Exodus 29:30

Exo 29:30 [And] that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy [place].

Ver. 30. And that son.] There were garments but for one: there is but one Mediator, the man Christ Jesus.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

29:30 The descendant who succeeds him: Each succeeding high priest was to be ordained in the same way.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 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 Le 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

30. Seven days] to be explained from v. 35.

when he cometh] i.e. first cometh. More clearly, who is to come.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Days. During which he could not leave the sanctuary, Leviticus viii. 33. On each day, the aforesaid ceremonies were to be repeated, ver. 35.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For so long the solemnity of the consecration lasted, Exo 29:35.

In the holy place; both that strictly so called, and in the most holy place; for as none could go into the most holy place except the high priest, so there were some things to be done in the holy place which none but he could do. See Lev 4:7,8.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

שבעת ימים SEVEN DAYS in succession, on such a High Priest’s installation,

ילבשם הכהן THE PRIEST SHALL PUT THEM ON — i. e. he who, from among his sons, will rise up in his stead in the high-priesthood at the time when they will appoint him to be High Priest.

אשר יבא אל אהל מועד WHO WILL COME INTO THE APPOINTED TENT — These words qualify the word הכהן so that it refers to that priest who is designated to enter into the innermost part (the words לפני ולפנים in the Rashi text correspond to בקדש in the Biblical text) of the Sanctuary on the Day of Atonement — and this must mean the High Priest, since the sacrificial service on the Day of Atonement was not valid unless performed by him (Yoma 73a).

תחתיו מבניו IN HIS STEAD FROM AMONG HIS SONS — This informs us that if the High Priest has a son who can fill his place they shall appoint him High Priest in his stead (Sifra, Acharei Mot, Chapter 8 5; cf. Rashi on Yoma 72b).

[הכהן תחתיו מבניו — From here (from this phraseology) we have a proof that the word הכהן is everywhere a participle — meaning “he who is actually acting as the officiant”; therefore the tonic accent תביר on the word הכהן connects it with the word following it.].

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.