Worthy.Bible » Parallel » Exodus » Chapter 29 » Verse 4

Exodus 29:4 King James Version (KJV)

4 And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.


Exodus 29:4 King James Version with Strong's Concordance (STRONG)

4 And Aaron H175 and his sons H1121 thou shalt bring H7126 unto the door H6607 of the tabernacle H168 of the congregation, H4150 and shalt wash H7364 them with water. H4325


Exodus 29:4 American Standard (ASV)

4 And Aaron and his sons thou shalt bring unto the door of the tent of meeting, and shalt wash them with water.


Exodus 29:4 Young's Literal Translation (YLT)

4 `And Aaron and his sons thou dost bring near unto the opening of the tent of meeting, and hast bathed them with water;


Exodus 29:4 Darby English Bible (DARBY)

4 And Aaron and his sons thou shalt bring near the entrance of the tent of meeting, and shalt bathe them with water.


Exodus 29:4 World English Bible (WEB)

4 You shall bring Aaron and his sons to the door of the tent of meeting, and shall wash them with water.


Exodus 29:4 Bible in Basic English (BBE)

4 And let Aaron and his sons come to the door of the Tent of meeting, and there let them be washed with water.

Cross Reference

Exodus 40:12 KJV

And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water.

Hebrews 10:22 KJV

Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

Exodus 26:36 KJV

And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework.

Exodus 30:18-21 KJV

Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. For Aaron and his sons shall wash their hands and their feet thereat: When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD: So they shall wash their hands and their feet, that they die not: and it shall be a statute for ever to them, even to him and to his seed throughout their generations.

Exodus 40:28 KJV

And he set up the hanging at the door of the tabernacle.

Leviticus 8:3-6 KJV

And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the LORD commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the LORD commanded to be done. And Moses brought Aaron and his sons, and washed them with water.

Leviticus 14:8 KJV

And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.

Deuteronomy 23:11 KJV

But it shall be, when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again.

Ezekiel 36:25 KJV

Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.

John 13:8-10 KJV

Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.

Ephesians 5:26 KJV

That he might sanctify and cleanse it with the washing of water by the word,

Titus 3:5 KJV

Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

1 Peter 3:21 KJV

The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:

Revelation 1:5-6 KJV

And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Commentary on Exodus 29 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 29

Ex 29:1-35. Consecrating the Priests and the Altar.

1. hallow them, to minister unto me in the priest's office—The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people.

this is the thing that thou shalt do—Steps are taken at the beginning of a society, which would not be repeated when the social machine was in full motion; and Moses, at the opening of the tabernacle, was employed to discharge functions which in later periods would have been regarded as sacrilege and punished with instant death. But he acted under the special directions of God.

4-9. Aaron and his sons thou shalt bring unto the door of the tabernacle—as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration.

wash them with water. And … take the garments—The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (Isa 52:11; Joh 13:10; 2Co 7:1; 1Pe 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Re 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Le 10:7; Ps 45:7; Isa 61:1; 1Jo 2:27), and as he was officially a type of Christ (Heb 7:26; Joh 3:34; also Mt 3:16; 11:29).

10-22. And thou shalt cause a bullock to be brought before the tabernacle—This part of the ceremonial consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisfaction. (2) The sacrifice of a ram as a burnt offering (Ex 29:15-18). The ram was to be wholly burnt, in token of the priest's dedication of himself to God and His service. The sin offering was first to be presented, and then the burnt offering; for until guilt be removed, no acceptable service can be performed. (3) There was to be a peace offering, called "the ram of consecration" (Ex 29:19-22). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God—this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided—part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applied to the whole nature of man. Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest—part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon the altar; the other part was to be eaten by the priests at the door of the tabernacle—that feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See Heb 7:26, 27; 10:14).

35. seven days shalt thou consecrate them—The renewal of these ceremonies on the return of every day in the seven, with the intervention of a Sabbath, was a wise preparatory arrangement, in order to afford a sufficient interval for calm and devout reflection (Heb 9:1; 10:1).

Ex 29:36, 37. Consecration of the Altar.

36. and thou shalt cleanse the altar—The phrase, "when thou hast made an atonement for it," should be, upon it; and the purport of the direction is, that during all the time they were engaged as above from day to day in offering the appointed sacrifices, the greatest care was to be taken to keep the altar properly cleansed—to remove the ashes, and sprinkle it with the prescribed unction that, at the conclusion of the whole ceremonial, the altar itself should be consecrated as much as the ministers who were to officiate at it (Mt 23:19). It was thenceforth associated with the services of religion.

Ex 29:38-46. Institution of Daily Service.

38. two lambs of the first year day by day continually—The sacred preliminaries being completed, Moses was instructed in the end or design to which these preparations were subservient, namely, the worship of God; and hence the institution of the morning and evening sacrifice. The institution was so imperative, that in no circumstances was this daily oblation to be dispensed with; and the due observance of it would secure the oft-promised grace and blessing of their heavenly King.