Keluaran 29:29-36

29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed ¹  in them and consecrated ²  in them. 29:30 The priest who succeeds him ³  from his sons, when he first comes ⁴  to the tent of meeting to minister in the Holy Place, is to wear them for seven days. ⁵ 

29:31 “You are to take the ram of the consecration and cook ⁶  its meat in a holy place. ⁷  29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting. 29:33 They are to eat those things by which atonement was made ⁸  to consecrate and to set them apart, but no one else ⁹  may eat them, for they are holy. 29:34 If any of the meat from the consecration offerings ¹⁰  or any of the bread is left over ¹¹  until morning, then you are to burn up ¹²  what is left over. It must not be eaten, ¹³  because it is holy.

29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them ¹⁴  for ¹⁵  seven days. 29:36 Every day you are to prepare a bull for a purification offering ¹⁶  for atonement. ¹⁷  You are to purge ¹⁸  the altar by making atonement ¹⁹  for it, and you are to anoint it to set it apart as holy.

[29:29]  ¹ 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]  ² 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.

[29:30]  ³ tn Heb “after him”; NCV, NLT “after Aaron.”

[29:30]  ⁴ tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.

[29:30]  ⁵ tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.

[29:31]  ⁶ tn Or “boil” (see Lev 8:31).

[29:31]  ⁷ sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.

[29:33]  ⁸ tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).

[29:33]  ⁹ tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).

[29:34]  ¹⁰ tn Or “ordination offerings” (Heb “fillings”).

[29:34]  ¹¹ tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).

[29:34]  ¹² tn Heb “burn with fire.”

[29:34]  ¹³ tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”

[29:35]  ¹⁴ tn Heb “you will fill their hand.”

[29:35]  ¹⁵ tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.

[29:36]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.”