Leviticus 8:30

8:30 anointing oil: See study note on 8:2; see also Ps 133:2.

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

Verse 30. And Moses took - the blood - and sprinkled it upon Aaron, c.] Thus we find that the high priest himself must be sprinkled with the blood of the sacrifice and our blessed Lord, of whom Aaron was a type, was sprinkled with his own blood.

1. In his agony in the garden.

2. In his being crowned with thorns.

3. In the piercing of his hands and his feet. And,

4. In his side being pierced with the spear. All these were so many acts of atonement performed by the high priest.

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

(30) And of the blood which was upon the altar.—That is, some of the blood of the ram of consecration, which was probably kept in the bowl, and placed upon the altar for this purpose. Whether the anointing oil and the blood were sprinkled separately, or whether they were mixed together, cannot possibly be gathered either from this passage, or from Exo_29:21, which gives the order. As the sacred garments were the badge of office, they received the same cleansing and sanctification as the priests themselves. Hence the remark of the apostle, “almost all things were by the law purged with blood” (Heb_9:22).

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

30. And Moses took of the anointing oil] In Exo_29:21 this ceremony is enjoined before the offering of Lev_8:25-29 = Exo_29:22-26. It is not clear whether the oil and the blood are mingled together for one sprinkling (here the word is a correct rendering of the Heb.), or whether each is sprinkled separately. The difference of order in Exo_29:21, where the blood is mentioned before the oil, is easily explained on the first hypothesis, but a separate sprinkling seems required if the ceremonial described in this verse is regarded as carrying out the injunctions of Exo_28:41 to anoint Aaron and his sons. See note on Lev_8:13. The reason for sprinkling Aaron with oil after the anointing of Lev_8:12 is not apparent. The absence of the conjunction after Aaron twice in the Heb. text of this verse (note and A.V., twice in italics, omitted in R.V.), may indicate a doubt whether any further unction of Aaron was necessary. But the injunction in Exo_29:21 is definite, including the person of Aaron as well as his garments.

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 Moses took of the anointing oil, and of the blood which was upon the altar,.... Which was sprinkled upon the altar round about, Lev 8:24 and these two seem to be mixed together, since it follows:

and sprinkled it upon Aaron, &c. See Gill on Exo 29:21.

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

Vestments. It is a maxim among the Rabbins, that a priest without his vestments, is not considered as such; and he is put to death, if he should dare to approach the altar in that condition. When the priests lay aside their sacred robes, they are looked upon as laymen. (Calmet) --- The high priest was consecrated by the unction on the head; (ver. 12,) those of an inferior condition, were sprinkled with ointment mixed with blood, &c. (Menochius)

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).

30. The anointing oil — For its elements see Exo_30:23-24. These spices beautifully typify the gifts and graces of the Holy Spirit, which impart no acerbity of disposition, no acid tempers, but only gentle qualities and benevolent affections.

And of the blood — Since both oil and blood prefigure, the first the consecration and the second the purifying of the soul, their union typifies the blending of the office of the atoning Saviour, who hath redeemed us by his blood, with that of the Holy Spirit, who transforms and sanctifies by his cleansing power. Hence, since under the Gospel all believers are dignified as priests, we are exhorted to “draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience,” by the blood of the Lamb, “and our bodies washed with pure water,” the symbol of purification by the Holy Spirit.

Heb_10:22; see Lev_14:5, note. Sacrifice for sin alone does not suffice; there must be an inward cleansing by the Spirit. To pardon sin is to leave the house swept and garnished but unoccupied; to fill with the Holy Ghost is to put in a keeper.

Upon Aaron, and upon his garments — The person and the garments were sprinkled to prefigure both inward and outward purification, holiness of heart and of life. When the blood and the oil could be connected together, then Aaron and his sons could be anointed and sanctified together. Thus Jesus set himself apart as a bleeding sacrifice for the purchase of the holy unction for all believers, made priests unto God. This explains Joh_17:19.

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

The sprinkling with oil and blood completes the ceremony of anointing, and suffices of itself for the sons of Aaron, in addition to their virtual participation in the anointing of their father (verse 12). "In the mingling of the blood and oil for the anointing seems to be taught that not sacrifice for sin alone suffices; but that with this must be joined the unction of the Holy Spirit" (Gardiner).

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

translationWords

Moses

anoint

oil

blood

altar

set apart

Aaron

clothe

son

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

AND MOSES TOOK OF THE ANOINTING OIL, AND OF THE BLOOD WHICH WAS UPON THE ALTAR [AND SPRINKLED IT UPON AARON etc.]. I do not know whether he mixed [the oil with the blood] for these sprinklings, something like that which it says, and he shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar. Nor has it become clear to me why Moses performed these sprinklings after the burning of the ram of consecration, for in the section containing the command about the consecration Services He mentioned first the sprinklings, and only afterwards He said, And thou shalt take of the ram the fat, and the fat tail., Verse 22. Perhaps since He said there [in the same verse where He mentioned these sprinklings], and he [Aaron] and his garments shall be hallowed, and his sons and his sons’ garments with him, Moses deduced that these sprinklings were the last things to be done to them, through which they would become completely holy, for in connection with anointing the priests He did not mention the term “hallowed,” nor in connection with the placing of the blood upon their thumbs., Verse 20. [Therefore, since it is only stated in connection with the sprinklings of the oil and the blood that the priests are to become hallowed, Moses deduced that this was to be done after the burning of the ram of consecration.] And when it says here [immediately following Moses’ pouring the anointing oil upon Aaron’s head], and he anointed him, to sanctify him, it was not a complete sanctification until Moses had done the sprinklings, even as it says [in the verse before us, after he had done the sprinklings], and he sanctified Aaron, and his garments, and his sons. Thus he completed the sanctification of the father and sons together by means of these sprinklings. The Rabbis have also said so in the Torath Kohanim: 34. “And he sanctified Aaron. From here you learn that the sanctification of Aaron and his sons was completed only with the sprinkling of the blood.”

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.