Leviticus 8:35

Lev 8:35. Abide at the door of the tabernacle — day and night — Apply yourselves assiduously to the service of God and the business of your consecration. Let nothing divert you from your sacred duty. Gospel ministers are compared to those that served at the altar, (1Co 9:13,) and being solemnly dedicated to God, ought not to depart from his service, but faithfully abide in it all their days; and they that do so, and continue labouring in the word and doctrine, ought to be counted worthy of double honour, double to that of the Old Testament priests.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8:35 seven days: This command emphasized God’s absolute holiness and mandated strict compliance with his commands. The priests, now anointed as God’s holy servants, were to remain in the Tabernacle court for seven days before venturing out into everyday life.

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

35. shall ye abide day and night] an additional command not given in Exodus 29.

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.

Therefore shall ye abide at the door of the tabernacle of the congregation,.... Or rather "within" it, as Noldius renders it, since they were not to go out of the door of it, Lev 8:33 whereas our version seems to leave it undetermined whether they abode without the door or within; where they were to continue:

day and night, seven days; even the seven days of their consecration:

and keep the charge of the Lord, that ye die not; not the charge of the tabernacle, and the service of it committed to them upon their investiture with their office, hereafter to be observed by them; but what was charged upon them to attend unto, during the seven days of their consecration; and the penalty being death in case of failure, was to make them more careful and cautious of transgressing; and which was the more necessary, as they were to be pure and holy at their entrance upon their work: and though this may seem somewhat severe, yet the aggravation of their sin would be the greater, as it was to a sacred and honourable work they were called, and to which they were now consecrating; and as what was required of them was what might easily be complied with: however Moses, to show that this was not of himself, but by divine authority, adds:

for so I am commanded; that is, to declare unto them, that if they did not punctually observe the above orders, they must expect to die.

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

Watches. They might be permitted to take a little sleep during part of this week. (Tirinus) --- In: Hebrew, "at the door of the tabernacle of the assembly, attentive to the ordinances of the Lord." (Haydock) --- Die, as Nadab did afterwards. Moses officiated as the consecrating priest. One of the most venerable of the order, consecrated the successors of Aaron. Some assert, that they only invested him with the pontifical robes. (Numbers xx. 25.; 1 Machabees x. 21.) (Calmet) --- The power of Moses was extraordinary; that of Aaron was ordinary, designed to continue in after ages. (St. Augustine, q. 23.) None must presume to take this office of priest, but such as are called by God, Hebrews v. Those of the old law, were initiated by sacred rites or sacraments, which signified the grace of God, requisite to perform their duties well. They were chosen from among men, to be more holy; of which their washing was a sign, as their splendid robes were to remind them of their sublime dignity and authority over the people. The high priest had seven special ornaments: 1. white linen, to denote purity; 2. a curious girdle, intimating that he must use discretion in all things; 3. the long tunic of various colours, with bells, &c., signifying heavenly conversation upon earth, union and harmony in faith and morals; 4. an ephod, with two precious stones on the shoulders, teaching him to support the failings of the multitude; 5. the rational, with its ornaments, shew that the pontiff should be solicitous to teach sound and profitable doctrine; 6. the mitre indicates, that all his actions should be referred to God above; and lastly, the plate of gold denotes that he should have God always in view, and never forget that consummate holiness which He requireth. See St. Jerome, ep. ad Fabiol. --- The three ornaments of the priests, put them in mind of purity, discretion, and a right intention, to be observed in all their conduct. On this occasion, a change was introduced in the priesthood, as the law was new; the first-born being obliged to give place to Aaron’s family. Thus, when these were deprived of the exclusive privilege, and people from any family were chosen by Christ, the law of Moses ceased to exist, Hebrews vii. The ordination of the former was a figure of that sacrament, by which Christian priests still receive grace and power. (2 Timothy i.; Theodoret q. 48. Num.; St. Augustine, de bono conj. 24.) (Worthington)

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).

The charge of the Lord; what God hath commanded you concerning your consecration.

If the threatening seem too severe for the fault, it must be considered both that it is the usual practice of lawgivers most severely to punish the first offences for the terror and caution of others, and for the maintenance of their own authority; and that this transgression was aggravated by many circumstances, being committed by sacred and eminent persons, and that in the presence of the people, which made it a public scandal, and in God’s worship, where he is very tender and jealous, and against a plain and easy command of God, and at a time when they were receiving high favours and privileges from God. Nor is sin to be esteemed or measured by the idle fancies of men of corrupt minds and lives, whose interests and lusts easily blind their minds; but by the authority, majesty, and will of the great, and wise, and just Lawgiver.

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

35. Abide at the door of the tabernacle — The candidates were charged to remain within the sacred court during this probation. They could not enter the holy place or apartment of the priests because their consecration was not complete; they could not come in contact with unsanctified things without the enclosure, because their consecration was begun. “Here we have a fine type of Christ and his people feeding together upon the results of accomplished atonement. Aaron and his sons, having been anointed together on the ground of the shed blood, are here presented to our view as shut in within the precincts of the tabernacle seven days. A striking figure of the present position of Christ and his members during the entire period of this dispensation, shut in with God, and waiting for the manifestation of his glory.” See Lev_9:23.

The charge of the Lord — This was the exact fulfilment of the commands found in Exodus 29.

That ye die not — Obedience is the best preparation for service. The omission of any of the prescribed ceremonies, or the addition thereto of any human invention, would prove fatal. This strictness was designed to keep this important service free from any heathenish mixture. It was this verse that suggested to Charles Wesley that beautiful hymn now sung throughout Christendom,

“A charge to keep I have.”

For the peril attending the handling of sacred things see Num_4:18, note.

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

ולא תמותו [THEREFORE SHALL YE ABIDE AT THE ENTRANCE OF THE APPOINTED TENT DAY AND NIGHT. SEVEN DAYS] … THAT YE DIE NOT — Consequently if you will not do thus, you become liable to the death penalty.

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 AT THE DOOR OF THE TENT OF MEETING SHALL YE ABIDE DAY AND NIGHT SEVEN DAYS, AND KEEP THE CHARGE OF THE ETERNAL, THAT YE DIE NOT. In the opinion of the Beraitha of Torath Kohanim, 42. See also Ramban further, 10:6, where he quotes again this Beraitha more fully. the meaning of this verse is that they shall not go out from the door of the Tent of Meeting day and night at the time of the service, that is to say, until they finish all the work incumbent upon them at that time. This is a commandment which applies for all generations, that a priest may not leave the Sanctuary while he is ministering the Service, and he is liable to death [by the hand of Heaven, for the transgression thereof]. It is with reference to this that He said about the High Priest, Neither shall he go out of the Sanctuary, nor profane [the Sanctuary of G-d]. The Rabbis have said about this: 42. See also Ramban further, 10:6, where he quotes again this Beraitha more fully. “When is he not permitted to go out of the Sanctuary [and must stay there in order] not to profane it? One must say that this applies only when he is ministering.” And they have further interpreted: 42. See also Ramban further, 10:6, where he quotes again this Beraitha more fully. “[And ye shall not go out from the door of the Tent of Meeting,] lest ye die. From the negative you infer the positive [that if they do go out whilst ministering, they are liable to death by the hand of Heaven]. I would only know that Aaron and his sons, who were anointed with the oil of anointment, are liable to death [by the hand of Heaven] if they leave the Sanctuary while they are ministering. How do I know that the prohibition applies also to all priests at all times? Scripture therefore says, for the anointing oil of the Eternal is upon you.” The meaning of that is as follows: since He did not say: “for you are anointed with the anointing oil of the Eternal,” but instead He said “upon you,” it is like the verse, and their anointing shall be to them for an everlasting priesthood throughout their generations.

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.