{"commentary":{"id":"keil-delitzsch","name":"Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary","website":"https://worthy.bible/commentaries/keil-delitzsch-commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary","language":"eng","textDirection":"rtl","sha256":"bb5cc0f9cfe0a93b3c903bb6972c6bc8c4e9f2bd3be6c2a6d276737cf9c5edce","availableFormats":["json"],"listOfBooksApiLink":"/api/c/keil-delitzsch/books.json","listOfProfilesApiLink":"/api/c/keil-delitzsch/profiles.json","numberOfBooks":39,"totalNumberOfChapters":909,"totalNumberOfVerses":6516,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"EXO","commentaryId":"keil-delitzsch","name":"Exodus","commonName":"Exodus","introduction":"The Second Book Of Moses(Exodus)\n\nIntroduction\n\nContents and Arrangement of the Book of Exodus\n\nThe second book of Moses is called שׁמות ואלה in the Hebrew Codex from the opening words; but in the Septuagint and Vulgate it has received the name Ἔξοδος, Exodus, from the first half of its contents. It gives an account of the first stage in the fulfilment of the promises given to the patriarchs, with reference to the growth of the children of Israel into a numerous people, their deliverance from Egypt, and their adoption at Sinai as the people of God. It embraces a period of 360 years, extending from the death of Joseph, with which the book of Genesis closes, to the building of the tabernacle, at the commencement of the second year after the departure from Egypt. During this period the rapid increase of the children of Israel, which is described in Exo 1, and which caused such anxiety to the new sovereigns of Egypt who had ascended the throne after the death of Joseph, that they adopted measure for the enslaving and suppression of the ever increasing nation, continued without interruption. With the exception of this fact, and the birth, preservation, and education of Moses, who was destined by God to be the deliverer of His people, which are circumstantially related in Exo 2, the entire book from Exo 3 to Exo 40 is occupied with an elaborate account of the events of two years, viz., the last year before the departure of the Israelites from Egypt, and the first year of their journey. This mode of treating the long period in question, which seems out of all proportion when judged by a merely outward standard, may be easily explained from the nature and design of the sacred history. The 430 years of the sojourn of the Israelites in Egypt were the period during which the immigrant family was to increase and multiply, under the blessing and protection of God, in the way of natural development; until it had grown into a nation, and was ripe for that covenant which Jehovah had made with Abraham, to be completed with the nation into which his seed had grown. During the whole of this period the direct revelations from God to Israel were entirely suspended; so that, with the exception of what is related in Exo 1 and 2, no event occurred of any importance to the kingdom of God. It was not till the expiration of these 400 years, that the execution of the divine plan of salvation commenced with the call of Moses (Exo 3) accompanied by the founding of the kingdom of God in Israel. To this end Israel was liberated from the power of Egypt, and, as a nation rescued from human bondage, was adopted by God, the Lord of the whole earth, as the people of His possession.\n\nThese two great facts of far-reaching consequences in the history of the world, as well as in the history of salvation, form the kernel and essential substance of this book, which may be divided accordingly into two distinct parts. In the first part, Exo 1-15:21, we have seven sections, describing (1) the preparation for the saving work of God, through the multiplication of Israel into a great people and their oppression in Egypt (Exo 1), and through the birth and preservation of their liberator (Exo 2); (2) the call and training of Moses to be the deliverer and leader of Israel (Exo 3 and 4); (3) the mission of Moses to Pharaoh (Exo 5-7:7); (4) the negotiations between Moses and Pharaoh concerning the emancipation of Israel, which were carried on both in words and deeds or miraculous signs (Exo 7:8-11); (5) the consecration of Israel as the covenant nation through the institution of the feast of Passover; (6) the exodus of Israel effected through the slaying of the first-born of the Egyptians (Exo 12-13:16); and (7) the passage of Israel through the Red Sea, and destruction of Pharaoh and his host, with Israel's song of triumph at its deliverance (Exo 13:17-15:21). - In the second part, Exo 15:22-40:38, we have also seven sections, describing the adoption of Israel as the people of God; viz., (1) the march of Israel from the Red Sea to the mountain of God (Exo 15:22-17:7); (2) the attitude of the heathen towards Israel, as seen in the hostility of Amalek, and the friendly visit of Jethro the Midianite at Horeb (Exo 17:8-18:27); (3) the establishment of the covenant at Sinai through the election of Israel as the people of Jehovah's possession, the promulgation of the fundamental law and of the fundamental ordinances of the Israelitish commonwealth, and the solemn conclusion of the covenant itself (Exo 19-24:11); (4) the divine directions with regard to the erection and arrangement of the dwelling-place of Jehovah in Israel (Exo 24:12-31:18); (5) the rebellion of the Israelites and their renewed acceptance on the part of God (Exo 32-34); (6) the building of the tabernacle and preparation of holy things for the worship of God (Exo 35-39); and (7) the setting up of the tabernacle and its solemn consecration (Exo 40).\n\nThese different sections are not marked off, it is true, like the ten parts of Genesis, by special headings, because the account simply follows the historical succession of the events described; but they may be distinguished with perfect east, through the internal grouping and arrangement of the historical materials. The song of Moses at the Red Sea (15:1-21) formed most unmistakeably the close of the first stage of the history, which commenced with the call of Moses, and for which the way was prepared, not only by the enslaving of Israel on the part of the Pharaohs, in the hope of destroying its national and religious independence, but also by the rescue and education of Moses, and by his eventful life. And the setting up of the tabernacle formed an equally significant close to the second stage of the history. By this, the covenant which Jehovah had made with the patriarch Abram (Gen 15) was established with the people Israel. By the filling of the dwelling-place, which had just been set up, with the cloud of the glory of Jehovah (Exo 40:34-38), the nation of Israel was raised into a congregation of the Lord and the establishment of the kingdom of God in Israel fully embodied in the tabernacle, with Jehovah dwelling in the Most Holy Place; so that all subsequent legislation, and the further progress of the history in the guidance of Israel from Sinai to Canaan, only served to maintain and strengthen that fellowship of the Lord with His people, which had already been established by the conclusion of the covenant, and symbolically exhibited in the building of the tabernacle. By this marked conclusion, therefore, with a fact as significant in itself as it was important in the history of Israel, Exodus, which commences with a list of the names of the children of Israel who went down to Egypt, is rounded off into a complete and independent book among the five books of Moses.\n","order":2,"numberOfChapters":38,"sha256":"eb7361e98eb532a4597443fe03ff49970a96e92aa111bd13cfd9f964ebcf360d","firstChapterNumber":1,"firstChapterApiLink":"/api/c/keil-delitzsch/EXO/1.json","firstChapterReference":{"commentaryId":"keil-delitzsch","book":"EXO","chapter":1},"lastChapterNumber":40,"lastChapterApiLink":"/api/c/keil-delitzsch/EXO/40.json","lastChapterReference":{"commentaryId":"keil-delitzsch","book":"EXO","chapter":40},"totalNumberOfVerses":256},"chapter":{"number":29,"content":[{"type":"verse","number":38,"content":["The Daily Burnt-Offering, Meat-Offering, and Drink-Offering. - The directions concerning these are attached to the instructions for the consecration of the priests, because these sacrifices commenced immediately after the completion of the tabernacle, and, like the shew-bread (Exo 25:30), the daily trimming of the lamps (Exo 27:20-21), and the daily incense-offering (Exo 30:7.), were most intimately connected with the erection of the sanctuary.\nExo 29:38-40\n\"And this is what thou shalt make (offer) upon the altar; yearling lambs two a day continually,\" one in the morning, the other between the two evenings (see at Exo 12:6); to every one a meat-offering (minchah) of a tenth of fine wheaten flour (soleth, see at Lev 2:1), mixed with a quarter of a hin of beaten oil (cathith, see at Exo 27:20), and a drink-offering (nesek) of a quarter of a hin of wine. עשּׂרן (a tenth) is equivalent to האיפה עשׂירית, the tenth part of an ephah (Num 28:5), or 198-5 Parisian cubic inches according to Bertheau's measurement. Thenius, however, sets it down at 101-4 inches, whilst the Rabbins reckon it as equivalent to 43 hen's eggs of average size, i.e., somewhat more than 2 1/4 lbs. A hin (a word of Egyptian origin) is 330-9 inches according to Bertheau, 168-9 according to Thenius, or 72 eggs, so that a quarter of a hin would be 18 eggs.\nExo 29:41-46\nלהּ is to be understood ad sensum as referring to עולה. The daily morning and evening sacrifices were to be \"for a sweet savour, a firing unto Jehovah\" (see at Lev 1:9). In these Israel was to consecrate its life daily unto the Lord (see at Lev 1 and 2). In order that the whole of the daily life might be included, it was to be offered continually every morning and evening for all future time (\"throughout your generations\" as at Exo 12:14) at the door of the tabernacle, i.e., upon the altar erected there, before Jehovah, who would meet with the people and commune with them there (see Exo 25:22). This promise is carried out still further in Exo 29:43-46. First of all, for the purpose of elucidating and strengthening the words, \"I will meet with you there\" (Exo 29:42), the presence and communion of God, which are attached to the ark of the covenant in Exo 25:22, are ensured to the whole nation in the words, \"And there I will meet with the children of Israel, and it (Israel) shall be sanctified through My glory.\" As the people were not allowed to approach the ark of the covenant, but only to draw near to the altar of burnt-offering in the sanctuary, it was important to declare that the Lord would manifest Himself to them even there, and sanctify them by His glory. Most of the commentators have taken the altar to be the subject of \"shall be sanctified;\" but this is certainly an error, not only because the altar is not mentioned in the previous clause, and only slightly hinted at in the להּ in Exo 29:41, but principally because the sanctification of the altar is noticed by itself afterwards in Exo 29:44. The correct exegesis is that adopted by Baumgarten and others, who supply the word Israel (viz., regarded as a nation), which they take from the expression \"children of Israel\" in the previous clause. In Exo 29:44, the sanctification of the tabernacle and altar on the part of God is promised, also that of His servants, and finally, in Exo 29:45, Exo 29:46, the abode of God in the midst of the children of Israel, with an allusion to the blessings that would follow from Jehovah's dwelling in the midst of them as their God (Gen 17:7). \n"]}],"introduction":"Consecration of Aaron and his Sons through the anointing of their persons and the offering of sacrifices, the directions for which form the subject of vv. 1-35. This can only be fully understood in connection with the sacrificial law contained in Lev 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Lev 8, where the consecration itself is described. The same may also be said of the expiation and anointing of the altar, which are commanded in Exo 29:36 and Exo 29:37, and carried out in Lev 8:11. \n"},"thisChapterLink":"/api/c/keil-delitzsch/EXO/29.json","thisChapterReference":{"commentaryId":"keil-delitzsch","book":"EXO","chapter":29},"nextChapterApiLink":"/api/c/keil-delitzsch/EXO/30.json","nextChapterReference":{"commentaryId":"keil-delitzsch","book":"EXO","chapter":30},"previousChapterApiLink":"/api/c/keil-delitzsch/EXO/28.json","previousChapterReference":{"commentaryId":"keil-delitzsch","book":"EXO","chapter":28},"numberOfVerses":1}