Teks -- Exodus 29:1-7 (NET)

The Consecration of Aaron and His Sons

29:1 “Now this is what you are to do for them to consecrate them so that they may minister as my priests. Take a young bull and two rams without blemish; 29:2 and bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread with oil– you are to make them using fine wheat flour. 29:3 You are to put them in one basket and present them in the basket, along with the bull and the two rams. 29:4 “You are to present Aaron and his sons at the entrance of the tent of meeting. You are to wash them with water 29:5 and take the garments and clothe Aaron with the tunic, the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. 29:6 You are to put the turban on his head and put the holy diadem on the turban. 29:7 You are to take the anointing oil and pour it on his head and anoint him.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 29:4 - They were to be consecrated at the door of the tabernacle

God was pleased to dwell in the tabernacle, the people attending in the courts, so that the door between the court and the tabernacle was the fittest place for them to be consecrated in, who were to mediate between God and man, and to stand between both, and lay their hands (as it were) upon both. Here they were to be washed, signifying that they must be clean who bear the vessels of the Lord, Isa 52:11. And they were to be clothed with the holy garments, to signify that it was not sufficient for them to put away the pollutions of sin, but they must put on the graces of the Spirit, be clothed with righteousness, Psa 132:9. They must be girded, as men prepared and strengthened for their work; and they must be robed and crowned, as men that counted their work and office their true honour.

Wesley: Exo 29:7 - The high priest was to be anointed with the holy anointing oil

That the church might be filled with the sweet favour of his administrations, and in token of the pouring out of the Spirit upon him, to qualify him for his work.

JFB: Exo 29:1 - hallow them, to minister unto me in the priest's office

The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people.

JFB: Exo 29:1 - this is the thing that thou shalt do

Steps are taken at the beginning of a society, which would not be repeated when the social machine was in full motion; and Moses, at the opening of the tabernacle, was employed to discharge functions which in later periods would have been regarded as sacrilege and punished with instant death. But he acted under the special directions of God.

JFB: Exo 29:4-9 - Aaron and his sons thou shalt bring unto the door of the tabernacle

As occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration.

JFB: Exo 29:4-9 - wash them with water. And . . . take the garments

The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (Isa 52:11; Joh 13:10; 2Co 7:1; 1Pe 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Rev 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Lev 10:7; Psa 45:7; Isa 61:1; 1Jo 2:27), and as he was officially a type of Christ (Heb 7:26; Joh 3:34; also Mat 3:16; Mat 11:29).|| 02347||1||13||0||@And thou shalt cause a bullock to be brought before the tabernacle==--This part of the ceremonial consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisfaction. (2) The sacrifice of a ram as a burnt offering (Exo 29:15-18). The ram was to be wholly burnt, in token of the priest's dedication of himself to God and His service. The sin offering was first to be presented, and then the burnt offering; for until guilt be removed, no acceptable service can be performed. (3) There was to be a peace offering, called "the ram of consecration" (Exo 29:19-22). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God--this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided--part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applied to the whole nature of man. Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest--part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon the altar; the other part was to be eaten by the priests at the door of the tabernacle--that feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See Heb 7:26-27; Heb 10:14).

Clarke: Exo 29:1 - Take one young bullock

Take one young bullock - This consecration did not take place till after the erection of the tabernacle. See Lev 8:9-14.

Clarke: Exo 29:2 - Unleavened bread

Unleavened bread - Three kinds of bread as to its form are mentioned here, but all unleavened

1.    מצות matstsoth , unleavened bread, no matter in what shape. See Exo 12:8

2.    חלת challoth , cakes, pricked or perforated, as the root implies

3.    רקיקי rekikey , an exceeding thin cake, from רק rak , to be attenuated, properly enough translated wafer. The manner in which these were prepared is sufficiently plain from the text, and probably these were the principal forms in which flour was prepared for household use during their stay in the wilderness

These were all waved before the Lord, Exo 29:24, as an acknowledgment that the bread that sustains the body, as well as the mercy which saves the soul, comes from God alone.

Clarke: Exo 29:4 - Thou - shalt wash them

Thou - shalt wash them - This was done emblematically, to signify that they were to put away all filthiness of the flesh and spirit, and perfect holiness in the fear of God; 2Co 7:1.

Clarke: Exo 29:5 - Thou shalt take the garments

Thou shalt take the garments - As most offices of spiritual and secular dignity had appropriate habits and insignia, hence, when a person was appointed to an office and habited for the purpose, he was said to be invested with that office, from in , used intensively, and vestio , I clothe, because he was then clothed with the vestments peculiar to that office.

Clarke: Exo 29:7 - Then shalt thou take the anointing oil

Then shalt thou take the anointing oil - It appears, from Isa 61:1, that anointing with oil, in consecrating a person to any important office, whether civil or religious, was considered as an emblem of the communication of the gifts and graces of the Holy Spirit. This ceremony was used on three occasions, viz., the installation of prophets, priests, and kings, into their respective offices. But why should such an anointing be deemed necessary? Because the common sense of men taught them that all good, whether spiritual or secular, must come from God, its origin and cause. Hence it was taken for granted

1.    That no man could foretell events unless inspired by the Spirit of God. And therefore the prophet was anointed, to signify the communication of the Spirit of wisdom and knowledge

2.    That no person could offer an acceptable sacrifice to God for the sins of men, or profitably minister in holy things, unless enlightened, influenced, and directed by the Spirit of grace and holiness. Hence the priest was anointed, to signify his being Divinely qualified for the due performance of his sacred functions

3.    That no man could enact just and equitable laws, which should have the prosperity of the community and the welfare of the individual continually in view, or could use the power confided to him only for the suppression of vice and the encouragement of virtue, but that man who was ever under the inspiration of the Almighty

Hence kings were inaugurated by anointing with oil. Two of these officers only exist in all civilized nations, the sacerdotal and regal; and in some countries the priest and king are still consecrated by anointing. In the Hebrew language משח mashach signifies to anoint, and משיח mashiach , the anointed person. But as no man was ever dignified by holding the three offices, so no person ever had the title mashiach , the anointed one, but Jesus the Christ. He alone is King of kings and Lord of lords: the king who governs the universe, and rules in the hearts of his followers; the prophet, to instruct men in the way wherein they should go; and the great high priest, to make atonement for their sins. Hence he is called the Messias, a corruption of the word המשיח hammashiach , The anointed One, in Hebrew; which gave birth to ὁ Χριστος, ho Christos , which has precisely the same signification in Greek. Of him, Melchizedek, Abraham, Aaron, David, and others were illustrious types. But none of these had the title of The Messiah, or The Anointed of God. This does, and ever will, belong exclusively to Jesus the Christ.

Calvin: Exo 29:1 - And this is the thing that thou shalt do unto them

1.And this is the thing that thou shalt do unto them Since I shall again repeat and more fully explain these things as they are written in Lev 9:0, in the history of the consecration of the tabernacle, it will be sufficient to give nothing more than a brief summary of them here; nor is it my custom to invent mysteries out of vague speculations, ¹⁷⁴ such as may rather gratify than instruct my readers. First, since the whole human race is corrupt and infected with many impurities, so that his uncleanness prevents every single individual from having access to God, Moses, before he consecrates the priests, washes them by the sprinkling of water, in order that they may be no longer deemed to be of ordinary rank. Hence we gather that true purity and innocence, which was but typical in the Law, is found in Christ alone. “For such an high priest became us,” says the Apostle, “who is holy, harmless, undefiled, separate from sinners,” to present Himself before God for us. (Heb 7:26.) After they had been washed, God commands that they should be invested with the sacerdotal dress, according to their respective ranks: that the high priest should wear the ephod with the Urim and Thummim, and the mitre with the golden plate, on which shone forth “holiness to Jehovah;” and in the third place, He adds the anointing. This preparation was for the purpose of initiating them, before they performed the office of sacrificing; but it must be observed that, as to this first sacrifice, the duties which were afterwards transferred to Aaron were imposed upon Moses, as if he were the only priest; and, in point of fact, the temporal dignity which he afterwards resigned to his brother, was still in his own hands. What Moses introduces about the division of the victim, we shall more conveniently explain elsewhere, in treating of the offerings, which we have stated to be the third part of the legal worship.

TSK: Exo 29:1 - hallow them // to minister // Take // without

An, Ex, Is 1, Thammuz

hallow them : Exo 29:21, Exo 20:11, Exo 28:41; Lev. 8:2-36; Mat 6:9

to minister : Exo 28:3

Take : Lev 8:2, Lev 9:2, Lev 16:3; 2Ch 13:9

without : Exo 12:5; Lev 4:3, Lev 5:15, Lev 5:16, Lev 6:6, Lev 22:20; Mal 1:13, Mal 1:14; Heb 7:26; 1Pe 1:19

TSK: Exo 29:2 - bread // tempered // wafers

bread : Exo 12:8; Lev 2:4, Lev 6:20-22, Lev 8:2; 1Co 5:7

tempered : Exo 29:23; Lev 2:4, Lev 2:5, Lev 2:15, Lev 7:10; Num 6:15

wafers : Lev 7:12, Lev 8:26; Num 6:15, Num 6:19

TSK: Exo 29:3 - in the basket

in the basket : Lev 8:2, Lev 8:26, Lev 8:31; Num 6:17

TSK: Exo 29:4 - unto the door // wash them

unto the door : Exo 26:36, Exo 40:28; Lev 8:3-6

wash them : Exo 30:18-21, Exo 40:12; Lev 8:6, Lev 14:8; Deu 23:11; Eze 36:25; Joh 13:8-10; Eph 5:26; Tit 3:5; Heb 10:22; 1Pe 3:21; Rev 1:5, Rev 1:6

TSK: Exo 29:5 - garments // curious

garments : Exo 28:2-8; Lev 8:7, Lev 8:8

curious : The word cheshev , translated curious girdle, simply signifies a kind of diaper or embroidered work, of the same texture as the ephod itself. Exo 28:8

TSK: Exo 29:6 - mitre

mitre : Mitznepheth , from tzanaph , to wrap round, evidently means that covering of the head so universal in eastern countries, which we call turband, which consists of a cap, and a sash of fine linen or silk wound round its bottom. Exo 28:36-39; Lev 8:9

TSK: Exo 29:7

Exo 28:41, Exo 30:23-31; Lev 8:10-12, Lev 10:7, Lev 21:10; Num 35:25; Psa 89:20, Psa 133:2; Isa 61:1; Joh 3:34; 1Jo 2:27

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 29:1

Exo 12:5 Mal 1:13,14

Poole: Exo 29:2 - The unleavened bread

The unleavened bread was to show that the priests should be, and that Christ really was, free from all malice and hypocrisy, both which are compared to leaven, Luk 12:1 1Co 5:8 , and that all the services offered to God by the priests were to be pure and unmixed.

Poole: Exo 29:3

To the door of the tabernacle , as it follows, Exo 29:4 .

Poole: Exo 29:4

Taken out of that laver, Exo 30:18 . This signified the universal pollution of all men, and the absolute need they have of washing, especially when they are to draw nigh to God. And this outward washing was only typical of their spiritual washing by the blood and Spirit of Christ in order to their acceptance with God.

Poole: Exo 29:5

Not about the loins, but about the paps, or breast, as Christ and his ministers are represented, Rev 1:13 . The linen breeches are here omitted, because they were put on privately before they came to the door of the tabernacle, where the other things were put on.

Poole: Exo 29:6 - The holy crown

The holy crown , i.e. the plate of gold, Exo 28:36 , as appears by comparing Lev 8:9 .

Poole: Exo 29:7 - anointed above his fellows

Which signified the gifts and graces of the Holy Ghost, wherewith Christ; as, and the priests ought to be, replenished. See Isa 61:1 1Jo 2:27 . But here ariseth a difficulty; for this anointing is sometimes spoken of as peculiar to the high priest, as Lev 21:10 , sometimes as common to all the priests, Exo 30:30 40:14,15 , which may be thus reconciled: the oil, was sprinkled upon all the priests, and their right ears, thumbs, and toes, and their garments, Exo 29:20,21 Le 8:30 , but it was poured out upon the head only of the high priest, Psa 133:2 , who herein was a type of Christ, who was

anointed above his fellows , Psa 45:7 Heb 1:9 .

Haydock: Exo 29:2 - Wafers

Wafers, ( lagana. ). They knead them with water, and afterwards fry or bake them with oil. (St. Isidore) Such wafers are very common in Italy. (Calmet)

Haydock: Exo 29:4 - Washed

Washed. The pagans never approached their mysteries, without divers purifications and washing. (Clement of Alexandria, strom. 5.) Exterior cleanliness was designed to signify the purity of the heart, with which we must appear before God. (Calmet) ---

It is for this reason we take holy-water, when we go into our chapels, and we wash our fingers before and during Mass. (Haydock)

Haydock: Exo 29:5 - Vestments // Belt

Vestments. No mention is made of breeches, because they had them on, while they were washing. (Ven. Bede) ---

Belt. Septuagint have read esson, instead of chesheb. "Thou shalt tie the rational to the ephod." (Calmet)

Haydock: Exo 29:7 - Pour

Pour, in the form of a cross or T, according to many of the Rabbin, &c. The inferior priests were anointed only on the hands. The Levites were sprinkled with oil, mixed with the blood of the victims. The custom of anointing prophets, priests, and kings, was peculiar to the Jews; as if to foreshow Christ, the great anointed of the Lord. (St. Augustine; Psalm xliv.; Daniel ix. 24.)

Gill: Exo 29:1 - And this is the thing that thou shalt do unto them // to minister unto me in the priest's office // take one young bullock, and two rams without blemish

And this is the thing that thou shalt do unto them,.... To Aaron and his sons: to "hallow" them; to sanctify them, set them apart, and consecrate them:

to minister unto me in the priest's office; for which the Lord had appointed them, to which he had chose, called, and separated them:

take one young bullock, and two rams without blemish; a young bullock was an heifer of three years old, according to Kimchi ^t, and such an one was used in sacrifice in former times, see Gen 15:9 though Maimonides ^u says it was one of two years, and so Abendana ^w, whose words are,"a bullock is a son of two years, and a ram is after he has entered into the second year thirty one days;''and so Ben Gersom; the bullock was an emblem of the strength, laboriousness, and patience of Christ, and both of them being without blemish, were typical of his purity and perfection in his nature and life, and especially in his sacrifice.

Gill: Exo 29:2 - And unleavened bread // and cakes unleavened, tempered with oil // and wafers unleavened, anointed with oil // of wheaten flour shall thou make them

And unleavened bread,.... Such as used to be eaten at the time of the passover, and this being distinguished from cakes and wafers, after mentioned, shows that this was bread of a larger size, a loaf or loaves of bread, see Exo 29:3.

and cakes unleavened, tempered with oil; these were made of flour mixed with oil, but without leaven, and were a lesser and thinner sort of bread than the former:

and wafers unleavened, anointed with oil; with oil olive, the best of oil, as the Targum of Jonathan, and so Aben Ezra; these were a thinner sort of bread still, somewhat like our pancakes; and they were anointed with oil after the baking of them, and in the form of the Greek χ, "chi", as Jarchi says, or of a St. Andrew's or Burgundian cross:

of wheaten flour shall thou make them; of the finest of the wheat, for these were to be the food of Aaron and his sons, who were now to be invested with an high and honourable office, and were to live according to the dignity of it; and these being all unleavened, may denote that sincerity, simplicity, and integrity that ought to be found in them, in the discharge of their office, and which were in Christ in full perfection; as well as soundness in doctrine, life, and manners, being free from all leaven of false doctrine, hypocrisy, and malice; and likewise what is expected of the same kind in all the saints, who, under the Gospel dispensation, are all of them priests unto God, and whose food is the finest of the wheat, Christ the bread of life.

Gill: Exo 29:3 - And thou shalt put them into one basket // and bring them in the basket, with the bullock and the two rams

And thou shalt put them into one basket,.... The unleavened bread, cakes and wafers; this basket may be an emblem of the Gospel and the ministration of it, in which Christ the bread of life is carried, and ministered to his people:

and bring them in the basket, with the bullock and the two rams; not that the bullock and the rams were to be brought in the basket along with the bread, cakes, and wafers; but at the same time that they were brought to the door of the tabernacle of the congregation, these were to be brought, led, or drove to the altar, in order to be slain and sacrificed.

Gill: Exo 29:4 - And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation // and shalt wash them with water

And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation,.... That is, order and direct them to come thither; for it cannot be thought he was to carry them in his arms or on his shoulders, or have them thither by force, whether they would or not; but he was to declare to them that it was the will of the Lord they should appear there:

and shalt wash them with water; out of the laver after mentioned, which stood between the door of the tabernacle of the congregation and the altar: the Targum of Jonathan says, this washing was performed in forty seahs of living or spring water, which was sufficient for the immersion of the whole body, which it is highly probable was the case; and so Jarchi interprets it of the dipping of the whole body, and which seems to have been necessary, upon their entrance on their office, to denote their complete purity and holiness, though afterwards, when they entered on service, they only washed their hands and feet, see Exo 30:18 to which our Lord seems to allude, Joh 13:10 this washing shows what purity and holiness were necessary to the priests of the Lord, and that they ought to be clean that bear the vessels of his house, or minister in his sanctuary, and which were in Christ in their full perfection; and such an high priest became us, who is holy, harmless, and undefiled, and so could offer himself without spot, and was a fit person to take away sin by sacrifice, and to be an advocate for his people: this may also point at his baptism, which he submitted to before he entered on his office in a public manner, and which was performed by immersion; and in this way ought all his priests, his saints, to be washed, as well as with the washing of regeneration, and with the blood of Christ; and which is necessary to their officiating as priests, or drawing nigh to God, and requisite to their communion with God and Christ.

Gill: Exo 29:5 - And thou shall take the garments // and put upon Aaron the coat // and the robe of the ephod // and the ephod // and the breastplate // and gird him with the curious girdle of the ephod

And thou shall take the garments,.... The priestly garments before ordered to be made, and when made:

and put upon Aaron the coat: the broidered coat, the coat of fine linen, which was put on first and was next to his flesh, for all these garments were put on in the order in which they are here placed:

and the robe of the ephod: which was all of blue, and had pomegranates and golden bells at the hem of it; this was put over the broidered coat:

and the ephod; which was made of gold, blue, purple, scarlet, and fine twined linen: this was a short garment put over the robe of the ephod:

and the breastplate; with the Urim and Thummim in it, or the twelve precious stones on which were engraven the names of the twelve tribes of Israel, which hung down over the breast by wreathen chains of gold, from the shoulder pieces of the ephod:

and gird him with the curious girdle of the ephod; which was made of the same material and after the same manner as the ephod itself, and which girt all his garments tight and close to him; the significance of these has been observed already; and unless thus clothed he could not minister in his office, and these he had only on while ministering in it: no mention is made of the breeches, because these were doubtless to be put on by the high priest himself in a private manner before he came there; whereas all these garments were put on him publicly at the door of the tabernacle of the congregation, where it would not have been so seemly and decent to put on the other.

Gill: Exo 29:6 - And thou shall put the mitre upon his head // and put the holy crown upon the mitre

And thou shall put the mitre upon his head,.... Which was made of linen, and was a wrap of linen about his head in the form of a turban:

and put the holy crown upon the mitre; the holy crown was a plate of gold which had these words, "holiness to the Lord", engraven on it; and so says the Targum of Jonathan,"on which the holy name was engraven;''the mitre was upon the top of his head, this in the forefront of that; it was upon Aaron's forehead, and reached from ear to ear, and was fastened behind with a blue lace; this was like a crown or a diadem, and denotes the honour and dignity of the priestly office: Christ is a priest on his throne, and his saints are a royal priesthood, even kings as well as priests unto God.

Gill: Exo 29:7 - Then thou shall take the anointing oil // and pour it upon his head, and anoint him

Then thou shall take the anointing oil, After ordered to be made of principal spices, myrrh, cinnamon, calamus, cassia, and oil olive, Exo 30:23.

and pour it upon his head, and anoint him; this was done, according to Jarchi, in the form of the letter "chi" as before; the oil was put upon his head and between his eyebrows, and he joined them with his finger: Aben Ezra thinks this was done before the mitre was put upon his head, for upon the head was the oil only poured; but Nachmanides was of opinion that the mitre was so folded about the head that the middle of the head was open, and upon that the oil was poured; and so the Talmudists say ^x that his (the high priest's) hair was seen between the plate of gold and the mitre; but however this was, it seems plain from the text that this anointing was after the mitre was put on, and the priest habited with all his garments; and it is also as clear a case, that the ointment was poured on his head, which ran down to his beard, Psa 133:2, and I see no difficulty in supposing that the mitre and crown might be taken off again while the ceremony of anointing was performed. This unction denotes the investiture of Christ with his office in eternity, who is said to be anointed so early, Pro 8:22, and the donation of the Spirit to him in time, without measure; with which he is said to be anointed, both at his incarnation and at his baptism, and also at his ascension to heaven, and hence comes the name of the Messiah, which signifies anointed; and so his people, his priests, are anointed of God, with an unction from him, with the oil of grace, with the graces of the Spirit, which is necessary for their instruction, for the presentation of themselves to as an holy sacrifice, and to make them meet for the heavenly glory.