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Exodus 29
The Consecration of the Priests and the Lord’s Promise to Dwell Among Israel
The Lord consecrates priests, altar, and daily sacrifice so He may meet with Israel, dwell among them, and be known as the God who redeemed them from Egypt.
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Chapter Summary
The Lord consecrates priests, altar, and daily sacrifice so He may meet with Israel, dwell among them, and be known as the God who redeemed them from Egypt.
Overview
Exodus 29 argues that priestly service before the holy Lord requires divine consecration through washing, clothing, anointing, sacrifice, blood, and sacred food. Aaron and his sons cannot serve by natural qualification. They must be cleansed, clothed, atoned for, ordained, and set apart. The altar itself must be purified and consecrated. Daily burnt offerings then establish continual worship at the entrance of the tent of meeting.
The chapter concludes by declaring the purpose of redemption: the Lord brought Israel out of Egypt so He might dwell among them as their God.
Context
Israel, the covenant people redeemed from Egypt and receiving the Lord’s instructions for priestly consecration, sacrifice, mediation, and continual worship.
Mount Sinai, while Moses is still receiving tabernacle and priesthood instructions from the Lord in the cloud of glory.
The Lord consecrates priests, altar, and daily sacrifice so He may meet with Israel, dwell among them, and be known as the God who redeemed them from Egypt.
Moses
Israel, the covenant people redeemed from Egypt and receiving the Lord’s instructions for priestly consecration, sacrifice, mediation, and continual worship.
Mount Sinai, while Moses is still receiving tabernacle and priesthood instructions from the Lord in the cloud of glory.
Social Pressure
- Israel has received the sanctuary pattern and priestly garments, but the priests must be formally consecrated before they can minister. The people need appointed mediators who are cleansed, clothed, anointed, sacrificed for, and set apart to serve before the holy Lord.
Priestly ordination in ancient contexts often included washing, special garments, anointing, sacrifice, blood application, and sacred meals. In Israel, these actions are not magical or self-invented. They are commanded by the Lord and centered on holiness, atonement, mediation, and covenant presence.
Exodus 29 follows the priestly garment instructions of Exodus 28 and gives the ordination ritual for Aaron and his sons. It also introduces the daily burnt offering and concludes with one of the great purposes of Exodus: the Lord will dwell among Israel as their God.
Chapter Movement
The Lord gives the procedure for consecrating Aaron and his sons: preparing sacrificial animals and bread, washing the priests, clothing Aaron, anointing him, clothing his sons, offering a bull as a sin offering, offering one ram as a burnt offering, offering another ram as an ordination offering, applying blood to the priests, waving and burning portions before the Lord, eating the ordination meal, repeating the consecration for seven days, offering daily burnt offerings, consecrating the altar, and receiving the Lord’s promise to meet, sanctify, dwell, and be Israel’s God.
Discourse Insight
Theological exposition and fulfillment
Exodus 29 clarifies the gospel by showing the seriousness of approaching God. Priests need washing. Priests need sacrifice. Priests need blood. Priests need consecration. Even the altar needs atonement. The daily offering shows continual need before God. Yet all of this points beyond Aaron to Christ. Jesus is the sinless High Priest who does not need a sin offering for Himself.
He is also the once-for-all sacrifice who fully atones for His people. Through Him, God’s people are consecrated, brought near, and made fit for fellowship with the God who redeems in order to dwell among His people.
Structural Flow
The ordination materials are gathered: animals, bread, and offerings.
Aaron and his sons are cleansed and dressed for holy office, with Aaron anointed as high priest.
A sin offering, burnt offering, and ordination offering are presented to atone, dedicate, and install the priests.
The breast and thigh are set apart, sacred garments are passed down, and the priests eat the ordination meal.
The ordination and altar consecration continue for seven days with atonement and sanctification.
Daily burnt offerings are established, and the Lord promises to meet, consecrate, dwell, and be Israel’s God.
Chapter Outline
- 1-3: The Lord identifies the animals and bread required for consecrating the priests.
- Aaron and his sons are washed with water at the entrance of the tent of meeting.
- 5-9: Aaron is clothed in high priestly garments and anointed, while his sons are clothed for priestly service.
- 10-14: The bull is offered to deal with sin before priestly service begins.
- 15-18: The first ram is wholly offered to the Lord as a pleasing aroma.
- 19-25: The second ram consecrates the priests through blood applied to ear, thumb, and toe, and through wave offerings.
- 26-30: The breast and thigh are set apart for priests, and Aaron’s garments pass to his successors.
- 31-34: Aaron and his sons eat the holy ordination meal at the tent entrance.
- 35-37: The priests and altar are consecrated over seven days through repeated sin offerings.
- 38-42: Two lambs are offered every day, morning and twilight, as a regular offering before the Lord.
- 42-46: The Lord promises to meet, speak, consecrate, dwell among Israel, and be their God.
Key Hebrew Terms
Pastoral Entry
Pastoral Definition
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קָדַשׁ is the verb at the heart of the Bible's holiness vocabulary. It names the act — and sometimes the state — of being set apart from the common for the holy: drawn out of ordinary use, ordinary life, or ordinary status and placed under the claim and character of God. BDB reaches for the phrase 'clean ceremonially or morally,' but that framing undersells the word. Cleanness is what sin removes; קָדַשׁ is what God enacts. The two senses must be held together without collapsing into each other.
The verb moves in multiple directions. In its simple stem, it can describe something or someone becoming holy — acquiring the status of what is set apart. In its causative forms, it is usually God who does the setting apart: He sanctifies the Sabbath, the firstborn, the priests, the tabernacle, his Name, his people. But Israel is also called to sanctify themselves, to consecrate others for service, to treat God as holy in their midst. The same root drives both the divine action and the human response.
This is pastorally significant. קָדַשׁ is not primarily a moral achievement word. It is a separation and consecration word. Before the Israelite was required to behave differently, they were declared to belong differently. God sets apart before He commands. The Sabbath is sanctified at creation before Israel exists. The firstborn are claimed at the exodus before the law is given at Sinai. The priests are consecrated before they can offer. This ordering — belonging before obedience, consecration before conduct — runs through the whole verbal pattern and gives the pastoral teacher something essential to say: holiness begins with God's act of setting apart, not with the creature's act of cleaning up.
The word is also relational. When God sanctifies his Name before the nations (Ezek.36.23), it is not a private divine transaction. It is God's public vindication of who He is in the world. When Isaiah calls Israel to sanctify the Lord of hosts (Isa.8.13), he is calling them to treat God as what He actually is — the holy One — in the way they fear, trust, and orient their lives. קָדַשׁ therefore describes movement: the movement of a person, a day, a name, or a community into the sphere where God's holiness defines everything.
Sense to consecrate, sanctify, set apart
Definition To set apart as holy for the LORD.
References Exodus 29:1, 21, 27, 33, 36-37, 43-44
Lexicon to consecrate, sanctify, set apart
Why it matters The whole chapter concerns consecrating Aaron, his sons, their garments, and the altar.
Sense to serve as priest
Definition To perform priestly service before God.
References Exodus 29:1, 44
Lexicon to serve as priest
Why it matters Aaron and his sons are consecrated so they may serve the Lord as priests.
Sense young bull
Definition A young bull used for sacrifice.
References Exodus 29:1, 10-14, 36
Lexicon young bull
Why it matters The bull is used as the sin offering in the priestly consecration ceremony.
Sense rams
Definition Male sheep used for sacrifice.
References Exodus 29:1, 15-31
Lexicon rams
Why it matters Two rams are used, one as a burnt offering and one as the ram of ordination.
Pastoral Entry
Pastoral Definition
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תָּמִים describes a person, offering, or way of life that is whole, undivided, and unmarred — without the crack of hidden allegiance, the blemish of deliberate deception, or the hollowing-out that comes when a person lives one way before God and another way before the world. English translations reach for 'blameless,' 'perfect,' 'complete,' or 'without defect,' but each partial translation tells only part of the story. The word does not promise sinless perfection. It names an integrity of life in which the outer conduct matches the inner orientation, and both are directed toward God.
In its cultic use, תָּמִים describes sacrificial animals that must be physically unblemished — whole, sound, free of defect (Lev. 1:3, 10; Num. 6:14). The standard is not ceremonial formalism. The animal offered to God should be the best of what is given, unmarked by damage or disease. The same logic governs its use for persons. Noah is תָּמִים among his generation (Gen. 6:9) — not morally absolute, but undivided in his walk with God amid a world that had turned entirely away. Job is תָּמִים and upright (Job 1:1) — a man whose inner and outer life cohere, who fears God and turns from evil. The word names a whole person, not an impossible person.
Pastorally, this is a covenant word. It belongs to the texture of life with God — to the question of whether a person's heart, walk, and way are actually oriented toward the One they confess. David uses it for the life he strives to lead before God (Ps. 101:2; 18:23). The Psalmist calls the Torah of the Lord תָּמִים — perfect, whole, complete in itself, lacking nothing (Ps. 19:7). Hezekiah cries out at the edge of death that he has walked before the Lord with a whole heart (Isa. 38:3). The word is always about completeness in relationship — the absence of duplicity, the presence of genuine devotion.
The pastoral weight of תָּמִים is not that God demands performance without flaw, but that He calls His people to a wholeness of orientation that cannot be counterfeited. Halved devotion, compartmentalized obedience, and the performance of faithfulness without its substance are precisely what this word resists.
Sense whole, complete, without defect
Definition Whole, sound, complete, or without blemish.
References Exodus 29:1
Lexicon whole, complete, without defect
Why it matters The sacrifices brought for consecration must be fitting before the holy Lord.
Sense unleavened bread
Definition Bread made without leaven.
References Exodus 29:2-3, 23, 32-34
Lexicon unleavened bread
Why it matters Unleavened bread is part of the ordination offering and sacred meal.
Sense fine wheat flour
Definition Fine flour made from wheat.
References Exodus 29:2, 40
Lexicon fine wheat flour
Why it matters The ordination bread and daily grain offering use fine flour, fitting holy service.
Pastoral Entry
Pastoral Definition
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שֶׁמֶן (shemen) is the Hebrew word for oil — olive oil as daily provision, ritual anointing oil, the oil of consecration for priests and kings, and the figurative richness and fruitfulness of YHWH's blessing. The local Hebrew index currently counts about 193 H8081 uses. The most theologically concentrated uses are the anointing of the king with shemen (1 Sam 10:1, 16:13) and Psalm 45:7's shemen sasson (oil of gladness), which Hebrews 1:9 applies to Christ as the anointed one above all others.
Psalm 45:7 gives shemen its most christologically rich use: 'You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness (shemen sasson) above your companions.' The anointing with shemen sasson is the reward of righteousness: the righteous king is anointed with a joy-oil that sets him above all others. Hebrews 1:9 quotes this verse and applies it to Christ: 'God, your God, has anointed you with the oil of gladness beyond your companions.' The shemen sasson of Psalm 45:7 is the ultimate anointing — Christ's anointing by the Father, above all messianic predecessors.
Exodus 30:22-32 gives shemen its consecration use: YHWH gives Moses the formula for the sacred anointing oil (shemen ha-mishchah) — a specific blend of myrrh, cinnamon, aromatic cane, cassia, and olive oil — to be used exclusively for the tabernacle, its vessels, Aaron, and his sons. The shemen ha-mishchah is the sacred anointing that sets apart for YHWH's service: 'by it the tabernacle and all its furnishings are consecrated... Aaron and his sons you shall anoint and consecrate, that they may serve me as priests' (v. 26-30). The shemen marks the boundary between ordinary and holy — it is the substance of consecration.
First Samuel 16:13 gives shemen its kingship-anointing use: 'Then Samuel took the horn of oil (shemen) and anointed him in the midst of his brothers. And the Spirit of YHWH rushed upon David from that day forward.' The shemen-anointing and the Spirit's arrival are simultaneous — the oil is the visible sign of the invisible Spirit-anointing. The mashiach (anointed one, H4899) is the king anointed with shemen; and the Spirit who comes upon David at the shemen-anointing is the same Spirit who comes upon Jesus at his baptism (Luke 3:22). The Messiah is the anointed one — the one upon whom the Spirit rests as signified by the oil.
Psalm 23:5 gives shemen its pastoral-abundance use: 'You anoint my head with shemen; my cup overflows.' In the context of the shepherd-psalm's table prepared in the presence of enemies (v. 5), the anointing with shemen is the sign of honor and welcome given to the honored guest by the host — and by YHWH the shepherd to his sheep. The cup overflows alongside the head-anointing: YHWH's provision is not measured but extravagant.
For the preacher, שֶׁמֶן (shemen) holds together the physical (olive oil as daily provision, the widow's jar of 1 Kgs 17), the ritual (the sacred anointing oil of Exodus 30), the royal (David's anointing and the Spirit's coming), and the eschatological (Christ anointed above all, Ps 45:7 / Heb 1:9). The shemen is the substance of consecration, provision, and gladness.
Sense oil
Definition Oil used in bread, anointing, and offerings.
References Exodus 29:2, 7, 21, 23, 40
Lexicon oil
Why it matters Oil appears in the bread, anointing of Aaron, consecration sprinkling, and daily grain offering.
Cross-language bridge 1 link · View in lexicon
Sense entrance, doorway
Definition An entrance or opening.
References Exodus 29:4, 11, 32, 42
Lexicon entrance, doorway
Why it matters The consecration and daily offerings occur at the entrance to the tent of meeting, the place of appointed approach.
Individual words יוּבָא מִדָּמָהּ אֶל־אֹהֶל מוֹעֵד yûḇāʾ middāmāh ʾel-ʾōhel môʿēḏ · יוּבָא מִדָּמָהּ אֶל־אֹהֶל מוֹעֵד yûḇāʾ middāmāh ʾel-ʾōhel môʿēḏ
Sense tent of meeting
Definition The appointed tent where the LORD meets with Moses and Israel through mediation.
References Exodus 29:4, 10-11, 30, 32, 42, 44
Lexicon tent of meeting
Why it matters The ordination and daily offerings are centered at the place where the Lord promises to meet and speak.
Sense to wash
Definition To wash or cleanse with water.
References Exodus 29:4
Lexicon to wash
Why it matters Aaron and his sons must be washed before being clothed and consecrated.
Sense garments, clothing
Definition Clothing, here priestly garments for holy service.
References Exodus 29:5, 21, 29
Lexicon garments, clothing
Why it matters The priests are clothed with garments that mark consecrated service.
Sense holy diadem, sacred crown
Definition The sacred headpiece associated with Aaron’s priestly holiness.
References Exodus 29:6
Lexicon holy diadem, sacred crown
Why it matters Aaron’s head is marked by holy office before the Lord.
Pastoral Entry
Pastoral Definition
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מָשַׁח (mashach) means to anoint — to rub or smear with oil as an act of consecration and commissioning. Its significance in the OT is not primarily the oil but what the oil signifies: the marking-out of a person for a specific role, and the pouring of the Spirit of YHWH upon the one so marked. The noun mashiach (H4899 — anointed one, Messiah) is derived from this verb, and carries the word's full weight into eschatological hope.
First Samuel 16:12-13 is the definitive anointing narrative: 'Samuel took the horn of oil and anointed him (David) in the midst of his brothers. And the Spirit of the Lord (ruach YHWH) rushed upon David from that day forward.' The structure of the event is determinative for all subsequent anointing theology: mashach (the oil applied to the person) is followed immediately by the rush of the ruach (Spirit). The oil does not contain the Spirit — but the anointing is the sign and occasion of the Spirit's coming. This is why mashiach (the anointed one) is always implicitly a Spirit-bearing figure: the one marked with oil is the one on whom the ruach has come.
Isaiah 61:1 gives mashach its prophetic-messianic form: 'The Spirit of YHWH is upon me, because YHWH has anointed me (meshachani) to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound.' The speaker of Isaiah 61 is a prophetic figure — possibly the Servant of Isaiah 42-53 in his Spirit-anointed mission. The mashach here is the divine commissioning of a specific saving-and-liberating mission. Luke 4:18-21 quotes this passage as the text of Jesus's inaugural sermon in Nazareth: 'Today this Scripture has been fulfilled in your hearing.' Jesus applies Isaiah 61:1's mashach to himself: he is the one YHWH has anointed to bring good news, bind the brokenhearted, proclaim liberty.
Psalm 2:2 gives mashach its royal-messianic form: 'The kings of the earth set themselves, and the rulers take counsel together, against YHWH and against his mashiach (anointed one).' The mashiach of Psalm 2 is the Davidic king who is YHWH's son (v. 7: 'You are my Son; today I have begotten you') and the heir of the nations (v. 8: 'Ask of me, and I will make the nations your heritage'). Psalm 2 is the royal psalm that opens the entire Psalter's messianic trajectory. Acts 4:25-26 and 13:33 apply it to Jesus explicitly.
For the preacher, מָשַׁח (mashach) gives the congregation the word that names what the Messiah is: the one anointed by YHWH for a specific mission, marked by the Spirit, and sent to accomplish what no human effort could achieve. The anointed one is not self-appointed but YHWH-appointed; the Spirit is not self-generated but poured from above.
Sense to anoint
Definition To anoint with oil for consecrated office.
References Exodus 29:7, 29, 36
Lexicon to anoint
Why it matters Aaron is anointed for priestly service, marking him as set apart to the Lord.
Cross-language bridge 1 link · View in lexicon
Sense lasting statute, perpetual ordinance
Definition A continuing statute or ordinance for generations.
References Exodus 29:9, 28, 42
Lexicon lasting statute, perpetual ordinance
Why it matters The priesthood and daily offering are established as enduring ordinances for Israel.
Sense to lay hands, lean hands
Definition To place or lean hands on something, indicating identification or association.
References Exodus 29:10, 15, 19
Lexicon to lay hands, lean hands
Why it matters Aaron and his sons identify with the sacrificial animals before they are offered.
Sense to slaughter
Definition To slaughter an animal for sacrifice.
References Exodus 29:11, 16, 20
Lexicon to slaughter
Why it matters The ordination sacrifices are slaughtered before the Lord at the tent entrance.
Pastoral Entry
Pastoral Definition
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דָּם is the OT's word for blood in all its theological dimensions — life, death, covenant, and atonement. Lev 17:11 is the load-bearing verse: 'the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life.' The logic is precise: because blood is life, the shedding of blood is the giving of life in substitution.
The animal's life is given in place of the worshiper's. This is why the prohibition on eating blood (Lev 17:14; Deut 12:23) is so strict — blood belongs to God because life belongs to God. The covenant-blood at Sinai (Exod 24:8, Moses sprinkling the people: 'Behold the blood of the covenant that the Lord has made with you') shows the other dimension: דָּם does not only deal with sin, it seals relationship.
The same substance that atones also binds. This dual function explains the NT's use of Christ's blood: it is simultaneously the ransom that deals with sin (Heb 9:14) and the new covenant seal (Luke 22:20; 1 Cor 11:25).
Sense blood
Definition Blood, representing life and used in sacrificial consecration.
References Exodus 29:12, 16, 20-21
Lexicon blood
Why it matters Blood is applied to the altar, priests, and garments to consecrate them for holy service.
Cross-language bridge 1 link · View in lexicon
Sense horns of the altar
Definition Horn-like projections on the corners of the altar.
References Exodus 29:12
Lexicon horns of the altar
Why it matters Blood from the sin offering is applied to the horns of the altar.
Pastoral Entry
Pastoral Definition
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מִזְבֵּחַ (mizbeach) is the Hebrew word for altar — the place of sacrifice. It derives from the root zabach (to slaughter, to sacrifice), and the local Hebrew index currently counts about 403 occurrences. The mizbeach is the point at which the gap between the holy God and the sinful person is addressed: through the sacrifice on the altar, the worshipper comes to God not on their own terms but on the terms God has provided. The altar texts repeatedly state how approach to God works — not through human achievement but through sacrifice.
Genesis 22:9 is the OT's most theologically dense altar text: 'Abraham built the mizbeach there and laid the wood in order and bound Isaac his son and laid him on the mizbeach, on top of the wood.' The mizbeach of Moriah is where the theology of substitutionary sacrifice takes its most compressed narrative form: the son is bound, the knife is raised, and then God provides the ram caught in the thicket (22:13). The mizbeach that was built for Isaac becomes the mizbeach on which a substitute is offered. The NT reads this as the most explicit OT anticipation of the cross — where the Son is offered and where God himself provides the substitute.
Exodus 20:24-25 gives the basic theology of the mizbeach: 'An altar (mizbeach) of earth you shall make for me and sacrifice on it your burnt offerings and your peace offerings... If you make me an altar of stone, you shall not build it of hewn stones, for if you wield your tool on it you profane it.' The mizbeach belongs to God, is built according to God's specification, and cannot be improved by human craftsmanship — the hewn stone profanes it. The altar is God's provision for approach, not a human achievement.
Malachi 1:7-10 is the OT's most pointed prophetic critique of the mizbeach: 'You offer polluted food on my altar (mizbeach)... You have profaned it by thinking the Lord's table may be despised.' The priests are bringing blind, lame, and sick animals — the ones that can't be sold — as if the mizbeach is a waste disposal rather than a place of costly worship. The prophetic rebuke makes explicit what the altar always required: the best, not the leftovers. The theology of the mizbeach is inseparable from the theology of the offering placed on it.
For the preacher, מִזְבֵּחַ (mizbeach) is the word that insists approach to God is never on our own terms: it requires a sacrifice that God provides and accepts, and the worship placed on the altar must be the best, not the remainder.
Sense altar
Definition The place of sacrifice and offering.
References Exodus 29:12-13, 16, 18, 20-21, 25, 36-44
Lexicon altar
Why it matters The altar is central to priestly consecration, sacrifice, atonement, and divine meeting.
Pastoral Entry
Pastoral Definition
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חַטָּאָה is the most theologically dense word in the Hebrew sin vocabulary. The local OT index currently counts about 299 uses, and the word carries a range that no single English translation can capture: it names an offense, habitual sinfulness, the penalty for sin, and the sacrifice that addresses it. BDB summarizes the core semantic as 'a missing of the mark' — the verb חָטָא (H2398) means to miss, to go wrong, to deviate from the path — and the noun form accumulates around that root all the weight of the OT's understanding of what sin is, what it costs, and what it requires.
The most striking feature of חַטָּאָה is that the same word can refer both to the sin and to the sin offering. In Leviticus, the חַטָּאָה is the specific sacrifice prescribed for unintentional sins — the animal whose blood addresses what the worshiper's act has disrupted. This semantic double-occupancy is not an accident of vocabulary; it is a profound theological statement.
The word that names the problem and the word that names the remedy are the same word. The same word field holds the diagnosis and the appointed remedy. This pattern reaches its fulfillment in 2 Corinthians 5:21, where Paul says God made Christ 'to be sin (ἁμαρτίαν, the Greek equivalent) for us' — the one who had no sin became the חַטָּאָה, the sin offering. The OT vocabulary prepares the canonical connection between the named problem and the appointed remedy.
For the preacher, חַטָּאָה is the word that insists sin is never merely a behavior pattern or a disposition. It is an objective disruption that requires an objective remedy — the breach calls for the offering. The 299 occurrences spread across Torah, prophets, writings, and poetry; no part of the Hebrew Bible is untouched by the reality this word names.
Sense sin offering, purification offering
Definition An offering dealing with sin, guilt, and purification.
References Exodus 29:14, 36
Lexicon sin offering, purification offering
Why it matters The priests and altar require sin offerings before holy service can proceed.
Sense outside the camp
Definition Outside the Israelite camp.
References Exodus 29:14
Lexicon outside the camp
Why it matters The sin offering remains are burned outside the camp, marking separation of impurity and judgment.
Pastoral Entry
Pastoral Definition
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עֹלָה is the Hebrew noun for the burnt offering — but the etymology reveals something the English word 'burnt offering' obscures. עֹלָה derives from the verb עָלָה (to go up, to ascend), and BDB's most basic definition is 'what goes up' — the offering that ascends in smoke from the altar toward heaven. The burnt offering is the ascent offering: the entire animal is consumed by fire and goes up to God; nothing is retained for the worshipper or the priest.
This totality distinguishes the עֹלָה from other sacrifices. The peace offering (שֶׁלֶם) was shared between God, priest, and worshipper. The sin offering (חַטָּאָה, H2403) addressed specific transgressions. But the עֹלָה is the total consecration: the entire animal ascending, nothing held back. עֹלָה is locally indexed at about 289 occurrences in the OT and is the most frequently mentioned sacrifice in the Pentateuch.
It is the sacrifice of Noah after the flood (Gen 8:20), the sacrifice Abraham intends on Mount Moriah (Gen 22:2-13), the sacrifice that begins the Sinai covenant (Exod 20:24), the twice-daily Tamid offering that marked the regular temple calendar (Exod 29:38-42), and the sacrifice Israel offers at the beginning of major covenant events throughout the OT. The NT application of עֹלָה is christological through the book of Hebrews: Hebrews 10:5-10 cites Psalm 40:6-8 ('sacrifice and offering you did not desire, but a body you have prepared for me...
I have come to do your will, O God') and applies it to Christ as the one whose עֹלָה-like self-offering accomplishes what the animal sacrifices could not. The עֹלָה theology is totality: nothing held back, everything ascending, the worshipper's entire self committed in the ascending sacrifice.
Sense burnt offering
Definition An offering wholly burned to the LORD.
References Exodus 29:18, 25, 42
Lexicon burnt offering
Why it matters The burnt offering expresses full dedication and becomes the regular daily offering.
Sense pleasing aroma, soothing aroma
Definition An aroma pleasing or acceptable to the LORD.
References Exodus 29:18, 25, 41
Lexicon pleasing aroma, soothing aroma
Why it matters The burnt offering and ordination offering are presented as pleasing aromas to the Lord.
Pastoral Entry
Pastoral Definition
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אִשֶּׁה (isheh) is the Hebrew term for the fire-offering: any sacrifice that ascends to YHWH on the altar through fire. It is the broadest sacrificial category in Leviticus — the burnt offering, the grain offering, the peace offering, and the sin offering can all be described as isheh. The defining feature is the fire: the offering goes up (olah, from the same root as ascension) to YHWH through the medium of flame, and the result is the reach nichoach (pleasing/soothing aroma) that YHWH accepts.
Leviticus 1:9 gives isheh its paradigmatic form: 'and the priest shall wash its entrails and its legs with water. And the priest shall burn all of it on the altar as a burnt offering (olah), a fire-offering (isheh), a pleasing aroma (reach nichoach) to YHWH.' The three-term description — olah + isheh + reach nichoach — is the Levitical grammar of accepted sacrifice: the upward-going (olah), the fire-medium (isheh), and the divine reception (reach nichoach). All three together describe the complete act of sacrificial communion with YHWH.
Leviticus 9:24 gives isheh its YHWH-kindled form: 'And fire came out from before YHWH and consumed the burnt offering and the fat portions on the altar, and when all the people saw it, they shouted and fell on their faces.' The fire for the first offering at the Tabernacle comes from YHWH himself: he lights the altar. Thereafter the priests are commanded to keep this fire burning continually (Lev 6:13: 'fire shall be kept burning on the altar continually; it shall not go out'). The isheh at the altar is YHWH's own fire, maintained by the priests — the fire does not belong to the worshiper; it belongs to YHWH.
Numbers 28:3-4 gives isheh its daily-tamid form: 'This is the fire-offering (isheh) that you shall offer to YHWH: two male lambs a year old without blemish, day by day, as a continual burnt offering (olat tamid). One lamb you shall offer in the morning and the other lamb you shall offer at twilight.' The tamid-isheh is the daily covenant-maintenance sacrifice: two lambs, every day, morning and evening, on YHWH's altar. The tamid-isheh is Israel's acknowledgment that the covenant requires daily renewal — the fire never goes out, the offering never ceases, the reach nichoach rises to YHWH continuously.
Leviticus 10:1-2 gives isheh its judgment form: 'Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized fire (esh zarah, strange fire) before YHWH, which he had not commanded them. And fire came out from before YHWH and consumed them, and they died before YHWH.' The esh-zarah (H784+H2114) of Nadab and Abihu is the counter-isheh: fire offered to YHWH that YHWH did not authorize. The same fire that lit the altar in Leviticus 9:24 (divine acceptance) consumes the sons in Leviticus 10:2 (divine judgment). The isheh-fire is holy — approach it rightly, and it becomes reach nichoach; approach it wrongly, and it consumes.
For the preacher, אִשֶּׁה (isheh) gives the congregation the grammar of approach to a holy God: every isheh declares that access to YHWH comes through substitution, fire, and the mediation of the priestly system — pointing forward to the one offering that ends all offerings.
Sense food offering, offering made by fire
Definition An offering presented by fire to the LORD.
References Exodus 29:18, 25, 41
Lexicon food offering, offering made by fire
Why it matters The sacrifices are presented to the Lord through altar fire.
Sense ordination, installation, filling
Definition Ordination or installation, related to filling the hand for priestly service.
References Exodus 29:22, 26-27, 31, 34
Lexicon ordination, installation, filling
Why it matters The second ram is the ram of ordination that installs Aaron and his sons into priestly ministry.
Individual words תְּנוּךְ אֹזֶן הַיְמָנִית tĕnûḵ ʾōzen haymānîṯ · אָזְנַיִם לִשְׁמֹעַ oznayim lishmoa · עַיִן יָמִין ayin yamin
Sense right earlobe
Definition The right earlobe.
References Exodus 29:20
Lexicon right earlobe
Why it matters Blood is applied to the priest’s right ear, consecrating hearing to the Lord.
Individual words בֹּהֶן רַגְלוֹ הַיְמָנִית bōhen raḡlô haymānîṯ · וַהֲשִׁבֹתִי יָדִי vahashivoti yadi · עַיִן יָמִין ayin yamin
Sense right thumb
Definition The thumb of the right hand.
References Exodus 29:20
Lexicon right thumb
Why it matters Blood on the right thumb consecrates priestly work and handling to the Lord.
Individual words בֹּהֶן רַגְלוֹ הַיְמָנִית bōhen raḡlô haymānîṯ · בַּשֶּׁמֶן רַגְלוֹ baš-šemen raglô · עַיִן יָמִין ayin yamin
Sense right big toe
Definition The big toe of the right foot.
References Exodus 29:20
Lexicon right big toe
Why it matters Blood on the right big toe consecrates priestly walking and movement to the Lord.
Sense to sprinkle
Definition To sprinkle liquid in ritual purification or consecration.
References Exodus 29:21
Lexicon to sprinkle
Why it matters Blood and anointing oil are sprinkled on priests and garments to consecrate them.
Sense wave offering
Definition An offering presented by waving before the LORD.
References Exodus 29:24, 26-28
Lexicon wave offering
Why it matters The ordination portions are waved before the Lord as part of priestly installation.
Sense to wave, present as wave offering
Definition To wave or present an offering before the LORD.
References Exodus 29:24, 26
Lexicon to wave, present as wave offering
Why it matters Moses waves the offerings before the Lord in the priests’ ordination.
Sense holy garments, sacred garments
Definition Garments set apart for priestly service.
References Exodus 29:29
Lexicon holy garments, sacred garments
Why it matters Aaron’s garments pass to his descendants for their anointing and ordination.
Individual words בְּדֶרֶךְ אֶחָד ... בְּשִׁבְעָה דְרָכִים be-derekh echad ... be-shiv'ah derakhim · שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילוֹת sheloshah yamim u-sheloshah leylot
Sense seven days
Definition A seven-day period.
References Exodus 29:30, 35, 37
Lexicon seven days
Why it matters Priestly ordination and altar consecration are completed over seven days.
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אָכַל (akal) is the Hebrew verb for eating — one of the most theologically freighted acts in Scripture, appearing 815 times. The first prohibition in the Bible concerns akal (Gen 2:17: do not eat from that tree). The first sin in the Bible is akal (Gen 3:6: she took and ate). The covenant meals of the OT involve akal before YHWH. The fire that consumes sacrifices is akal. And the eschatological vision of Isaiah 25 is a great meal — akal at the table of YHWH on his holy mountain. Eating in Scripture is never merely biological; it is always relational, moral, and covenantal.
Genesis 2:16-17 sets the akal frame for all of human history: 'Of every tree of the garden you may freely eat (akal tokhal), but of the tree of the knowledge of good and evil you shall not eat (lo tokhal).' The permission is vast (every tree, freely); the prohibition is single and specific. Genesis 3:6 then gives the transgression: 'She took of its fruit and ate (vatokhal), and she also gave some to her husband who was with her, and he ate (vayokhal).' The entire fall narrative is concentrated in two instances of akal. What was eaten with permission (vayokhal, Gen 2:16) becomes the pattern for the one act of eating done without permission (vatokhal, Gen 3:6).
Deuteronomy 12 develops the theology of sacral akal — eating in the presence of YHWH at the chosen place: 'There you shall eat (akaltem) before YHWH your God, and you shall rejoice in all that you put your hand to, you and your households, in which YHWH your God has blessed you' (Deut 12:7). The meal at the sanctuary is the redemptive reversal of the meal in the garden: eating with YHWH in the right place, of the right food, with joy — a re-ordered akal in the presence of the one who set the original akal-boundaries.
Exodus 3:2 uses akal for the fire that consumes without destroying: the bush burned with fire but 'the bush was not consumed' (lo ukal). The same verb governs the fire of holiness that purifies rather than annihilates. The Levitical fire that akal the sacrifice (Lev 9:24, fire from before YHWH came out and consumed/akal the burnt offering) is the holy akal that transforms the offering into acceptable worship.
Isaiah 25:6-8 is the eschatological akal: 'On this mountain YHWH of hosts will make for all peoples a feast (mishteh) of rich food, a feast of well-aged wine.' The akal of the end is the meal that reverses all the wrong eating of history — communion with YHWH at his table, on his mountain, for all peoples.
For the preacher, אָכַל (akal) asks: what are you eating and with whom? Every akal in the OT maps onto the primal distinction between eating in the right place, of the right thing, before YHWH, and eating the forbidden thing apart from YHWH.
Sense to eat
Definition To eat or consume food.
References Exodus 29:32-34
Lexicon to eat
Why it matters Aaron and his sons eat the sacred ordination meal that belongs to their consecration.
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כָּפַר is the Hebrew verb behind atonement — the act by which sin's claim on a person is covered, removed, and the relationship with God restored. The root image may be physical covering (pitching a boat so water cannot enter), but the theological use is precise: sin stands between the sinner and God, and atonement is the act that covers it so the relationship can be restored under God's provision.
Lev 17:11 is the load-bearing text: God provides blood as the atoning agent because life belongs to Him, and He accepts life on the altar on behalf of life that has forfeited its standing. Atonement is not the sinner earning favor back — it is God providing, through prescribed means, what sinners cannot cover for themselves. The Day of Atonement (Yom Kippur, from כִּפּוּר the related noun) is the annual enactment of this reality for the entire covenant community.
Sense to make atonement, cover, purge
Definition To make atonement, purge, or cover guilt.
References Exodus 29:33, 36-37
Lexicon to make atonement, cover, purge
Why it matters Atonement is made for priests and altar so holy service may proceed.
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קֹדֶשׁ is the Old Testament's primary word for holiness — the quality, space, or status that belongs uniquely to God and to whatever or whoever He claims for Himself. Its root sense is separation, apartness, a being-cut-off-from the ordinary order. But to leave it there is to mistake the boundary fence for the garden it encloses. קֹדֶשׁ is not merely a word of exclusion; it is a word of presence. The ground at the burning bush is holy because God is there. The tabernacle's innermost chamber is the Most Holy Place because God dwells there. The Sabbath day is holy because God set it apart. The nation Israel is holy because God called them out from the nations to live near Him. In every case the holiness comes from outside — from God — and settles on what He touches.
This is why קֹדֶשׁ spans so wide a range of referents in the Old Testament: places, persons, times, objects, garments, oil, water, food. Holiness is not a moral disposition that creatures manufacture; it is the radiating reality of God's own being, extending to whatever He claims, consecrates, or inhabits. The Psalms move with this instinct: to worship before God in holy splendor is to approach the luminous weight of His presence, not simply to observe a ritual code. Isaiah's vision of the thrice-holy God is the word at full volume — the כָּבוֹד that fills the temple is the overflow of קֹדֶשׁ itself.
For the pastor and teacher, the crucial distinction is between קֹדֶשׁ as a status declared by God and קֹדֶשׁ as a life shaped in response to God. Both are present in the Old Testament. Leviticus grounds the summons — 'You shall be holy, for I the Lord your God am holy' — in who God already is. The command does not produce holiness from human effort; it calls God's people to live in alignment with the holiness they have already been given. This tension — declared and demanded, received and pursued — is not a contradiction. It is the very shape of covenant life with a holy God.
Sense most holy, holy of holies
Definition A superlative expression meaning most holy.
References Exodus 29:37
Lexicon most holy, holy of holies
Why it matters After atonement and consecration, the altar becomes most holy.
Sense continual burnt offering, regular burnt offering
Definition A burnt offering offered regularly and continually.
References Exodus 29:42
Lexicon continual burnt offering, regular burnt offering
Why it matters The daily morning and twilight sacrifices establish continual worship before the Lord.
Sense lambs
Definition Young male sheep used for sacrifice.
References Exodus 29:38-41
Lexicon lambs
Why it matters Two lambs are offered daily, morning and twilight.
Sense morning
Definition Morning or daybreak.
References Exodus 29:39, 41
Lexicon morning
Why it matters One lamb is offered each morning in the daily burnt offering rhythm.
Sense between the evenings, twilight
Definition The period toward evening used for appointed offerings.
References Exodus 29:39, 41
Lexicon between the evenings, twilight
Why it matters The second daily lamb is offered at twilight, completing the daily worship rhythm.
Sense grain offering, gift offering
Definition An offering of grain or flour presented to the LORD.
References Exodus 29:41
Lexicon grain offering, gift offering
Why it matters The daily lamb is accompanied by fine flour mixed with oil.
Sense drink offering
Definition A poured-out offering, often wine.
References Exodus 29:40-41
Lexicon drink offering
Why it matters The daily burnt offering includes a drink offering of wine.
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יָעַד (yaad) is the Hebrew verb for meeting by appointment — the appointed encounter, the agreed-upon assembly, the fixed time and place of meeting. Its most famous derivative is מוֹעֵד (moed, H4150): the appointed time, the sacred season, the Tent of Meeting. The moed is where yaad happens: YHWH and Israel meeting at the appointed time and place because YHWH has called the meeting and Israel has come.
Amos 3:3 gives yaad its most famous single use: 'Can two walk together unless they have met by appointment (noadu)?' The rhetorical question is the prophet's opening salvo in a chain of cause-and-effect questions (v. 3-8) that lead to the conclusion: 'The Lord YHWH has spoken; who can but prophesy?' The prophetic word is not random noise — it is the result of YHWH's yaad with his prophet, the appointed encounter in which the word is given. Two people walking together is the visible sign of a prior meeting: the covenant walk between YHWH and Israel presupposes the yaad in which the covenant was made.
Exodus 25:22 gives yaad its covenant-meeting form: 'There I will meet with you (noadti lecha, Niphal of yaad), and from above the mercy seat (kapporet), from between the two cherubim that are on the ark of the testimony, I will speak with you about all that I will give you in commandment for the people of Israel.' The Tent of Meeting (ohel moed, H168+H4150) is the yaad-space: the place YHWH has appointed for the meeting with Israel's mediator. The name ohel moed ('Tent of the Appointment' or 'Tent of the Assembly') carries the full weight of yaad: YHWH has appointed this place and this time for the divine-human encounter.
Leviticus 23:2-4 gives yaad its feast-calendar form: 'These are the moadei YHWH (appointed feasts of YHWH), the holy convocations, which you shall proclaim at the time appointed for them: these are my appointed feasts (moadai).' The seven feasts of Leviticus 23 are YHWH's moadim — his appointed meeting-times with Israel. Passover, Firstfruits, Shavuot (Weeks), Trumpets, Atonement, Booths: each is a yaad, an appointment kept. The congregation does not choose the time — YHWH does. Israel's faithfulness to the moadim is Israel's faithfulness to YHWH's appointments.
Habakkuk 2:3 gives yaad its prophetic-patience form: 'For the vision is yet for an appointed time (lamoed); it hastens to the end and will not lie. If it seems slow, wait for it; it will surely come; it will not delay.' The lamoed here is the prophetic appointment: YHWH has appointed a time for the vision's fulfillment, and the appointed time will arrive. The believer's posture in the face of prophetic delay is patience, not doubt — the moed is set and cannot be cancelled. Hebrews 10:37 quotes this: 'For yet a little while and the coming one will come and will not delay.'
For the preacher, יָעַד (yaad) gives the congregation the grammar of divine appointment: YHWH is a God who sets appointments, keeps them, and calls his people to keep them with him.
Sense to meet, appoint a meeting
Definition To meet by appointment or appointed place.
References Exodus 29:42-43
Lexicon to meet, appoint a meeting
Why it matters The Lord promises to meet with Moses and Israel at the tent of meeting.
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דָּבַר is the primary Hebrew verb for speaking and it generates the most theologically important noun in the OT: דָּבָר (dābar), the word. The verb and noun together form the backbone of the OT's theology of divine communication. When God dābars, things happen: the creation narratives are structured by divine speech ('God said... and there was'); the covenant is founded on divine words (the Ten Words, ʿăśeret haddĕbārîm, the Decalogue); and the prophets speak as dābar YHWH came to me — the formula that opens the major and minor prophets dozens of times.
The noun dābar (H1697) carries an enormous semantic range: it means word, thing, event, matter, affair, and promise. The overlap between 'word' and 'event' is theologically crucial — in Hebrew thought, the divine word is not merely informational but performative and effective. 'The word that goes forth from my mouth shall not return to me empty, but shall accomplish that which I purpose' (Isa 55:11).
The dābar YHWH does not merely describe reality; it creates it. The dābar YHWH as the technical formula for prophetic reception occurs over 240 times in the OT. The prophet who speaks is not giving an opinion; they have received a dābar — a specific, authorized, effective word from the divine Speaker. The NT's 'the Word became flesh' (John 1:14) is the climactic dābar event: the divine speech that has been going forth since creation becomes incarnate in a person.
Sense to speak
Definition To speak or declare.
References Exodus 29:42
Lexicon to speak
Why it matters The Lord will speak to Moses at the place of regular offering.
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כָּבוֹד is the Hebrew word most closely translated as glory, but the English word does not carry the full freight. The root meaning is weight, heaviness, something that presses down because of its sheer substance. In its human dimension, kabod describes the honor, reputation, and splendor that belongs to a person of standing: the wealth of a king, the dignity of a noble family, the visible manifestation of power and worth. But it is in its divine dimension that the word becomes one of the most theologically loaded in the entire Hebrew Bible.
The kabod of the Lord is not merely a quality He possesses. It is His active, visible, weighty self-disclosure. When God's glory fills the tabernacle, the priests cannot stand to minister. When His glory passes before Moses on the mountain, Moses must be shielded in the rock. When His glory fills the temple at Solomon's dedication, the whole house is consumed with cloud and fire. This is not metaphor. It is what happens when the weight of God's presence enters a space where human beings are present. Kabod describes the radiant, manifest, concrete reality of the living God making Himself known, and what that encounter actually costs those who stand near it.
The theological arc of kabod runs through departure and return. In 1 Samuel 4, when the ark is captured, the dying wife of Phinehas names her newborn Ichabod: the glory has departed. The name is a wound, a recognition that Israel without God's presence is not Israel at all. Ezekiel then carries this logic to its most devastating expression: in chapters 8 through 11, the kabod of the Lord rises from the cherubim, moves to the threshold of the temple, pauses at the east gate, and finally departs the city. The departure is measured and sorrowful. God does not leave in anger without warning. He leaves stage by stage, grieved by what He has seen in the sanctuary. And then, in chapters 43 and 44, the glory returns, streaming from the east, filling the restored temple, the voice of God like the sound of many waters. The return is the whole hope of the prophet.
For the New Testament, the glory of God finds its fullest and most unexpected expression in a manger and on a cross. John 1:14 uses the Greek word δόξα, the LXX translation of kabod: the Word became flesh and dwelt among us, and we have seen His glory. The tent-language is deliberate. He tabernacled among us, and the kabod that filled the desert sanctuary now filled a human body. At the transfiguration, the disciples see it briefly on a mountain. At the cross, what looks like loss is the glorification of the Son. The word that began as weight carries through the entire canon to land in the person of Jesus Christ.
Sense glory, weight, honor
Definition The weighty manifestation of the LORD’s presence.
References Exodus 29:43
Lexicon glory, weight, honor
Why it matters The tent is consecrated by the Lord’s glory.
Sense to dwell, settle, abide
Definition To dwell or live among.
References Exodus 29:45-46
Lexicon to dwell, settle, abide
Why it matters The Lord declares that He will dwell among the Israelites.
Sense I will be God to them
Definition Covenant relationship language declaring the LORD as Israel’s God.
References Exodus 29:45
Lexicon I will be God to them
Why it matters The chapter climaxes with the Lord’s covenant promise to dwell among Israel and be their God.
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יָצָא (yatsa) is the Hebrew verb of going out — and in its most theologically charged form, it is the verb of the exodus. YHWH is the God who brought Israel out (hetseti, Hiphil of yatsa) of Egypt, out of the house of slavery (Exod 20:2). This formula, repeated often in the OT, makes yatsa one of the most theologically loaded departures in the Bible: many later going-out themes are measured against YHWH's great yatsa from Egypt. The local Hebrew index currently counts about 1,076 occurrences.
Exodus 20:2 gives yatsa its foundational covenantal use: 'I am YHWH your God, who brought you out (hetseti, Hiphil causative) of the land of Egypt, out of the house of slavery.' The Ten Commandments begin not with a command but with a declaration of identity grounded in the divine yatsa. Before YHWH says 'you shall have no other gods before me' (v. 3), he says who he is: the one who did the yatsa. The covenant obligation rests on the prior act of redemption. The Hiphil form (hetseti, I caused you to go out, I brought you out) makes clear that Israel's departure from Egypt was not Israel's achievement — it was YHWH's. He is the subject of the yatsa; Israel is the object.
Isaiah 52:12 gives yatsa its new-exodus form: 'For you shall not go out (tetse'u) in haste, and you shall not go in flight, for YHWH will go before you, and the God of Israel will be your rear guard.' The return from Babylon is a new yatsa — but greater than the first: the first exodus was hurried (Exod 12:33), the new exodus will not be. YHWH will again be the one who goes before and behind his people in their yatsa.
Isaiah 55:11 gives yatsa its word-of-YHWH use: 'so shall my word be that goes out (yatsa) from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.' The word of YHWH is itself a yatsa — a purposeful going out that never fails to arrive. This is the theology of divine speech as effective act: YHWH speaks and his word yatsa's, and the yatsa of his word is as certain as the yatsa from Egypt.
Genesis 4:16 gives yatsa its negative counterpart: 'Then Cain went out (vayetse) from the presence of YHWH and settled in the land of Nod, east of Eden.' Cain's yatsa from YHWH's presence is the opposite of the worshiper's coming in: it is exile, banishment, the loss of the face of YHWH. Every wanderer's yatsa echoes Cain's.
Zechariah 14:8 gives yatsa its eschatological use: 'On that day living waters shall go out (yetse'u) from Jerusalem, half of them to the eastern sea and half of them to the western sea.' The living waters' yatsa from Jerusalem is the eschatological reversal of Cain's yatsa from YHWH's presence — from the city of YHWH, life itself goes out to water the whole earth.
For the preacher, יָצָא (yatsa) gives the congregation the grammar of redemption: you were brought out. The covenant always begins with the divine yatsa before it issues any covenant demand.
Sense to bring out, lead out
Definition To bring out or deliver from a place.
References Exodus 29:46
Lexicon to bring out, lead out
Why it matters The Lord explains that He brought Israel out of Egypt so He might dwell among them.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Hebrew Verb Morphology
| v.1 | H6213עָשָׂהQal · Imperfect · Indicative/jussiveH3947לָקַחQal · Imperative · Imperative |
| v.12 | H8210שָׁפַךְQal · Imperfect · Indicative/jussive |
| v.14 | H8313שָׂרַףQal · Imperfect · Indicative/jussive |
| v.15 | H3947לָקַחQal · Imperfect · Indicative/jussive |
| v.17 | H5408נָתַחPiel · Imperfect · Indicative/jussive |
| v.2 | H1101בָּלַלQal · Participle passiveH4886מָשַׁחQal · Participle passiveH6213עָשָׂהQal · Imperfect · Indicative/jussive |
| v.27 | H5130נוּףHophal · Perfect · IndicativeH7311רוּםHophal · Perfect · Indicative |
| v.28 | H1961הָיָהQal · Imperfect · Indicative/jussive |
| v.29 | H1961הָיָהQal · Imperfect · Indicative/jussive |
| v.30 | H935בּוֹאQal · Imperfect · Indicative/jussive |
| v.31 | H3947לָקַחQal · Imperfect · Indicative/jussive |
| v.33 | H3722כָּפַרPual · Perfect · IndicativeH398אָכַלQal · Imperfect · Indicative/jussive |
| v.34 | H3498יָתַרNiphal · Imperfect · Indicative/jussiveH398אָכַלNiphal · Imperfect · Indicative/jussive |
| v.35 | H6680צָוָהPiel · Perfect · IndicativeH4390מָלֵאPiel · Imperfect · Indicative/jussive |
| v.36 | H6213עָשָׂהQal · Imperfect · Indicative/jussive |
| v.37 | H3722כָּפַרPiel · Imperfect · Indicative/jussiveH6942קָדַשׁQal · Imperfect · Indicative/jussive |
| v.38 | H6213עָשָׂהQal · Imperfect · Indicative/jussive |
| v.39 | H6213עָשָׂהQal · Imperfect · Indicative/jussiveH6213עָשָׂהQal · Imperfect · Indicative/jussive |
| v.4 | H7126קָרַבHiphil · Imperfect · Indicative/jussive |
| v.40 | H1101בָּלַלQal · Participle passive |
| v.41 | H6213עָשָׂהQal · Imperfect · Indicative/jussiveH6213עָשָׂהQal · Imperfect · Indicative/jussive |
| v.42 | H3259יָעַדNiphal · Imperfect · Indicative/cohortative |
| v.44 | H6942קָדַשׁPiel · Imperfect · Indicative/cohortative |
| v.46 | H3318יָצָאHiphil · Perfect · Indicative |
| v.8 | H7126קָרַבHiphil · Imperfect · Indicative/jussive |
Aspect in Hebrew is grammatical form, not tense. Perfect = completed action; Imperfect = incomplete/ongoing. Stem modifies action type (Qal=simple, Niphal=passive, Piel=intensive).
Morphology: OSHB WLC (Open Scriptures, CC BY 4.0) · STEPBible TEHMC (Tyndale House, CC BY 4.0)
Theological Argument
Exodus 29 argues that priestly service before the holy Lord requires divine consecration through washing, clothing, anointing, sacrifice, blood, and sacred food. Aaron and his sons cannot serve by natural qualification. They must be cleansed, clothed, atoned for, ordained, and set apart. The altar itself must be purified and consecrated. Daily burnt offerings then establish continual worship at the entrance of the tent of meeting.
The chapter concludes by declaring the purpose of redemption: the Lord brought Israel out of Egypt so He might dwell among them as their God.
From consecration materials, to priestly washing and clothing, to sin offering, burnt offering, ordination offering, sacred meal, seven-day consecration, daily burnt offering, and the LORD’s promise to dwell.
- 1.Priestly service requires preparation determined by the LORD.
- 2.Priests must be washed, clothed, and anointed before serving.
- 3.Sin must be addressed before priestly ministry can proceed.
- 4.The priests must be wholly dedicated to the LORD.
- 5.The priests’ hearing, handling, and walking must be consecrated by blood.
- 6.The priests are installed by receiving and presenting holy portions before the LORD.
- 7.The priests and altar require seven-day consecration and atonement.
- 8.The LORD establishes continual sacrifice as the meeting place of divine speech and presence.
Theological Focus
- Priestly consecration
- Washing with water
- Holy garments
- Anointing oil
- Sin offering
- Burnt offering
- Ordination offering
- Laying on of hands
- Blood application
- Ear, thumb, and toe
- Wave offering
- Sacred meal
- Seven-day consecration
- Altar purification
- Daily burnt offering
- Tent of meeting
- The Lord’s glory
- The Lord dwelling among Israel
- Priesthood requires consecration
- Sin must be dealt with first
- Identification with sacrifice
- Complete dedication
- Blood consecrates the whole servant
- Hands filled for holy service
- Sacred food and priestly fellowship
- The altar must be consecrated
- Continual worship
- Redemption aims at divine dwelling
- Priesthood
- Consecration
- Atonement
- Sacrifice
- Blood
- Mediation
- Holiness
- Daily Worship
- Divine Presence
- Christological Fulfillment
Theological Themes
Aaron and his sons must be washed, clothed, anointed, sacrificed for, and ordained before serving.
The first sacrifice is a sin offering, showing that priestly service begins with atonement.
Aaron and his sons lay hands on the animals, identifying themselves with the sacrifices offered for ordination.
The burnt offering is wholly burned to the Lord, representing full consecration.
Blood on the right ear, thumb, and toe marks the priest’s hearing, service, and walk as belonging to the Lord.
The ordination offering fills the priests’ hands with sacred portions to present before the Lord.
Aaron and his sons eat the ordination meal in a holy place because the food is connected to consecration.
The altar itself receives atonement and consecration for seven days before regular service.
The daily burnt offering morning and twilight establishes an ongoing rhythm of sacrifice before the Lord.
The Lord brought Israel out of Egypt so He might dwell among them and be their God.
Covenant Significance
Exodus 29 shows how the covenant priesthood is installed so Israel may worship before the Lord. The priests represent the people and serve at the altar, but they themselves must be consecrated through atoning sacrifice. The altar is also consecrated, and daily burnt offerings establish the ongoing covenant rhythm of worship. The chapter’s conclusion explicitly ties the Exodus redemption to the Lord’s dwelling among His people.
Old Testament Connections
- Covenant priesthood - Aaron and his sons are ordained to serve as priests before the Lord.
- Covenant cleansing - The priests are washed before being clothed and anointed.
- Covenant atonement - The sin offering deals with guilt before priestly service begins.
- Covenant dedication - The burnt offering represents full dedication to the Lord.
- Covenant ordination - The ram of ordination installs the priests through blood, oil, and filled hands.
- Covenant altar - The altar is purified and consecrated until it becomes most holy.
- Covenant meeting - The daily offerings mark the place where the Lord will meet and speak.
- Covenant presence - The Lord promises to dwell among Israel and be their God.
- Exodus 28:1-43 - The priestly garments are described before the consecration ritual in Exodus 29.
- Exodus 40:12-15 - Aaron and his sons are later washed, clothed, and anointed according to the Lord’s command.
- Leviticus 8:1-36 - The ordination of Aaron and his sons is carried out in detail.
- Leviticus 9:1-24 - After ordination, Aaron begins priestly ministry and the glory of the Lord appears.
- Numbers 28:1-8 - The daily burnt offering is restated for Israel’s ongoing worship.
Canonical Connections
The instructions of Exodus 29 are enacted when Aaron and his sons are ordained.
The daily morning and twilight offering becomes a continuing rhythm in Israel’s worship.
The altar must be purified and consecrated before it serves as the place of sacrifice.
The Lord’s promise to dwell among Israel develops through tabernacle, temple, incarnation, church, and new creation.
Aaron’s consecration points forward to Christ’s superior priesthood.
Repeated sacrifices prepare for the finality of Christ’s offering.
Cross References
Shows Old Testament grounding that frames or supports this passage.
The priests and the Levites—all the tribe of Levi—shall have no portion nor inheritance with Israel. They shall eat the offerings of Yahweh made by fire and his portion. They shall have no inheritance among their brothers. Yahweh is their...
Shows Old Testament grounding that frames or supports this passage.
Yahweh said to Moses, “Go to the people, and sanctify them today and tomorrow, and let them wash their garments, and be ready for the third day; for on the third day Yahweh will come down in the sight of all the people on Mount Sinai. You...
Shows Old Testament grounding that frames or supports this passage.
Therefore tell the children of Israel, ‘I am Yahweh, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with an outstretched arm, and with great judgments. I...
Shows Old Testament grounding that frames or supports this passage.
When Abram was ninety-nine years old, Yahweh appeared to Abram and said to him, “I am God Almighty. Walk before me and be blameless. I will make my covenant between me and you, and will multiply you exceedingly.” Abram fell on his face....
Shows Old Testament grounding that frames or supports this passage.
I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be a God to you and to your offspring after you. I will give to you, and to your offspring after you,...
Shows Old Testament grounding that frames or supports this passage.
The heavens, the earth, and all their vast array were finished. On the seventh day God finished his work which he had done; and he rested on the seventh day from all his work which he had done. God blessed the seventh day, and made it...
Shows Old Testament grounding that frames or supports this passage.
Abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. Abraham went and took the ram, and offered him up for a burnt offering instead of his son.
Shows Old Testament grounding that frames or supports this passage.
Noah built an altar to Yahweh, and took of every clean animal, and of every clean bird, and offered burnt offerings on the altar. Yahweh smelled the pleasant aroma. Yahweh said in his heart, “I will not again curse the ground any more for...
Shows Old Testament grounding that frames or supports this passage.
Yahweh called to Moses, and spoke to him from the Tent of Meeting, saying, “Speak to the children of Israel, and tell them, ‘When anyone of you offers an offering to Yahweh, you shall offer your offering of the livestock, from the herd and...
Shows Old Testament grounding that frames or supports this passage.
The priest shall take some of the blood of the trespass offering, and the priest shall put it on the tip of the right ear of him who is to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot. The priest...
Shows Old Testament grounding that frames or supports this passage.
“He shall go out to the altar that is before Yahweh and make atonement for it, and shall take some of the bull’s blood, and some of the goat’s blood, and put it around on the horns of the altar. He shall sprinkle some of the blood on it...
Shows Old Testament grounding that frames or supports this passage.
“Aaron shall come into the sanctuary with a young bull for a sin offering, and a ram for a burnt offering. He shall put on the holy linen tunic. He shall have the linen trousers on his body, and shall put on the linen sash, and he shall be...
Shows Old Testament grounding that frames or supports this passage.
I will set my tent among you, and my soul won’t abhor you. I will walk among you, and will be your God, and you will be my people.
Shows Old Testament grounding that frames or supports this passage.
Yahweh spoke to Moses, saying, “Speak to the children of Israel, saying, ‘If anyone sins unintentionally, in any of the things which Yahweh has commanded not to be done, and does any one of them, if the anointed priest sins so as to bring...
Shows Old Testament grounding that frames or supports this passage.
Yahweh spoke to Moses, saying, “Speak to Aaron and to his sons, saying, ‘This is the law of the sin offering: in the place where the burnt offering is killed, the sin offering shall be killed before Yahweh. It is most holy. The priest who...
Shows Old Testament grounding that frames or supports this passage.
Yahweh spoke to Moses, saying, “Command Aaron and his sons, saying, ‘This is the law of the burnt offering: the burnt offering shall be on the hearth on the altar all night until the morning; and the fire of the altar shall be kept burning...
Shows Old Testament grounding that frames or supports this passage.
Yahweh spoke to Moses, saying, “Speak to the children of Israel, saying, ‘He who offers the sacrifice of his peace offerings to Yahweh shall bring his offering to Yahweh out of the sacrifice of his peace offerings. With his own hands he...
Shows Old Testament grounding that frames or supports this passage.
Yahweh spoke to Moses, saying, “Take Aaron and his sons with him, and the garments, and the anointing oil, and the bull of the sin offering, and the two rams, and the basket of unleavened bread; and assemble all the congregation at the...
Shows Old Testament grounding that frames or supports this passage.
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. He killed it; and Moses took the blood, and put it around on the horns of the altar with his finger, and purified...
Shows Old Testament grounding that frames or supports this passage.
He presented the ram of the burnt offering. Aaron and his sons laid their hands on the head of the ram. He killed it; and Moses sprinkled the blood around on the altar. He cut the ram into its pieces; and Moses burned the head, and the...
Shows Old Testament grounding that frames or supports this passage.
He presented the other ram, the ram of consecration. Aaron and his sons laid their hands on the head of the ram. 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...
Shows Old Testament grounding that frames or supports this passage.
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.’ What remains of the...
Shows Old Testament grounding that frames or supports this passage.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took some men. They rose up before Moses, with some of the children of Israel, two...
Shows Old Testament grounding that frames or supports this passage.
Yahweh spoke to Aaron, “Behold, I myself have given you the command of my wave offerings, even all the holy things of the children of Israel. I have given them to you by reason of the anointing, and to your sons, as a portion forever. This...
Shows Old Testament grounding that frames or supports this passage.
Yahweh spoke to Moses and to Aaron, saying, “This is the statute of the law which Yahweh has commanded. Tell the children of Israel to bring you a red heifer without spot, in which is no defect, and which was never yoked. You shall give...
Shows Old Testament grounding that frames or supports this passage.
Yahweh spoke to Moses, saying, “Command the children of Israel, and tell them, ‘See that you present my offering, my food for my offerings made by fire, as a pleasant aroma to me, in their due season.’ You shall tell them, ‘This is the...
Shows Old Testament grounding that frames or supports this passage.
Shows Old Testament grounding that frames or supports this passage.
Shows Old Testament grounding that frames or supports this passage.
Canon-Wide Connections
Cross-reference data: OpenBible.info (CC BY 4.0)
Gospel Clarity
Exodus 29 clarifies the gospel by showing the seriousness of approaching God. Priests need washing. Priests need sacrifice. Priests need blood. Priests need consecration. Even the altar needs atonement. The daily offering shows continual need before God. Yet all of this points beyond Aaron to Christ. Jesus is the sinless High Priest who does not need a sin offering for Himself.
He is also the once-for-all sacrifice who fully atones for His people. Through Him, God’s people are consecrated, brought near, and made fit for fellowship with the God who redeems in order to dwell among His people.
Gospel Guardrails
- Approach requires cleansing - Aaron and his sons are washed before they are clothed and ordained.
- Approach requires atonement - The sin offering comes before priestly service.
- Approach requires consecration - Blood and oil set apart priests and garments for holy service.
- Approach requires sacrifice - The burnt offering and ordination offering establish dedication and priestly installation.
- Christ fulfills priest and offering - Jesus is both the perfect High Priest and the once-for-all sacrifice.
- Redemption aims at dwelling - The Lord brought Israel out of Egypt so He might dwell among them, pointing forward to God’s final dwelling with His redeemed people.
- Do not treat consecration as self-improvement.
- Do not preach priestly service apart from atoning sacrifice.
- Do not imply that religious office removes the need for cleansing.
- Do not reduce daily offerings to mere habit without theological meaning.
- Do not miss the chapter’s climax in the Lord’s dwelling presence.
- Do not jump to Christ without preserving the categories of priest, sacrifice, blood, altar, consecration, and dwelling.
Primary Emphasis
Exodus 29 contributes to the biblical theology fulfilled in Christ by revealing the need for consecrated priesthood, atoning sacrifice, blood-applied service, holy mediation, and continual offering before God. Aaron and his sons must first be cleansed and atoned for before they can serve. Christ, however, is the sinless and perfect High Priest. He does not need sacrifice for His own sin.
He offers Himself once for all, consecrates His people, opens access to God, and secures the presence of God with His redeemed people.
Chapter Contribution
Exodus 29 argues that priestly service before the holy Lord requires divine consecration through washing, clothing, anointing, sacrifice, blood, and sacred food. Aaron and his sons cannot serve by natural qualification. They must be cleansed, clothed, atoned for, ordained, and set apart. The altar itself must be purified and consecrated. Daily burnt offerings then establish continual worship at the entrance of the tent of meeting.
The chapter concludes by declaring the purpose of redemption: the Lord brought Israel out of Egypt so He might dwell among them as their God.
Doctrines in This Chapter
The application of blood to the altar shows that the altar itself is ritually purified for holy service.
The sin offering addresses guilt through the Lord’s appointed sacrificial provision.
The offering follows the sin offering and contributes to the priests’ accepted consecration before the Lord.
The ongoing altar service belongs to the divinely appointed system by which Israel approaches the holy Lord.
Aaron’s consecration anticipates Christ, the holy high priest appointed by God and consecrated for final priestly work.
The priests’ need for a sin offering anticipates the contrast with Christ, who needs no sacrifice for himself.
The blood-consecration of Aaronic priests anticipates the superior cleansing and consecration secured by Christ’s blood.
The repeated seven-day ordination and altar purification anticipate the final consecrating work of Christ.
The repeated daily offerings anticipate the need for the final, sufficient sacrifice of Christ.
The whole burnt offering anticipates the perfect self-offering of Christ, whose sacrifice is fully pleasing and finally effective.
Priestly service begins with washing, emphasizing the need for cleansing before ministry in holy space.
The burnt offering signifies whole dedication of priestly service to the Lord after guilt has been addressed.
The Lord declares, 'I will dwell among the Israelites and be their God,' grounding Israel’s identity in his covenant presence.
The priesthood is not seized by human initiative but established by the Lord’s ordinance.
The Lord promises to meet Israel, speak there, and dwell among them.
Ear, hand, and foot are consecrated, showing that priestly service involves hearing, action, and movement before God.
The burning outside the camp marks the seriousness of sin and the boundary between guilt and holy approach.
The priests are marked and installed to mediate Israel’s sacrificial worship before the Lord.
Aaron and his sons are being installed into holy service through the Lord’s prescribed sacrificial sequence.
The second ram installs Aaron and his sons into priestly service through the Lord’s appointed ordination rite.
The breast and thigh from fellowship offerings become priestly portions, showing the Lord’s provision for those serving at the altar.
Aaron’s holy garments pass to his sons, establishing continuity in the priestly office.
The exodus is explicitly tied to the Lord’s purpose to dwell among his redeemed people.
The hand-laying, blood application, washing, arrangement, and burning are all governed by divine command.
The Lord promises to speak at the tent of meeting, making worship a place of divine address, not merely human offering.
The priests eat the ordination ram and bread in a holy meal tied to their consecration.
The ordination process begins with animals and bread offerings, showing that priestly installation is bound to sacrifice.
Aaron and his sons require a sin offering before entering priestly service, showing that office does not erase guilt.
The laying on of hands connects Aaron and his sons with the sacrificial animal in the ordination rite.
Doctrinal Weight
Aaron and his sons are consecrated to serve the Lord as priests.
The priests are washed, clothed, anointed, sacrificed for, and ordained.
Sin offerings are required for the priests and altar before service can proceed.
Sin offerings, burnt offerings, ordination offerings, grain offerings, and drink offerings structure priestly worship.
Blood is applied to the altar and priests, consecrating them for holy service.
The priests are installed to mediate worship before the holy Lord.
The altar becomes most holy, and the priests and garments are consecrated.
Morning and twilight burnt offerings establish regular worship for generations.
The Lord promises to meet with Israel, consecrate the sanctuary, dwell among them, and be their God.
The priestly consecration and sacrifices prepare for Christ as perfect Priest and once-for-all offering.
Reading Lenses
Theological exposition and fulfillment
- Exodus 29 clarifies the gospel by showing the seriousness of approaching God. Priests need washing. Priests need sacrifice. Priests need blood. Priests need consecration. Even the altar needs atonement. The daily offering shows continual need before God. Yet all of this points beyond Aaron to Christ. Jesus is the sinless High Priest who does not need a sin offering for Himself. He is also the once-for-all sacrifice who fully atones for His people. Through Him, God’s people are consecrated, brought near, and made fit for fellowship with the God who redeems in order to dwell among His people.
Formation Focus
The holy Lord consecrates priests and altar through washing, anointing, sacrifice, and blood so that He may meet with His redeemed people and dwell among them as their God.
God’s people must understand that service, worship, and nearness to God require atonement, consecration, mediation, daily devotion, and the Lord’s gracious presence.
Holiness, reverence, surrender, purity, consecrated hearing, faithful service, obedient walking, gratitude, and desire for God’s presence.
Practice Response
- Begin service with confession and gratitude for atonement.
- Pray for consecrated ears, hands, and feet.
- Offer your whole life to the Lord, not merely your public ministry.
- Build daily rhythms of worship and surrender.
- Treat worship as holy meeting with God, not religious routine.
- Remember that God saves His people for communion with Himself.
- Give thanks that Christ is the perfect Priest and sacrifice.
Warnings and Misreadings
- The chapter warns against unauthorized or unconsecrated service, approaching God without atonement, treating priesthood as casual office, neglecting the holiness of the altar, and forgetting that worship before the Lord is sustained only by His appointed sacrifice, mediation, and presence.
- Treating the ordination ceremony as empty ritual. - The ritual reveals the theological necessities of cleansing, clothing, anointing, sacrifice, blood, consecration, and mediation.
- Thinking priests are naturally fit to serve because of family identity. - Aaron and his sons are appointed, but they still must be washed, clothed, anointed, and atoned for.
- Reducing the sin offering to ceremonial formalism. - The sin offering shows that guilt must be addressed before holy service can begin.
- Ignoring the blood on ear, thumb, and toe. - This blood application consecrates the priest’s hearing, service, and walk to the Lord.
- Assuming the altar is automatically holy because it is used for worship. - The altar itself must receive atonement and consecration for seven days.
- Treating the daily burnt offering as repetitive religious maintenance only. - The daily offering is tied to the Lord’s meeting, speaking, consecrating, and dwelling among Israel.
- Missing the purpose statement at the end. - The Lord explicitly says He brought Israel out of Egypt so He might dwell among them.
Discipleship Questions
- Do I treat service to God as something that requires consecration, or do I rush into it casually?
- Have I tried to serve God without first dealing honestly with sin?
- Is my whole life offered to the Lord, or only the parts I find convenient?
- Are my ears consecrated to hear God, my hands to serve Him, and my feet to walk in His ways?
- What has God placed in my hands to offer back to Him?
- Do I receive fellowship with God reverently, remembering the sacrifice that makes it possible?
- Is there a daily rhythm of worship and surrender in my life?
- Do I understand redemption as more than rescue from judgment, as being brought into life with God?
Pastoral Applications
- Teach ministry as consecrated service.
- Keep atonement before activity.
- Call leaders to whole-life consecration.
- Guard the holiness of worship spaces and practices.
- Recover the value of daily worship rhythm.
- Connect sacrifice to divine meeting.
- Preach the purpose of redemption clearly.
Pastoral Trajectories
After the garments are described, the priests are washed, clothed, anointed, and ordained.
The appointed priests still need sacrifice for sin before they can serve.
Guilt is addressed, and then complete dedication is offered to the Lord.
The blood consecrates both altar and priestly bodies for service.
The priests receive holy portions, present them to the Lord, and eat the consecration meal.
The once-for-installation ritual leads into the ongoing rhythm of daily worship.
The chapter climaxes not with ritual itself but with the Lord meeting, consecrating, dwelling, and being Israel’s God.
Commentary (Keil & Delitzsch)
C.F. Keil & F. Delitzsch, Commentary on the Old Testament (1861–91) — public domain
The Biblical World
Chapter At A Glance
The Lord gives the procedure for consecrating Aaron and his sons: preparing sacrificial animals and bread, washing the priests, clothing Aaron, anointing him, clothing his sons, offering a bull as a sin offering, offering one ram as a burnt offering, offering another ram as an ordination offering, applying blood to the priests, waving and burning portions before the Lord, eating the ordination meal, repeating the consecration for seven days, offering daily burnt offerings, consecrating the altar, and receiving the Lord’s promise to meet, sanctify, dwell, and be Israel’s God.
Exodus 29 shows how the covenant priesthood is installed so Israel may worship before the Lord. The priests represent the people and serve at the altar, but they themselves must be consecrated through atoning sacrifice. The altar is also consecrated, and daily burnt offerings establish the ongoing covenant rhythm of worship. The chapter’s conclusion explicitly ties the Exodus redemption to the Lord’s dwelling among His people.
Exodus 29 clarifies the gospel by showing the seriousness of approaching God. Priests need washing. Priests need sacrifice. Priests need blood. Priests need consecration. Even the altar needs atonement. The daily offering shows continual need before God. Yet all of this points beyond Aaron to Christ. Jesus is the sinless High Priest who does not need a sin offering for Himself.
He is also the once-for-all sacrifice who fully atones for His people. Through Him, God’s people are consecrated, brought near, and made fit for fellowship with the God who redeems in order to dwell among His people.
Holiness, reverence, surrender, purity, consecrated hearing, faithful service, obedient walking, gratitude, and desire for God’s presence.
Focus Points
- Priestly consecration
- Washing with water
- Holy garments
- Anointing oil
- Sin offering
- Burnt offering
- Ordination offering
- Laying on of hands
- Blood application
- Ear, thumb, and toe
- Wave offering
- Sacred meal
- Seven-day consecration
- Altar purification
- Daily burnt offering
- Tent of meeting
- The Lord’s glory
- The Lord dwelling among Israel
- Priesthood requires consecration
- Sin must be dealt with first
- Identification with sacrifice
- Complete dedication
- Blood consecrates the whole servant
- Hands filled for holy service
- Sacred food and priestly fellowship
- The altar must be consecrated
- Continual worship
- Redemption aims at divine dwelling
- Priesthood
- Consecration
- Atonement
- Sacrifice
- Blood
- Mediation
- Holiness
- Daily Worship
- Divine Presence
- Christological Fulfillment
Cross References
“Next, have your brother Aaron brought to you from among the Israelites, along with his sons Nadab, Abihu, Eleazar, and Ithamar, to serve Me as priests. Make holy garments for your brother Aaron, to give him glory and splendor. You are to instruct all the skilled craftsmen, whom I have filled with a spirit of wisdom, to make garments for Aaron’s...
Priestly garments background
Then bring Aaron and his sons to the entrance to the Tent of Meeting and wash them with water. And you are to clothe Aaron with the holy garments, anoint him, and consecrate him, so that he may serve Me as a priest. Bring his sons forward and clothe them with tunics.
Installation fulfillment
Then the Lord said to Moses, “Take Aaron and his sons, their garments, the anointing oil, the bull of the sin offering, the two rams, and the basket of unleavened bread, and assemble the whole congregation at the entrance to the Tent of Meeting.”
Consecration enacted
On the eighth day Moses summoned Aaron and his sons and the elders of Israel. He said to Aaron, “Take for yourself a young bull for a sin offering and a ram for a burnt offering, both without blemish, and present them before the Lord. Then speak to the Israelites and say, ‘Take a male goat for a sin offering, a calf and a lamb—both a year old and without...
Priestly ministry begins
Then the Lord said to Moses, “Command the Israelites and say to them: See that you present to Me at its appointed time the food for My food offerings, as a pleasing aroma to Me. And tell them that this is the food offering you are to present to the Lord as a regular burnt offering each day: two unblemished year-old male lambs.
Daily offering restated
The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
Dwelling fulfilled
Such a high priest truly befits us—One who is holy, innocent, undefiled, set apart from sinners, and exalted above the heavens. Unlike the other high priests, He does not need to offer daily sacrifices, first for His own sins and then for the sins of the people; He sacrificed for sin once for all when He offered up Himself. For the law appoints as high...
Christ’s superior priesthood
But when Christ came as high priest of the good things that have come, He went through the greater and more perfect tabernacle that is not made by hands and is not a part of this creation. He did not enter by the blood of goats and calves, but He entered the Most Holy Place once for all by His own blood, thus securing eternal redemption. For if the blood of...
Christ’s superior sacrifice
Day after day every priest stands to minister and to offer again and again the same sacrifices, which can never take away sins. But when this Priest had offered for all time one sacrifice for sins, He sat down at the right hand of God. Since that time, He waits for His enemies to be made a footstool for His feet,
Final sacrifice
And I heard a loud voice from the throne saying: “Behold, the dwelling place of God is with man, and He will dwell with them. They will be His people, and God Himself will be with them as their God.
Final dwelling
Passages
Chapter opening: Exodus 29:1-9
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:1-37 Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described.
The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.)
, were most intimately connected with the erection of the sanctuary.
Exo 29:38-40 “ And this is what thou shalt make (offer) upon the altar; yearling lambs two a day continually, ” one in the morning, the other between the two evenings (see at Exo 12:6); to every one a meat-offering ( minchah ) of a tenth of fine wheaten flour ( soleth , see at Lev 2:1), mixed with a quarter of a hin of beaten oil ( cathith , see at Exo 27:20), and a drink-offering ( nesek ) of a quarter of a hin of wine. עשּׂרן (a tenth) is equivalent to האיפה עשׂירית, the tenth part of an ephah (Num 28:5), or 198-5 Parisian cubic inches according to Bertheau’s measurement.
Thenius , however, sets it down at 101-4 inches, whilst the Rabbins reckon it as equivalent to 43 hen’s eggs of average size, i. e. , somewhat more than 2 1/4 lbs. A hin (a word of Egyptian origin) is 330-9 inches according to Bertheau , 168-9 according to Thenius, or 72 eggs, so that a quarter of a hin would be 18 eggs.
Exo 29:38-40 “ And this is what thou shalt make (offer) upon the altar; yearling lambs two a day continually, ” one in the morning, the other between the two evenings (see at Exo 12:6); to every one a meat-offering ( minchah ) of a tenth of fine wheaten flour ( soleth , see at Lev 2:1), mixed with a quarter of a hin of beaten oil ( cathith , see at Exo 27:20), and a drink-offering ( nesek ) of a quarter of a hin of wine. עשּׂרן (a tenth) is equivalent to האיפה עשׂירית, the tenth part of an ephah (Num 28:5), or 198-5 Parisian cubic inches according to Bertheau’s measurement.
Thenius , however, sets it down at 101-4 inches, whilst the Rabbins reckon it as equivalent to 43 hen’s eggs of average size, i. e. , somewhat more than 2 1/4 lbs. A hin (a word of Egyptian origin) is 330-9 inches according to Bertheau , 168-9 according to Thenius, or 72 eggs, so that a quarter of a hin would be 18 eggs.
Exo 29:38-40 “ And this is what thou shalt make (offer) upon the altar; yearling lambs two a day continually, ” one in the morning, the other between the two evenings (see at Exo 12:6); to every one a meat-offering ( minchah ) of a tenth of fine wheaten flour ( soleth , see at Lev 2:1), mixed with a quarter of a hin of beaten oil ( cathith , see at Exo 27:20), and a drink-offering ( nesek ) of a quarter of a hin of wine. עשּׂרן (a tenth) is equivalent to האיפה עשׂירית, the tenth part of an ephah (Num 28:5), or 198-5 Parisian cubic inches according to Bertheau’s measurement.
Thenius , however, sets it down at 101-4 inches, whilst the Rabbins reckon it as equivalent to 43 hen’s eggs of average size, i. e. , somewhat more than 2 1/4 lbs. A hin (a word of Egyptian origin) is 330-9 inches according to Bertheau , 168-9 according to Thenius, or 72 eggs, so that a quarter of a hin would be 18 eggs.
Exo 29:41-46 להּ is to be understood ad sensum as referring to עולה. 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). This promise is carried out still further in Exo 29:43-46. First of all, for the purpose of elucidating and strengthening the words, “I will meet with you there” (Exo 29:42), the presence and communion of God, which are attached to the ark of the covenant in Exo 25:22, are ensured to the whole nation in the words, “And there I will meet with the children of Israel, and it (Israel) shall be sanctified through My glory.
” 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. Most of the commentators have taken the altar to be the subject of “shall be sanctified;” but this is certainly an error, not only because the altar is not mentioned in the previous clause, and only slightly hinted at in the להּ in Exo 29:41, but principally because the sanctification of the altar is noticed by itself afterwards in Exo 29:44.
The correct exegesis is that adopted by Baumgarten and others, who supply the word Israel (viz. , regarded as a nation), which they take from the expression “children of Israel” in the previous clause. In Exo 29:44, the sanctification of the tabernacle and altar on the part of God is promised, also that of His servants, and finally, in Exo 29:45, Exo 29:46, the abode of God in the midst of the children of Israel, with an allusion to the blessings that would follow from Jehovah’s dwelling in the midst of them as their God (Gen 17:7).
Birth and Education of Moses. - Whilst Pharaoh was urging forward the extermination of the Israelites, God was preparing their emancipation. According to the divine purpose, the murderous edict of the king was to lead to the training and preparation of the human deliverer of Israel.
Exo 29:41-46 להּ is to be understood ad sensum as referring to עולה. 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). This promise is carried out still further in Exo 29:43-46. First of all, for the purpose of elucidating and strengthening the words, “I will meet with you there” (Exo 29:42), the presence and communion of God, which are attached to the ark of the covenant in Exo 25:22, are ensured to the whole nation in the words, “And there I will meet with the children of Israel, and it (Israel) shall be sanctified through My glory.
” 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. Most of the commentators have taken the altar to be the subject of “shall be sanctified;” but this is certainly an error, not only because the altar is not mentioned in the previous clause, and only slightly hinted at in the להּ in Exo 29:41, but principally because the sanctification of the altar is noticed by itself afterwards in Exo 29:44.
The correct exegesis is that adopted by Baumgarten and others, who supply the word Israel (viz. , regarded as a nation), which they take from the expression “children of Israel” in the previous clause. In Exo 29:44, the sanctification of the tabernacle and altar on the part of God is promised, also that of His servants, and finally, in Exo 29:45, Exo 29:46, the abode of God in the midst of the children of Israel, with an allusion to the blessings that would follow from Jehovah’s dwelling in the midst of them as their God (Gen 17:7).
Birth and Education of Moses. - Whilst Pharaoh was urging forward the extermination of the Israelites, God was preparing their emancipation. According to the divine purpose, the murderous edict of the king was to lead to the training and preparation of the human deliverer of Israel.
Exo 29:41-46 להּ is to be understood ad sensum as referring to עולה. 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). This promise is carried out still further in Exo 29:43-46. First of all, for the purpose of elucidating and strengthening the words, “I will meet with you there” (Exo 29:42), the presence and communion of God, which are attached to the ark of the covenant in Exo 25:22, are ensured to the whole nation in the words, “And there I will meet with the children of Israel, and it (Israel) shall be sanctified through My glory.
” 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. Most of the commentators have taken the altar to be the subject of “shall be sanctified;” but this is certainly an error, not only because the altar is not mentioned in the previous clause, and only slightly hinted at in the להּ in Exo 29:41, but principally because the sanctification of the altar is noticed by itself afterwards in Exo 29:44.
The correct exegesis is that adopted by Baumgarten and others, who supply the word Israel (viz. , regarded as a nation), which they take from the expression “children of Israel” in the previous clause. In Exo 29:44, the sanctification of the tabernacle and altar on the part of God is promised, also that of His servants, and finally, in Exo 29:45, Exo 29:46, the abode of God in the midst of the children of Israel, with an allusion to the blessings that would follow from Jehovah’s dwelling in the midst of them as their God (Gen 17:7).
Birth and Education of Moses. - Whilst Pharaoh was urging forward the extermination of the Israelites, God was preparing their emancipation. According to the divine purpose, the murderous edict of the king was to lead to the training and preparation of the human deliverer of Israel.
Exo 29:41-46 להּ is to be understood ad sensum as referring to עולה. 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). This promise is carried out still further in Exo 29:43-46. First of all, for the purpose of elucidating and strengthening the words, “I will meet with you there” (Exo 29:42), the presence and communion of God, which are attached to the ark of the covenant in Exo 25:22, are ensured to the whole nation in the words, “And there I will meet with the children of Israel, and it (Israel) shall be sanctified through My glory.
” 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. Most of the commentators have taken the altar to be the subject of “shall be sanctified;” but this is certainly an error, not only because the altar is not mentioned in the previous clause, and only slightly hinted at in the להּ in Exo 29:41, but principally because the sanctification of the altar is noticed by itself afterwards in Exo 29:44.
The correct exegesis is that adopted by Baumgarten and others, who supply the word Israel (viz. , regarded as a nation), which they take from the expression “children of Israel” in the previous clause. In Exo 29:44, the sanctification of the tabernacle and altar on the part of God is promised, also that of His servants, and finally, in Exo 29:45, Exo 29:46, the abode of God in the midst of the children of Israel, with an allusion to the blessings that would follow from Jehovah’s dwelling in the midst of them as their God (Gen 17:7).
Birth and Education of Moses. - Whilst Pharaoh was urging forward the extermination of the Israelites, God was preparing their emancipation. According to the divine purpose, the murderous edict of the king was to lead to the training and preparation of the human deliverer of Israel.
Exo 29:41-46 להּ is to be understood ad sensum as referring to עולה. 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). This promise is carried out still further in Exo 29:43-46. First of all, for the purpose of elucidating and strengthening the words, “I will meet with you there” (Exo 29:42), the presence and communion of God, which are attached to the ark of the covenant in Exo 25:22, are ensured to the whole nation in the words, “And there I will meet with the children of Israel, and it (Israel) shall be sanctified through My glory.
” 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. Most of the commentators have taken the altar to be the subject of “shall be sanctified;” but this is certainly an error, not only because the altar is not mentioned in the previous clause, and only slightly hinted at in the להּ in Exo 29:41, but principally because the sanctification of the altar is noticed by itself afterwards in Exo 29:44.
The correct exegesis is that adopted by Baumgarten and others, who supply the word Israel (viz. , regarded as a nation), which they take from the expression “children of Israel” in the previous clause. In Exo 29:44, the sanctification of the tabernacle and altar on the part of God is promised, also that of His servants, and finally, in Exo 29:45, Exo 29:46, the abode of God in the midst of the children of Israel, with an allusion to the blessings that would follow from Jehovah’s dwelling in the midst of them as their God (Gen 17:7).
Birth and Education of Moses. - Whilst Pharaoh was urging forward the extermination of the Israelites, God was preparing their emancipation. According to the divine purpose, the murderous edict of the king was to lead to the training and preparation of the human deliverer of Israel.