Exodus 29

1–37 (cf. Leviticus 8). The ritual for the consecration of the priests. Vv. 1–3 (preparation of materials for the sacrifices) are preliminary: the ritual itself consists of the following parts: (1) washing the body, v. 4; (2) investiture and anointing of the high priest, vv. 5–7, and the investiture of the ordinary priests, vv 8–9; (3) a triple sacrifice, viz. (a) a sin-offering on behalf of the priests who are to be installed, vv. 10–14, (b) a burnt-offering, such as would naturally form part of a solemn ceremony, vv. 15–18; (c) the installation-offering itself (essentially a peace-offering), with the accompanying ceremonies, vv. 19–26, Exodus 31-34 : the entire ceremonial is to be repeated every day, for seven days, v. 35. Vv. 27–30 are parenthetical; and vv. 36–37 give directions for the purification of the altar. The execution of the instructions here given is narrated in Leviticus 8.

The entire section, though it stands here, must have been written after the regulations of Leviticus 1-7. had been long in force; for in the directions for the cakes, &c., for the burnt-, the sin-, and (largely) for the installation-offering, it presupposes both the phraseology of Leviticus 1-7. and also the sacrificial usages there codified. For the same reason the fuller explanation of the technical terms employed belongs rather to a Commentary on Leviticus than to one on Exodus; to which accordingly the reader is referred for further information on such points.

Exodus 29:1-3

1–3. Preparation of the offerings (cf. Leviticus 8:2).

Exodus 29:2

2. Three kinds of biscuit, for the minḥ ?âh, or meal-offering (see on Leviticus 2.), accompanying the installation-offering: viz. (1) bread of unleavened cakes, see on Exodus 12:15; (2) perforated cakes (EB. i. 460) unleavened, mingled with oil, see on Leviticus 2:4; and (3) wafers (large, circular, very thin cakes: see EB. i. 605; L. and B. iii. 219 f.), unleavened, anointed with oil, see also on Leviticus 2:4.

Exodus 29:4

4. Washing of Aaron and his ‘sons’ (i.e. the common priests, as distinguished from the high priest); cf. Leviticus 8:6. This washing extended to the entire person; and was different from the subsequent ordinary washings of the hands and feet before the daily ministrations (Exodus 30:19 f.).

Exodus 29:5-7

5–7. The investiture and anointing of the high priest. The high priest is to be arrayed in the garments described in ch. 28, and then to have his head anointed. Cf. Leviticus 8:7-10 a, 12 (vv. 10b–11, relating to the anointing of the Dwelling, altar, &c., have no parallel in Exodus 29, and seem out of place).

Exodus 29:6

6. the mitre] the turban: Exodus 28:37. the holy crown] so Exodus 39:30, Leviticus 8:9. Better, the holy diadem. The term does not occur in ch. 28; but it doubtless denotes the blue lace, with the gold plate in front, which was tied, in the manner of a ‘diadem,’ round the white turban of the high priest (see on Exodus 28:37). The word is also used of a royal diadem (2 Samuel 1:10 al.); and perhaps means properly a (mark of) separation (to Jehovah).

Exodus 29:7

7. the anointing oil] see, for its ingredients and use, Exodus 30:22-33. Here only the high priest is anointed, in accordance with the expression ‘anointed priest,’ by which he is distinguished from the ordinary priests (Leviticus 4:3; Leviticus 4:5; Leviticus 4:16; Leviticus 6:22). On some other passages in P in which the ordinary priests are represented as anointed, see on Exodus 30:30.

Exodus 29:8-9

8–9. The investiture of the ordinary priests (Leviticus 8:13). These are to be dressed in their tunics, sashes, and caps (Exodus 28:40). The words Aaron and his sons (which are inexact, for ‘Aaron’ had no ‘cap,’ Exodus 28:40) are not in LXX., or in the corresponding passage, Leviticus 8:13; they are doubtless a gloss, due to the fact that the ‘girdle’ (sash) for Aaron was not mentioned in v. 5 (so Di.). The linen drawers (Exodus 28:42 f.) are not noticed either here or in Leviticus 8:7; Leviticus 8:13.

Exodus 29:9

9. consecrate] install (lit. fill the hands of): see on Exodus 28:41.

Exodus 29:10-14

10–14. The sin-offering (see on Leviticus 4.) for Aaron and his sons (Leviticus 8:14-17).

Exodus 29:11

11. Cf. Leviticus 4:4.

Exodus 29:12

12. The Hebrew regarded the blood as the seat of the ‘soul,’ or principle of life; and it was in virtue of the ‘soul’ that was in it, that it made atonement (see Leviticus 17:11). By its application to the horns of the altar (cf. Leviticus 4:25; Leviticus 4:30; Leviticus 4:34),—as in other cases to those of the altar of incense, or to the mercy-seat (Leviticus 4:7; Leviticus 4:18; Leviticus 16:14-15),—it was brought near to Jehovah. upon the horns (Exodus 27:2) of the altar] i.e. of the altar of burnt-offering (Exodus 27:1 ff.), exactly as in the cases of the sin-offering for laymen specified in Leviticus 4:25; Leviticus 4:30; Leviticus 4:34 (contrast Exodus 29:6 f., Exodus 29:17 f.): the priests, before their consecration is completed, are treated as laity. at the base of the altar] as in the ordinary sin-offering, Leviticus 4:7; Leviticus 4:18; Leviticus 4:25; Leviticus 4:30; Leviticus 4:34; cf. Leviticus 5:9; Leviticus 8:15 (the parallel to the present passage), Exodus 9:9. The ‘base’ (lit. foundation) of the altar is mentioned only in these passages. On the additions in Leviticus 8:15, respecting the atonement made for the altar, see below, on v. 36.

Exodus 29:13

13. The parts of the sin-offering which were regularly consumed upon the altar: see Leviticus 4:8 f. On the parts in question, see more fully on Leviticus 3:4. the fat that covereth the entrails] i.e., probably, what is called technically the ‘great omentum,’ a highly fatty membrane, which in ruminants covers the whole of the paunch, and extends partially over the intestines. See Leviticus in SBOT., Plate opp. to p. 4, and p. 65; EB. iv. 4206. the caul (i.e. net) upon the liver] the appendix (Heb. the redundance) upon the liver, i.e., as Moore in the Orient. Studien Th. Nφldeke gewidmet (1906), ii. 761 ff., has convincingly shewn, what is called technically the lobus caudatus, or tail-shaped lobe, a small finger-shaped appendix—in the Mishna, Tamid iv. 3, it is actually called ‘the finger of the liver’—projecting from the liver close to the right kidney (cf. Leviticus 3:4, to be rendered as RVm.). This, as Moore shews, is how the term was understood by the oldest interpreters, LXX., Onk., Pesh., and in the Mishna: LXX. ὁλοβὸς does not mean, as Bochart and many others supposed, ‘the greater lobe’ of the liver itself, but ‘the lobe’ κατʼ ? ἐξοχήν, i.e. this appendix, which was specially important in ancient divination (cf. Aesch.

P. V. 495; Eurip. Electra, 828: see also Jastrow in O.T. and Semitic Studies in memory of W. R. Harper, 1908, ii. 289, 294, 326, in a paper on Bab. liver-divination)1[210]. It was no doubt this ancient significance of the lobus caudatus which led to its being specially selected for consumption upon the altar.

The rend, caul (i.e. net, the ‘lesser omentum’) is first found in Jerome (reticulum). [210] Both Etruscan and Babylonian models of the liver, as mapped out for diviners, shew the lobus caudatus very distinctly (Moore, 768): see an ill. of a Bab. model in Jeremias, ATLAO. 358 (2590) = Gressmann, Altor. Texte u. Bilder zum AT. (1909), ii. 51.burn them] consume them in sweet smoke: Heb. hiḳ ?ṭ ?ir, lit. make odorous (the cogn. Arab, means to exhale odour in roasting), or turn into sweet smoke (cf. the Greek κνίση, of the steam of a burning sacrifice, as Il. i. 317). The word is always used of burning either a sacrificial offering or incense; and must be distinguished from sβraph, the ordinary Heb. word for burn (i.e. to destroy by fire) vv. 14, 32, &c. In Ex. hiḳ ?ṭ ?ir recurs vv. 18, 25, Exodus 30:7-8; Exodus 30:20, Exodus 40:27 : it is frequent in Lev. (Exodus 1:9; Exodus 1:13, &c.), and also occurs elsewhere (as 2 Kings 16:15).

Exodus 29:14

14. When a sin-offering was offered for priests, or for the whole community, including the priests, its flesh was burnt (cf. Leviticus 4:11 f., 21, Exodus 9:11); when it was offered for laymen, the flesh was eaten by the priests (Leviticus 5:13; Leviticus 6:26). Though the priests are here treated as laity (see on v. 12), the flesh is to be burnt, because no proper priest is present to eat it (Di.). dung] better, for distinction, offal,—viz. that removed from the animals offered in sacrifice: Leviticus 4:11; Leviticus 8:17; Leviticus 16:27, Numbers 19:5, Malachi 2:3†. a sin offering] see on Leviticus 4.

Exodus 29:15-18

15–18. The burnt-offering (Leviticus 8:18-21),—such as would naturally form part of a solemn ceremony. On the ritual, see more fully Leviticus 1.

Exodus 29:16

16. sprinkle] toss: viz. in a volume, out of a tossing-vessel or basin (see on Exodus 27:3). ‘Sprinkle’ not only conveys an incorrect idea of the action meant, but also confuses it with an entirely different action, correctly represented by ‘sprinkle’ (Leviticus 4:6; Leviticus 4:17; Leviticus 5:9 &c.): it is to be regretted that the distinction, obliterated in AV., but correctly pointed out in the Speaker’s Commentary (1. ii. 499b) in 1871, should not have been preserved in RV. The reader who desires to understand correctly the sacrificial ritual of the Hebrew should correct on the margin of his copy of the RV. toss or throw for ‘sprinkle’ (with against for ‘upon,’ where altar follows: see the next note) here, v. 20, Exodus 24:6, Leviticus 1:5; Leviticus 1:11; Leviticus 3:2; Leviticus 3:8; Leviticus 3:13; Leviticus 7:2; Leviticus 7:14; Leviticus 8:19; Leviticus 8:24; Leviticus 9:12; Leviticus 9:18; Leviticus 17:6, Numbers 18:17; Numbers 19:13; Numbers 19:20 (but vv. 4, 18, 19, 21 ‘sprinkle’ is correct), 2 Kings 16:13; 2 Kings 16:15, Ezekiel 43:18, 2 Chronicles 29:22; 2 Chronicles 30:16; 2 Chronicles 35:11; also Ezekiel 36:25 and Exodus 9:8; Exodus 9:10. upon] against. As the Jews expressly state, the blood was thrown not upon the altar, but against the sides of it, and in such a manner that with two movements of the ‘tossing-vessel’ the blood was thrown against its four sides (Zebâḥ ?im v. 4 ff.; Rashi on Leviticus 1:5). So Leviticus 1:5; Leviticus 1:11, &c.

Exodus 29:17

17. cut … into its pieces] i.e. divide it by its joints. So Leviticus 1:6 al. and wash, &c.] Leviticus 1:9; Leviticus 1:13. and put them, &c.] viz. on the altar: cf. v. 18, and Leviticus 1:8 f., 12 f.

Exodus 29:18

18. a burnt offering] see Leviticus 1. a sweet savour] a soothing odour (McNeile), lit. an odour of rest giving, i.e. one composing and acceptable to the Deity. It is a technical expression for the fragrant odour emitted by a burning sacrifice, and is doubtless a survival from the time when the deity was supposed to be actually placated by the smell of the sacrificial smoke (see on v. 13). It is used, repeatedly by P (Leviticus 1:9; Lev_Exodus 1:13 &c.), and once by J (Genesis 8:21). Comp. the erκshκ tβbu, or ‘goodly odour,’ offered to the Bab. gods (EB. iv. 4119; cf. Del. HWB. 121, 140a). ‘Sweet savour’ is a paraphrase based upon the rend. of LXX. ὀσμὴεὐωδίας ‘an odour of a sweet smell’ (Philippians 4:18). Note that ‘savour’ in Old English meant not only taste (Matthew 5:13), but smell, as Joe 2:20, and 2 Corinthians 2:14; 2 Corinthians 2:16 for ὀσμή: see DB., s.v. an offering made by fire] in the Heb. one word,—as we might say, a firing. Another expression of the priestly terminology, used often by P (Leviticus 1:9; Leviticus 1:13; Leviticus 1:17, &c.), and occurring also twice besides (Deuteronomy 18:1, 1 Samuel 2:28).

Exodus 29:19-26

19–26. The installation-offering (cf. Leviticus 8:22-29). This was essentially a peace-offering,—the special characteristic of which was that the flesh of the sacrifice was partaken of by the offerer and his friends (cf. on Exodus 20:24; and see here vv. 32–34),—with modifications due to the particular occasion (such as the application of the blood to the priests and their garments, vv. 20, 21, the solemn ‘waving’ of the offerings in the priests’ hands, vv. 22–25, the special term ‘ram of installation,’ &c.). On the peace-offering in general, see Leviticus 3.

Exodus 29:20

20. The organs of hearing, handling, and walking are touched by the blood, implying that the priest is to have hallowed ears to listen to God’s commands, hallowed hands to perform his sacred offices, and hallowed feet to tread lightly the sacred places, as also to walk generally in holy ways (Kn. Di. Bä). Cf. Leviticus 8:23-24. and sprinkle] and toss: see on v. 16. 21 (cf. Leviticus 8:30). A mixture of the sacrificial blood, and of the anointing oil (v. 7), to be sprinkled upon Aaron and his sons, and also upon their garments. sprinkle] here this rend. is correct (Heb. hizzâh from nâzâh).

Exodus 29:22-25

22–25. Symbolical investiture of the priests with authority to offer sacrifice. Select portions of the offerings to be placed on their open hands, waved, as they lie there, forwards and backwards before the altar, and finally burnt upon it (Leviticus 8:25-28).

Exodus 29:23

23. a loaf] a round (kikkâr)—corresponding to the ‘bread of unleavened cakes’ of v. 2. A circular flat ‘cake’ is meant, not what we should call a ‘loaf.’ For cake read perforated cake, as v. 2. the basket (v. 3) of unleavened cakes that is before Jehovah] i.e. at the entrance of the Tent of meeting (v. 32; cf. Leviticus 8:3).

Exodus 29:24

24. hands] lit. palms; hence ‘upon,’ i.e. upon the open palms. wave them] Moses is to ‘wave’ the offerings enumerated in vv. 22, 23, as they lie upon the priests’ hands, before Jehovah—i.e. to wave them not from right to left, but towards the altar and back. The ceremony of ‘waving’—first in H, Leviticus 23:11; Leviticus 23:20—is prescribed mostly for offerings which become ultimately the perquisite of the priests: and it seems to be intended as a symbolical expression of the fact that such offerings are first given to God, and then given back by Him to the priest for his own use (Di. on Leviticus 7:30, Now. ii. 239, Bä.): cf. Numbers 5:25; and see further on Leviticus 7:30. Here, as the offerings were afterwards, not given to the priests, but burned upon the altar (v. 25), the symbolism of the ceremony must be different; perhaps it is meant as a symbolical induction of the priests by Moses into their office of presenting sacrifices upon the altar (Bä.).

Exodus 29:25

25. Finally, Moses is himself—the priests being not as yet fully installed, and authorized to do so themselves—to take the offerings from their hands and burn them upon the altar. In Leviticus 8:28 the parts thus burnt are expressly called the installation(-offering). burn them] consume them in sweet smoke, as v. 18. upon the burnt offering] mentioned in v. 18. for a soothing odour before Jehovah] See on v. 18.

Exodus 29:26

26. The breast of the ram to be ‘waved’ before Jehovah, and then ven to Moses (cf. Leviticus 8:29). The breast of the ordinary peace offering, after being ‘waved’ before Jehovah, was the perquisite of the priests (Leviticus 7:30 f.); here it is given analogously to Moses (who throughout the present ceremony acts the part of priest). wave] used here in the strict sense explained on v. 24.

Exodus 29:27-30

27–30. Two parenthetical regulations: neither in Leviticus 8.

Exodus 29:28

28. for Aaron and his sons] in Leviticus 7:33 it is laid down that the ‘heave thigh’ is to be in particular the perquisite of the officiating priest. a due (ḥ ?ôḳ ?; lit. statute) for ever] See on Exodus 27:21. an heave offering (twice)] a contribution (v. 27); something ‘lifted off’ and separated from the rest of the sacrifice as a priestly due: cf. Numbers 18:8; Num_Exodus 18:11; Numbers 18:19. of the sacrifices] out of would be clearer, as in the || Leviticus 7:34. peace offerings] See more fully on Leviticus 3, and Leviticus 7:28-34. unto Jehovah] who, however, gives them back to the priests (Numbers 18:8).

Exodus 29:29-30

29–30. The costly and decorated vestments of the high priest to be passed on to his successors in the office. Another parenthetic regulation, if not a later insertion: the continuation of v. 26 is clearly v. 31.

Exodus 29:30

30. Seven days] to be explained from v. 35. when he cometh] i.e. first cometh. More clearly, who is to come.

Exodus 29:31-34

31–34. Continuation of v. 26 (cf. Leviticus 8:31-32). The sacrificial meal accompanying the peace-offering; the flesh of the ram of installation to be eaten by Aaron and his sons in the court of the Tent of Meeting. For the general principle, see Leviticus 7:15-21; and cf. on Exodus 18:12.

Exodus 29:32

32. that is in, &c.] that remains in it after the things mentioned in v. 23 have been taken from it.

Exodus 29:33

33. those things] the flesh and the bread of v. 32. atonement] i.e. at-one-ment, setting at one, reconciliation, as in Shakespeare (e.g. Rich. III. i. 3. 36). This is always the meaning of ‘atonement’ in the Bible (as in Old English generally): the idea of amends or reparation for a fault, which the word now mostly suggests, is not implied in either its Hebrew or its Greek equivalent. See further DB. iv. 128; and on Exodus 30:10. The burnt-, the guilt-, and the sin offering are in P often said to ‘make atonement’ (see the references in DB. iv. 130a), but this is the only passage of P in which that is predicated of a peace-offering. to consecrate] to install. a stranger] Heb. zâr; i.e., here, one not a priest (see esp. Numbers 16:40), a frequent use of the word in P (Exodus 30:33, Numbers 3:10; Numbers 3:38; Numbers 18:7 al.; see further DB. iv. 622a, near the bottom). Quite a different word from the ones rendered stranger in Exodus 12:48 (gêr), and strange in Exodus 2:22 (nokri): see the notes on these passages, and Strange, Stranger, in DB.

Exodus 29:34

34. Cf. Leviticus 7:15 (P), Exodus 22:30 (H), both of a peace-offering; also above, Exodus 12:10. consecration] installation (-sacrifice). See v. 31.

Exodus 29:35

35. To make it the more solemn and efficacious, the entire installation-ceremony is to be repeated every day for seven days (cf. Leviticus 8:33-35). In Lev. it is added that the priests are to remain during the whole of the seven days at the entrance of the Tent of Meeting. consecrate] install.

Exodus 29:36-37

36, 37. The altar to be fitted for sacred uses by atonement being made for it: the ceremony to be repeated, like the installation-ceremony, every day for seven days. The altar, as the work of human hands, was regarded as infected by a natural uncleanness, which had to be ceremonially removed before it could be used for sacred purposes. Cf. the atoning rites, to continue for seven days, prescribed by Ezek. for the installation of the altar of the restored Temple, Ezekiel 43:18-27.

Exodus 29:37

37. most holy] a technical term of the priestly phraseology, applied to many different things brought specially near to God, e.g. to the altar of burnt-offering, here and Exodus 40:10; to the altar of incense, Exodus 30:10; to the Tent of Meeting and vessels belonging to it, Exodus 30:26-29; to the meal-offering, Leviticus 2:3, &c. (see a complete list in Daniel in the Camb. Bible, p. 137; also in Di.’s note on Leviticus 21:22, where its distinction from holy is explained). shall become holy] i.e. become sacred to Jehovah, implying that, if it be a thing (‘whatsoever’), it will be forfeited to the sanctuary (cf. Numbers 16:37-38, where the censers which had rashly been made ‘holy,’ are retained in the service of the sanctuary, and made into beaten plates for the altar; Deuteronomy 22:9, Leviticus 27:10, Joshua 6:19 a, compared with 19b), and, if it be a person (‘whosoever,’ the more prob. rendering), not already properly consecrated, and so able to touch sacred things with impunity, that he is given over to the Deity to be dealt with by Him as He pleases. So Exodus 30:29, Leviticus 6:18 b, Leviticus 6:27; cf. Ezekiel 46:20 b, where ‘sanctify’ is to be similarly explained. We have here, as in the passages quoted, a survival of primitive ideas of ‘holiness.’ Holiness, i.e. consecration to a deity, is a contagious quality: thus the altar or the incense is holy, and whatever touches it becomes holy. What is holy must further be kept from profane use, and not touched, without due precaution, or by unfit persons; a person touching it in heedlessness or curiosity becomes thereby ‘holy’ himself, and may be dealt with by he Deity as He pleases, even to the extent of having to pay for his imprudence with his life: cf. 2 Samuel 6:6 f.; Numbers 4:15; Numbers 4:20; Numbers 16:37 end, 38a [read as RVm.].

See Dr Gray’s luminous note, Numbers, pp. 209–211, with the passages cited by him from Frazer’s Golden Bough, e.g. i. 321 (ed. 2), ‘In New Zealand the dread of the sanctity of chiefs was at least as great as in Tonga. Their ghostly power, derived from an ancestral spirit or atua, diffused itself by contagion over everything they touched, and could strike dead all who rashly or unwittingly meddled with it’; Rel. Sem. pp. 142 f., 427 ff. (ed. 2, pp. 152 f., 446 ff.); DB. iv. 826 f.

Exodus 29:38-42

38–42. The burnt-offering, to be offered daily, morning and evening, on behalf of the community. A law in great measure verbally identical, but somewhat fuller, recurs in Numbers 28:3-8, in a table, Numbers 28-29, of public sacrifices prescribed for different days in the year. Here it interrupts the connexion between vv. 37 and 43; so it is probable (Di. al.) that it has been introduced here from Numbers 28 with some abridgements, and adjustments in vv. 38a, 42b, fitting it to its new place, by a later hand, just as Exodus 27:20 f. seems to have been similarly introduced from Leviticus 24:2 f. Its position (after v. 36 f.) is suitable: for the daily burnt-offering was a central and fundamental element in the worship (cf. Wellh. Hist. p. 80)—notice the terms in which its suspension by Antiochus Epiphanes is alluded to in Daniel 8:12 f., Daniel 11:31, Daniel 12:11—and its proper maintenance was one of the chief duties to be performed on the altar of v. 36 f. The law, like Numbers 28:3-8 (cf. also Leviticus 6:9), regulates the post exilic usage. Before the exile, as 2 Kings 16:15 shews, it was the custom to offer a burnt-offering in the morning, but only a minḥ ?âh, i.e. a cereal, or ‘meal,’ offering in the evening; Ezek. also (Ezekiel 48:13-15) prescribes for the restored temple only a morning burnt-offering (with accompanying meal-offering: he prescribes no evening offering at all). Before the exile the minḥ ?âh thus held an independent position, as the evening offering: the present law duplicates the burnt-offering, and at the same time subordinates the evening minḥ ?âh to the evening burnt-offering (cf. on v. 40).

Exodus 29:39

39. between the two evenings] see on Exodus 12:6.

Exodus 29:40

40. The minḥ ?βh, or ‘meal-offering’ (see Leviticus 2), as it is expressly termed in the || Numbers 28:5, which in P is the regular concomitant of a burnt-offering (see Numbers 15:1-12; and cf. Numbers 28:9; Numbers 28:12-13, &c.). a tenth part (of an ephah)] Heb. ‘issβrτn, only in P (28 times). The ephah was probably about 8 gallons, so the ‘issβrτn would be about 6½ pints (see further Kennedy, in DB. iv. 912b, near the bottom). fine flour] Genesis 18:6 and often: as the material of a meal-offering Leviticus 2:1; Leviticus 2:4-5; Leviticus 2:7, and elsewhere. mingled with … oil] as v. 2, Leviticus 2:4-5 al. A ‘hin’ (Jos. Ant. iii. 8. 3) was 1/6 of the ‘bath’ (the equivalent for liquid measure of the ephah for dry measure, Ezekiel 45:11) = about 1⅓ ? gallon; Ό of a hin would thus be about 2⅔ ? pints. For the oil of superior quality called beaten oil, see on Exodus 27:20 : this is the only minḥ ?βh for which it is prescribed. a drink offering] or libation; also a frequent concomitant of the burnt-offering (Numbers 15:5; Numbers 15:7; Numbers 15:10; cf. Numbers 28:9; Numbers 28:14; Numbers 29:18; Numbers 29:21, &c.). According to Sir 50:15 it was poured out at the base of the altar. The amount, Ό hin for a lamb, is the same as in Numbers 15:5; Numbers 28:14; for larger animals the amount was greater.

Exodus 29:41

41. do thereto, &c.] i.e. offer a similar meal-and drink-offering for a soothing odour, &c.] see on v. 18.

Exodus 29:42

42. a continual burnt offering] i.e. a burnt-offering recurring regularly: so Numbers 28:3; Numbers 28:6; Numbers 28:10; Numbers 28:15 al., Ezekiel 46:15. The same word continual (or continually) is also used often besides, esp. in P, of standing institutions of the theocracy, as Exodus 25:30 Heb., Exodus 27:20 (see the note), Exodus 28:29-30; Exodus 28:38; Exodus 30:8 al. throughout your generations] see on Exodus 12:14. door] entrance. where] i.e. in the Tent of Meeting; cf. Exodus 25:22, Exodus 30:36. For you, Sam. LXX. have thee, as in these passages. The clause beginning here leads on to vv. 43–46.

Exodus 29:43-46

43–46. Conclusion to the whole body of directions (chs. 25–29). In the sanctuary thus erected, Jehovah will appear in His glory; and dwell permanently in the midst of His people. The purpose of its construction, as laid down in Exodus 25:8, is thus accomplished.

Exodus 29:45

45. dwell among] cf. on Exodus 25:8. will be to them a God] see on Exodus 6:7.

Exodus 29:46

46. And they shall know] viz. by the evidences of His presence in their midst (cf. Exodus 16:6; Exodus 16:12). For other instances of the expression, see on Exodus 6:7. I am Jehovah their God] a closing asseverative formula: see on Exodus 6:8