Keluaran 28:1
Konteks28:1 1 “And you, bring near 2 to you your brother Aaron and his sons with him from among the Israelites, so that they may minister as my priests 3 – Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.
Keluaran 28:41
Konteks28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them 4 and ordain them 5 and set them apart as holy, 6 so that they may minister as my priests.
Keluaran 29:1
Konteks29:1 7 “Now this is what 8 you are to do for them to consecrate them so that they may minister as my priests. Take a young 9 bull and two rams without blemish; 10
Keluaran 29:44
Konteks29:44 “So I will set apart as holy 11 the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me.
Keluaran 32:15
Konteks32:15 Moses turned and went down from the mountain with 12 the two tablets of the testimony in his hands. The tablets were written on both sides – they were written on the front and on the back.
Keluaran 34:11
Konteks34:11 “Obey 13 what I am commanding you this day. I am going to drive out 14 before you the Amorite, the Canaanite, the Hittite, the Perizzite, the Hivite, and the Jebusite.
Keluaran 39:41
Konteks39:41 the woven garments for serving 15 in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.
[28:1] 1 sn Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1-5), details of the apparel (6-39), and a warning against deviating from these (40-43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.
[28:1] 2 tn The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.
[28:1] 3 tn This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lÿkhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.
[28:41] 4 sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.
[28:41] 5 tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33.
[28:41] 6 tn Traditionally “sanctify them” (KJV, ASV).
[29:1] 7 sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.
[29:1] 9 tn Literally: “take one bull, a ‘son’ of the herd.”
[29:1] 10 tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.
[29:44] 11 tn This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will….”
[32:15] 12 tn The disjunctive vav (ו) serves here as a circumstantial clause indicator.
[34:11] 13 tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative.
[34:11] 14 tn Again, this is the futur instans use of the participle.
[39:41] 15 tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.
