Exegetical and Hermeneutical Commentary of Exodus 29:33
And they shall eat those things wherewith the atonement was made, to consecrate [and] to sanctify them: but a stranger shall not eat [thereof], because they [are] holy.
33. those things ] the flesh and the bread of v. 32.
atonement ] i.e. at-one-ment, setting at one, reconciliation, as in Shakespeare (e.g. Rich. III. i. 3. 36). This is always the meaning of ‘atonement’ in the Bible (as in Old English generally): the idea of amends or reparation for a fault, which the word now mostly suggests, is not implied in either its Hebrew or its Greek equivalent. See further DB. iv. 128; and on Exo 30:10. The burnt-, the guilt-, and the sin offering are in P often said to ‘make atonement’ (see the references in DB. iv. 130 a ), but this is the only passage of P in which that is predicated of a peace -offering.
to consecrate ] to install.
a stranger ] Heb. zr; i.e., here, one not a priest (see esp. Num 16:40), a frequent use of the word in P (Exo 30:33, Num 3:10; Num 3:38; Num 18:7 al.; see further DB. iv. 622 a , near the bottom). Quite a different word from the ones rendered stranger in Exo 12:48 ( gr), and strange in Exo 2:22 (nokri): see the notes on these passages, and Strange, Stranger, in DB.
Verse 33. But a stranger shall not eat thereof] That is, no person who was not of the family of Aaron – no Israelite, and not even a Levite. Those things, i.e. the remainders of the oblations mentioned Exo 29:32. A stranger, i.e. one who is not of the priestly race, whereas in other peace-offerings the offerer did eat a part. And they shall eat those things wherewith the atonement was made,…. For the sins of Aaron and his sons, for they were men of infirmity, and needed sacrifice for sin themselves; and herein Christ their antitype excelled them, that he had no sin of his own, and needed not to offer first for them, and then for the sins of others, as Aaron and his sons, the types of him, did; and their eating of the sacrifice for atonement points at the receiving of the atonement of Christ’s sacrifice by faith, and the enjoyment of it and the blessings following on it:
to consecrate and to sanctify them; that they might be filled and fitted, and set apart and devoted to the office of the priesthood, and minister in it:
but a stranger shall not eat [thereof], because they are holy; meaning not one of another nation, but of another family, though an Israelite; the Targum of Jonathan renders it, a profane and common person, a layman, one that was not a priest; who, though he was of the seed of Israel, yet not being of the seed of Aaron, as Aben Ezra interprets it, he might not eat of the above things, because they were devoted to holy uses; and therefore none but such who were sanctified or set apart to sacred service might partake of them.
Exo 29:33. And they shall eat those things, &c. Some are for rendering this, they, for whom the atonement was made, to consecrate, &c. shall eat those things: but, as this second ram is peculiarly called the ram of consecration, I should rather think our translation just, especially as each of these sacrifices may be considered in some degree as expiatory; their hands were laid upon the head of each of them. By stranger, in this verse, must be meant one who was not of the sacerdotal lineage. Common peace-offerings might be carried home, and eaten there, and that on the second day; Lev 19:6. This, as peculiarly holy, was to be eaten at the door of the tabernacle, Exo 29:32 and if any remained unto the morning, Exo 29:34 it was to be burnt with fire: thus also it was with the paschal sacrifice, ch. Exo 12:10.
By the stranger we are to understand one not included in the covenant. Exo 12:43 ; Eph 2:12-13 .
Exo 29:33 And they shall eat those things wherewith the atonement was made, to consecrate [and] to sanctify them: but a stranger shall not eat [thereof], because they [are] holy.
Ver. 33. And they shall eat those things. ] Apply Christ’s death by faith to their own souls. Joh 6:51
atonement. The first occurrence of the English word. The Hebrew kaphar, to cover, gives the essential meaning, as shown in its first occurrence, Gen 6:14, where it is rendered “pitch [it]”. See notes on Gen 32:20. Psa 32:1. Hence used of the mercy-seat. See, note on Exo 25:17. The English “at-one-ment” has no connection whatever with the Hebrew word kaphar.
consecrate. See on Exo 28:41.
atonement
Heb. kaphar, “to cover.” The English word “atonement” (at-one-ment) is not a translation of the Heb. kaphar, but a translator’s interpretation. According to Scripture the legal sacrifice “covered” the offerer’s sin and secured the divine forgiveness; according to the translators it made God and the sinner at- one. But the O.T. sacrifices did not at-one the sinner and God. “It is not possible that the blood of bulls and goats should take away sins.” Heb 10:4. The Israelite’s offering implied confession of sin and of its due desert, death; and God “covered” (passed over,” Rom 3:25 his sin, in anticipation of Christ’s sacrifice, which did, finally, “put away” the sins “done aforetime in the forbearance of God.”; Rom 3:25; Heb 9:15. (See Scofield “Rom 3:25”). The word “atonement” does not occur in the N.T.; Rom 5:11 meaning reconciliation, and so rendered in the R.V.
See “Sacrifice,” Gen 4:4, and refs. (See Scofield “Gen 4:4”)
(See Scofield “Lev 16:5”)
eat those: Lev 10:13-18, Psa 22:26, Joh 6:53-55, 1Co 11:24, 1Co 11:26
a stranger: Lev 22:10-13, Num 1:51, Num 3:10, Num 3:38, Num 16:40, Num 18:4, Num 18:7
they are holy: Num 16:5
Reciprocal: Exo 30:33 – a stranger Lev 6:17 – it is most holy Lev 24:9 – they shall 1Ch 6:49 – make an atonement 1Ch 23:13 – sanctify Mat 12:4 – but Mar 2:26 – which is not lawful
29:33 And they shall eat those things {l} wherewith the atonement was made, to consecrate [and] to sanctify them: but a stranger shall not eat [thereof], because they [are] holy.
(l) That is, by the sacrifices.
Fuente: The Cambridge Bible for Schools and Colleges
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Fuente: English Annotations on the Holy Bible by Matthew Poole
Fuente: John Gill’s Exposition of the Entire Bible
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes