29:1 for them Refers to Aaron and his sons, who are to be the high priest and priests, respectively.

consecrate The Hebrew word used here, qadash, refers to being holy or making something holy. The concept of holiness fundamentally indicates separation: Someone or something is set apart for sacred use, as opposed to ordinary use. See note on Exod 19:6.

one young bull and two rams Only domesticated animals were acceptable sacrifices because the offering was meant to be costly for the worshiper (see 2 Sam 24:24). Wild animals, even those acceptable for consumption, were not allowed as sacrificial animals (see Deut 14:4–5). Leviticus 8 specifies what type of sacrifice each animal was intended for: the bull was a purification offering (Lev 8:14), one ram was a burnt offering (Lev 8:18), and the other ram was an ordination offering (Lev 8:22; compare Exod 29:22).

without defect The Hebrew adjective tamim means complete and unblemished. A sacrificial animal had to be without physical defect of any kind. See 12:5 and note.

29:2 unleavened See note on 12:8. These offerings represent three kinds of unleavened bread (matsah): plain and oven baked; dough mixed with oil; and wafers with oil spread on top. In Lev 2:4–12, these grain offerings are associated with the presentation of the firstfruits of the crops.

29:4 the tent of assembly The tent of meeting is often used synonymously for the entire tabernacle complex which sat in the center of the Israelite camp (see Exod 40:1; Num 2:2, 17). Technically, the “tent of meeting” is the tent shrine within the tabernacle complex as a whole. The distinction is explicit in Lev 4:4–7.

you will wash them with water Prior to first wearing the priestly garments (Exod 28), Aaron and his sons must bathe their entire bodies. After this initial cleansing, they need wash only their hands and feet before they render service each day (30:17–21). The mode of washing is not specified here, although it may have made use of the newly consecrated bronze basin that was designed specifically for priestly washing (30:17–21; 38:8).

29:7 the anointing oil This is described more in-depth in 30:22–28. Anointing oil was used to show that an official, such as a priest or king, was chosen by God; the oil was poured on top of the person’s head. The anointing oil was stored in the tabernacle and, later, the temple. Here, it is designated for the tent, its furniture, and its functionaries, the priests.

29:9 a lasting rule The Hebrew word used here, chuqqah, indicates some sort of law or command. The text emphasizes that this particular statute is eternal, never to be broken.

you will ordain The Hebrew verb used here, mala, typically relates to filling something or bringing something to fulfillment. It is used here in the idiom “fill the hand of” someone, a common expression for consecrating or devoting someone for sacred service.

29:10 will lay their hands A symbolic act acknowledging a connection between the worshiper and the offering. See note on Lev 1:4.

29:11 the entrance of the tent of assembly Refers to the open area outside and in front of the tent shrine in the tabernacle. In Exod 27:9, this open area is called in the Hebrew text chatsar hammishkan (which may be rendered as “courtyard of the tabernacle”). Here it is called pethach ohel mo'ed (“door of the tent of meeting”). This was the area accessible to laypeople and where they carried out their responsibilities for the sacrificial ritual.

29:12 the horns of the altar See note on 27:2.

the blood of Sacrificial rituals involved various actions that were to be done with the blood, often sprinkling or pouring the blood on or around the altar. In the context of religious ritual, blood would make whatever it touched ritually pure.

29:13 fat covering the inner parts The fat portions are primarily the fat around the organs including the entrails, liver, and kidneys, not the fat attached to or mixed in the muscle (the consumable flesh) of an animal.

lobe on the liver Burning this part of the liver might be an act of religious defiance directed against the widespread practice in the ancient Near East of using the liver for divination; the liver was used in rituals to attempt to access supernatural knowledge (Ezek 21:26). Hundreds of clay models of animal livers, inscribed with magic spells and omens, have been found in Mesopotamia.

29:14 outside the camp; it is a sin offering The specification that these parts of the bull be burned outside the camp is related to its function as a purification offering (or chatta'th; see Lev 4:1–5:13 and note). Since the offering represented purged sin, it was fitting to purge it away from the people and deity. See note on Lev 4:12.

29:18 a burnt offering An offering where the whole sacrificial animal was burned on the large bronze altar.

Types of Offerings in the Old Testament Table

a smell of appeasement The Hebrew phrase reach nichoach expresses the intended outcome of the sacrifice. The smoke from the burning sacrifice rises up to Yahweh, carrying a smell that satisfies and pleases Him. See note on Lev 1:9.

29:20 earlobe and on the right earlobe of The instruction to place sacrificial blood on someone’s ears, thumbs, and toes is found elsewhere only in the context of ritual purification from a skin disease (Lev 14:14–17). The ritual here also likely has purification as its intent.

29:21 will be sacred The concept of holiness relates to separation—setting apart something for sacred use.

29:22 the ram of ordination This specific type of sacrifice is described only in Exod 29 and Lev 8.

29:24 a wave offering The Hebrew term used here, tenuphah, is a priestly technical term that designates an offering presented to Yahweh but not put on the altar. The act may signify that the object raised is no longer the property of the one raising it, but has passed from the owner to God. In this case, the priests will vicariously represent the people.

29:26 portion The meal portion was perceived as sustenance for the officiate. Since Yahweh is speaking to Moses here, this ram’s breast is for Moses. The following verse specifies that the thigh is for the priests.

29:28 a contribution The Hebrew term used here, terumah, refers to personal property that is set apart for sacred use.

29:29 his sons Meaning, the firstborn son of each generation of Aaron’s line, since certainly not all of Aaron’s sons could inherit the office of high priest (or wear the same garment).

29:30 priest who replaces him The office of high priest was hereditary, and the garments (Exod 28) were handed down from one high priest to the next (see Num 20:22–29).

sanctuary The Holy Place contained the altar of incense, the lampstand, and the table for the bread of the Presence. This was the chamber just outside of the holy of holies (or most holy place)—which was where the presence of Yahweh dwelled. See Exod 26:1 and note.

Seven days That is, during the entire course of his ordination ritual, which lasts seven days (vv. 35–37).

29:31 a holy place Likely refers to the courtyard of the tabernacle (see note on 27:9–19).

29:33 atonement was made Refers to the purging of ritual impurity. See note on Lev 4:20.

Atonement

29:34 it will not be eaten Leftovers of the Passover lamb likewise had to be burned the next morning and were not to be consumed by outsiders (see Exod 12:10). Incorporating this practice into the ordination ceremony speaks to the idea that the priests now act as representatives of all Israel, but also reminds the priests and the people of what God did for them when he brought them out of Egypt. This spirit of remembrance is also incorporated into the priestly garments themselves (28:12, 29).

29:36 every day That is, every day of the seven day ordination ceremony.

you will offer a sin offering on the altar The altar is also consecrated over the course of seven days (vv. 36–37).

29:37 Anyone who touches the altar will be holy Both defilement and holiness are considered contagious. See note on v. 1.

29:40 a hin of About four quarts (3.5 liters)

29:42 I will meet with you That is, Moses.

29:43 it will be consecrated Yahweh dwells among the people to set Israel apart from all the peoples of the earth (Exod 33:16). The tabernacle, priests, and sacrificial system are what enable the divine presence to reside among them.

my glory Refers to the presence of God. See 16:10 and note. Compare 24:16–17; 33:17–34:9.

29:46 in order to dwell in their midst Here, the rationale for the exodus out of Egypt and the establishment of the tabernacle system is clarified: that Yahweh might live among His people, and that they may know Him.