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Exodus 29:7 Young's Literal Translation (YLT)

7 and hast taken the anointing oil, and hast poured `it' on his head, and hast anointed him.

Cross Reference

Leviticus 21:10 YLT

`And the high priest of his brethren, on whose head is poured the anointing oil, and hath consecrated his hand to put on the garments, his head doth not uncover, nor rend his garments,

Numbers 35:25 YLT

`And the company have delivered the man-slayer out of the hand of the redeemer of blood, and the company have caused him to turn back unto the city of his refuge, whither he hath fled, and he hath dwelt in it till the death of the chief priest, who hath been anointed with the holy oil.

Exodus 28:41 YLT

and thou hast clothed Aaron thy brother with them, and his sons with him, and hast anointed them, and hast consecrated their hand, and hast sanctified them, and they have been priests to Me.

Leviticus 10:7 YLT

and from the opening of the tent of meeting ye do not go out, lest ye die, for the anointing oil of Jehovah `is' upon you;' and they do according to the word of Moses.

Psalms 133:2 YLT

As the good oil on the head, Coming down on the beard, the beard of Aaron, That cometh down on the skirt of his robes,

Exodus 30:23-31 YLT

`And thou, take to thyself principal spices, wild honey five hundred `shekels'; and spice-cinnamon, the half of that, two hundred and fifty; and spice-cane two hundred and fifty; and cassia five hundred, by the shekel of the sanctuary, and olive oil a hin; and thou hast made it a holy anointing oil, a compound mixture, work of a compounder; it is a holy anointing oil. `And thou hast anointed with it the tent of meeting, and the ark of the testimony, and the table and all its vessels, and the candlestick and its vessels, and the altar of perfume, and the altar of burnt-offering and all its vessels, and the laver and its base; and thou hast sanctified them, and they have been most holy; all that is coming against them is holy; and Aaron and his sons thou dost anoint, and hast sanctified them for being priests to Me. `And unto the sons of Israel thou dost speak, saying, A holy anointing oil is this to Me, to your generations;

Leviticus 8:10-12 YLT

And Moses taketh the anointing oil, and anointeth the tabernacle, and all that `is' in it, and sanctifieth them; and he sprinkleth of it on the altar seven times, and anointeth the altar, and all its vessels, and the laver, and its base, to sanctify them; and he poureth of the anointing oil on the head of Aaron, and anointeth him to sanctify him.

Psalms 89:20 YLT

I have found David My servant, With My holy oil I have anointed him.

Isaiah 61:1 YLT

The Spirit of the Lord Jehovah `is' on me, Because Jehovah did anoint me To proclaim tidings to the humble, He sent me to bind the broken of heart, To proclaim to captives liberty, And to bound ones an opening of bands.

John 3:34 YLT

for he whom God sent, the sayings of God he speaketh; for not by measure doth God give the Spirit;

1 John 2:27 YLT

and you, the anointing that ye did receive from him, in you it doth remain, and ye have no need that any one may teach you, but as the same anointing doth teach you concerning all, and is true, and is not a lie, and even as was taught you, ye shall remain in him.

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.