Leviticus 8:35
Parallel Verses
English Standard Version
At the entrance of the tent of meeting you shall remain day and night for seven days, performing what the LORD has charged, so that you do not die, for so I have been commanded.”

King James Bible
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.

American Standard Version
And at the door of the tent of meeting shall ye abide day and night seven days, and keep the charge of Jehovah, that ye die not: for so I am commanded.

Douay-Rheims Bible
Day and night shall you remain in the tabernacle observing the watches of the Lord, lest you die: for so it hath been commanded me.

English Revised Version
And at the door of the tent of meeting shall ye abide day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded.

Webster's Bible Translation
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.

Leviticus 8:35 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

This was followed by the presentation of a peace-offering, which also consisted of a ram, called "the ram of the filling," or "of the fill-offering," from the peculiar ceremony performed with the flesh, by which this sacrifice became a consecration-offering, inducting the persons consecrated into the possession and enjoyment of the privileges of the priesthood. A ram was offered as a peace-offering, by the nation as a whole (Leviticus 9:4, Leviticus 9:18), the tribe-princes (Numbers 7:17.), and a Nazarite (Numbers 6:14, Numbers 6:17), who also occupied a higher position in the congregation (Amos 2:11-12); but it was never brought by a private Israelite for a peace-offering. The offering described here differed from the rest of the peace-offerings, first of all, in the ceremony performed with the blood (Leviticus 8:23 and Leviticus 8:24, cf. Exodus 29:20-21). Before sprinkling the blood upon the altar, Moses put some of it upon the tip of the right ear, upon the right thumb, and upon the great toe of the right foot of Aaron and his sons. Thus he touched the extreme points, which represented the whole, of the ear, hand, and foot on the right, or more important and principal side: the ear, because the priest was always to hearken to the word and commandment of God; the hand, because he was to discharge the priestly functions properly; and the foot, because he was to walk correctly in the sanctuary. Through this manipulation the three organs employed in the priestly service were placed, by means of their tips, en rapport with the sacrificial blood; whilst through the subsequent sprinkling of the blood upon the altar they were introduced symbolically within the sphere of the divine grace, by virtue of the sacrificial blood, which represented the soul as the principle of life, and covered it in the presence of the holiness of God, to be sanctified by that grace to the rendering of willing and righteous service to the Lord. The sanctification was at length completed by Moses' taking some of the anointing oil and some of the blood upon the altar, and sprinkling Aaron and his sons, and also their clothes; that is to say, by his sprinkling the persons themselves, as bearers of the priesthood, and their clothes, as the insignia of the priesthood, with a mixture of holy anointing oil and sacrificial blood taken from the altar (Leviticus 8:30). The blood taken from the altar shadowed forth the soul as united with God through the medium of the atonement, and filled with powers of grace. The holy anointing oil was a symbol of the Spirit of God. Consequently, through this sprinkling the priests were endowed, both soul and spirit, with the higher powers of the divine life. The sprinkling, however, was performed, not upon the persons alone, but also upon their official dress. For it had reference to the priests, not in their personal or individual relation to the Lord, but in their official position, and with regard to their official work in the congregation of the Lord.

(Note: In the instructions in Exodus 29:21 this ceremony is connected with the sprinkling of the blood upon the altar; but here, on the contrary, it is mentioned after the burning of the flesh. Whether because it was not performed till after this, or because it is merely recorded here in a supplementary form, it is difficult to decide. The latter is the more probable, because the blood upon the altar would soon run off; so that if Moses wanted to take any of it off, it could not be long delayed.)

In addition to this, the following appointment is contained in Exodus 29:29, Exodus 29:30 : "The holy garments of Aaron shall be his sons' after him," i.e., pass to his successors in the high-priesthood, "to anoint them therein and fill their hands therein. Seven days shall the priest of his sons in his stead put them on (ילבּשׁם with the suffix - ם as in Genesis 19:19), who shall go into the tabernacle to serve in the sanctuary." Accordingly, at Aaron's death his successor Eleazar was dressed in his robes (Numbers 20:26-28). It by no means follows from this, that a formal priestly consecration was repeated solely in the case of the high priest as the head of the priesthood, and that with the common priests the first anointing by Moses sufficed for all time. We have already observed at p. 545 that this is not involved in Exodus 40:15; and the fact that it is only the official costume of the high priest which is expressly said to have passed to his successor, may be explained on the simple ground, that as his dress was only worn when he was discharging certain special functions before Jehovah, it would not be worn out so soon as the dress of the ordinary priests, which was worn in the daily service, and therefore would hardly last long enough to be handed down from father to son.

(Note: It no more follows from the omission of express instructions concerning the repetition of the ceremony in the case of every priest who had to be consecrated, that the future priests were not invested, anointed, and in all respects formally consecrated, than the fact that the anointing is not mentioned in Leviticus 8:13 proves that the priests were not anointed at all.)

The ceremony performed with the flesh of this sacrifice was also peculiarly significant (Leviticus 8:25-29). Moses took the fat portions, which were separated from the flesh in the case of the ordinary peace-offerings and burned upon the altar, and the right leg, which was usually assigned to the officiating priest, and then laid by the pieces of flesh (or upon them) another cake of each of the three kinds of pastry, which fell to the portion of the priest in other cases, as a heave-offering for Jehovah, and put all this into the hands of Aaron and his sons, and waved it as a wave-offering for Jehovah, after which he took it from their hands and burned it upon the altar, "as a filling (מלּאים) for a savour of satisfaction, as a firing for Jehovah." These last words, which are attached to the preceding without a conjunction, and, as the הם and הוּא show, form independent clauses (lit., "filling are they...a firing is it for Jehovah"), contain the reason for this unusual proceeding, so that Luther's explanation is quite correct, "for it is a fill-offering," etc. The ceremony of handing the portions mentioned to Aaron and his sons denoted the filling of their hands with the sacrificial gifts, which they were afterwards to offer to the Lord in the case of the peace-offerings, viz., the fat portions as a firing upon the altar, the right leg along with the bread-cake as a wave-offering, which the Lord then relinquished to them as His own servants. The filling of their hands with these sacrificial gifts, from which the offering received the name of fill-offering, signified on the one hand the communication of the right belonging to the priest to offer the fat portions to the Lord upon the altar, and on the other hand the enfeoffment of the priests with gifts, which they were to receive in future for their service. This symbolical signification of the act in question serves to explain the circumstance, that both the fat portions, which were to be burned upon the altar, and also the right leg with the bread-cakes which formed the priests' share of the peace-offerings, were merely placed in the priests's hands in this instance, and presented symbolically to the Lord by waving, and then burned by Moses upon the altar. For Aaron and his sons were not only to be enfeoffed with what they were to burn unto the Lord, but also with what they would receive for their service. And as even the latter was a prerogative bestowed upon them by the Lord, it was right that at their consecration they should offer it symbolically to the Lord by waving, and actually by burning upon the altar. But as the right leg was devoted to another purpose in this case, Moses received the breast-piece, which was presented to the Lord by waving (Leviticus 8:29), and which afterwards fell to the lot of the priests, as his portion for the sacrificial meal, which formed the conclusion of this dedicatory offering, as it did of all the peace-offerings. In Exodus 29:27-28, we also find the command, that the wave-breast of the ram of the fill-offering, and the heave-leg which had been lifted off, should afterwards belong to Aaron and his sons on the part of the children of Israel, as a perpetual statute, i.e., as a law for all time; and the following reason is assigned: "for it is a heave-offering (terumah, a lifting off), and shall be a heave-offering on the part of the children of Israel of their peace-offerings, their heave-offering for Jehovah," i.e., which they were to give to the Lord from their peace-offerings for the good of His servants. The application of the word terumah to both kinds of offering, the wave-breast and the heave-shoulder, may be explained on the simple ground, that the gift to be waved had to be lifted off from the sacrificial animal before the waving could be performed.

Leviticus 8:35 Parallel Commentaries

Treasury of Scripture Knowledge

the tabernacle

Leviticus 14:8 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...

Exodus 29:35 And thus shall you do to Aaron, and to his sons, according to all things which I have commanded you...

Numbers 19:12 He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day...

Ezekiel 43:25 Seven days shall you prepare every day a goat for a sin offering: they shall also prepare a young bullock, and a ram out of the flock...

2 Corinthians 7:1 Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit...

Colossians 2:9,10 For in him dwells all the fullness of the Godhead bodily...

Hebrews 7:28 For the law makes men high priests which have infirmity; but the word of the oath, which was since the law, makes the Son...

Hebrews 9:23,24 It was therefore necessary that the patterns of things in the heavens should be purified with these...

keep

Leviticus 8:30 And Moses took of the anointing oil, and of the blood which was on the altar, and sprinkled it on Aaron, and on his garments...

Leviticus 10:1 And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon...

Numbers 3:7 And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation...

Numbers 9:19 And when the cloud tarried long on the tabernacle many days, then the children of Israel kept the charge of the LORD...

Deuteronomy 11:1 Therefore you shall love the LORD your God, and keep his charge, and his statutes, and his judgments, and his commandments, always.

1 Kings 2:3 And keep the charge of the LORD your God, to walk in his ways, to keep his statutes, and his commandments, and his judgments...

1 Timothy 1:3,4,18 As I sought you to abide still at Ephesus, when I went into Macedonia, that you might charge some that they teach no other doctrine...

1 Timothy 5:21 I charge you before God, and the Lord Jesus Christ, and the elect angels...

1 Timothy 6:13,17 I give you charge in the sight of God, who vivifies all things, and before Christ Jesus...

1 Timothy 6:20 O Timothy, keep that which is committed to your trust, avoiding profane and vain babblings...

2 Timothy 4:1 I charge you therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

Cross References
Leviticus 8:34
As has been done today, the LORD has commanded to be done to make atonement for you.

Leviticus 8:36
And Aaron and his sons did all the things that the LORD commanded by Moses.

Numbers 3:7
They shall keep guard over him and over the whole congregation before the tent of meeting, as they minister at the tabernacle.

Numbers 9:19
Even when the cloud continued over the tabernacle many days, the people of Israel kept the charge of the LORD and did not set out.

Deuteronomy 11:1
"You shall therefore love the LORD your God and keep his charge, his statutes, his rules, and his commandments always.

1 Kings 2:3
and keep the charge of the LORD your God, walking in his ways and keeping his statutes, his commandments, his rules, and his testimonies, as it is written in the Law of Moses, that you may prosper in all that you do and wherever you turn,

Ezekiel 43:25
For seven days you shall provide daily a male goat for a sin offering; also, a bull from the herd and a ram from the flock, without blemish, shall be provided.

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