12 And thou shalt bring Aaron and his sons unto the door of the tent of meeting, and shalt wash them with water.
And Jehovah spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and the bullock of the sin-offering, and the two rams, and the basket of unleavened bread; and assemble thou all the congregation at the door of the tent of meeting. And Moses did as Jehovah commanded him; and the congregation was assembled at the door of the tent of meeting. And Moses said unto the congregation, This is the thing which Jehovah hath commanded to be done. And Moses brought Aaron and his sons, and washed them with water. And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the skilfully woven band of the ephod, and bound it unto him therewith. And he placed the breastplate upon him: and in the breastplate he put the Urim and the Thummim. And he set the mitre upon his head; and upon the mitre, in front, did he set the golden plate, the holy crown; as Jehovah commanded Moses. And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them. And he sprinkled thereof upon the altar seven times, and anointed the altar and all its vessels, and the laver and its base, to sanctify them. And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him. And Moses brought Aaron's sons, and clothed them with coats, and girded them with girdles, and bound head-tires upon them; as Jehovah commanded Moses.
And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priest's office: take one young bullock and two rams without blemish, and unleavened bread, and cakes unleavened mingled with oil, and wafers unleavened anointed with oil: of fine wheaten flour shalt thou make them. And thou shalt put them into one basket, and bring them in the basket, with the bullock and the two rams. And Aaron and his sons thou shalt bring unto the door of the tent of meeting, and shalt wash them with water. And thou shalt take the garments, and put upon Aaron the coat, and the robe of the ephod, and the ephod, and the breastplate, and gird him with the skilfully woven band of the ephod; and thou shalt set the mitre upon his head, and put the holy crown upon the mitre. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him. And thou shalt bring his sons, and put coats upon them. And thou shalt gird them with girdles, Aaron and his sons, and bind head-tires on them: and they shall have the priesthood by a perpetual statute: and thou shalt consecrate Aaron and his sons. And thou shalt bring the bullock before the tent of meeting: and Aaron and his sons shall lay their hands upon the head of the bullock. And thou shalt kill the bullock before Jehovah, at the door of the tent of meeting. And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger; and thou shalt pour out all the blood at the base of the altar. And thou shalt take all the fat that covereth the inwards, and the caul upon the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar. But the flesh of the bullock, and its skin, and it dung, shalt thou burn with fire without the camp: it is a sin-offering. Thou shalt also take the one ram; and Aaron and his sons shall lay their hands upon the head of the ram. And thou shalt slay the ram, and thou shalt take its blood, and sprinkle it round about upon the altar. And thou shalt cut the ram into its pieces, and wash its inwards, and its legs, and put them with its pieces, and with its head. And thou shalt burn the whole ram upon the altar: it is a burnt-offering unto Jehovah; it is a sweet savor, an offering made by fire unto Jehovah. And thou shalt take the other ram; and Aaron and his sons shall lay their hands upon the head of the ram. Then shalt thou kill the ram, and take of its blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about. And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and he shall be hallowed, and his garments, and his sons, and his sons' garments with him. Also thou shalt take of the ram the fat, and the fat tail, and the fat that covereth the inwards, and the caul of the liver, and the two kidneys, and the fat that is upon them, and the right thigh (for it is a ram of consecration), and one loaf of bread, and one cake of oiled bread, and one wafer, out of the basket of unleavened bread that is before Jehovah. And thou shalt put the whole upon the hands of Aaron, and upon the hands of his sons, and shalt wave them for a wave-offering before Jehovah. And thou shalt take them from their hands, and burn them on the altar upon the burnt-offering, for a sweet savor before Jehovah: it is an offering made by fire unto Jehovah. And thou shalt take the breast of Aaron's ram of consecration, and wave it for a wave-offering before Jehovah: and it shall be thy portion. And thou shalt sanctify the breast of the wave-offering, and the thigh of the heave-offering, which is waved, and which is heaved up, of the ram of consecration, even of that which is for Aaron, and of that which is for his sons: and it shall be for Aaron and his sons as `their' portion for ever from the children of Israel; for it is a heave-offering: and it shall be a heave-offering from the children of Israel of the sacrifices of their peace-offerings, even their heave-offering unto Jehovah. And the holy garments of Aaron shall be for his sons after him, to be anointed in them, and to be consecrated in them. Seven days shall the son that is priest in his stead put them on, when he cometh into the tent of meeting to minister in the holy place. And thou shalt take the ram of consecration, and boil its flesh in a holy place. And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the door of the tent of meeting. And they shall eat those things wherewith atonement was made, to consecrate `and' to sanctify them: but a stranger shall not eat thereof, because they are holy. And if aught of the flesh of the consecration, or of the bread, remain unto the morning, then thou shalt burn the remainder with fire: it shall not be eaten, because it is holy. And thus shalt thou do unto Aaron, and to his sons, according to all that I have commanded thee: seven days shalt thou consecrate them.
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; and he said unto Aaron, Take thee a calf of the herd for a sin-offering, and a ram for a burnt-offering, without blemish, and offer them before Jehovah. And unto the children of Israel thou shalt speak, saying, Take ye a he-goat for a sin-offering; and a calf and a lamb, both a year old, without blemish, for a burnt-offering; and an ox and a ram for peace-offerings, to sacrifice before Jehovah; and a meal-offering mingled with oil: for to-day Jehovah appeareth unto you. And they brought that which Moses commanded before the tent of meeting: and all the congregation drew near and stood before Jehovah. And Moses said, This is the thing which Jehovah commanded that ye should do: and the glory of Jehovah shall appear unto you. And Moses said unto Aaron, Draw near unto the altar, and offer thy sin-offering, and thy burnt-offering, and make atonement for thyself, and for the people; and offer the oblation of the people, and make atonement for them; as Jehovah commanded. So Aaron drew near unto the altar, and slew the calf of the sin-offering, which was for himself. And the sons of Aaron presented the blood unto him; and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the base of the altar: but the fat, and the kidneys, and the caul from the liver of the sin-offering, he burnt upon the altar; as Jehovah commanded Moses. And the flesh and the skin he burnt with fire without the camp. And he slew the burnt-offering; and Aaron's sons delivered unto him the blood, and he sprinkled it upon the altar round about. And they delivered the burnt-offering unto him, piece by piece, and the head: and he burnt them upon the altar. And he washed the inwards and the legs, and burnt them upon the burnt-offering on the altar. And he presented the people's oblation, and took the goat of the sin-offering which was for the people, and slew it, and offered it for sin, as the first. And he presented the burnt-offering, and offered it according to the ordinance. And he presented the meal-offering, and filled his hand therefrom, and burnt it upon the altar, besides the burnt-offering of the morning. He slew also the ox and the ram, the sacrifice of peace-offerings, which was for the people: and Aaron's sons delivered unto him the blood, which he sprinkled upon the altar round about, and the fat of the ox and of the ram, the fat tail, and that which covereth `the inwards', and the kidneys, and the caul of the liver: and they put the fat upon the breasts, and he burnt the fat upon the altar: and the breasts and the right thigh Aaron waved for a wave-offering before Jehovah; as Moses commanded. And Aaron lifted up his hands toward the people, and blessed them; and he came down from offering the sin-offering, and the burnt-offering, and the peace-offerings. And Moses and Aaron went into the tent of meeting, and came out, and blessed the people: and the glory of Jehovah appeared unto all the people. And there came forth fire from before Jehovah, and consumed upon the altar the burnt-offering and the fat: and when all the people saw it, they shouted, and fell on their faces.
And there shall come forth a shoot out of the stock of Jesse, and a branch out of his roots shall bear fruit. And the Spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah. And his delight shall be in the fear of Jehovah; and he shall not judge after the sight of his eyes, neither decide after the hearing of his ears; but with righteousness shall he judge the poor, and decide with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth; and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins.
The Spirit of the Lord Jehovah is upon me; because Jehovah hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening `of the prison' to them that are bound; to proclaim the year of Jehovah's favor, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of Jehovah, that he may be glorified.
And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God.
For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by measure.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Exodus 40
Commentary on Exodus 40 Keil & Delitzsch Commentary
After the completion of all the works, the command was given by God to Moses to set up the dwelling of the tabernacle on the first day of the first month (see at Exodus 19:1), sc., in the second year of the Exodus (see Exodus 40:17), and to put all the vessels, both of the dwelling and court, in the places appointed by God; also to furnish the table of shew-bread with its fitting out ( ערכּו = לחם ערך Exodus 40:23), i.e., to arrange the bread upon it in the manner prescribed (Exodus 40:4 cf. Leviticus 24:6-7), and to put water in the laver of the court (Exodus 40:7). After that he was to anoint the dwelling and everything in it, also the altar of burnt-offering and laver, with the anointing oil, and to sanctify them (Exodus 40:9-11); and to consecrate Aaron and his sons before the door of the tabernacle, and clothe them, anoint them, and sanctify them as priests (Exodus 40:12-15). When we read here, however, that the dwelling and the vessels therein would be rendered “ holy ” through the anointing, but the altar of burnt-offering “ most holy, ” we are not to understand this as attributing a higher degree of holiness to the altar of burnt-offering than to the dwelling and its furniture; but the former is called “most holy” merely in the sense ascribed to it in Exodus 30:10 namely, that every one who touched it was to become holy; in other words, the distinction has reference to the fact, that, standing as it did in the court, it was more exposed to contact from the people than the vessels in the dwelling, which no layman was allowed to enter. In this relative sense we find the same statement in Exodus 30:29, with reference to the tabernacle and all the vessels therein, the dwelling as well as the court, that they would become most holy in consequence of the anointing (see the remarks on Exodus 30:10). It is stated provisionally, in Exodus 40:16, that this command was fulfilled by Moses. But from the further history we find that the consecration of the priests did not take place contemporaneously with the erection of the tabernacle, but somewhat later, or not till after the promulgation of the laws of sacrifice (cf. Lev 8 and Leviticus 1:1.).
On the day mentioned in Exodus 40:2 the dwelling and court were erected. As not quite nine months had elapsed between the arrival of the Israelites at Sinai, in the third month after the Exodus (Exodus 19:1), and the first day of the second year, when the work was finished and handed over to Moses, the building, and all the work connected with it, had not occupied quite half a year; as we have to deduct from the nine months (or somewhat less) not only the eighty days which Moses spent upon Sinai (Exodus 24:18; Exodus 34:28), but the days of preparation for the giving of the law and conclusion of the covenant (Ex 19:1-24:11), and the interval between the first and second stay that Moses made upon the mountain (ch. 32 and 33). The erection of the dwelling commenced with the fixing of the sockets, into which the boards were placed and fastened with their bolts, and the setting up of the pillars for the curtains (Exodus 40:18). “ He (Moses) then spread the tent over the dwelling, and laid the covering of the tent upon the top .” By the “covering of the tent” we are to understand the two coverings, made of red rams' skins and the skins of the sea-cow (Exodus 26:14). In analogy with this, את־האלל פּרשׂ denotes not only the roofing with the goats' hair, but the spreading out of the inner cloth of mixed colours upon the wooden frame-work.
Arrangement of the ark . “He took and put the testimony into the ark.” העדוּת does not mean “the revelation, so far as it existed already, viz., with regard to the erection of the sanctuary and institution of the priesthood (ch. 25-31), and so forth,” as Knobel arbitrarily supposes, but “the testimony,” i.e., the decalogue written upon the two tables of stone, or the tables of the covenant with the ten words; “the testimony,” therefore, is an abbreviated expression for “the tables of testimony” (Exodus 31:18, see at Exodus 25:16). After the ark had been brought into the dwelling, he “hung the curtain” (vail, see at Exodus 26:31; lit., placed it upon the hooks of the pillars), “and so covered over the ark of the testimony,” since the ark, when placed in the back part of the dwelling, was covered or concealed from persons entering the dwelling or the holy place.
Arrangement of the front room of the dwelling . The table was placed on the right side, towards the north, and the shew-bread was laid upon it. לחם ערך does not signify “a row of bread,” but the “position or placing of bread;” for, according to Leviticus 24:6-7, the twelve loaves of shew-bread were placed upon the table in two rows, corresponding to the size of the tables (two cubits long and one cubit broad). The candlestick was placed upon the left side, opposite to the table, and the golden altar in front of the curtain, i.e., midway between the two sides, but near the curtain in front of the most holy place (see at Exodus 30:6). After these things had been placed, the curtain was hung in the door of the dwelling.
The altar of burnt-offering was then placed “ before the door of the dwelling of the tabernacle, ” and the laver “ between the tabernacle and the altar, ” from which it is evident that the altar was not placed close to the entrance to the dwelling, but at some distance off, though in a straight line with the door. The laver, which stood between the altar and the entrance to the dwelling, was probably placed more to the side; so that when the priests washed their hands and feet, before entering the dwelling or approaching the altar, there was no necessity for them to go round the altar, or to pass close by it, in order to get to the laver. Last of all the court was erected round about the dwelling and the altar, by the setting up of the pillars, which enclosed the space round the dwelling and the altar with their drapery, and the hanging up of the curtain at the entrance to the court. There is no allusion to the anointing of these holy places and things, as commanded in Exodus 40:9-11, in the account of their erection; for this did not take place till afterwards, viz., at the consecration of Aaron and his sons as priests (Leviticus 8:10-11). It is stated, however, on the other hand, that as the vessels were arranged, Moses laid out the shew-bread upon the table (Exodus 40:23), burned sweet incense upon the golden altar (Exodus 40:27), and offered “the burnt-offering and meat-offering,” i.e., the daily morning and evening sacrifice, upon the altar of burnt-offering (Exodus 29:38-42). Consequently the sacrificial service was performed upon them before they had been anointed. Although this may appear surprising, there is no ground for rejecting a conclusion, which follows so naturally from the words of the text. The tabernacle and its furniture were not made holy things for the first time by the anointing; this simply sanctified them for the use of the nation, i.e., for the service which the priests were to perform in connection with them on behalf of the congregation (see at Leviticus 8:10-11). They were made holy things and holy vessels by the fact that they were built, prepared, and set up, according to the instructions given by Jehovah; and still more by the fact, that after the tabernacle had been erected as a dwelling, the “glory of the Lord filled the tabernacle” (Exodus 40:34). But the glory of the Lord entered the dwelling before the consecration of the priests, and the accompanying anointing of the tabernacle and its vessels; for, according to Leviticus 1:1., it was from the tabernacle that Jehovah spake to Moses, when He gave him the laws of sacrifice, which were promulgated before the consecration of the priests, and were carried out in connection with it. But when the glory of the Lord had found a dwelling-place in the tabernacle, Moses was not required to offer continually the sacrifice prescribed for every morning and evening, and by means of this sacrifice to place the congregation in spiritual fellowship with its God, until Aaron and his sons had been consecrated for this service.
When the sanctuary, that had been built for the Lord for a dwelling in Israel, had been set up with all its apparatus, “ the cloud covering the tabernacle, and the glory of Jehovah filled the dwelling, ” so that Moses was unable to enter. The cloud, in which Jehovah had hitherto been present with His people, and guided and protected them upon their journeying (see at Exodus 13:21-22), now came down upon the tabernacle and filled the dwelling with the gracious presence of the Lord. So long as this cloud rested upon the tabernacle the children of Israel remained encamped; but when it ascended, they broke up the encampment to proceed onwards. This sign was Jehovah's command for encamping or going forward “throughout all their journeys” (Exodus 40:36-38). This statement is repeated still more elaborately in Numbers 9:15-23. The mode in which the glory of Jehovah filled the dwelling, or in which Jehovah manifested His presence within it, is not described; but the glory of Jehovah filling the dwelling is clearly distinguished from the cloud coming down upon the tabernacle. It is obvious, however, from Leviticus 16:2, and 1 Kings 8:10-11, that in the dwelling the glory of God was also manifested in a cloud. At the dedication of the temple (1 Kings 8:10-11) the expression “the cloud filled the house of Jehovah” is used interchangeably with “the glory of Jehovah filled the house of Jehovah.” To consecrate the sanctuary, which had been finished and erected as His dwelling, and to give to the people a visible proof that He had chosen it for His dwelling, Jehovah filled the dwelling in both its parts with the cloud which shadowed forth His presence, so that Moses was unable to enter it. This cloud afterwards drew back into the most holy place, to dwell there, above the outspread wings of the cherubim of the ark of the covenant; so that Moses and (at a later period) the priests were able to enter the holy place and perform the required service there, without seeing the sign of the gracious presence of God, which was hidden by the curtain of the most holy place. So long as the Israelites were on their journey to Canaan, the presence of Jehovah was manifested outwardly and visibly by the cloud, which settled upon the ark, and rose up from it when they were to travel onward.
With the completion of this building and its divine consecration, Israel had now received a real pledge of the permanence of the covenant of grace, which Jehovah had concluded with it; a sanctuary which perfectly corresponded to the existing circumstances of its religious development, and kept constantly before it the end of its calling from God. For although God dwelt in the tabernacle in the midst of His people, and the Israelites might appear before Him, to pray for and receive the covenant blessings that were promised them, they were still forbidden to go directly to God's throne of grace. The barrier, which sin had erected between the holy God and the unholy nation, was not yet taken away. To this end the law was given, which could only increase their consciousness of sin and unworthiness before God. But as this barrier had already been broken through by the promise of the Lord, that He would meet the people in His glory before the door of the tabernacle at the altar of burnt-offering (Exodus 29:42-43); so the entrance of the chosen people into the dwelling of God was effected mediatorially by the service of the sanctified priests in the holy place, which also prefigured their eventual reception into the house of the Lord. And even the curtain, which still hid the glory of God from the chosen priests and sanctified mediators of the nation, was to be lifted at least once a year by the anointed priest, who had been called by God to be the representative of the whole congregation. On the day of atonement the high priest was to sprinkle the blood of atonement in front of the throne of grace, to make expiation for the children of Israel because of all their sin (Lev 16), and to prefigure the perfect atonement through the blood of the eternal Mediator, through which the way to the throne of grace is opened to all believers, that they may go into the house of God and abide there for ever, and for ever see God.