30<\/strong>. Seven days<\/em> ] to be explained from v.<\/em> 35.<\/p>\n when he cometh<\/em> ] i.e. first<\/em> cometh. More clearly, who is to come<\/em>.<\/p>\n Verse 30<\/span>. Seven days<\/B><\/I>] The priest in his consecration was to abide seven days and nights at the door of the tabernacle, keeping the Lord’s watch. See Le 8:33<\/span>, c. The number seven<\/I> is what is called among the Hebrews a number of perfection<\/I> and it is often used to denote the completion,<\/I> accomplishment, fulness<\/I>, or perfection<\/I> of a thing, as this period contained the whole course of that time in which God created the world, and appointed the day of rest. As this act of consecration lasted seven days, it signified a perfect<\/I> consecration: and intimated to the priest that his whole body and soul, his time and talents, should be devoted to the service of God and his people.<\/P> <\/P> The number seven<\/I>, which was a sacred number among the Hebrews<\/I>, was conveyed from them down to the Greeks by means of the Egyptian philosophy, from which they borrowed most of their mysteries; and it is most likely that the opinion which the Greeks give is the same that the original framers of the idea had. That there was some mystical idea<\/I> attached to it, is evident from its being made the number of perfection<\/I> among the Hebrews. Philo<\/I> and Josephus<\/I> say that the Essenes<\/I>, an ancient sect of the Jews, held it sacred “because it results from the side of a square<\/I> added to those of a triangle<\/I>.” But what meaning does this convey? A triangle<\/I>, or triad<\/I>, according to the Pythagoreans<\/I>, who borrowed their systems from the Egyptians<\/I>, who borrowed from the Jews<\/I>, was the emblem of wisdom<\/I>, as consisting of beginning<\/I> (Monad,) middle<\/I> (Duad,) and end<\/I> (Triad itself;) so wisdom<\/I> consists of three<\/I> parts – experience<\/I> of the past, attention<\/I> to the present<\/I>, and judgment<\/I> of the future<\/I>. It is also the most penetrating of all forms, as being the shape of the wedge<\/I>; and indestructibility is essential to it, as a triangle<\/I> can never be destroyed. From those three<\/I> properties<\/I> it was the emblem of spirit<\/I>. The square, solid<\/I>, and tetrad<\/I>, by the same system were interchangeable signs. Now a square<\/I> is the representation of a solid<\/I> or matter<\/I>, and thus the number seven<\/I> contains within itself the properties of both the triangle<\/I> or solid<\/I>, and the square<\/I> or tetrad<\/I>, i.e., is all emblem of body and spirit; comprehends both the intellectual<\/I> and natural<\/I> world; embraces the idea of GOD, the chief of spirits or essences; and all nature<\/I>, the result of his power; thus a very fit emblem of perfection. It is perhaps in this way that we must explain what CICERO, Tusc. Quest., lib. i., cap. 10, says of the number seven<\/I>, where he calls it the knot and cement of all things;<\/I> as being that by which the natural and spiritual world are<\/I> comprehended in one idea<\/I>. Thus the ancient philosophers spoke of numbers<\/I>, themselves being the best judges of their own meaning.<\/P> <\/p>\n For so long the solemnity of the consecration lasted, Exo 29:35<\/span>. <\/P> In the holy place<\/B>; both that strictly so called, and in the most holy place; for as none could go into the most holy place except the high priest, so there were some things to be done in the holy place which none but he could do. See Lev 4:7<\/span>,8<\/span>. <\/P> <\/p>\n And that son that is priest in his stead<\/strong>,…. The Targum of Jonathan is,<\/p>\n “who shall rise after him of his sons, not of the Levites;”<\/p>\n for the high priest was to be of the family of Aaron, a descendant of his; it was not enough that he was of the tribe of Levi, but he must descend from Aaron, either in the line of Eleazar or of Ithamar:<\/p>\n shall put them on seven days<\/strong>; the next successor was to wear the garments seven days running:<\/p>\n when he cometh into the tabernacle of the congregation to minister in the holy place<\/strong>; to offer sacrifice in the court of the tabernacle, on the altar of burnt offering, and to offer incense on the altar of incense, and to trim the lamps of the candlestick, and to put the shewbread on the table.<\/p>\n Exo 29:30<\/span><\/em><\/strong>. <\/strong>Put them on seven days<\/em><\/strong><\/strong> See Lev 8:33-35<\/span>. <\/p>\n Exo 29:30<\/span> [And] that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy [place].<\/p>\n Ver. 30. And that son.<\/strong> ] There were garments but for one: there is but one Mediator, the man Christ Jesus.<\/p>\n holy. See note on Exo 3:5. <\/p>\n that son: Heb. he of his sons, Num 20:28, Heb 7:26 <\/p>\n seven days: Exo 29:35, Exo 12:15, Gen 8:10, Gen 8:12, Lev 8:33-35, Lev 9:1, Lev 9:8, Lev 12:2, Lev 12:3, Lev 13:5, Jos 6:14, Jos 6:15, Eze 43:26, Act 20:6, Act 20:7 <\/p>\n Reciprocal: Exo 28:2 – holy garments Lev 16:32 – to minister Lev 21:10 – upon Num 20:26 – General<\/p>\n [And] that son that is priest in his stead shall put them on seven days, when he cometh into the tabernacle of the congregation to minister in the holy [place]. 30. Seven days ] to be explained from v. 35. when he cometh ] i.e. first cometh. More clearly, who is to come. Fuente: The … Continue reading “Exegetical and Hermeneutical Commentary of Exodus 29:30”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2375","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2375","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=2375"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2375\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=2375"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=2375"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=2375"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"