Exegetical and Hermeneutical Commentary of Exodus 29:19
And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram.
19 20. The second of the two rams ( v. 1) to be killed, and its blood applied to the persons of Aaron and his sons (cf. Lev 8:22-24).
Fuente: The Cambridge Bible for Schools and Colleges
19 26. The installation-offering (cf. Lev 8:22-29). This was essentially a peace -offering, the special characteristic of which was that the flesh of the sacrifice was partaken of by the offerer and his friends (cf. on Exo 20:24; and see here vv. 32 34), with modifications due to the particular occasion (such as the application of the blood to the priests and their garments, vv. 20, 21, the solemn ‘waving’ of the offerings in the priests’ hands, vv. 22 25, the special term ‘ram of installation,’ &c.). On the peace-offering in general, see Leviticus 3.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 19. The other ram] There were two rams brought on this occasion: one was for a burnt-offering, and was to be entirely consumed; the other was the ram of consecration, Ex 29:22, eil milluim, the ram of filling up, because when a person was dedicated or consecrated to God, his hands were filled with some particular offering proper for the occasion, which he presented to God. Hence the word consecration signifies the filling up or filling the hands, some part of the sacrifice being put into the hands of such persons, denoting thereby that they had now a right to offer sacrifices and oblations to God. It seems in reference to this ancient mode of consecration, that in the Church of England, when a person is ordained priest, a Bible is put into his hands with these words, “Take thou authority to preach the word of God,” &c. The filling the hands refers also to the presents which, in the eastern countries, every inferior was obliged to bring when brought into the presence of a superior. Thus the sacrifice was considered, not only as an atonement for sin, but also as a means of approach and as a present to Jehovah.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This was for a peace-offering. So here were all the three sorts of sacrifices, which were afterwards to be offered by them for the people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And thou shall take the other ram,…. The other of the two that was left, Ex 29:1:
and Aaron and his sons shall put their hands on the head of the ram, as they were to do, and did, upon the head of the other;
[See comments on Ex 29:15].
Fuente: John Gill’s Exposition of the Entire Bible
Verses 19-28:
The “other ram,” see vv. I, 15, the “ram of consecration” (Le 8:22). The blood of this sacrifice was to consecrate the service of Aaron and his sons in the priesthood. The blood was placed in three places: ‘
I. On the tip of the right ear, signifying that the priest must always be attentive to the voice of God;
2. On the right thumb, symbolic of service, the work of the hands;
3. On the big toe of the right foot, signifying that the daily walk of the priests should be holy.
The blood and the anointing oil were to be sprinkled on the garments both of Aaron as high priest, and his sons as the ordinary priests. The combination of these two elements symbolizes the close relation of salvation and service.
The “rump” or tail of the Oriental sheep is quite broad and fat, and may weigh from six to twenty pounds. The tail along with the fat, the caul, the vital organs, and the right shoulder were placed in the hands of Aaron and his sons, and “waved” toward the four compass points, “before the Lord.” Moses then took these parts and burned them upon the “altar of burnt offering” as a sacrifice to Jehovah.
On this occasion, the breast of the sacrifice was to be Moses’ part. Subsequently it belonged to the priests, Le 7:31-34, along with the right shoulder. The breast was a “wave offering,” lifted up and waved toward the four points of the compass. The right shoulder was a “heave offering,” a single lifting up toward heaven.
For the significance of these ceremonies today, see 1Co 9:13, 14; Heb 5:1-3; 7:26-28; 8:1-5.
Fuente: Garner-Howes Baptist Commentary
(19) The other ram.Comp. Exo. 29:1; Exo. 29:15. This ram is called in Leviticus (Exo. 8:22) the ram of consecration. It formed, as has been observed (Speakers Commentary, vol. i. pt. 2, p. 535), by far the most peculiar part of the whole ceremony Consecrated to God by the act of sacrifice, its blood was used, together with the holy oil, for the consecration of Aaron and his sons (Exo. 29:20-21); while at the same time its most sacred parts were placed on their hands by Moses, that with them they might perform their first sacerdotal act, and so be inaugurated into their office (Exo. 29:22-24). This last was not only the crowning act of the ceremony, but also its most essential featurethe act which imparted to Aaron and his sons the priestly character.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. The other ram This appears to have been a peace offering, not to be wholly consumed upon the altar, but portions to be given to the priests. It is called in Exo 29:22; Exo 29:26-27, and Lev 8:22, “the ram of consecration,” literally, ram of the fillings, alluding either to the filling of their hands or to the completion of their consecration . Rams were to be selected from “the herd” and were not commonly brought by individuals for peace offerings, (Lev 3:1😉 but they were used for national peace offerings of the people, (Lev 9:4; Lev 9:18,) and by the Nazarites (Num 6:14) and the princes of Israel . Num 7:17. So, too, this was viewed as an exceptional peace offering, fitted to an extraordinary occasion .
Fuente: Whedon’s Commentary on the Old and New Testaments
The Ram of Consecration and The Cereal Offerings ( Exo 29:19-26 ).
Sin having been dealt with and self-dedication and worship having been offered the consecration now continues.
Exo 29:19-21
“And you shall take the other ram, and Aaron and his sons shall lay their hands on the head of the ram, then you shall kill the ram, and take of its blood and put it on the tip of the right ear of Aaron, and on the tip of the right ear of his sons, and on the thumb of their right hand, and on the great toe of their right foot, and cast the blood on the altar round about. And you shall take of the blood that is on the altar, and of the anointing oil, and sprinkle it on Aaron and on his clothing, and on his sons, and on the clothing of his sons with him, and he shall be sanctified, and his clothing, and his sons, and his sons’ clothing with him.”
This offering bears the signs of being a Peace Offering (Exo 29:28 compare Lev 3:1-17 with its similarities), although certainly an unusual one. Again identification is made with the beast by the laying on of hands, and the blood is shed, but this time the blood is applied differently. Instead of being applied to the horns, the upper extremity of the altar, it is applied to the extremities of the offerer, the ear (the highest bare extremity, the head is covered), the thumb (the outer extremity) and the big toe (the lowest extremity). The idea is to stress that the whole of the man is involved. It may also well be that the idea is that the ear, which is to hear the voice of God, the hand which is to do His will, and the foot that is to walk in His ways, are also in mind, and to be seen as dedicated to Yahweh.
The applying of the shed blood stresses that they are now cleansed and consecrated to Yahweh. The same blood is then offered to Yahweh by being cast at the foot of the altar, emphasising that the life has been given and the blood has been shed.
But then the blood is taken and mingled with the anointing oil and these are sprinkled on Aaron and his sons, and all their clothing. The purpose is both to cleanse them and to sanctify them and their clothing, to set them apart to Yahweh as holy and for His use. Thus are they made at peace with God. The oil demonstrates that they are fully dedicated to Yahweh for His will, and the blood that they are fully cleansed for this purpose. Sprinkling always indicates complete and total application. The stress on their clothing is because these are the holy garments of the priests which will enter the Sanctuary. They too must therefore be cleansed and dedicated to Yahweh. And because the clothes will, as it were, last through the generations in that form, it is a dedication and cleansing of all who are to come who will one day wear the ‘same’ clothing (Exo 29:29).
It is probable that this is the anointing of the sons of Aaron mentioned in Exo 28:41; Exo 30:30. No other anointing is necessary for them, and by it they partake in the previous anointing of Aaron (Exo 29:7).
Exo 29:22
“And you shall take of the ram the fat, and the fat tail, and the fat that covers the inwards, and the caul of the liver, and the two kidneys, and the fat that is on them, and the right thigh. For it is a ram of consecration.”
As always these are to be burned up and offered to Yahweh (Exo 29:25). They are seen as ‘the fat of the land’, the very best. All parts that might be used wrongly for divination are also offered. And the offering of them all is an act of consecration.
Exo 29:23-25
“And one loaf of bread, and one cake of oiled bread, and one wafer, out of the basket of unleavened bread that is before Yahweh, and you shall put the whole on the hands of Aaron and on the hands of his sons, and shall wave them for a wave offering before Yahweh, and you shall take them from their hands and burn them on the altar on the whole burnt offering for a sweet savour before Yahweh. It is an offering made by fire to Yahweh.”
Along with the fat and its accompaniments a loaf of the unleavened bread, a cake of the bread mingled with oil, and a wafer (see Exo 29:2) are to be taken, and the whole are to be put into the hands of Aaron and his sons and are to be waved before Yahweh. This stresses that they are an offering to Him, a wave offering. We are probably to see that Moses causes their hands to wave the offerings before God for he is performing all the sacrificial activities and thereby he is enabling them to perform their first act as priests. (This may the ‘filling of the hand’ of Exo 29:8, their symbol of office). Then the meal offerings are to be taken by Moses and burned on the altar on top of the whole burnt offering previously offered. This too is pleasing to Yahweh and delightful to Him. It is an offering made by fire to Yahweh.
Exo 29:26
“And you shall take the breast of Aaron’s ram of consecration, and wave it for a wave offering before Yahweh, and it will be your portion.”
We note the constant way in which Aaron is emphasised even over against his sons (Exo 29:9-10; Exo 29:15; Exo 29:19-21; Exo 29:24). Here it is ‘Aaron’s ram of consecration’. The consecration of Aaron is the prime element, his sons are simply being consecrated along with him. The essential priesthood is being established.
We also note Moses’ part in all this. He is performing all the priestly functions, and this is emphasised in that he is to here receive the priest’s portion. The prime breast of the ram is to be taken, waved before Yahweh to demonstrate that it is His, and then accepted by Moses as a gift from Yahweh (as regularly happens with the peace offering).
Fuente: Commentary Series on the Bible by Peter Pett
The repetition implies the vast importance of the thing signified.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 29:19 And thou shalt take the other ram; and Aaron and his sons shall put their hands upon the head of the ram.
Ver. 19. Put their hands. ] Both their hands between the horns of the ram.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the Consecration Offerings
Exo 29:19-30
The second ram of the consecration ceremony yielded its blood to be placed on ear and hand and foot. We are thus taught that our senses, deeds and goings are to be dedicated to God. Though the garments, which had just been put on, were perfectly new, they were besprinkled with blood and oil from head to foot. To our eyes a grievous disfigurement; but the Holy Spirit thus signified that even beauty is subordinate to the necessity for Gods forgiveness and anointing. Whenever the priest beheld his dress he was reminded of his unworthiness, and of the abundant grace of God. Of course, the Lord Jesus needed no such preparation. He was holy, harmless and separate from sinners.
Part of the flesh was waved heavenward and burned, as though God fed on it, while part was eaten by the priests. It was as though God and they feasted together in one holy sacrament, the symbol of their at-one-ment.
Fuente: F.B. Meyer’s Through the Bible Commentary
other: Exo 29:3, Lev 8:22-29
Aaron: Exo 29:10
Reciprocal: Exo 29:15 – one Lev 1:4 – put
Fuente: The Treasury of Scripture Knowledge
Exo 29:19. There must be a peace-offering; it is called the ram of consecration, because there was more in this, peculiar to the occasion, than in the other two. In the burnt-offering, God had the glory of their priesthood, in this they had the comfort of it. And in token of a mutual covenant between God and them, the blood of this sacrifice was divided between God and them, part of the blood was sprinkled upon the altar round about, and part upon them, upon their bodies, and upon their garments. Thus the benefit of the expiation made by the sacrifice was applied and assured to them, and their whole selves, from head to foot, sanctified to the service of God. The blood was put upon the extreme parts of the body, to signify that it was all, as it were, enclosed and taken in for God, the tip of the ear and the great toe not excepted. And the blood and oil signified the blood of Christ, and the graces of the Spirit, which constitute and complete the beauty of holiness, and recommend us to God. The flesh of the sacrifice, with the meat-offering annexed to it, was likewise divided between God and them, that (to speak with reverence) God and they might feast together, in token of friendship and fellowship.