to signify that he was set apart and devoted to the sacred office of the priesthood.
John Gill, An Exposition of the Old and New Testament, on 8:12; 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.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Leviticus 8:3–5It was manifestly expedient for the Israelitish people to be satisfied that Aaron's appointment to the high dignity of the priesthood was not a personal intrusion, nor a family arrangement between him and Moses; and nothing, therefore, could be a more prudent or necessary measure, for impressing a profound conviction of the divine origin and authority of the priestly institution, than to summon a general assembly of the people, and in their presence perform the solemn ceremonies of inauguration, which had been prescribed by divine authority.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:3–5; 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 Leviticus 8:10–13This was followed by the robing and anointing of Aaron's sons, the former only of which is recorded in Lev 8:13 (according to Exo 28:40), the anointing not being expressly mentioned, although it had not only been commanded, in Exo 28:41 and Exo 40:15, but the performance of it is taken for granted in Lev 7:36; Lev 10:7, and Num 3:3. According to the Jewish tradition, the anointing of Aaron (the high priest) was different from that of the sons of Aaron (the ordinary priests), the oil being poured upon the head of the former, whilst it was merely smeared with the finger upon the forehead in the case of the latter … Oil was a fitting symbol of the Spirit, or spiritual principle of life, by virtue of its power to sustain and fortify the vital energy … The anointing with oil, therefore, was a symbol of endowment with the Spirit of God (Sa1 10:1, Sa1 10:6; Sa1 16:13-14; Isa 61:1) for the duties of the office to which a person was consecrated.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 8:10–13; 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.