Keluaran 29:37

29:37 For seven days ¹  you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. ²  Anything that touches the altar will be holy. ³ 

Keluaran 30:32

30:32 It must not be applied ⁴  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.

Keluaran 39:41

39:41 the woven garments for serving ⁵  in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.

Keluaran 25:8

25:8 Let them make ⁶  for me a sanctuary, ⁷  so that I may live among them.

[29:37]  ¹ tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.

[29:37]  ² tn The construction is the superlative genitive: “holy of holies,” or “most holy.”

[29:37]  ³ sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).

[30:32]  ⁴ 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.

[39:41]  ⁵ tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.

[25:8]  ⁶ tn The verb is a perfect with vav (ו) consecutive; it follows in the sequence initiated by the imperative in v. 2 and continues with the force of a command.

[25:8]  ⁷ tn The word here is מִקְדּשׁ (miqdash), “a sanctuary” or “holy place”; cf. NLT “sacred residence.” The purpose of building it is to enable Yahweh to reside (וְשָׁכַנְתִּי, vÿshakhanti) in their midst. U. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (Exodus, 327).