^8:28Moses then took them from their palms and offered them up in smoke on the altar⁴³ on top of the burnt offering—they were an ordination offering for a soothing aroma; it was a gift to the Lord. ^8:29Finally, Moses took the breast and waved it as a wave offering before the Lord from the ram of ordination. It was Moses’ share just as the Lord had commanded Moses.

Anointing Aaron, his Sons, and their Garments

^8:30Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated Aaron, his garments, and his sons and his sons’ garments with him. ^8:31Then Moses said to Aaron and his sons, “Boil the meat at the entrance of the Meeting Tent, and there you are to eat it and the bread which is in the ordination offering basket, just as I have commanded,⁴⁴ saying, ‘Aaron and his sons are to eat it,’ ^8:32but the remainder of the meat and the bread⁴⁵ you must burn with fire. ^8:33And you must not go out from the entrance of the Meeting Tent for seven days, until the day when your days of ordination are completed, because you must be ordained over a seven-day period.⁴⁶

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Footnotes

43 Heb “toward the altar” (see the note on ).
44 Several major ancient versions have the passive form of the verb (see v. 31 c; cf. Lev 8:35; 10:13). In that case we would translate, “just as I was commanded.”
45 Heb “but the remainder in the flesh and in the bread”; , “what is left over”; “what remains.”
46 Heb “because seven days he shall fill your hands”; “for seven days shall he consecrate you”; “ends seven days from now.” It is apparent that the term for “ordination offering” (מִלֻּאִים, millu’im; cf. Lev 7:37 and the there) is closely related to the expression “he shall fill (Piel מִלֵּא, mille’) your hands” in this verse. Some derive the terminology from the procedure in Lev 8:27–28, but the term for “hands” there is actually “palms.” It seems more likely that it derives from the notion of putting the priestly responsibilities (or possibly its associated prebends) under their control (i.e., “filling their hands” with authority; see J. Milgrom, Leviticus [], 1:). The command “to keep the charge of the Lord” in v. 35 and the expression “by the hand of Moses” (i.e., under the authoritative hand of Moses, v. 36) may also support this interpretation.