Leviticus 8 “Consecration”

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS 22 May 2016

Addendum to the last sermon:

· At the end of chapter 7 we looked at the wave and heave offerings, one class of which was the installation offering for ordaining Levitical priests.

· One thing I failed to do was to mention its fulfillment in Christ. All the different kinds of Levitical sacrifices were specifically fulfilled in Jesus’ death, and the wave offering is no exception. Jesus said, “If I be lifted up, I will draw all men unto me,” and He called Himself our inheritance.

· My son Amos brought all this to my attention and captured it well in his poem:
“Then raise the thigh and heave your cost, And wave the breast – this sacred cross, The wages of the clergy.
The sacrifice would pay its blood, The meat was paid to priests for food, All pointing yet to Calvary.
Where God's own son was sacrificed, He – lifted, waved – our savior, Christ, His body our communion.
Our pay is Christ, His priests, His bride, Our sacred food, our joy, our life, And bound in holy union.” ~Amos Wilson

· Christ is also to be found in Leviticus 8 as the priests were ordained to fill their posts in the newly-constructed tabernacle. Both Moses and Aaron act as types of Christ, who is our High Priest and who consecrates us for priestly service.

Chapter 8: The consecration of the priesthood involved:

· Preparation

o The command of God to Moses regarding the making of materials for the ordination (Ex. 28)

o The command to the people to provide materials for the ordination (Ex. 35)

o The making of the materials for the ordination by Bezalel (Ex. 39)

o The command of God to Moses as to how to perform the ordination (Ex. 29 & 40)

o Gathering of materials and of an audience (Lev. 8:1-

o This being a tent-like structure, the doorway was covered by a curtain (Ex. 26:36), so it wasn’t like the wooden slab that comes to mind when we think of the word “door.” Also the congregation gathered was probably more like a parliament or congress than a crowd. This was around the time that the Jews were numbered at 603,550 adult men (Ex. 38:26), so including women and children the population had to be upwards of 2 million. Such a large number of people could not have gathered at one doorway, much less hear Moses speak before the advent of public address systems. Those who were called to the doorway were all the elders or representatives of the people who then relayed Moses’ instructions to their constituencies. Exodus 34:31 “Then Moses called to them [the children of Israel], and Aaron and all the rulers of the congregation returned to him; and Moses talked with them. (NKJV, cf. Ex. 16:22b) These “rulers/chiefs” may have been the judges of thousands appointed after Jethro’s visit (Ex. 19). I have already noted in Lev. 4:13-15 how a sacrifice made by a group of elders was applied to the entire congregation of Israel. In Numbers 1, one representative from each of the 12 tribes is Israel was chosen to report to Moses and then to report their conversation with Moses to their whole tribe. Later on in Numbers 16:2 the number of representatives is recorded as being over 250. In Numbers 10, a single trumpet call was used to gather just the leaders, whereas a double trumpet blast indicated that everybody was going to move camp or fight. cf. Numbers 27:2 “And they stood before Moses, before Eleazar the priest, and before the leaders and all the congregation, by the doorway of the tabernacle of meeting...” (NKJV) This is not to say that the representatives WERE the congregation, just that when they gathered as representatives of the whole congregation, it was as though the whole congregation were present.

· Washing (v.6)

o at the laver

o symbolized putting away sin

o Titus 3:4-7 NKJV But when the kindness and the love of God our Savior toward man appeared, 5 not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit, 6 whom He poured out on us abundantly through Jesus Christ our Savior, 7 that having been justified by His grace we should become heirs according to the hope of eternal life.

· Clothing (vs. 7-9-Aaron, v. 13 –Nadab Abihu)

o “...skillfully weave the tunic of fine linen thread,” (Exodus 28:39)

o you shall make the turban of fine linen...” (Exodus 28:39)

o “...sash of fine woven linen with blue, purple, and scarlet thread, made by a weaver...” (Ex. 39:29)

o Exodus 39:22-26 “He made the robe of the ephod of woven work, all of blue. And there was an opening in the middle of the robe, like the opening in a coat of mail, with a woven binding all around the opening, so that it would not tear. They made on the hem of the robe pomegranates of blue, purple, and scarlet, and of fine woven linen. And they made bells of pure gold, and put the bells between the pomegranates on the hem of the robe all around between the pomegranates: a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe...”

o Exodus 28:8 “And the intricately woven band of the ephod, which is on it, shall be of the same workmanship, made of gold, blue, purple, and scarlet thread, and fine woven linen.” (this band is never mentioned again in the Bible) Ex. 39:2-7 “He made the ephod [shoulder-gear/epaulets] of gold, blue, purple, and scarlet thread, and of fine woven linen. And they beat the gold into thin sheets and cut it into threads, to work it in with the blue, purple, and scarlet thread, and the fine linen, into artistic designs. They made shoulder straps for it to couple it together; it was coupled together at its two edges... And they set onyx stones, enclosed in settings of gold... engraved, with the names of the sons of Israel. He put them on the shoulders of the ephod as memorial stones for the sons of Israel...” (Rashi commented that it went all the way down the priest’s back to his heels.

o Wenham commended that the breastplate was about ten inches square. ) Ex. 39:8-21 “And he made the breastplate, artistically woven like the workmanship of the ephod, of gold, blue, purple, and scarlet thread, and of fine woven linen. They made the breastplate square by doubling it; a span was its length and a span its width when doubled. And they set in it four rows of stones: a row with a sardius, a topaz, and an emerald was the first row; the second row, a turquoise, a sapphire, and a diamond; the third row, a jacinth, an agate, and an amethyst; the fourth row, a beryl, an onyx, and a jasper. They were enclosed in settings of gold in their mountings. There were twelve stone... each one with its own name according to the twelve tribes.

o And they made chains for the breastplate at the ends, like braided cords of pure gold. They also made two settings of gold and two gold rings, and put the two rings on the two ends of the breastplate. And they put the two braided chains of gold in the two rings on the ends of the breastplate. The two ends of the two braided chains they fastened in the two settings, and put them on the shoulder straps of the ephod in the front. And they made two rings of gold and put them on the two ends of the breastplate, on the edge of it, which was on the inward side of the ephod. They made two other gold rings and put them on the two shoulder straps, underneath the ephod toward its front, right at the seam above the intricately woven band of the ephod. And they bound the breastplate by means of its rings to the rings of the ephod with a blue cord, so that it would be above the intricately woven band of the ephod, and that the breastplate would not come loose from the ephod...” NKJV)

§ The ephod or epaulet shoulder-gear was a unique symbol of a priest; it meant you had a direct connection to God, and people really respected that.

§ The priests who were not the high priest wore plain linen shouldergear without all the gold and jewelry (1 Samuel 2:18,28; 14:3; 21:9; 22:18; 23:6,9; 30:7; 2 Samuel 6:14; 1 Chronicles 15:27; Hosea 3:4).

§ To be “ephoded” meant the investiture of the role of priest

o As for the “Urim & Thumim”

§ The words literally mean “Lights” and “Perfections,” but the Septuagint translates them as the “Manifestation” and the “Truth.”

§ They are only mentioned 6 other places in the Bible:

§ It had something to do with judging (Exodus 28:30 NKJV And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD. So Aaron shall bear the judgment of the children of Israel over his heart before the LORD continually.)

§ It had something to do with getting answers from God to your questions (Numbers 27:21 NKJV He shall stand before Eleazar the priest, who shall inquire before the LORD for him by the judgment of the Urim. At his word they shall go out, and at his word they shall come in, he and all the children of Israel with him—all the congregation." 1 Samuel 28:5-6 NKJV When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. 6 And when Saul inquired of the LORD, the LORD did not answer him, either by dreams or by Urim or by the prophets.” Ezra 2:62-63 NKJV These sought their listing among those who were registered by genealogy, but they were not found; therefore they were excluded from the priesthood as defiled. 63 And the governor said to them that they should not eat of the most holy things till a priest could consult with the Urim and Thummim. ~cf. Neh. 7:65),

§ and it was exclusively for Levites, particularly the High Priest to use (Deuteronomy 33:8a NKJV And of Levi he said: "Let Your Thummim and Your Urim be with Your holy one...).

§ That’s all the Bible says. They may have been something like dice. Medieval Jewish commentators believed that Moses made them and engraved the LORD’s name on them.

o The headgear was made of “bright, fine linen” in Ex. 39:28. They were “tied” or “bound” on to the sons of Aaron, so it could have been like a turban or a headband. The headgear of Aaron’s sons is called migba’ot (related to the Hebrew word for a “mound” or “hill”) whereas the headgear of Aaron (and the high priest after him) is called a mitznephet (related to the Hebrew word for “roll” or “wrap up”).

o Exodus 28:36-38 NKJV "You shall also make a plate [or flower/leaf] of pure gold [the plate of the holy crown of pure gold - Exo 39:30] and engrave on it, like the engraving of a signet: HOLINESS TO THE LORD. And you shall put it on a blue cord, that it may be on the turban; it shall be on the front of the turban. So it shall be on Aaron's forehead...”

§ Later on when you get to the history of the Kings of Israel, the word nazer (as in Nazirite – one who is set apart or consecrated) is used to indicate a king’s crown (2 Samuel 1:10; 2 Kings 11:12; 2 Chronicles 23:11), hence the King James, NAS, and NIV translations, but the gold foil and the crown were not two different things, they were the same thing, and because the gold leaf had the inscription “holiness to the Lord” it was about being consecrated as holy, so I think the word should be translated “consecration” not “crown/diadem,” and the LXX went the same route I did.

§ Rashi commented that it was “two fingers in depth and extended over the forehead from ear to ear.”

· Anointing with oil (vs. 10-12)

o Exodus 29:7 “And you shall take the anointing oil, pour it on his head, and anoint him.”

o Exodus 30:23-32 “Also take for yourself quality spices—five hundred shekels of liquid myrrh, half as much sweet-smelling cinnamon (two hundred and fifty shekels), two hundred and fifty shekels of sweet-smelling cane, five hundred shekels of cassia, according to the shekel of the sanctuary, and a hin of olive oil. And you shall make from these a holy anointing oil, an ointment compounded according to the art of the perfumer. It shall be a holy anointing oil. With it you shall anoint the tabernacle of meeting and the ark of the Testimony; the table and all its utensils, the lampstand and its utensils, and the altar of incense; the altar of burnt offering with all its utensils, and the laver and its base. You shall consecrate them, that they may be most holy; whatever touches them must be holy. And you shall anoint Aaron and his sons, and consecrate them, that they may minister to Me as priests. "And you shall speak to the children of Israel, saying: 'This shall be a holy anointing oil to Me throughout your generations. It shall not be poured on man's flesh; nor shall you make any other like it, according to its composition. It is holy, and it shall be holy to you.” (NKJV, cf. Ex. 37:29, 40:9ff)

o Represents consecration: Lev. 21:12 “...the consecration of the anointing oil of his God is upon him...”

o Represents Holy Spirit

o Nachmanides notes that the priest’s headgear was open at the top, so one drop of oil was dropped in, and also one drop was applied above each eye and smeared across the face in the shape of an X. For the High Priest, it was “poured” and Psalm 133 describes the oil “running down to the edge of his robes” symbolizing that he got a greater measure of the Holy Spirit than the other priests, just as Jesus has the Spirit without measure, yet we also have an anointing (1 John 2:27).

· A Sin offering (vs. 13-17)

o The burning of the fat on the altar and the rest of the animal outside the camp was characteristic of the sin offering.

o sin had to be forgiven before able to enter God’s presence

o Between the time that Moses received instructions for ordaining Aaron and the actual ordination, Aaron led the whole nation of Israel in worshipping the golden calf. His sin had to be atoned for, but it could be atoned for!

o “Those to whom is committed the ministry of reconciliation must first be reconciled to God themselves, that they may deal for the souls of others as for their own.”~Matthew Henry

· A Burnt-offering (vs. 18-21)

o This is all in accordance with the instructions for offering a burnt offering in ch. 1.

o Hebrews 7:22-28 “by so much more Jesus has become a surety of a better covenant. 23 Also there were many priests, because they were prevented by death from continuing. 24 But He, because He continues forever, has an unchangeable priesthood. 25 Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. 26 For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; 27 who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people's, for this He did once for all when He offered up Himself. 28 For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.” (NKJV)

· An Installation-offering, which included a wave offering and a shared meal of meat and bread (vs. 22-32)

o Moses, as the officiating priest before there was any other Israelite priest acted as a type of Christ who also makes us priests (Deut. 18:15/Acts 3:22).

o He is also a type of Christ in his meticulous obedience to God’s commands, a phrase which is repeated 8 times throughout this chapter. Jesus said, “But that the world may know that I love the Father, and as the Father gave Me commandment, so I do...” (John 14:31, NKJV)

· Smearing right ear, thumb, and big toe with blood (vs. 23-24)

o This procedure was also followed in the cleansing of lepers in Lev. 14.

o The significance of the ear could be the role of the priest in hearing God’s word, and the significance of the thumb and big toe could be related to the ability to work and to walk.

o Canaanite custom was to chop off the thumbs and big toes of conquered kings so they could not fight and keep them in the court of the dominant king (Judges 1:7).

o “The blood-smearing rite indicates the ‘leper’ is now back in communion with God... The blood indicates that in the covenant Israel has become the people of God... he is now God’s man...” ~Wenham

· Sprinkling with mixture of blood and oil off the altar (v.30)

o Blood represented life, oil represented spirit, and that which was placed on the altar was united to God, so the blood and oil taken off the altar could well represent eternal spiritual life, the very life of Jesus who went to the altar himself and came back alive to give us of his Spirit and of His life.

o The blood of Jesus cleanses us from all sin (1 John 1:7)

o washed in the blood of the lamb (Rev. 7:14)

· A week-long vigil (vs. 33-35)

o This Hebrew phrase translated “ordain/consecrate” literally reads “He will fill y’all’s hands.” The phrase is only used of preparing priests for service. cf. Numbers 3:3 “These are the names of the sons of Aaron, the anointed priests, whose hands he filled in order to [serve as] priest.” (NAW)

o The whole ceremony described in this chapter was to be repeated each day for the seven days. Matthew Henry commented, “This shows the imperfection of the legal sacrifices, which, because they could not take away sin, were often repeated (Heb. 10:1-2), but were here repeated seven times (a number of perfection), because they typified that one offering, which perfected for ever those that were sanctified.”

o To “sit” at an “entrance” was to exercise a role of public office. It was understood that you could step away for “essential purposes” (Ibn Ezra, K&D), but not to do any other job.

§ Genesis 18:1 “Then the LORD appeared to him [Abraham] ... as he was sitting in the tent door...”

§ Joshua 20:4 “...[let him] stand at the entrance of the gate of the city, and declare his case in the hearing of the elders of that city...”

§ 1 Kings 22:10 “The king of Israel and Jehoshaphat the king of Judah, having put on their robes, sat each on his throne... at the entrance of the gate of Samaria...”

§ Esther 5:1b “...the king sat on his royal throne in the royal house, facing the entrance of the house.”

§ Jeremiah 26:10 “When the princes of Judah heard these things, they came up from the king's house to the house of the LORD and sat down in the entry of the New Gate of the LORD's house.” (NKJV).

o A seven-day vigil was not so unusual as you might think. It was done by friends when they wanted to make a deep connection.

§ Job’s friends, when they first came to visit him after his calamity, sat silently with him for seven days and seven nights (Job 2:13),

§ and Ezekiel also, when he visited the exiles in Babylon, sat silently with them seven days (Ezekiel 3:15) before prophesying.

§ Moses sat 40 days and nights on the mountain with God (Deut. 9:9).

o The “responsibilities/charge/requirements” of the Lord are enumerated, appropriately enough, in the book of Numbers: the utensils (3:8), the tent (3:25), the candlestick and table of showbread (3:31), the fence around the tabernacle (3:35), the altar (18:5), and performing sacrifices (18:8), making soap (19:9), and all the other things God had commanded.

o Now in the New Testament we still have duties, but they are oriented around loving others rather than around maintaining a temple cult. For instance, 2 Timothy 2:3-4 “You therefore must endure hardship as a good soldier of Jesus Christ. No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier.” (NKJV)

o Once set apart as priests there is a special time of dedicated service, after which deeper relationship with God is found. This could parallel our Christian life on this earth which is followed by our heavenly life with God.

Further Application

· Meaning of Washing and clothing taking on an office

o Lev. 16 – day of atonement,

o Ruth 3:3 – How Ruth got a husband,

o 1 Sam. 12:20 – How David prepared to worship God,

o Ezekiel 16:9-14 – Parable of how Israel became God’s people,

o Ephesians 5:25-27 Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.” (NKJV)

o 1 Corinthians 6:11 NKJV And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.

o Revelation 3:5 & 7:14 “He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels... These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple.” NKJV

o Corroboration with the armor of God in Eph. 6

§ belt of truth

§ breastplate of righteousness

§ helmet of salvation

§ also a sword for the hand and shoes for the feet which Aaron did not have!

· Consecration and the priestly role was commanded by God to be placed upon all Aaron’s sons, two of whom would go on to desecrate God’s holiness and be struck dead and two of whom would be faithful.

Comparative translations of Leviticus 8:01-36

When a translation adds words not in the Hebrew text, but does not indicate it has done so by the use of italics (or greyed-out text), I put the added words in [square brackets]. When one version chooses a wording which is different from all the other translations, I underline it. When a version chooses a translation which, in my opinion, either departs too far from the root meaning of the Hebrew word or departs too far from the grammar form of the original Hebrew, I use ~~strikeout~~. And when a version omits a word which is in the Hebrew text, I insert an X. (Sometimes I will place the X at the end of a word if the original word is plural but the English translation is singular.) I have also tried to use colors to help the reader see correlations between the various editions and versions when there are more than two different translations of a given word. Hebrew verse numbers colored magenta instead of teal are quoted at least in part in one of the Dead Sea Scrolls. Variants in meaning between the DSS and the MT are noted in endnotes. When a holem pointing in the MT is represented in the DSS by a vav (the corresponding consonantal representation of the same vowel, I do not consider it a variant.

LXX	KJV	NASB	NIV	NAW	MT
1 Καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων	1 And the LORD spake unto Moses, saying,	1 Then the LORD spoke to Moses, saying,	1 X The LORD said to Moses,	1 Now Yahweh spoke to Moses, saying,	1 וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה לֵּאמֹר:
2 Λαβὲ Ααρων καὶ τοὺς υἱοὺς αὐτοῦ καὶ τὰς στολὰς αὐτοῦ καὶ τὸ ἔλαιον τῆς χρίσεως καὶ τὸν μόσχον τὸν περὶ τῆς ἁμαρτίας καὶ τοὺς δύο κριοὺς καὶ τὸ κανοῦν τῶν ἀζύμων	2 Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and X two rams, and a basket of X unleavened bread;	2 "Take Aaron and his sons with him, and the garments and the anointing oil and the bull of the sin offering, and the two rams and the basket of unleavened bread,	2 "Bring Aaron and his sons X X X, their garments, X the anointing oil, X the bull for the sin offering, X the two rams and the basket ~~containing~~ bread [made] without yeast,	2 “Take Aaron and his sons with him, and the clothes, and the anointing oil, and a young bull for the sin-offering, and two of the rams, and a bread-basket for the unleavened bread,	2 קַח^QMms אֶת-אַהֲרֹן וְאֶת-בָּנָיו אִתּוֹ וְאֵת הַבְּגָדִים וְאֵת שֶׁמֶן הַמִּשְׁחָה וְאֵת פַּר הַחַטָּאת וְאֵת שְׁנֵי הָאֵילִים וְאֵת סַל^{^[a]} הַמַּצּוֹת:
3 καὶ πᾶσαν τὴν συναγωγὴν ἐκκλησίασον ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου.	3 And gather thou all the congregation together unto the door of the tabernacle of the congregation.	3 and assemble all the congregation at the doorway of the tent of meeting."	3 and gather the entire assembly at the entrance to the Tent of Meeting."	3 and call together the whole congress to the entrance^{^[b]} of the Tent of Meeting.”	3 וְאֵת כָּל-הָעֵדָה הַקְהֵל^HiMms אֶל-פֶּתַח אֹהֶל מוֹעֵד:
4 καὶ ἐποίησεν Μωυσῆς ὃν τρόπον συνέταξεν αὐτῷ κύριος, καὶ ἐξεκκλησίασεν ~~τὴν~~ συναγωγὴν ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου.	4 And Moses did as the LORD commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation.	4 So Moses did just as the LORD commanded him. When the congregation was assembled at the doorway of the tent of meeting,	4 X Moses did as the LORD commanded him, and the assembly X gathered at the entrance to the Tent of Meeting.	4 So Moses did just as Yahweh commanded him, and the congress was called together to the entrance of the Tent of Meeting.	4 וַיַּעַשׂ^QI מֹשֶׁה כַּאֲשֶׁר צִוָּה^PiP3ms יְהוָה אֹתוֹ וַתִּקָּהֵל^{^[c]}^NI3fs הָעֵדָה אֶל-פֶּתַח אֹהֶל מוֹעֵד:
5 καὶ εἶπεν Μωυσῆς τῇ συναγωγῇ Τοῦτό ἐστιν τὸ ῥῆμα, ὃ ἐνετείλατο κύριος ποιῆσαι.	5 And Moses said unto the congregation, This is the thing which the LORD commanded to be done.	5 X Moses said to the congregation, "This is the thing which the LORD has commanded to do."	5 X Moses said to the assembly, "This is ~~what~~ the LORD has commanded to be done."	5 Then Moses said to the congress, “This is the thing which Yahweh has commanded to be done.”	5 וַיֹּאמֶר מֹשֶׁה אֶל-הָעֵדָה זֶה הַדָּבָר אֲשֶׁר-צִוָּה^PiP3ms יְהוָה לַעֲשׂוֹת^QN :
6 καὶ προσήνεγκεν Μωυσῆς τὸν Ααρων καὶ τοὺς υἱοὺς αὐτοῦ καὶ ἔλουσεν αὐτοὺς ὕδατι·	6 And Moses brought X Aaron and his sons, and washed them with water.	6 Then Moses had Aaron and his sons come near and washed them with water.	6 Then Moses brought Aaron and his sons ~~forward~~ and washed them with water.	6 Then Moses brought Aaron and his sons near and washed them with water^{^[d]}.	6 וַיַּקְרֵב מֹשֶׁה אֶת-אַהֲרֹן וְאֶת-בָּנָיו וַיִּרְחַץ אֹתָם בַּמָּיִם:
7 καὶ ἐνέδυσεν αὐτὸν τὸν χιτῶνα καὶ ἔζωσεν αὐτὸν τὴν ζώνην καὶ ἐνέδυσεν αὐτὸν τὸν ὑποδύτην καὶ ἐπέθηκεν ἐπ᾿ αὐτὸν τὴν ἐπωμίδα καὶ συνέζωσεν αὐτὸν ~~κατὰ~~ τὴν ~~ποίησιν~~ τῆς ἐπωμίδος καὶ συνέσφιγξεν αὐτὸν ἐν αὐτῇ·	7 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 curious girdle of the ephod, and bound it unto him therewith.	7 He put the tunic on him and girded him with the sash, and clothed him with the robe and put the ephod on him; and he girded him with the artistic band of the ephod, with which he tied it to him.	7 He put the tunic on Aaron, tied the sash around him, clothed him with the robe and put the ephod on him. He also tied the ephod to him by its skillfully woven waistband; so it was fastened on him.	7 Then he put on him the tunic^{^[e]} and girded him with the belt and dressed him with the cloak and put the shoulder-gear on him and strapped the band of the shoulder-gear on him and invested him with it^{^[f]},	7 וַיִּתֵּן^QI עָלָיו אֶת-הַכֻּתֹּנֶת וַיַּחְגֹּר^QI אֹתוֹ בָּאַבְנֵט וַיַּלְבֵּשׁ^HiI אֹתוֹ אֶת-הַמְּעִיל וַיִּתֵּן עָלָיו אֶת-הָאֵפֹד וַיַּחְגֹּר אֹתוֹ בְּחֵשֶׁב הָאֵפֹד וַיֶּאְפֹּד^QI לוֹ בּוֹ:
8 καὶ ἐπέθηκεν ἐπ᾿ αὐτὴν τὸ λογεῖον καὶ ἐπέθηκεν ἐπὶ τὸ λογεῖον τὴν δήλωσιν καὶ τὴν ἀλήθειαν·	8 And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.	8 He then placed the breastpiece on him, and in the breastpiece he put the Urim and the Thummim.	8 He placed the breastpiece on him and put the Urim and Thummim in the breastpiece.	8 and he put the breastplate on him, and put the Urim and Thummim^{^[g]} on the breastplate,	8 וַיָּשֶׂם^QI עָלָיו אֶת-הַחֹשֶׁן וַיִּתֵּן אֶל^{^[h]}-הַחֹשֶׁן אֶת-הָאוּרִים וְאֶת-הַתֻּמִּים:
LXX	KJV	NASB	NIV	NAW	MT
9 καὶ ἐπέθηκεν τὴν μίτραν ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ ἐπέθηκεν ἐπὶ τὴν μίτραν κατὰ πρόσωπον αὐτοῦ τὸ πέταλον τὸ χρυσοῦν τὸ καθηγιασμένον ἅγιον, ὃν τρόπον συνέταξεν κύριος τῷ Μωυσῇ.	9 And he put the mitre upon his head; also upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the LORD commanded Moses.	9 He also placed the turban on his head, and on the turban, at its front, he placed the golden plate, the holy crown, just as the LORD had commanded Moses.	9 Then he placed the turban on Aaron's head and set the gold plate, the sacred diadem, on the front of it, as the LORD commanded Moses.	9 and then he put the priest-hat on his head and placed the gold leaf of holy consecration over the priest-hat in front of his face just as Yahweh had commanded Moses^{^[i]}.	9 וַיָּשֶׂם אֶת-הַמִּצְנֶפֶת עַל-רֹאשׁוֹ וַיָּשֶׂם^{^[j]} עַל-הַמִּצְנֶפֶת אֶל-מוּל פָּנָיו אֵת צִיץ הַזָּהָב נֵזֶר הַקֹּדֶשׁ כַּאֲשֶׁר צִוָּה^PiP יְהוָה אֶת-מֹשֶׁה:
10 καὶ ἔλαβεν Μωυσῆς [ἀπὸ] τοῦ ἐλαίου τῆς χρίσεως [v.11] καὶ ἔχρισεν τὴν σκηνὴν καὶ πάντα τὰ ἐν αὐτῇ καὶ ἡγίασεν αὐτήν	10 And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them.	10 Moses then took the anointing oil and anointed the tabernacle and all that was in it, and consecrated them.	10 Then Moses took the anointing oil and anointed the tabernacle and everything in it, and so consecrated them.	10 Then Moses took the anointing oil^{^[k]} and anointed the dwelling-place and all that was in it and consecrated them,	10 וַיִּקַּח^QI מֹשֶׁה אֶת-שֶׁמֶן הַמִּשְׁחָה וַיִּמְשַׁח^QIאֶת-הַמִּשְׁכָּן וְאֶת-כָּל-אֲשֶׁר-בּוֹ וַיְקַדֵּשׁ^PiIאֹתָם:
11 καὶ ἔρρανεν ἀπ᾿ αὐτοῦ ἐπὶ τὸ θυσιαστήριον ἑπτάκις καὶ ἔχρισεν τὸ θυσιαστήριον [καὶ ἡγίασεν αὐτὸ] καὶ πάντα τὰ σκεύη αὐτοῦ καὶ τὸν λουτῆρα καὶ τὴν βάσιν αὐτοῦ καὶ ἡγίασεν αὐτά·.	11 And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them.	11 X He sprinkled some of it on the altar seven times and anointed the altar and all its utensils, and the basin and its stand, to consecrate them.	11 X He sprinkled some of the oil on the altar seven times, anointing the altar and all its utensils and the basin with its stand, to consecrate them.	11 and he had some of it sprinkled on the altar seven times. Then he anointed the altar and all its utensils and the wash-bowl and its base^{^[l]} to consecrate them.	11 וַיַּז^HiI מִמֶּנּוּ עַל-הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים וַיִּמְשַׁח אֶת-הַמִּזְבֵּחַ וְאֶת-כָּל-כֵּלָיו וְאֶת-הַכִּיֹּר וְאֶת-כַּנּוֹ לְקַדְּשָׁם^PiN+3p :
12 καὶ ἐπέχεεν [Μωυσῆς] ἀπὸ τοῦ ἐλαίου τῆς χρίσεως ἐπὶ τὴν κεφαλὴν Ααρων καὶ ἔχρισεν αὐτὸν ~~καὶ~~ ἡγία~~σεν~~ αὐτόν.	12 And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him.	12 Then he poured some of the anointing oil on Aaron's head and anointed him, to consecrate him.	12 X He poured some of the anointing oil on Aaron's head and anointed him to consecrate him.	12 And then he poured some of the anointing oil over the head of Aaron and anointed him to consecrate him^{^[m]}.	12 וַיִּצֹק^QI מִשֶּׁמֶן הַמִּשְׁחָה עַל רֹאשׁ אַהֲרֹן וַיִּמְשַׁח^QI אֹתוֹ לְקַדְּשׁוֹ^PiN+3:
13 καὶ προσήγαγεν Μωυσῆς τοὺς υἱοὺς Ααρων καὶ ἐνέδυσεν αὐτοὺς χιτῶνας καὶ ἔζωσεν αὐτοὺς ζώνας καὶ περιέθηκεν αὐτοῖς κιδάρεις, καθάπερ συνέταξεν κύριος τῷ Μωυσῇ.	13 And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and ~~put~~ bonnets upon them; as the LORD commanded Moses.	13 Next Moses had Aaron's sons come near and clothed them with tunics, and girded them with sashes and bound caps on them, just as the LORD had commanded Moses.	13 Then he brought Aaron's sons forward, put tunics on them, tied sashes around them and ~~put~~ headbands on them, as the LORD commanded Moses.	13 Then Moses brought the sons of Aaron near and had^{^[n]} them clothed in tunics and girded them with belts and tied headgear on them just as Yahweh had commanded Moses^{^[o]}.	13 וַיַּקְרֵב^HiI מֹשֶׁה אֶת-בְּנֵי אַהֲרֹן וַיַּלְבִּשֵׁם^HiI+3pכֻּתֳּנֹת וַיַּחְגֹּר^QI אֹתָם אַבְנֵט^{^[p]} וַיַּחֲבֹשׁ^QI לָהֶם מִגְבָּעוֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת-מֹשֶׁה:
14 καὶ προσήγαγεν [Μωυσῆς] τὸν μόσχον τὸν περὶ τῆς ἁμαρτίας, καὶ ἐπέθηκεν Ααρων καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας ἐπὶ τὴν κεφαλὴν τοῦ μόσχου τοῦ τῆς ἁμαρτίας.	14 And he brought the bullock for the sin offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin offering.	14 Then he brought the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering.	14 He then presented the bull for the sin offering, and Aaron and his sons laid their hands on its head.	14 Next he presented the young bull of the sin offering, and Aaron and his sons laid their hands on the head of the young bull of the sin offering	14 וַיַּגֵּשׁ^HiI אֵת פַּר הַחַטָּאת וַיִּסְמֹךְ^QI אַהֲרֹן וּבָנָיו אֶת-יְדֵיהֶם עַל-רֹאשׁ פַּר הַחַטָּאת:
15 καὶ ἔσφαξεν αὐτὸν καὶ ἔλαβεν Μωυσῆς [ἀπὸ] τοῦ αἵματος καὶ ἐπέθηκεν ἐπὶ τὰ κέρατα τοῦ θυσιαστηρίου κύκλῳ τῷ δακτύλῳ καὶ ἐκαθάρισεν τὸ θυσιαστήριον· καὶ τὸ αἷμα ἐξέχεεν ἐπὶ τὴν βάσιν τοῦ θυσιαστηρίου καὶ ἡγίασεν αὐτὸ τοῦ ἐξιλάσασθαι ἐπ᾿ αὐτοῦ.	15 And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.	15 Next Moses slaughtered it and took the blood and with his finger put some of it around on the horns of the altar, and purified the altar. Then he poured out the rest of the blood at the base of the altar and consecrated it, to make atonement for it.	15 X Moses slaughtered the bull and took [some of^{^[q]}] the blood, and with his finger he put it on ~~all~~ the horns of the altar to purify the altar. He poured out [the rest of] the blood at the base of the altar. So he consecrated it to make atonement for it.	15 and slaughtered [it]. Then Moses took the blood and applied it around on the horns of the altar with his finger and offered a sin-offering on^{^[r]} the altar and poured out the blood at the base of the altar and consecrated it to make atonement upon it.	15 וַיִּשְׁחָט^{^[s]}^QI וַיִּקַּח^QIמֹשֶׁה אֶת-הַדָּם וַיִּתֵּן^QI עַל-קַרְנוֹת הַמִּזְבֵּחַ סָבִיב בְּאֶצְבָּעוֹ וַיְחַטֵּא אֶת-הַמִּזְבֵּחַ וְאֶת-הַדָּם יָצַק אֶל-יְסוֹד הַמִּזְבֵּחַ וַיְקַדְּשֵׁהוּ^PiI+3s לְכַפֵּר עָלָיו:
LXX	KJV	NASB	NIV	NAW	MT
16 καὶ ἔλαβεν Μωυσῆς πᾶν τὸ στέαρ τὸ ἐπὶ τῶν ἐνδοσθίων καὶ τὸν λοβὸν τὸν [ἐπὶ] τοῦ ἥπατος καὶ ἀμφοτέρους τοὺς νεφροὺς καὶ τὸ στέαρ [τὸ ἐπ᾿] αὐτῶν, καὶ ἀνήνεγκεν Μωυσῆς ἐπὶ τὸ θυσιαστήριον·	16 And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.	16 He also took all the fat that was on the entrails and the lobe of the liver, and the two kidneys and their fat; and Moses offered it up in smoke on the altar.	16 Moses also took all the fat around the inner parts, the covering of the liver, and both kidneys and their fat, and burned it on the altar.	16 Moses also took all the fat which was upon the innards and the lobe of the liver and both of the kidneys and their fat and offered them up in smoke on the altar.	16 וַיִּקַּח^QI אֶת-כָּל-הַחֵלֶב אֲשֶׁר עַל-הַקֶּרֶב וְאֵת יֹתֶרֶת הַכָּבֵד וְאֶת-שְׁתֵּי הַכְּלָיֹת וְאֶת-חֶלְבְּהֶן וַיַּקְטֵר^HiI מֹשֶׁה הַמִּזְבֵּחָה:
17 καὶ τὸν μόσχον καὶ τὴν βύρσαν αὐτοῦ καὶ τὰ κρέα αὐτοῦ καὶ τὴν κόπρον αὐτοῦ καὶ κατέκαυσεν αὐτὰ πυρὶ ἔξω τῆς παρεμβολῆς, ὃν τρόπον συνέταξεν κύριος τῷ Μωυσῇ.	17 But the bullock, and his hide, his flesh, and his dung, he burnt with fire without the camp; as the LORD commanded Moses.	17 But the bull and its hide and its flesh and its refuse he burned in the fire outside the camp, just as the LORD had commanded Moses.	17 But the bull with its hide and its flesh and its offal he burned up outside the camp, as the LORD commanded Moses.	17 Then he burned the young bull, and its hide and its meat and its dung in the fire outside the camp just as Yahweh had commanded Moses.	17 וְאֶת-הַפָּר וְאֶת-עֹרוֹ וְאֶת-בְּשָׂרוֹ וְאֶת-פִּרְשׁוֹ שָׂרַף בָּאֵשׁ מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר צִוָּה^PiP יְהוָה אֶת-מֹשֶׁה:
18 καὶ προσήγαγεν Μωυσῆς τὸν κριὸν τὸν εἰς ὁλοκαύτωμα, καὶ ἐπέθηκεν Ααρων καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν τοῦ κριοῦ.	18 And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram.	18 Then he presented the ram of the burnt offering, and Aaron and his sons laid their hands on the head of the ram.	18 He then presented the ram for the burnt offering, and Aaron and his sons laid their hands on its head.	18 Next he brought near the ram of the whole-burnt-offering, and Aaron and his sons laid their hands on the head of the ram,	18 וַיַּקְרֵב^{^[t]} אֵת אֵיל הָעֹלָה וַיִּסְמְכוּ^QI3mp אַהֲרֹן וּבָנָיו אֶת-יְדֵיהֶם עַל-רֹאשׁ הָאָיִל:
19 καὶ ἔσφαξεν [Μωυσῆς τὸν κριόν,] καὶ ~~προσέχεεν~~ Μωυσῆς τὸ αἷμα ἐπὶ τὸ θυσιαστήριον κύκλῳ.	19 And he killed it; and Moses sprinkled the blood upon the altar round about.	19 Moses slaughtered it and sprinkled the blood around on the altar.	19 Then Moses slaughtered the ram and sprinkled the blood against the altar ~~on all sides~~.	19 and he slaughtered it, and Moses sprinkled the blood around upon the altar.	19 וַיִּשְׁחָ וַיִּזְרֹק^QI מֹשֶׁה אֶת-הַדָּם עַל-הַמִּזְבֵּחַ סָבִיב:
20 καὶ τὸν κριὸν ἐκρεανόμησεν κατὰ μέλη καὶ ἀνήνεγκεν Μωυσῆς τὴν κεφαλὴν καὶ τὰ μέλη καὶ τὸ στέαρ·	20 And he cut the ram into X pieces; and Moses burnt the head, and the pieces, and the fat.	20 When he had cut the ram into its pieces, Moses offered up the head and the pieces and the suet in smoke.	20 He cut the ram into X pieces and burned the head, the pieces and the fat.	20 Then Moses piecemealed^{^[u]} the ram into its pieces and caused the head and the pieces and the mutton-fat to go up in smoke.	20 וְאֶת-הָאַיִל נִתַּח לִנְתָחָיו וַיַּקְטֵר מֹשֶׁה אֶת-הָרֹאשׁ וְאֶת-הַנְּתָחִים וְאֶת-הַפָּדֶר:
21 καὶ τὴν κοιλίαν καὶ τοὺς πόδας ἔπλυνεν ὕδατι καὶ ~~ἀνήνεγκεν~~ Μωυσῆς ὅλον τὸν κριὸν ἐπὶ τὸ θυσιαστήριον· ὁλοκαύτωμα, ὅ ἐστιν [εἰς] ὀσμὴν εὐωδίας, κάρπωμά ἐστιν τῷ κυρίῳ, καθάπερ ἐνετείλατο κύριος τῷ Μωυσῇ.	21 And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, and X an offering made by fire unto the LORD; as the LORD commanded Moses.	21 After he had washed the entrails and the legs with water, X Moses offered up the whole ram in smoke on the altar. It was a burnt offering for a soothing aroma; it was an offering by fire to the LORD, just as the LORD had commanded Moses.	21 X He washed the inner parts and the legs with water and burned the whole ram on the altar [as] X a burnt offering, a pleasing aroma, X an offering made to the LORD by fire, as the LORD commanded Moses.	21 Then he washed the innards and the legs in the water, and Moses caused all of the ram to go up in smoke on the altar, it being a whole-burnt-offering, [and] it being a soothing aroma of a fire-offering to Yahweh, just as Yahweh had commanded Moses.	21 וְאֶת-הַקֶּרֶב וְאֶת-הַכְּרָעַיִם רָחַץ בַּמָּיִם וַיַּקְטֵר מֹשֶׁה אֶת-כָּל-הָאַיִל הַמִּזְבֵּחָה עֹלָה הוּא לְרֵיחַ-נִיחֹחַ אִשֶּׁה הוּא לַיהוָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת-מֹשֶׁה:
22 καὶ προσήγαγεν [Μωυσῆς] τὸν κριὸν τὸν δεύτερον, κριὸν τελειώσεως· καὶ ἐπέθηκεν Ααρων καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν τοῦ κριοῦ.	22 And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.	22 Then he presented the second ram, the ram of ordination, and Aaron and his sons laid their hands on the head of the ram.	22 He then presented the other ram, the ram for the ordination, and Aaron and his sons laid their hands on ~~its~~ head X X X.	22 Next he brought near the second ram, the ram of the installation-offering and Aaron and his sons laid their hands upon the head of the ram,	22 וַיַּקְרֵב אֶת-הָאַיִל הַשֵּׁנִי אֵיל הַמִּלֻּאִים וַיִּסְמְכוּ אַהֲרֹן וּבָנָיו אֶת-יְדֵיהֶם עַל-רֹאשׁ הָאָיִל:
23 καὶ ἔσφαξεν αὐτὸν καὶ ἔλαβεν Μωυσῆς ἀπὸ τοῦ αἵματος αὐτοῦ καὶ ἐπέθηκεν ἐπὶ τὸν λοβὸν τοῦ ὠτὸς Ααρων τοῦ δεξιοῦ καὶ ἐπὶ τὸ ἄκρον τῆς χειρὸς τῆς δεξιᾶς καὶ ἐπὶ τὸ ἄκρον τοῦ ποδὸς τοῦ δεξιοῦ.	23 And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.	23 Moses slaughtered it and took some of its blood and put it on the lobe of Aaron's right ear, and on the thumb of his right hand and on the big toe of his right foot.	23 Moses slaughtered [the ram] and took some of its blood and put it on the lobe of Aaron's right ear, on the thumb of his right hand and on the big toe of his right foot.	23 and slaughtered [it]. Then Moses took some of its blood and put [it] on the lobe of Aaron’s right ear, and on the thumb of his right hand and on the big toe of his right foot^{^[v]}.	23 וַיִּשְׁחָט וַיִּקַּח^QIמֹשֶׁה מִדָּמוֹ וַיִּתֵּן עַל-תְּנוּךְ אֹזֶן-אַהֲרֹן הַיְמָנִית וְעַל-בֹּהֶן יָדוֹ הַיְמָנִית וְעַל-בֹּהֶן רַגְלוֹ הַיְמָנִית:
LXX	KJV	NASB	NIV	NAW	MT
24 καὶ προσήγαγεν Μωυσῆς τοὺς υἱοὺς Ααρων, καὶ ἐπέθηκεν Μωυσῆς ἀπὸ τοῦ αἵματος ἐπὶ τοὺς λοβοὺς τῶν ὤτων τῶν δεξιῶν καὶ ἐπὶ τὰ ἄκρα τῶν χειρῶν αὐτῶν τῶν δεξιῶν καὶ ἐπὶ τὰ ἄκρα τῶν ποδῶν αὐτῶν τῶν δεξιῶν, καὶ ~~προσέχεεν~~ Μωυσῆς τὸ αἷμα ἐπὶ τὸ θυσιαστήριον κύκλῳ.	24 And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about.	24 He also ~~had~~ Aaron's sons ~~come~~ near; and Moses put some of the blood on the lobe of their right ear, and on the thumb of their right hand and on the big toe of their right foot. Moses then sprinkled the rest of the blood around on the altar.	24 Moses also brought Aaron's sons forward and put some of the blood on the lobes of their right ears, on the thumbs of their right hands and on the big toes of their right feet. Then he sprinkled blood against the altar ~~on all sides~~.	24 Then Moses brought near the sons of Aaron and put some of the blood on the lobe of their right ear and on the thumb of their right hand and on the big toe of their right foot. Then Moses sprinkled the blood around on the altar.	24 וַיַּקְרֵב אֶת-בְּנֵי אַהֲרֹן וַיִּתֵּן מֹשֶׁה מִן-הַדָּם עַל-תְּנוּךְ אָזְנָם הַיְמָנִית וְעַל-בֹּהֶן יָדָם הַיְמָנִית וְעַל-בֹּהֶן רַגְלָם הַיְמָנִית וַיִּזְרֹק^QI מֹשֶׁה אֶת-הַדָּם עַל-הַמִּזְבֵּחַ סָבִיב:
25 καὶ ἔλαβεν τὸ στέαρ καὶ τὴν ὀσφὺν καὶ τὸ στέαρ τὸ ἐπὶ τῆς κοιλίας καὶ τὸν λοβὸν τοῦ ἥπατος καὶ τοὺς δύο νεφροὺς καὶ τὸ στέαρ [τὸ ἐπ᾿] αὐτῶν καὶ τὸν βραχίονα τὸν δεξιόν·	25 And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right ~~shoulder~~:	25 X He took the fat, and the fat tail, and all the fat that was on the entrails, and the lobe of the liver and the two kidneys and their fat and the right thigh.	25 X He took the fat, the fat tail, all the fat ~~around~~ the inner parts, the covering of the liver, both kidneys and their fat and the right thigh.	25 He also took the fat and the fat tail and all the fat which was on the innards and the lobe of the liver and both of the kidneys and their fat and the right thigh,	25 וַיִּקַּח^QI אֶת-הַחֵלֶב וְאֶת-הָאַלְיָה וְאֶת-כָּל-הַחֵלֶב אֲשֶׁר עַל-הַקֶּרֶב וְאֵת יֹתֶרֶת הַכָּבֵד וְאֶת-שְׁתֵּי הַכְּלָיֹת וְאֶת-חֶלְבְּהֶן וְאֵת שׁוֹק הַיָּמִין:
26 καὶ ἀπὸ τοῦ κανοῦ τῆς ~~τελειώσεως~~ ~~[consecration]~~ τοῦ ὄντος ἔναντι κυρίου ἔλαβεν ἄρτον ἕνα ἄζυμον καὶ ἄρτον [ἐξ] ἐλαίου X ἕνα καὶ λάγανον ἓν καὶ ἐπέθηκεν ἐπὶ τὸ στέαρ καὶ X τὸν βραχίονα τὸν δεξιόν·	26 And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fatx, and upon the right ~~shoulder~~:	26 From the basket of unleavened bread that was before the LORD, he took one unleavened cake and one cake of bread mixed with oil and one wafer, and placed them on the portions of fat and on the right thigh.	26 Then from the basket of bread [made] without yeast, which was before the LORD, he took a cake of X bread, and one X ~~made with~~ oil, and a wafer; he put [these] on the fat portions and on the right thigh.	26 and from the breadbasket of the unleavened bread which is before the face of Yahweh, he took one loaf of unleavened bread and one loaf of oil-bread^{^[w]} and one cracker, and he placed [them] on the fats and upon the right thigh,	26 וּמִסַּל הַמַּצּוֹת אֲשֶׁר לִפְנֵי יְהוָה לָקַח חַלַּת מַצָּה אַחַת וְחַלַּת לֶחֶם שֶׁמֶן אַחַת וְרָקִיק אֶחָד וַיָּשֶׂם^QI עַל-הַחֲלָבִים וְעַל שׁוֹק הַיָּמִין:
27 καὶ ἐπέθηκεν ἅπαντα ἐπὶ τὰς χεῖρας Ααρων καὶ ἐπὶ τὰς χεῖρας τῶν υἱῶν αὐτοῦ καὶ ~~ἀνήνεγκεν~~ αὐτὰ ἀφαίρεμα ἔναντι κυρίου.	27 And he put all upon Aaron's hands, and upon his sons' hands, and waved them for a wave offering before the LORD.	27 He then put all these on the hands of Aaron and on the hands of his sons and ~~presented~~ them as a wave offering before the LORD.	27 X He put all these in the hands of Aaron and X X X his sons and waved them before the LORD as a wave offering.	27 and he put it all on the palms of Aaron and upon the palms of his sons, and he waved them as a wave-offering before the face of Yahweh.	27 וַיִּתֵּן אֶת-הַכֹּל עַל כַּפֵּי אַהֲרֹן וְעַל כַּפֵּי בָנָיו וַיָּנֶף^HiI אֹתָם תְּנוּפָה לִפְנֵי יְהוָה:
28 καὶ ἔλαβεν Μωυσῆς ἀπὸ τῶν χειρῶν αὐτῶν, καὶ ἀνήνεγκεν αὐτὰ [Μωυσῆς] ἐπὶ τὸ θυσιαστήριον ἐπὶ τὸ ὁλοκαύτωμα τῆς τελειώσεως, ὅ ἐστιν ὀσμὴ εὐωδίας· κάρπωμά ἐστιν τῷ κυρίῳ.	28 And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savour: it is an offering made by fire unto the LORD.	28 Then Moses took them from their hands and offered them up in smoke on the altar ~~with~~ the burnt offering. They were an ordination offering for a soothing aroma; it was an offering by fire to the LORD.	28 Then Moses took them from their hands and burned them on the altar on top of the burnt offering X as an ordination offering, a pleasing aroma, X an offering made to the LORD by fire.	28 Then Moses took them off of their hands and he caused them to go up in smoke on the altar on top of the whole-burnt-offering. They were an installation-offering for a soothing aroma, it being a burnt-offering to Yahweh.	28 וַיִּקַּח מֹשֶׁה אֹתָם מֵעַל כַּפֵּיהֶם וַיַּקְטֵר הַמִּזְבֵּחָה עַל-הָעֹלָה מִלֻּאִים הֵם לְרֵיחַ נִיחֹחַ אִשֶּׁה הוּא לַיהוָה:
29 καὶ λαβὼν Μωυσῆς τὸ στηθύνιον ἀφεῖλεν αὐτὸ ἐπίθεμα ἔναντι κυρίου ἀπὸ τοῦ κριοῦ τῆς τελειώσεως, καὶ ἐγένετο Μωυσῇ ἐν μερίδι, καθὰ ἐνετείλατο κύριος τῷ Μωυσῇ.	29 And Moses took the breast, and waved it for a wave offering before the LORD: for of the ram of consecration it was Moses' X part; as the LORD commanded Moses.	29 Moses also took the breast and ~~presented~~ it for a wave offering before the LORD; it was Moses' X portion of the ram of ordination, just as the LORD had commanded Moses.	29 He also took the breast—X Moses' X share of the ordination ram—and waved it before the LORD as a wave offering, as the LORD commanded Moses.	29 Next Moses took the breast and caused it to be waved as a wave offering before the face of Yahweh. It belonged to Moses as an allotment from the ram of the installation offering, just as Yahweh had commanded Moses.	29 וַיִּקַּח מֹשֶׁה אֶת-הֶחָזֶה וַיְנִיפֵהוּ^HiI+3s תְנוּפָה לִפְנֵי יְהוָה מֵאֵיל הַמִּלֻּאִים לְמֹשֶׁה הָיָה לְמָנָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת-מֹשֶׁה:
LXX	KJV	NASB	NIV	NAW	MT
30 καὶ ἔλαβεν Μωυσῆς ἀπὸ τοῦ ἐλαίου τῆς χρίσεως καὶ ἀπὸ τοῦ αἵματος τοῦ ἐπὶ τοῦ θυσιαστηρίου καὶ προσέρρανεν ἐπὶ Ααρων καὶ τὰς στολὰς αὐτοῦ καὶ τοὺς υἱοὺς αὐτοῦ καὶ τὰς στολὰς τῶν υἱῶν αὐτοῦ μετ᾿ αὐτοῦ καὶ ἡγίασεν Ααρων καὶ τὰς στολὰς αὐτοῦ καὶ τοὺς υἱοὺς αὐτοῦ καὶ τὰς στολὰς τῶν υἱῶν αὐτοῦ μετ᾿ αὐτοῦ.	30 And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, and his garments, and his sons, and his sons' garments with him.	30 So Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled [it] on Aaron, on his garments, X on his sons, and on the garments of his sons with him; and he consecrated Aaron, his garments, and his sons, and the garments of his sons with him.	30 Then Moses took some of the anointing oil and some of the blood X ~~from~~ the altar and sprinkled [them] on Aaron and X his garments and on his sons and X their garments X X X X X. So he consecrated Aaron and his garments and his sons and their garments X X X X X.	30 Then Moses took some of the anointing oil and some of the blood which was upon the altar and he sprinkled [it] upon Aaron and upon his clothes and upon his sons and upon the clothes of his sons with him and he consecrated Aaron and his clothes and his sons and the clothes of his sons with him.	30 וַיִּקַּח מֹשֶׁה מִשֶּׁמֶן הַמִּשְׁחָה וּמִן-הַדָּם אֲשֶׁר עַל-הַמִּזְבֵּחַ וַיַּז^HiI עַל-אַהֲרֹן ^{^[x]}עַל-בְּגָדָיו וְעַל-בָּנָיו וְעַל-בִּגְדֵי בָנָיו אִתּוֹ וַיְקַדֵּשׁ אֶת-אַהֲרֹן ^{^[y]}אֶת-בְּגָדָיו וְאֶת-בָּנָיו וְאֶת-בִּגְדֵי בָנָיו אִתּוֹ:
31 καὶ εἶπεν Μωυσῆς πρὸς Ααρων καὶ τοὺς υἱοὺς αὐτοῦ Ἑψήσατε τὰ κρέα [ἐν τῇ] ~~αὐλῇ~~ ~~[courtyard~~] τῆς σκηνῆς τοῦ μαρτυρίου [ἐν τόπῳ ἁγίῳ] καὶ ἐκεῖ φάγεσθε αὐτὰ καὶ τοὺς ἄρτους τοὺς ἐν τῷ κανῷ τῆς τελειώσεως, ὃν τρόπον συντέτακ~~ταί^{^[z]}~~ ~~μοι~~ λέγων Ααρων καὶ οἱ υἱοὶ αὐτοῦ φάγονται [αὐτά]·	31 And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat [it].	31 Then Moses said to Aaron and to his sons, "Boil the flesh at the doorway of the tent of meeting, and eat it there together with the bread which is in the basket of the ordination offering, just as I commanded, saying, 'Aaron and his sons shall eat [it].'	31 X Moses then said to Aaron and his sons, "Cook the meat at the entrance to the Tent of Meeting and eat it there with the bread from the basket of ordination offerings, as I commanded, saying, 'Aaron and his sons are to eat [it].'	31 Then Moses said to Aaron and to his sons, “Boil the meat at the entrance of the Tent of Meeting, and eat it there along with the bread which is in the bread-basket of the installation offering, just as I commanded when I said, ‘Aaron and his sons shall eat.’	31 וַיֹּאמֶר מֹשֶׁה אֶל-אַהֲרֹן וְאֶל-בָּנָיו בַּשְּׁלוּ^PiMpאֶת-הַבָּשָׂר פֶּתַח אֹהֶל מוֹעֵד וְשָׁם תֹּאכְלוּ אֹתוֹ וְאֶת-הַלֶּחֶם אֲשֶׁר בְּסַל הַמִּלֻּאִים כַּאֲשֶׁר צִוֵּיתִי לֵאמֹר אַהֲרֹן וּבָנָיו יֹאכְלֻהוּ^QI3p :
32 καὶ τὸ καταλειφθὲν τῶν κρεῶν καὶ τῶν ἄρτων ἐν πυρὶ κατακαυθήσεται.	32 And that which remaineth of the flesh and of the bread shall ye burn with fire.	32 "X The remainder of the flesh and of the bread you shall burn in the fire.	32 Then burn up the rest of the meat and X the bread X X X.	32 Then y’all should burn the remainder of the meat and of the bread in the fire.	32 וְהַנּוֹתָר^NPTms בַּבָּשָׂר וּבַלָּחֶם בָּאֵשׁ תִּשְׂרֹפוּ:
33 καὶ ἀπὸ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου οὐκ ἐξελεύσεσθε ἑπτὰ ἡμέρας, ἕως ἡμέρα πληρωθῇ, ἡμέρα τελειώσεως ὑμῶν· ἑπτὰ γὰρ ἡμέρας τελειώσει τὰς χεῖρας ὑμῶν.	33 And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration X be at an end: for seven days shall he consecrate you.	33 "You shall not go outside the doorway of the tent of meeting for seven days, until the day that the period of your ordination is fulfilled; for he will ordain you [through] seven days.	33 X Do not leave the entrance to the Tent of Meeting for seven days, until the days of your ordination X are completed, for your ordination will last seven days.	33 And y’all must not go away from the door of the Tent of Meeting for seven days until the day to fulfill y’all’s days of installation, for [in] seven days he shall ordain^{^[aa]} y’all,	33 וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵצְאוּ⁾^יצא^QI2p( שִׁבְעַת יָמִים עַד יוֹם מְלֹאת^QN יְמֵי מִלֻּאֵיכֶם כִּי שִׁבְעַת יָמִים יְמַלֵּא אֶת-יֶדְ^{^[bb]}כֶם:
34 καθάπερ ἐποίησεν ἐν τῇ ἡμέρᾳ ταύτῃ, ἐνετείλατο κύριος τοῦ ποιῆσαι ὥστε ἐξιλάσασθαι περὶ ὑμῶν.	34 As he hath done this day, so the LORD hath commanded to do, to make an atonement for you.	34 "The LORD has commanded to do as has been done this day, to make atonement on your behalf.	34 What has ~~been~~ done today was commanded by the LORD X to make atonement for you.	34 just as he did on this day when Yahweh commanded to go to work to make atonement over y’all.	34 כַּאֲשֶׁר עָשָׂה בַּיּוֹם הַזֶּה צִוָּה יְהוָה לַעֲשֹׂת לְכַפֵּר עֲלֵיכֶם:
35 καὶ ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου καθήσεσθε ἑπτὰ ἡμέρας ἡμέραν καὶ νύκτα· φυλάξεσθε τὰ φυλάγματα κυρίου, ἵνα μὴ ἀποθάνητε· οὕτως γὰρ ἐνετείλ~~ατό~~ ~~μοι~~ [κύριος ὁ θεός].	35 Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded.	35 "X At the doorway of the tent of meeting, moreover, you shall remain day and night for seven days and keep the charge of the LORD, so that you will not die, for so I have been commanded."	35 X You must stay at the entrance to the Tent of Meeting day and night for seven days and do what the LORD requires, so you will not die; for that is what I have been commanded."	35 And at the entrance of the tent of meeting y’all shall sit day and night for seven days^{^[cc]}. So shall y’all keep the responsibilities of Yahweh and y’all shall not die, for thus I have been commanded.”	35 וּפֶתַח אֹהֶל מוֹעֵד תֵּשְׁבוּ^QI2p יוֹמָם וָלַיְלָה שִׁבְעַת יָמִים וּשְׁמַרְתֶּם^QP2p אֶת-מִשְׁמֶרֶת יְהוָה וְלֹא תָמוּתוּ כִּי-כֵן צֻוֵּיתִי:
36 καὶ ἐποίησεν Ααρων καὶ οἱ υἱοὶ αὐτοῦ πάντας τοὺς λόγους, οὓς συνέταξεν κύριος τῷ Μωυσῇ.	36 So Aaron and his sons did all X things which the LORD commanded by the hand of Moses.	36 Thus Aaron and his sons did all the things which the LORD had commanded through Moses.	36 So Aaron and his sons did everythingX X the LORD commanded through Moses.	36 So Aaron did all the things which Yahweh had commanded through Moses, and [so did] his sons.	36 וַיַּעַשׂ^QI3ms אַהֲרֹן וּבָנָיו אֵת כָּל-הַדְּבָרִים אֲשֶׁר-צִוָּה יְהוָה בְּיַד-מֹשֶׁה: ס

^{^[a]} Cf. Ex. 29:3. Only used 15 times in the OT, and every time for a basket containing bread.

^{^[b]} This being a tent-like structure, the doorway was covered by a curtain (Ex. 26:36) Also the congregation gathered was probably more like a parliament or congress than a crowd. This was around the time that the Jews were numbered at 603,550 adult men (Ex. 38:26), so including women and children the population had to be upwards of 2 million. Such a large number of people could not have gathered at one doorway, much less hear Moses speak before the advent of public address systems. Those who were called to the doorway were all the elders or representatives of the people who then relayed Moses’ instructions to their constituencies. (Exodus 34:31, cf. Ex. 16:22b, Ex. 19, Lev. 4:13-15, In Numbers 1, one representative from each of the 12 tribes is Israel was chosen to report to Moses and then to report their conversation with Moses to their whole tribe. Later on in Numbers 16:2 the number of representatives is recorded as being over 250. In Numbers 10, a single trumpet call was used to gather just the leaders, whereas a double trumpet blast indicated that everybody was going to move camp or fight. (cf. Numbers 27:2) This is not to say that the representatives WERE the congregation, just that when they gathered as representatives of the whole congregation, it was as though the whole congregation were present.

^{^[c]} LXX makes this active “he gathered the congregation”

^{^[d]} This would have been at the laver. Were just the feet and hands washed as per Ex. 40, or the whole body? K&D and JFB weigh in against just hands and feet.

^{^[e]} The making of these clothes is described in Exodus 28-29. Tunic and turban were woven of fine linen, the “...sash of fine woven linen with blue, purple, and scarlet thread, made by a weaver...” (Ex. 39:29). Exodus 39:22-26 “He made the robe of the ephod of woven work, all of blue. And there was an opening in the middle of the robe, like the opening in a coat of mail, with a woven binding all around the opening, so that it would not tear. They made on the hem of the robe pomegranates of blue, purple, and scarlet, and of fine woven linen. And they made bells of pure gold, and put the bells between the pomegranates on the hem of the robe all around between the pomegranates: a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe...” Exodus 28:8 “And the intricately woven band of the ephod, which is on it, shall be of the same workmanship, made of gold, blue, purple, and scarlet thread, and fine woven linen.” (this band is never mentioned again in the Bible) Ex. 39:2-7 “He made the ephod [shoulder-gear/epaulets] of gold, blue, purple, and scarlet thread, and of fine woven linen. And they beat the gold into thin sheets and cut it into threads, to work it in with the blue, purple, and scarlet thread, and the fine linen, into artistic designs. They made shoulder straps for it to couple it together; it was coupled together at its two edges... And they set onyx stones, enclosed in settings of gold... engraved, with the names of the sons of Israel. He put them on the shoulders of the ephod as memorial stones for the sons of Israel...” (Rashi commented that it went all the way down the priest’s back to his heels. Wenham commended that the breastplate was about ten inches square. ) Ex. 39:8-21 “And he made the breastplate, artistically woven like the workmanship of the ephod, of gold, blue, purple, and scarlet thread, and of fine woven linen. They made the breastplate square by doubling it; a span was its length and a span its width when doubled. And they set in it four rows of stones: a row with a sardius, a topaz, and an emerald was the first row; the second row, a turquoise, a sapphire, and a diamond; the third row, a jacinth, an agate, and an amethyst; the fourth row, a beryl, an onyx, and a jasper. They were enclosed in settings of gold in their mountings. There were twelve stone... each one with its own name according to the twelve tribes. And they made chains for the breastplate at the ends, like braided cords of pure gold. They also made two settings of gold and two gold rings, and put the two rings on the two ends of the breastplate. And they put the two braided chains of gold in the two rings on the ends of the breastplate. The two ends of the two braided chains they fastened in the two settings, and put them on the shoulder straps of the ephod in the front. And they made two rings of gold and put them on the two ends of the breastplate, on the edge of it, which was on the inward side of the ephod. They made two other gold rings and put them on the two shoulder straps, underneath the ephod toward its front, right at the seam above the intricately woven band of the ephod. And they bound the breastplate by means of its rings to the rings of the ephod with a blue cord, so that it would be above the intricately woven band of the ephod, and that the breastplate would not come loose from the ephod...” NKJV) The ephod or epaulet shoulder-gear was a unique symbol of a priest; it meant you had a direct connection to God, and people really respected that. The priests who were not the high priest wore plain linen shouldergear without all the gold and jewelry (1 Samuel 2:18,28; 14:3; 21:9; 22:18; 23:6,9; 30:7; 2 Samuel 6:14; 1 Chronicles 15:27; Hosea 3:4).

^{^[f]} Literally “and ephoded for him with it,” by which I take to mean the investiture of the role of priest symbolized by the ephod. The only other occurrence of this verb is Ex. 29:5.

^{^[g]} The words literally mean “Lights” and “Perfections,” but the Septuagint translates them as the “Manifestation” and the “Truth.” They are only mentioned 6 other places in the Bible: It had something to do with judging (Exodus 28:30 NKJV And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD. So Aaron shall bear the judgment of the children of Israel over his heart before the LORD continually.) It had something to do with getting answers from God to your questions (Numbers 27:21 NKJV He shall stand before Eleazar the priest, who shall inquire before the LORD for him by the judgment of the Urim. At his word they shall go out, and at his word they shall come in, he and all the children of Israel with him—all the congregation." 1 Samuel 28:5-6 NKJV When Saul saw the army of the Philistines, he was afraid, and his heart trembled greatly. 6 And when Saul inquired of the LORD, the LORD did not answer him, either by dreams or by Urim or by the prophets.” Ezra 2:62-63 NKJV These sought their listing among those who were registered by genealogy, but they were not found; therefore they were excluded from the priesthood as defiled. 63 And the governor said to them that they should not eat of the most holy things till a priest could consult with the Urim and Thummim. ~cf. Neh. 7:65), and it was exclusively for Levites, particularly the High Priest to use (Deuteronomy 33:8a NKJV And of Levi he said: "Let Your Thummim and Your Urim be with Your holy one...). That’s all the Bible says. They may have been something like dice. Midieval Jewish commentators believed that Moses made them and engraved the LORD’s name on them.

^{^[h]} The Septuagint, Samaritan Pentateuch, and Syriac versions all read “upon” instead of “into” – not a huge difference. (In the DSS, this part of the verse is not legible.)

^{^[i]} Exodus 28:36-38 NKJV "You shall also make a plate [or flower/leaf] of pure gold [the plate of the holy crown of pure gold - Exo 39:30] and engrave on it, like the engraving of a signet: HOLINESS TO THE LORD. And you shall put it on a blue cord, that it may be on the turban; it shall be on the front of the turban. So it shall be on Aaron's forehead...” (Later on when you get to the history of the Kings of Israel, the word nazer (as in Nazirite – one who is set apart or consecrated) is used to indicate a king’s crown (2 Samuel 1:10; 2 Kings 11:12; 2 Chronicles 23:11), hence the King James, NAS, and NIV translations, but the gold foil and the crown were not two different things, they were the same thing, and because the gold leaf had the inscription “holiness to the Lord” it was about being consecrated as holy, so I think the word should be translated “consecration” not “crown/diadem,” and the LXX went the same route I did. Rashi commented that it was “two fingers in depth and extended over the forehead from ear to ear.”

^{^[j]} The Hebrew uses the same verb twice, but Samaritan Pentateuch substitutes the synonym ויתן the second time. The NIV follows suit by using an English synonym here as well.

^{^[k]} Exodus 29:7 “And you shall take the anointing oil, pour it on his head, and anoint him.” Exodus 30:23-32, cf. Ex. 37:29, 40:9ff) Lev. 21:12 “...the consecration of the anointing oil of his God is upon him...”

^{^[l]} God’s instructions for the making of this bronze laver on a stand is detailed in Exodus 30:18-20. The account of its making is in Exodus 38:8, and in Ex. 40, it is installed in the tabernacle and filled with water. When the Solomonic temple was built, a much larger wash-basin (called the “sea” in the KJV) was constructed, some 20 feet in diameter (1 Ki. 7), but in the desert it had to be small enough to be portable.

^{^[m]} Nachmanides notes that the priest’s headgear was open at the top, so one drop of oil was dropped in, and also one drop was applied above each eye and smeared across the face in the shape of an X. For the High Priest, it was “poured” and Psalm 133 describes the oil “running down to the edge of his robes” symbolizing that he got a greater measure of the Holy Spirit than the other priests, just as Jesus has the Spirit without measure, yet we also have an anointing (1 John 2:27).

^{^[n]} The Hiphil here and in the previous verse open the possibility that someone else helped under Moses’ direction. In the absence of a causative stem in English, I used the convention of “he had it sprinkled... he had them clothed.”

^{^[o]} in Ex. 28:40 and 29:9. They were made of “bright, fine linen” in Ex. 39:28. This verse in Leviticus says that they were “tied” or “bound” on. With the exception of this verse, this verb is used throughout the Pentateuch and Historical books exclusively to describe “tying” a saddle onto a donkey. Later in the Wisdom and Prophetic books it is most frequently used to describe wrapping a wound with a bandage. Ezekiel 24:17 is the only other use of this verb to describe putting an article of clothing on the head. It could have been like a turban or a headband. Since these are the only 4 references to these caps, that’s all we know about them. They were apparently different from the high priest’s headgear. The headgear of Aaron’s sons is called migba’ot (related to the Hebrew word for a “mound” or “hill”) whereas the headgear of Aaron (and the high priest after him) is called a mitznephet (related to the Hebrew word for “roll” or “wrap up”). The priests, by the way, therefore, spent their time in worship with their heads covered, whereas Paul instructs the Corinthian men in the New Testament not to pray or prophesy with their head covered.

^{^[p]} The DSS 6Q2 makes this word plural, as does the LXX and the Samaritan Pentateuch. Although the MT is singular, the standard English versions are plural too and I am inclined to agree with them.

^{^[q]} The NIV follows the Septuagint, Syriac, and some Targums which add the word “from,” but it is not in Hebrew manuscripts.

^{^[r]} The Hebrew word here in v15 is the verb form of the word for “sin,” so it is not etymologically related to “purifying,” as most translations render it. This is introducing the offering of a sin offering, which is detailed in the next verse. The burning of the fat on the altar and the rest of the animal outside the camp was characteristic of the sin offering.

^{^[s]} This word is omitted in the Cairo Geniza manuscripts and in the Samaritan Pentateuch, but it is in the LXX.

^{^[t]} Samaritan Pentateuch reads the synonym יגש instead.

^{^[u]} This is all in accordance with the instructions for offering a burnt offering in chapter 1. This Hebrew word is the verb form of the noun translated “pieces,” so I tried to pick an English word that had the word “piece” in it to reflect the connection between these two Hebrew words. It obviously meant cutting the head off, but may have been what we would call “quartering.” And, for what it’s worth, the word for the “fat/suet” offered on the altar is not found anywhere in the Bible outside of Lev. 1 and here, so I tried to pick a specialized word that would distinguish it from the other Hebrew words also translated “fat.”

^{^[v]} This is according to God’s instruction in Ex. 29:20. “Thumb” and “Big toe” are the same word in Hebrew. This procedure was also followed in the cleansing of lepers in Lev. 14. The significance of the ear could be the role of the priest in hearing God’s word, and the significance of the thumb and big toe could be related to the ability to work and to walk. Canaanite custom was to chop off the thumbs and big toes of conquered kings so they could not fight and keep them in the court of the dominant king (Judges 1:7).

^{^[w]} soaked and baked in oil ~Rashi

^{^[x]} Some Hebrew manuscripts add an “and” here. The “and” is also in the Samaritan Pentateuch and the Septuagint.

^{^[y]} An “and” is also added here in multiple Hebrew manuscripts, the Samaritan Pentateuch, Septuagint, Syriac, and some Targums. The NIV follows that tradition and so will I, despite the KJV and NASB.

^{^[z]} The Syriac and Targums match the passive of the LXX rather than the active voice of the MT and SP, the Masada DSS is too fragmentary to tell which side it fell on.

^{^[aa]} This Hebrew phrase translated “ordain/consecrate” literally reads “He will fill y’all’s hands.” The phrase is only used of preparing priests for service. cf. Numbers 3:3 “These are the names of the sons of Aaron, the anointed priests, whose hands he filled in order to [serve as] priest.” (NAW)

^{^[bb]} The SP, LXX, and Syriac render “hands” (plural). Only two letters from this entire verse are visible in the Masada DSS, neither of them in this word, so that doesn’t help on this variant.

^{^[cc]} To “sit” at an “entrance” was to exercise a role of public office (Genesis 18:1, Joshua 20:4, 1 Kings 22:10, Esther 5:1b, Jeremiah 26:10). It was understood that you could step away for “essential purposes” (Ibn Ezra, K&D), but not to do any other job. A seven-day vigil was not so unusual as you might think. It was done by friends when they wanted to make a deep connection (Job 2:13, Ezekiel 3:15). Moses sat 40 days and nights on the mountain with God (Deut. 9:9). The “responsibilities/charge/requirements” of the Lord are enumerated, appropriately enough, in the book of Numbers: the utensils (3:8), the tent (3:25), the candlestick and table of showbread (3:31), the fence around the tabernacle (3:35), the altar (18:5), and performing sacrifices (18:8), making soap (19:9). The whole ceremony described in this chapter was to be repeated each day for the seven days (Wenham disagrees). Matthew Henry commented, “This shows the imperfection of the legal sacrifices, which, because they could not take away sin, were often repeated (Heb. 10:1-2), but were here repeated seven times (a number of perfection), because they typified that one offering, which perfected for ever those that were sanctified.”