Exodus 29:31

Exo 29:31 And thou shalt take the ram of the consecration, and seethe his flesh in the holy place.

Ver. 31. And thou shalt take the ram,] i.e., The remnant of him.

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.

29:31 This sacred place was probably in the courtyard of the Tabernacle.

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

THE FEAST UPON THE CONSECRATION OFFERINGS.

(31-34) The writer having digressed in Exo_29:27 from his main subject (the consecration of Aaron and his sons) to the consideration of certain permanent laws which arose out of the occasion, returns to his main subject at this point, and records the directions which he received with respect to the feast that followed, as a matter of course, on the consecration sacrifice. The parts of the victim neither consumed on the altar nor assigned to the officiating priest, were to be boiled at the door of the Tabernacle (Lev_8:31), and there consumed by Aaron and his sons, together with the loaf of unleavened bread, the oiled cake, and the wafer, which still remained in the “basket of consecrations” (Lev_8:31) mentioned in Exo_29:3; Exo_29:23. No “stranger”—i.e., no layman—was to join with them in the feast (Exo_29:33); and, if they were unable to consume the whole, what remained was to be burnt. (Comp. the injunctions with respect to the paschal lamb, given in Exo_12:10; Exo_23:18.) Christian ritualism draws from these injunctions the propriety of an entire consumption of the elements on each occasion of the celebration of the Eucharist.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

31. seethe] i.e. boil, as the word is actually rendered (in both AV. and RV.) in the parallel place, Lev_8:31.

its flesh] apart from the right thigh (v. 22), and, if v. 27 form an original part of the regulation, the breast.

in a holy place, i.e. in the court: see on Lev_6:16. In the║, Lev_8:31, ‘at the entrance of the Tent of Meeting,’ where also (as directed here in v. 32) it is to be eaten.

31–34. Continuation of v. 26 (cf. Lev_8:31-32). The sacrificial meal accompanying the peace-offering; the flesh of the ram of installation to be eaten by Aaron and his sons in the court of the Tent of Meeting. For the general principle, see Lev_7:15-21; and cf. on Exo_18:12.

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 thou shalt take the ram of the consecration,.... For the other ram was cut in pieces and burnt, even the whole of it:

and seethe his flesh in the holy place; not in that part of the tabernacle which was properly the holy place, as distinguished from the holy of holies, and from the court of the tabernacle; for in that there was no convenience for boiling, but in the court of the tabernacle of the congregation, even at the door of it, as in Lev 8:31.

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

Holy place. The court of the tabernacle, where a constant fire was kept, to prepare the food of the priests, and sometimes of others, who wished to eat their share of the victims in the presence of the Lord.

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).

In the court-yard at the door of the tabernacle, where it was both boiled and eaten, as appears from this and the next verse, and from Lev 8:31. And part of this was eaten by the person or persons that brought the offering, though they were of the people, who were not admitted into any other holy place but this.

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

31-37. Eat the flesh of the ram — The ceremony of consecration, continuing for seven days, afforded opportunity for divers acts of worship, and for feasting upon the flesh of the peace offerings. This latter the priests were to do at the door of the tabernacle; and of the portion dedicated to them, and regarded therefore as specially holy, no stranger, no one outside the priestly family, was permitted to eat. No portions either of the flesh of the consecrations or of the bread which remained over unto the next day after they had been consecrated, were permitted to be eaten, but must all be burned. So, too, the altar of burnt offerings was to be cleansed, anointed, and sanctified on each of the seven days, probably by such forms of consecration as are mentioned in Exo_29:12; Exo_29:20.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The ram of consecrationi.e. , the part of the ram that was left and had not been burnt (ver. 25). Seethe his flesh in the holy place. This was understood to mean boiling at the door of the tabernacle. (Lev_8:31) A sacrificial meal followed on every peace-offering, in which the offerers participated. (See above, Exo_18:12)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The other part of the flesh of the ram, and of the bread, Aaron and his sons were to eat at the door of the tabernacle, to signify that he not only called them servants but friends. He supped with them, and they with him. Their eating of the things wherewith the atonement was made, signified their receiving the atonement, their thankful acceptance of the benefit of it, and their joyful communion with God thereupon.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Portion of the Priests

v. 31. And thou shalt take the ram of the consecration, and seethe his flesh in the Holy Place; it was sacred food intended to nourish them during the week of consecration.

v. 32. And Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, by the door of the Tabernacle of the Congregation, that being their official place of abode when they were engaged in their work.

v. 33. And they shall eat those things wherewith the atonement was made, the parts of the daily offerings of consecration, which also served for expiation, to consecrate and to sanctify them. But a stranger shall not eat thereof, because they are holy, set apart for the worship of the Lord.

v. 34. And if aught of the flesh of the consecrations or of the bread remain unto the morning, the priests finding themselves unable to eat all, then thou shalt burn the remainder with fire; it shall not be eaten, because it is holy. Once being set aside for the Lord’s use, it should not be returned to profane use.

v. 35. And thus shalt thou do unto Aaron and to his sons according to all things which I have commanded thee: seven days shalt thou consecrate them. Moses was held responsible for the proper and complete execution of God’s orders.

v. 36. And thou shalt offer every day a bullock for a sin-offering for atonement, as on the first day, vv. 10 and 11; and thou shalt cleanse the altar when thou hast made an atonement for it; the altar was also included in the rites of expiation and dedication; and thou shalt anoint it, to sanctify it.

v. 37. Seven days thou shalt make an atonement for the altar and sanctify it; and it shall be an altar most holy; whatsoever toucheth the altar shall be holy, set apart and dedicated to the Lord. Thus was the altar, in a symbolic sense, cleansed from defilement, and placed exclusively in the service of Jehovah, designed for permanent use in His service.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues speaking to Moses.

the ram for the installation of the priests

"the ram you killed when you installed the priests"

in a holy place

This is not the same as the holy place outside of the most holy place. This refers to a place within the courtyard. AT: "at the entrance to the tent of meeting" (See: Assumed Knowledge and Implicit Information)

tent of meeting

This is another name for the tabernacle. See how you translated this in Exodus 27:21.

that were given

This can be stated in active form. AT: "that you sacrificed" (See: Active or Passive)

It must not be eaten

This can be stated in active form. AT: "No one must eat it" (See: Active or Passive)

because it has been set apart to me

This can be stated in active form. AT: "because you have set it apart to me" (See: Active or Passive)

translationWords

ewe

dedicate

priest

Aaron

bread

basket

tent of meeting

atonement

sacrifice

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

במקום קדש IN A HOLY PLACE in the court of the tent of meeting because these peace-offerings were holy in the highest degree (cf. Rashi on Leviticus 6:9).

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.

AND THOU SHALT SEETHE ITS FLESH IN A HOLY PLACE. We do not know whether this was a temporary, special legislation that the flesh of [the ram of] consecration be seethed only by a priest, [who in this case was Moses] or — as Rabbi Abraham ibn Ezra has it — that the expression and thou shalt seethe means by commanding [another person to do it], it being similar in usage to these verses: and thy rod wherewith thou smotest the river;, 7:19), the verse must mean: “thy rod wherewith thou smotest the river — by commanding Aaron.” and Solomon built the house [by commanding the builders to build it].The seething had to be done in a holy place, since they were like the peace-offerings of the congregation which were to be eaten within the hangings of the court, the same day and evening until midnight.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.