Keluaran 29:16

29:16 and you are to kill the ram and take its blood and splash it all around on the altar.

Keluaran 40:15

40:15 and anoint them just as you anointed their father, so that they may minister as my priests; their anointing will make them a priesthood that will continue throughout their generations.”

Keluaran 30:25

30:25 You are to make this ¹  into ²  a sacred anointing oil, a perfumed compound, ³  the work of a perfumer. It will be sacred anointing oil.

Keluaran 29:7

29:7 You are to take the anointing oil and pour it on his head and anoint him. ⁴ 

Keluaran 30:26

30:26 “With it you are to anoint the tent of meeting, the ark of the testimony,

Keluaran 24:8

24:8 So Moses took the blood and splashed it on ⁵  the people and said, “This is the blood of the covenant ⁶  that the Lord has made with you in accordance with all these words.”

Keluaran 35:28

35:28 and spices and olive oil for the light, for the anointing oil, and for the fragrant incense.

Keluaran 24:6

24:6 Moses took half of the blood and put it in bowls, and half of the blood he splashed on the altar. ⁷ 

Keluaran 27:3

27:3 You are to make its pots for the ashes, ⁸  its shovels, its tossing bowls, ⁹  its meat hooks, and its fire pans – you are to make all ¹⁰  its utensils of bronze.

Keluaran 29:29

29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed ¹¹  in them and consecrated ¹²  in them.

Keluaran 30:30-31

30:30 “You are to anoint Aaron and his sons and ¹³  sanctify them, so that they may minister as my priests. 30:31 And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations.

Keluaran 31:11

31:11 the anointing oil, and sweet incense for the Holy Place. They will make all these things just as I have commanded you.”

Keluaran 35:15

35:15 and the altar of incense with its poles, the anointing oil, and the fragrant incense; the hanging for the door at the entrance of the tabernacle;

Keluaran 37:29

37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.

Keluaran 38:3

38:3 He made all the utensils of the altar – the pots, the shovels, the tossing bowls, the meat hooks, and the fire pans – he made all its utensils of bronze.

Keluaran 40:13

40:13 Then you are to clothe Aaron with the holy garments and anoint him and sanctify him so that he may minister as my priest.

Keluaran 2:5

2:5 Then the daughter of Pharaoh ¹⁴  came down to wash herself ¹⁵  by the Nile, while her attendants were walking alongside the river, ¹⁶  and she saw the basket among the reeds. She sent one of her attendants, ¹⁷  took it, ¹⁸ 

Keluaran 29:20

29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, ¹⁹  and then splash the blood all around on the altar.

Keluaran 28:41

28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them ²⁰  and ordain them ²¹  and set them apart as holy, ²²  so that they may minister as my priests.

Keluaran 29:12

29:12 and take some of the blood of the bull and put it on the horns of the altar ²³  with your finger; all the rest of ²⁴  the blood you are to pour out at the base of the altar.

Keluaran 29:36

29:36 Every day you are to prepare a bull for a purification offering ²⁵  for atonement. ²⁶  You are to purge ²⁷  the altar by making atonement ²⁸  for it, and you are to anoint it to set it apart as holy.

Keluaran 30:32

30:32 It must not be applied ²⁹  to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you.

[30:25]  ¹ tn Heb “it.”

[30:25]  ² tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).

[30:25]  ³ tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.

[29:7]  ⁴ sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.

[24:8]  ⁵ tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).

[24:8]  ⁶ sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.

[24:6]  ⁷ sn The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8).

[27:3]  ⁸ sn The word is literally “its fat,” but sometimes it describes “fatty ashes” (TEV “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed.

[27:3]  ⁹ sn This was the larger bowl used in tossing the blood at the side of the altar.

[27:3]  ¹⁰ tn The text has “to all its vessels.” This is the lamed (ל) of inclusion according to Gesenius, meaning “all its utensils” (GKC 458 §143.e).

[29:29]  ¹¹ tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.

[29:29]  ¹² tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.

[30:30]  ¹³ tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.

[2:5]  ¹⁴ sn It is impossible, perhaps, to identify with certainty who this person was. For those who have taken a view that Rameses was the pharaoh, there were numerous daughters for Rameses. She is named Tharmuth in Jub. 47:5; Josephus spells it Thermouthis (Ant. 2.9.5 [2.224]), but Eusebius has Merris (Praep. Ev. ix. 27). E. H. Merrill (Kingdom of Priests, 60) makes a reasonable case for her identification as the famous Hatshepsut, daughter of Thutmose I. She would have been there about the time of Moses’ birth, and the general picture of her from history shows her to be the kind of princess with enough courage to countermand a decree of her father.

[2:5]  ¹⁵ tn Or “bathe.”

[2:5]  ¹⁶ sn A disjunctive vav initiates here a circumstantial clause. The picture is one of a royal entourage coming down to the edge of a tributary of the river, and while the princess was bathing, her female attendants were walking along the edge of the water out of the way of the princess. They may not have witnessed the discovery or the discussion.

[2:5]  ¹⁷ tn The word here is אָמָה (’amah), which means “female slave.” The word translated “attendants” earlier in the verse is נַעֲרֹת (na’arot, “young women”), possibly referring here to an assortment of servants and companions.

[2:5]  ¹⁸ tn The verb is preterite, third person feminine singular, with a pronominal suffix, from לָקַח (laqakh, “to take”). The form says literally “and she took it,” and retains the princess as the subject of the verb.

[29:20]  ¹⁹ sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.

[28:41]  ²⁰ 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]  ²¹ 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]  ²² tn Traditionally “sanctify them” (KJV, ASV).

[29:12]  ²³ sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).

[29:12]  ²⁴ tn The phrase “rest of” has been supplied in the translation for clarification.

[29:36]  ²⁵ tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.

[29:36]  ²⁶ sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.

[29:36]  ²⁷ tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.

[29:36]  ²⁸ tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”

[30:32]  ²⁹ tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.