Keluaran 29:30

Bahasa Indonesia Sehari-hari

Tujuh hari lamanya haruslah pakaian itu dikenakan oleh imam penggantinya dari antara anak-anaknya, yang akan masuk ke dalam Kemah Pertemuan untuk menyelenggarakan kebaktian di tempat kudus.

Parallel Translations

Alkitab Terjemahan Baru
Tujuh hari lamanya haruslah pakaian itu dikenakan oleh imam penggantinya dari antara anak-anaknya, yang akan masuk ke dalam Kemah Pertemuan untuk menyelenggarakan kebaktian di tempat kudus.

Alkitab Terjemahan Lama
Maka barangsiapa dari pada anak-anaknya yang menggantikan dia menjadi imam, apabila ia masuk ke dalam kemah perhimpunan akan berbuat bakti dalam tempat yang suci, hendaklah ia berpakaikan dia tujuh hari lamanya.

Contextual Overview

¹ This thyng also shalt thou do vnto them, when thou halowest the to be my priestes. Thou shalt take one young calfe, and two rammes yt are without blemyshe: ² And vnleauened bread, and cakes vnleauened tempered with oyle, and wafers vnleauened annoynted with oyle: of wheaten floure shalt thou make the. ³ And thou shalt put them in a maunde, and bryng them in the maunde with the calfe and the two rammes. ⁴ And bryng Aaron and his sonnes vnto the doore of the tabernacle of the congregation, & washe the with water. ⁵ And take the garmentes, and put vppon Aaron, the coate, the tunicle of the Ephod, and the Ephod it selfe, and the brestlap, & gyrde them to hym with the brodered gyrdle which is in the Ephod. ⁶ And put the mytre vpon his head: and put the holy crowne vpon the mytre. ⁷ Then shalt thou take the anoyntyng oyle, and powre it vpon his head, and anoynt hym, ⁸ And bryng his sonnes, and put coates vpon them: ⁹ And gyrde them with gyrdels, aswell Aaron as his sonnes, and put the bonnettes on them, and the priestes office shalbe theirs for a perpetuall lawe, and thou shalt fill the handes of Aaron, and the handes of his sonnes. ¹⁰ And thou shalt cause a calfe to be brought before the tabernacle of witnesse: and Aaron and his sonnes shall put theyr handes vpon the head of the calfe.

Bible Verse Review
  from Treasury of Scripure Knowledge

that son: Heb. he of his sons, Numbers 20:28, Hebrews 7:26

seven days: Exodus 29:35, Exodus 12:15, Genesis 8:10, Genesis 8:12, Leviticus 8:33-35, Leviticus 9:1, Leviticus 9:8, Leviticus 12:2, Leviticus 12:3, Leviticus 13:5, Joshua 6:14, Joshua 6:15, Ezekiel 43:26, Acts 20:6, Acts 20:7

Reciprocal: Exodus 28:2 - holy garments Leviticus 16:32 - to minister Leviticus 21:10 - upon Numbers 20:26 - General

Cross-References

Genesis 29:17
Lea was tender eyed: but Rachel was beautifull and well fauoured.

Genesis 29:18
And Iacob loued Rachel, and sayde: I wyll serue thee seuen yere for Rachel thy younger daughter.

Genesis 29:20
And Iacob serued seuen yere for Rachel: and they seemed vnto hym but a fewe dayes, for the loue he hadde to her.

Genesis 29:25
And when the mornyng was come, beholde it was Lea. Then sayde he to Laban: Wherefore hast thou played thus with me? dyd not I serue thee for Rachel? wherfore then hast thou begyled me?

Genesis 29:26
Laban aunswered: It is not the maner of this place, to marry ye younger before the first borne.

Genesis 29:27
Passe out this weeke, & then we wyll geue thee this also for the seruice whiche thou shalt serue me yet seuen yeres more.

Genesis 29:31
When the Lorde sawe that Lea was despised, he made her fruitfull, and Rachel remayned baren.

Genesis 31:15
Doth not he count vs euen as straungers? for he hath solde vs, & hath quite deuoured also our money.

Genesis 31:41
Thus haue I ben twentie yere in thy house, and serued thee fourteene yeres for thy two daughters, and sixe yere for thy sheepe, and thou hast chaunged my rewarde ten tymes.

Genesis 44:20
And we aunswered my lorde: we haue a father that is olde, and a young lad, which he begat in his age: and the brother of the sayd lad is dead, and he is all that is left of his mother, and his father loueth him.

Gill's Notes on the Bible

And that son that is priest in his stead,.... The Targum of Jonathan is,

"who shall rise after him of his sons, not of the Levites;''

for the high priest was to be of the family of Aaron, a descendant of his; it was not enough that he was of the tribe of Levi, but he must descend from Aaron, either in the line of Eleazar or of Ithamar:

shall put them on seven days; the next successor was to wear the garments seven days running:

when he cometh into the tabernacle of the congregation to minister in the holy place; to offer sacrifice in the court of the tabernacle, on the altar of burnt offering, and to offer incense on the altar of incense, and to trim the lamps of the candlestick, and to put the shewbread on the table.

Barnes' Notes on the Bible

The consecration of the priests. See the notes to Lev. 8–9.

Exodus 29:4

Door of the tabernacle - Entrance of the tent. See Leviticus 8:3.

Exodus 29:27

The “waving” was the more solemn process of the two: it was a movement several times repeated, while “heaving” was simply a “lifting up” once.

Exodus 29:33

A stranger - One of another family, i. e. in this case, one not of the family of Aaron.

Clarke's Notes on the Bible

Verse Exodus 29:30. Seven days — The priest in his consecration was to abide seven days and nights at the door of the tabernacle, keeping the Lord's watch. See Leviticus 8:33, c. The number seven is what is called among the Hebrews a number of perfection and it is often used to denote the completion, accomplishment, fulness, or perfection of a thing, as this period contained the whole course of that time in which God created the world, and appointed the day of rest. As this act of consecration lasted seven days, it signified a perfect consecration: and intimated to the priest that his whole body and soul, his time and talents, should be devoted to the service of God and his people.

The number seven, which was a sacred number among the Hebrews, was conveyed from them down to the Greeks by means of the Egyptian philosophy, from which they borrowed most of their mysteries; and it is most likely that the opinion which the Greeks give is the same that the original framers of the idea had. That there was some mystical idea attached to it, is evident from its being made the number of perfection among the Hebrews. Philo and Josephus say that the Essenes, an ancient sect of the Jews, held it sacred "because it results from the side of a square added to those of a triangle." But what meaning does this convey? A triangle, or triad, according to the Pythagoreans, who borrowed their systems from the Egyptians, who borrowed from the Jews, was the emblem of wisdom, as consisting of beginning (Monad,) middle (Duad,) and end (Triad itself;) so wisdom consists of three parts - experience of the past, attention to the present, and judgment of the future. It is also the most penetrating of all forms, as being the shape of the wedge; and indestructibility is essential to it, as a triangle can never be destroyed. From those three properties it was the emblem of spirit. The square, solid, and tetrad, by the same system were interchangeable signs. Now a square is the representation of a solid or matter, and thus the number seven contains within itself the properties of both the triangle or solid, and the square or tetrad, i.e., is all emblem of body and spirit; comprehends both the intellectual and natural world; embraces the idea of GOD, the chief of spirits or essences; and all nature, the result of his power; thus a very fit emblem of perfection. It is perhaps in this way that we must explain what CICERO, Tusc. Quest., lib. i., cap. 10, says of the number seven, where he calls it the knot and cement of all things; as being that by which the natural and spiritual world are comprehended in one idea. Thus the ancient philosophers spoke of numbers, themselves being the best judges of their own meaning.