I have talked throughout Exodus and the early chapters of Leviticus about the journey to Sinai being for the purpose of covenant renewal, the re-inauguration of the ancient religion of Mitsrayim, suppressed for nearly two centuries by the Hyksos conquerors. And now, everything having been put in place, we are about to witness the culmination of the event: the anointing of the Kohanim and the Mishkan. This, albeit in a very different form from the many forms of Judaism that are practised today, this is the historical moment, the one at which we can say that "what will eventually become Judaism began here".
8:1 VA YEDABER YHVH EL MOSHEH LEMOR
וַיְדַבֵּר יְהוָה אֶל מֹשֶׁה לֵּאמֹר
KJ (King James translation): And the LORD spake unto Moses, saying,
BN(BibleNet translation): Then YHVH spoke to Mosheh, saying:
8:2 KACH ET AHARON VE ET BANAV ITO VE ET HA BEGADIM VE ET SHEMEN HA MISHCHAT VE ET PAR HA CHATA'T VE ET SHENEY HA EYLIM VE ET SAL HA MATSOT
קַח אֶת אַהֲרֹן וְאֶת בָּנָיו אִתּוֹ וְאֵת הַבְּגָדִים וְאֵת שֶׁמֶן הַמִּשְׁחָה וְאֵת פַּר הַחַטָּאת וְאֵת שְׁנֵי הָאֵילִים וְאֵת סַל הַמַּצּוֹת
KJ: Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;
BN: Take Aharon and his sons with him, and their clothing, and the anointing oil, and the bullock for the sin-offering, and the two rams, and the basket of unleavened bread...
8:3 VE ET KOL HA EDAH HAK'HEL EL PETACH OHEL MO'ED
וְאֵת כָּל הָעֵדָה הַקְהֵל אֶל פֶּתַח אֹהֶל מוֹעֵד
KJ: And gather thou all the congregation together unto the door of the tabernacle of the congregation.
BN: And gather the entire congregation at the door of the Tent of Meeting.
The use of the word "EDAH" is interesting in the context. A large group of slaves fleeing from a despotic ruler might be called "refugees" or "migrants" or "asylum seekers", or might be referred to as the "people", the "nation", even the "tribes" - but "congregation"? On the other hand, if, as was suggested throughout my commentaries on the Book of Exodus, one of the versions amalgamated in this tale this was not "slaves in flight" at all, but a large group of pilgrims bound for a three-day covenant renewal ceremony at the holy mountain - bound for the Chag/Hajj that is to say - and in that context the word "congregation" is entirely apt.
8:4 VA YA'AS MOSHEH KA ASHER TSIVAH YHVH OTO VA TIKAHEL HA EDAH EL PETACH OHEL MO'ED
וַיַּעַשׂ מֹשֶׁה כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ וַתִּקָּהֵל הָעֵדָה אֶל פֶּתַח אֹהֶל מוֹעֵד
KJ: And Moses did as the LORD commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation.
BN: And Mosheh did as YHVH instructed him; and the congregation was assembled at the door of the Tent of Meeting.
As I have done repeatedly, it needs repeating that the census at the start of the Book of Numbers will reckon that there are well over a million of these souls, so "gathering them at the door of the Tent of Meeting" may be a touch of poetic licence. When they gather this many around the Ka'aba for the Moslem Hajj, they fill the foothills of both the surrounding hills, all the way from Safa to Marwah (sadly it's now all enclosed in shopping-mall marble, so it's a bit like walking from the Underground to the stores at Canary Wharf - click here).
8:5 VA YOMER MOSHEH EL HA EDAH ZEH HA DAVAR ASHER TSIVAH YHVH LA'ASOT
וַיֹּאמֶר מֹשֶׁה אֶל הָעֵדָה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה לַעֲשׂוֹת
KJ: And Moses said unto the congregation, This is the thing which the LORD commanded to be done.
BN: And Mosheh said to the congregation: "This is what YHVH has instructed should be done."
8:6 VA YAKREV MOSHEH ET AHARON VE ET BANAV VA YIRCHATS OTAM BA MAYIM
וַיַּקְרֵב מֹשֶׁה אֶת אַהֲרֹן וְאֶת בָּנָיו וַיִּרְחַץ אֹתָם בַּמָּיִם
KJ: And Moses brought Aaron and his sons, and washed them with water.
BN: Then Mosheh brought Aharon with his sons, and cleansed them with water.
"Washed" is a generic term; what is happening here is ritual purification; and to parallel the Moslem Hajj again, the act there is known either as Ghusl or Wudu (click here for more detail).
8:7 VA YITEN ALAV ET HA KUTONET VA YACHGOR OTO BA AVNET VA YALBESH OTO ET HA ME'IL VA YITEN ALAV ET HA EPHOD VA YACHGOR OTO BE CHESHEV HA EPHOD VA YE'PHOD LO BO
וַיִּתֵּן עָלָיו אֶת הַכֻּתֹּנֶת וַיַּחְגֹּר אֹתוֹ בָּאַבְנֵט וַיַּלְבֵּשׁ אֹתוֹ אֶת הַמְּעִיל וַיִּתֵּן עָלָיו אֶת הָאֵפֹד וַיַּחְגֹּר אֹתוֹ בְּחֵשֶׁב הָאֵפֹד וַיֶּאְפֹּד לוֹ בּוֹ
KJ: And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith.
BN: And he put the tunic on him , and wrapped the girdle around him, and dressed him in the robe, and set the ephod on him, and tied the crocheted woven band of the ephod, and bound the ephod to him with it.
8:8 VA YASEM ALAV ET HA CHOSHEN VA YITEN EL HA CHOSHEN ET HA URIM VE ET HA TUMIM
וַיָּשֶׂם עָלָיו אֶת הַחֹשֶׁן וַיִּתֵּן אֶל הַחֹשֶׁן אֶת הָאוּרִים וְאֶת הַתֻּמִּים
KJ: And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.
BN: Then he set the breastplate on him; and he placed the Urim and Tumim in the breastplate.
See Exodus 28:30 for the full details of this.
8:9 VA YASEM ET HA MITSNEPHET AL ROSHO VA YASEM AL HA MITSNEPHET EL MUL PANAV ET TSITS HA ZAHAV NEZER HA KODESH KA ASHER TSIVAH YHVH ET MOSHEH
וַיָּשֶׂם אֶת הַמִּצְנֶפֶת עַל רֹאשׁוֹ וַיָּשֶׂם עַל הַמִּצְנֶפֶת אֶל מוּל פָּנָיו אֵת צִיץ הַזָּהָב נֵזֶר הַקֹּדֶשׁ כַּאֲשֶׁר צִוָּה יְהוָה אֶת מֹשֶׁה
KJ: And he put the mitre upon his head; also upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the LORD commanded Moses.
BN: And he set the mitre on his head; and on the mitre, at the front, he set the golden plate, the holy crown; as YHVH had instructed Mosheh.
Where kings of the Beney Yisra-Eite will be anointed, it is the high priest who gets to wear the crown; though the NEZER was probably a smaller diadem or tiara, rather than the full crown.
8:10 VA YIKACH MOSHEH ET SHEMEN HA MISHCHAH VA YIMSHACH ET HA MISHKAN VE ET KOL ASHER BO VA YEKADESH OTAM
וַיִּקַּח מֹשֶׁה אֶת שֶׁמֶן הַמִּשְׁחָה וַיִּמְשַׁח אֶת הַמִּשְׁכָּן וְאֶת כָּל אֲשֶׁר בּוֹ וַיְקַדֵּשׁ אֹתָם
KJ: And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them.
BN: Then Mosheh took the anointing oil, and anointed the tabernacle, and everything that was in it, setting them apart as holy.
8:11 VA YAZ MIMENU AL HA MIZBE'ACH SHEVA PE'AMIM VA YIMSHACH ET HA MIZBE'ACH VE ET KOL KELAV VE ET HA KIR VE ET KANO LEKADSHAM
וַיַּז מִמֶּנּוּ עַל הַמִּזְבֵּחַ שֶׁבַע פְּעָמִים וַיִּמְשַׁח אֶת הַמִּזְבֵּחַ וְאֶת כָּל כֵּלָיו וְאֶת הַכִּיֹּר וְאֶת כַּנּוֹ לְקַדְּשָׁם
KJ: And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them.
BN: And he sprinkled some of it on the altar seven times, and anointed the altar and all its vessels, and the laver and its base, to render them holy.
See Number Seven.
My references to the Hajj, above, were not accidental. A comparison of the traditional rituals and ceremonies of the Ka'aba, from before Moslem times as well as after, would make for an interesting GCSE Religious Studies assignment. The Tawaf (seven circumambulations) as a starting-point. Note from the link the clothing, the Ihram, which is also remarkably similar to that which Aharon and his sons are wearing here.
8:12 VA YITSOK MI SHEMEN HA MISHCHAT AL ROSH AHARON VA YIMSHACH OTO LEKADSHO
וַיִּצֹק מִשֶּׁמֶן הַמִּשְׁחָה עַל רֹאשׁ אַהֲרֹן וַיִּמְשַׁח אֹתוֹ לְקַדְּשׁוֹ
KJ: And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him.
BN: And he poured some of the anointing oil on Aharon's head, and anointed him, to set him apart as holy.
KJ: And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses.
You will notice that I am avoiding using the word "sanctify", which is the preference of most translators. "Sanctify" does indeed mean "to make holy", but it also yields the word "saint", which is a specifically Christian concept. Aharon is not being made a saint here.
8:13 VA YAKREV MOSHEH ET BENEY AHARON VA YALBISHEM KUTANOT VA YACHGOR OTAM AVNET VA YACHAVOSH LAHEM MI GEVA'OT KA ASHER TSIVAH YHVH ET MOSHEH
וַיַּקְרֵב מֹשֶׁה אֶת בְּנֵי אַהֲרֹן וַיַּלְבִּשֵׁם כֻּתֳּנֹת וַיַּחְגֹּר אֹתָם אַבְנֵט וַיַּחֲבֹשׁ לָהֶם מִגְבָּעוֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת מֹשֶׁה
KJ: And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses.
BN: And Mosheh brought Aharon's sons, and dressed them in their tunics, and wrapped their girdles around them, and bound their head-dress on them, as YHVH had instructed Mosheh.
8:14 VA YAGESH ET PAR HA CHATA'T VA YISMOCH AHARON U VANAV ET YEDEYHEM AL ROSH PAR HA CHATA'T
וַיַּגֵּשׁ אֵת פַּר הַחַטָּאת וַיִּסְמֹךְ אַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם עַל רֹאשׁ פַּר הַחַטָּאת
KJ: And he brought the bullock for the sin offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin offering.
BN: And the bullock for the sin-offering was brought; and Aharon and his sons laid their hands upon the head of the bullock of the sin-offering.
8:15 VA YISHCHAT VA YIKACH MOSHEH ET HA DAM VA YITEN AL KARNOT HA MIZBE'ACH SAVIV BE ETSBA'O VA YECHAT'E ET HA MIZBE'ACH VE ET HA DAM YATSAK EL YESOD HA MIZBE'ACH VA YEKADSHEHU LECHAPER ALAV
וַיִּשְׁחָט וַיִּקַּח מֹשֶׁה אֶת הַדָּם וַיִּתֵּן עַל קַרְנוֹת הַמִּזְבֵּחַ סָבִיב בְּאֶצְבָּעוֹ וַיְחַטֵּא אֶת הַמִּזְבֵּחַ וְאֶת הַדָּם יָצַק אֶל יְסוֹד הַמִּזְבֵּחַ וַיְקַדְּשֵׁהוּ לְכַפֵּר עָלָיו
KJ: And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.
BN: And when it was slain, Mosheh took the blood, and sprinkled it all around the horns of the altar with his finger, and purified the altar, and poured the remaining blood out at the base of the altar, and rendered it holy, to make atonement for it.
This needs checking, but did the previous version of this instruction not call for Aharon to do this, and not Mosheh? With a sentence of death on anyone else who touched it or sanctified it. Merivah previsaged, or a textual error? Or just me misremembering!
8:16 VA YIKACH ET KOL HA CHELEV ASHER AL HA KEREV VE ET YOTERET HA KAVED VE ET SHETEY HA KELAYOT VE ET CHELB'HEN VA YAKTER MOSHEH HA MIZBECHAH
וַיִּקַּח אֶת כָּל הַחֵלֶב אֲשֶׁר עַל הַקֶּרֶב וְאֵת יֹתֶרֶת הַכָּבֵד וְאֶת שְׁתֵּי הַכְּלָיֹת וְאֶת חֶלְבְּהֶן וַיַּקְטֵר מֹשֶׁה הַמִּזְבֵּחָה
KJ: And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.
BN: And he took all the fat that was on the innards, and the lobe of the liver, and the two kidneys, and their fat, and Mosheh made it smoke on the altar.
Again Mosheh not Aharon.
8:17 VE ET HA PAR VE ET ORO VE ET BESARO VE ET PIRSHO ARAPH BA ESH MI CHUTS LA MACHANEH KA ASHER TSIVAH YHVH ET MOSHEH
וְאֶת הַפָּר וְאֶת עֹרוֹ וְאֶת בְּשָׂרוֹ וְאֶת פִּרְשׁוֹ שָׂרַף בָּאֵשׁ מִחוּץ לַמַּחֲנֶה כַּאֲשֶׁר צִוָּה יְהוָה אֶת מֹשֶׁה
KJ: But the bullock, and his hide, his flesh, and his dung, he burnt with fire without the camp; as the LORD commanded Moses.
BN: But the bullock, and its skin, and its flesh, and its dung were put on a bonfire outside the camp, as YHVH instructed Mosheh.
8:18 VA YAKREV ET EYL HA OLAH VA YISMECHU AHARON U VANAV ET YEDEYHEM AL ROSH HA AYIL
וַיַּקְרֵב אֵת אֵיל הָעֹלָה וַיִּסְמְכוּ אַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם עַל רֹאשׁ הָאָיִל
KJ: And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram.
BN: Then the ram for the burnt-offering was presented; and Aharon and his sons laid their hands upon the head of the ram.
8:19 VA YISHCHAT VA YIZROK MOSHEH ET HA DAM AL HA MIZBE'ACH SAVIV
וַיִּשְׁחָט וַיִּזְרֹק מֹשֶׁה אֶת הַדָּם עַל הַמִּזְבֵּחַ סָבִיב
KJ: And he killed it; and Moses sprinkled the blood upon the altar round about.
BN: And when it was killed, Mosheh dashed the blood all around the altar.
Yet again, why Mosheh? Wasn't the instruction for the priests to do this? Are we becoming less and less surprised about what happened later at Kadesh (Merivah)? Or is it that Mosheh has to do this, because Aharon and the other Kohanim are only now being initiated, anointed? So this will be a one-off, and then authority (smichah) is transferred.
8:20 VE ET HA AYIL NITACH LINTACHAV VA YAKTER MOSHEH ET HA ROSH VE ET HA NETACHIM VE ET HA PADER
וְאֶת הָאַיִל נִתַּח לִנְתָחָיו וַיַּקְטֵר מֹשֶׁה אֶת הָרֹאשׁ וְאֶת הַנְּתָחִים וְאֶת הַפָּדֶר
KJ: And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat.
BN: And when the ram was cut into its pieces, Mosheh burned the head, and the pieces, and the fat.
PADER: rather than CHELEV. but also meaning fat. What is the difference? The truth is, we don't know. PADER only appears in Leviticus (1:8, 8:20); the root, PADAR, may actually be the source of the Latin "fodrum", which is the source of the word "food".
8:21 VE ET HA KEREV VE ET HA KERA'AYIM RACHATS BA MAYIM VA YAKTER MOSHEH ET KOL HA AYIL HA MIZBECHAH OLAH HU LE REYACH NIYCHO'ACH ISHEH HU LA YHVH KA ASHER TSIVAH YHVH ET MOSHEH
וְאֶת הַקֶּרֶב וְאֶת הַכְּרָעַיִם רָחַץ בַּמָּיִם וַיַּקְטֵר מֹשֶׁה אֶת כָּל הָאַיִל הַמִּזְבֵּחָה עֹלָה הוּא לְרֵיחַ נִיחֹחַ אִשֶּׁה הוּא לַיהוָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת מֹשֶׁה
KJ: And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, and an offering made by fire unto the LORD; as the LORD commanded Moses.
BN: And when the innards and the legs were washed with water, Mosheh made the whole ram smoke on the altar; it was a burnt-offering to provide a sweet savour; it was a burnt offering for YHVH, as YHVH had instructed Mosheh.
8:22 VA YAKREV ET HA AYIL HA SHENI EYL HA MILU'IM VA YISMECHU AHARON U VANAV ET YEDEYHEM AL ROSH HA AYIL
וַיַּקְרֵב אֶת הָאַיִל הַשֵּׁנִי אֵיל הַמִּלֻּאִים וַיִּסְמְכוּ אַהֲרֹן וּבָנָיו אֶת יְדֵיהֶם עַל רֹאשׁ הָאָיִל
KJ: And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.
BN: And the other ram was presented, the ram of consecration, and Aharon and his sons laid their hands on the head of the ram.
8:23 VA YISHCHAT VA YIKACH MOSHEH MI DAMO VA YITEN AL TENUCH OZEN AHARON HA YEMINIT VE AL BOHEN YADO HA YEMINIT VE AL BOHEN RAGLO HA YEMINIT
וַיִּשְׁחָט וַיִּקַּח מֹשֶׁה מִדָּמוֹ וַיִּתֵּן עַל תְּנוּךְ אֹזֶן אַהֲרֹן הַיְמָנִית וְעַל בֹּהֶן יָדוֹ הַיְמָנִית וְעַל בֹּהֶן רַגְלוֹ הַיְמָנִית
KJ: And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.
BN: And when it was slaughtered, Mosheh took some of its blood, and put it on the tip of Aharon's right ear, and on the thumb of his right hand, and on the big toe of his right foot.
The most shamanistic of all the rituals described in these pages. There is a sense that these are the body's tsitsit, the human equivalent of feathers, the bits that are not quite fully attached, and the very fringes of those parts too. We might wonder that the nose wasn't also included; and of course, the other obvious part of the male anatomy has already been dealt with, through the act of circumcision.
8:24 VA YAKREV ET BENEY AHARON VA YITEN MOSHEH MIN HA DAM AL TENUCH AZNAM HA YEMINIT VE AL BOHEN YADAM HA YEMINIT VE AL BOHEN RAGLAM HA YEMINIT VA YIZROK MOSHEH ET HA DAM AL HA MIZBE'ACH SAVIV
וַיַּקְרֵב אֶת בְּנֵי אַהֲרֹן וַיִּתֵּן מֹשֶׁה מִן הַדָּם עַל תְּנוּךְ אָזְנָם הַיְמָנִית וְעַל בֹּהֶן יָדָם הַיְמָנִית וְעַל בֹּהֶן רַגְלָם הַיְמָנִית וַיִּזְרֹק מֹשֶׁה אֶת הַדָּם עַל הַמִּזְבֵּחַ סָבִיב
KJ: And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about.
BN: And Aharon's sons were brought, and Mosheh put some of the blood on the tip of their right ear, and on the thumb of their right hand, and on the big toe of their right foot; and Mosheh dashed the blood all around the altar.
The emphasis on the right, the YAMIN, just as Jesus will sit on the right hand side of God when he ascends - the Earth on the sun's right, and the moon on its left, just as in all the trimurtic religions. Obviously connected with the tribe that became Yehudah's "right-hand-man" after the other ten were lost: Bin-Yamin.
This time the King James translator gives "dashed" for YIZROK. Its third alternative.
8:25 VA YIKACH ET HA CHELEV VE ET HA ALYAH VE ET KOL HA CHELEV ASHER AL HA KEREV VE ET YOTERET HA KAVED VE ET SHETEY HA KELAYOT VE ET CHELB'HEN VE ET SHOK HA YAMIN
וַיִּקַּח אֶת הַחֵלֶב וְאֶת הָאַלְיָה וְאֶת כָּל הַחֵלֶב אֲשֶׁר עַל הַקֶּרֶב וְאֵת יֹתֶרֶת הַכָּבֵד וְאֶת שְׁתֵּי הַכְּלָיֹת וְאֶת חֶלְבְּהֶן וְאֵת שׁוֹק הַיָּמִין
KJ: And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder:
BN: And he took the fat, and the fatty part of the tail, and all the fat that was on the innards, and the lobe of the liver, and the two kidneys, and their fat, and the right thigh...
8:26 U MI SAL HA MATSOT ASHER LIPHNEY YHVH LAKACH CHALAT MATSAH ACHAT VE CHALAT LECHEM SHEMEN ACHAT VE RAKIK ECHAD VA YASEM AL HA CHALAVIM VE AL SHOK HA YAMIN
וּמִסַּל הַמַּצּוֹת אֲשֶׁר לִפְנֵי יְהוָה לָקַח חַלַּת מַצָּה אַחַת וְחַלַּת לֶחֶם שֶׁמֶן אַחַת וְרָקִיק אֶחָד וַיָּשֶׂם עַל הַחֲלָבִים וְעַל שׁוֹק הַיָּמִין
KJ: And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder:
BN: And out of the basket of unleavened bread which was before YHVH he took one unleavened cake, and one cake of oiled bread, and one wafer, and placed them on the fat, and on the right thigh.
8:27 VA YITEN ET HA KOL AL KAPEY AHARON VE AL KAPEY VANAV VA YANEPH OTAM TENUPHAH LIPHNEY YHVH
וַיִּתֵּן אֶת הַכֹּל עַל כַּפֵּי אַהֲרֹן וְעַל כַּפֵּי בָנָיו וַיָּנֶף אֹתָם תְּנוּפָה לִפְנֵי יְהוָה
KJ: And he put all upon Aaron's hands, and upon his sons' hands, and waved them for a wave offering before the LORD.
BN: And he placed all of it in the hands of Aharon and his sons, and they waved them as a wave-offering before YHVH.
We have to understand "wave-offering" quite literally: a group of people, holding objects in their hands, waving them at the skies, as if to say: "Look, god, we have them, here they are." One of, shall we say, the sillier rituals of religion. The practice remains in place today with the lulav of Sukot, though it is done rather more formally than this, with six prescribed directions for pointing (click here for a video demonstration.
8:28 VA YIKACH MOSHEH OTAM ME AL KAPEYHEM VA YAKTER HA MIZBECHAH AL HA OLAH MILU’IM HEM LE REYACH NIYCHO'ACH ISHEH HU LA YHVH
וַיִּקַּח מֹשֶׁה אֹתָם מֵעַל כַּפֵּיהֶם וַיַּקְטֵר הַמִּזְבֵּחָה עַל הָעֹלָה מִלֻּאִים הֵם לְרֵיחַ נִיחֹחַ אִשֶּׁה הוּא לַיהוָה
KJ: And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savour: it is an offering made by fire unto the LORD.
BN: And Mosheh took them out of their hands, and burned them on the altar, on the burnt-offering; they were a consecration-offering to provide a sweet savour; it was a burnt offering to YHVH.
8:29 VA YIKACH MOSHEH ET HE CHAZEH VA YENIYPHEHU TENUPHAH LIPHNEY YHVH ME AYIL HA MILU'IM LE MOSHEH HAYAH LE MANAH KA ASHER TSIVAH YHVH ET MOSHEH
וַיִּקַּח מֹשֶׁה אֶת הֶחָזֶה וַיְנִיפֵהוּ תְנוּפָה לִפְנֵי יְהוָה מֵאֵיל הַמִּלֻּאִים לְמֹשֶׁה הָיָה לְמָנָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת מֹשֶׁה
KJ: And Moses took the breast, and waved it for a wave offering before the LORD: for of the ram of consecration it was Moses' part; as the LORD commanded Moses.
BN: Then Mosheh took the breast, and waved it as a wave-offering before YHVH - this was Mosheh's portion of the ram of consecration - as YHVH had instructed Mosheh.
Like the Kohanim in previous instructions, Mosheh is "paid for his services" by getting the best portion of meat for his supper (second best, to those of us who prefer the dark meat!)
8:30 VA YIKACH MOSHEH MI SHEMEN HA MISHCHAH U MIN HA DAM ASHER AL HA MIZBE'ACH VA YAZ AL AHARON AL BEGADAV VE AL BANAV VE AL BIGDEY VANAV ITO VA YEKADESH ET AHARON ET BEGADAV VE ET BANAV VE ET BIGDEY VANAV ITO
וַיִּקַּח מֹשֶׁה מִשֶּׁמֶן הַמִּשְׁחָה וּמִן הַדָּם אֲשֶׁר עַל הַמִּזְבֵּחַ וַיַּז עַל אַהֲרֹן עַל בְּגָדָיו וְעַל בָּנָיו וְעַל בִּגְדֵי בָנָיו אִתּוֹ וַיְקַדֵּשׁ אֶת אַהֲרֹן אֶת בְּגָדָיו וְאֶת בָּנָיו וְאֶת בִּגְדֵי בָנָיו אִתּוֹ
KJ: And Moses took of the anointing oil, and of the blood which wasupon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, and his garments, and his sons, and his sons' garments with him.
BN: And Mosheh took some of the anointing oil, and some of the blood that was on the altar, and he sprinkled it on Aharon, and on his garments, and on his sons, and on the garments of his sons who were with him, and he set Aharon apart as holy, and his garments, and his sons, and the garments of his sons who were with him.
8:31 VA YOMER MOSHEH EL AHARON VE EL BANAV BASHLU ET HA BASAR PETACH OHEL MO’ED VE SHAM TO'CHLU OTO VE ET HA LECHEM ASHER BE SAL HA MILU'IM KA ASHER TSIVEYTI LEMOR AHARON U VANAV YOCHLUHU
וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן וְאֶל בָּנָיו בַּשְּׁלוּ אֶת הַבָּשָׂר פֶּתַח אֹהֶל מוֹעֵד וְשָׁם תֹּאכְלוּ אֹתוֹ וְאֶת הַלֶּחֶם אֲשֶׁר בְּסַל הַמִּלֻּאִים כַּאֲשֶׁר צִוֵּיתִי לֵאמֹר אַהֲרֹן וּבָנָיו יֹאכְלֻהוּ
KJ: And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.
BN: Then Mosheh said to Aharon and his sons: "Boil the flesh at the door of the tent of meeting, and eat it there with the bread that is in the basket of consecration, as I instructed, saying: "Aharon and his sons shall eat it".
As Mosheh instructed? Or as YHVH instructed? He's doing it again! Or hopefully it's just another scribal error.
8:32 VE HA NOTAR BA BASAR U VA LECHEM BA ESH TISREPHU
וְהַנּוֹתָר בַּבָּשָׂר וּבַלָּחֶם בָּאֵשׁ תִּשְׂרֹפוּ
KJ: And that which remaineth of the flesh and of the bread shall ye burn with fire.
BN: And whatever remains of the flesh and of the bread you shall burn with fire.
On the altar? Or outside, on the bonfire? The latter would comply with previous oblations.
8:33 U MI PETACH OHEL MO'ED LO TETS'U SHIV'AT YAMIM AD YOM MEL'OT YEMEY MILU'EYCHEM KI SHIV'AT YAMIM YEMAL'E ET YEDCHEM
וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵצְאוּ שִׁבְעַת יָמִים עַד יוֹם מְלֹאת יְמֵי מִלֻּאֵיכֶם כִּי שִׁבְעַת יָמִים יְמַלֵּא אֶת יֶדְכֶם
KJ: And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you.
BN: And you shall not go out through the flap that opens the tent of meeting for seven days, until the days of your consecration are fulfilled; for he shall set you apart as holy for seven days.
PETACH: I am amused by the King James translation of this as "door"; this is a tent, and a PETACH is an "opening"; a door would be DELET (דלת). My own translation is slightly long-winded, but there is no English equivalent besides this.
Yet another instance of the number seven.
The seven days are clear, but what does YEDCHEM mean? I don't like the word "he" in the translation - CHEM as an ending is always plural; and the ET infers a noun, YED presumably being a variant form of YAD, which means "hand". It isn't the consecration, because MILU'EYCHEM has already given us that. And why the hand? Is it because the hand will give the blessing, perform the sacrifices, wield the incense, make the Hamsa or the split-fingered hand of the Yevarechecha and the Mikveh, and is this why YHVH is always described as a YAD CHAZAKAH - the voice incipits and inaugurates, but it needs the hand to perform, and actually it is the hand, far more than the brain, that sets humans apart from all other living creatures: homo faber, the one with the ability to make.
8:34 KA ASHER ASAH BA YOM HA ZEH TSIVAH YHVH LA'ASOT LECHAPER ALEYCHEM
כַּאֲשֶׁר עָשָׂה בַּיּוֹם הַזֶּה צִוָּה יְהוָה לַעֲשֹׂת לְכַפֵּר עֲלֵיכֶם
KJ: As he hath done this day, so the LORD hath commanded to do, to make an atonement for you.
BN: What has been done this day is as YHVH instructed to be done, to make atonement for you.
Being grammatically imprecise in the original Yehudit does not assist the translator.
LECHAPER: Not "atonement" in the expiatory sense of Yom Kippur, but the purification that comes with ritual washing, sacrifice, blessing - purgation might be a better term.
8:35 U PETACH OHEL MO'ED TESHVU YOMAM VA LAILAH SHIV'AT YAMIM U SHEMARTEM ET MISHMERET YHVH VE LO TAMUTU KI CHEN TSUVEYTI
וּפֶתַח אֹהֶל מוֹעֵד תֵּשְׁבוּ יוֹמָם וָלַיְלָה שִׁבְעַת יָמִים וּשְׁמַרְתֶּם אֶת מִשְׁמֶרֶת יְהוָה וְלֹא תָמוּתוּ כִּי כֵן צֻוֵּיתִי
KJ: Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded.
BN: So you shall sit by the entrance to the Tent of Meeting, day and night for seven days, and fulfill your obligations to YHVH, so that you do not die; for so I am instructed.
Translators struggle to find an English equivalent for this; "keep the charge of the LORD" tends to be the preferred, though it doesn't really mean anything; and anyway, MISHMERET isn't really charge; it's the practice of watching the movements of the stars and planets, an astronomical activity not easily distinguishable in these primitive times from the astrological; but it was this which became the principal priestly obligation later on, alongside the sacrifices. By King Solomon's time the MISHMERET, or MISHMAROT because it was always plural, was the group of trained astrologers (Magi, in Yisra-Eli terms), sent as Kohanim to serve in the Temple by tribal rota. What Mosheh is really telling Aharon and his sons here is to stand guard in the door of the Tent of Meeting for a full week, and watch the heavens for any further messages that might be sent, whether by odd movements of the sun by day, or more likely by the changing positions of the moon and stars by night, and oddities such as comets or supernovae. Or he may simply, in one of the other versions merged here, want them to be on the look-out for any further eruption of the volcano, which really would be a bad omen.
8:36 VA YA'AS AHARON U VANAV ET KOL HA DEVARIM ASHER TSIVAH YHVH BE YAD MOSHEH
וַיַּעַשׂ אַהֲרֹן וּבָנָיו אֵת כָּל הַדְּבָרִים אֲשֶׁר צִוָּה יְהוָה בְּיַד מֹשֶׁה
KJ: So Aaron and his sons did all things which the LORD commanded by the hand of Moses.
BN: And Aharon and his sons did everything that YHVH instructed through the hand of Mosheh.
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