Exodus 29:23
And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the LORD:
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EXPOSITORY (ENGLISH BIBLE)
(23) The basket . . . that is before the Lord.—Comp. Exodus 29:3. The objects mentioned formed the “meat offering,” which always accompanied a peace offering.

29:1-37 Aaron and his sons were to be set apart for the priest's office, with ceremony and solemnity. Our Lord Jesus is the great High Priest of our profession, called of God to be so; anointed with the Spirit, whence he is called Messiah, the Christ; clothed with glory and beauty; sanctified by his own blood; made perfect, or consecrated through sufferings, Heb 2:10. All believers are spiritual priests, to offer spiritual sacrifices,Door of the tabernacle - Entrance of the tent. See Leviticus 8:3.10-22. And thou shalt cause a bullock to be brought before the tabernacle—This part of the ceremonial consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisfaction. (2) The sacrifice of a ram as a burnt offering (Ex 29:15-18). The ram was to be wholly burnt, in token of the priest's dedication of himself to God and His service. The sin offering was first to be presented, and then the burnt offering; for until guilt be removed, no acceptable service can be performed. (3) There was to be a peace offering, called "the ram of consecration" (Ex 29:19-22). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God—this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided—part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applied to the whole nature of man. Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest—part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon the altar; the other part was to be eaten by the priests at the door of the tabernacle—that feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See Heb 7:26, 27; 10:14). No text from Poole on this verse. And one loaf of bread,.... Of unleavened bread, as in Exodus 29:2 large bread is meant, as Ben Melech observes, for the rest were cakes and wafers, as follows:

and one cake of oiled bread; which was made of flour and oil mixed and tempered together:

and one wafer out of the basket of unleavened bread; which was anointed with oil and crossed, as the Jewish writers say:

that is before the Lord; which basket of unleavened bread, cakes, and wafers, was set in the court of the tabernacle, and so said to be before the Lord, being devoted to whatever use he should assign them, being by his orders brought thither.

And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of the unleavened bread that is before the LORD:
EXEGETICAL (ORIGINAL LANGUAGES)
23. a loaf] a round (kikkâr)—corresponding to the ‘bread of unleavened cakes’ of v. 2. A circular flat ‘cake’ is meant, not what we should call a ‘loaf.’ For cake read perforated cake, as v. 2.

the basket (v. 3) of unleavened cakes that is before Jehovah] i.e. at the entrance of the Tent of meeting (v. 32; cf. Leviticus 8:3).Verse 23. - One cake of oiled bread - i.e., one of the "unleavened cakes tempered with oil," mentioned in ver. 2. Out of the basket of the unleavened bread. See ver. 3. 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 Leviticus 1-7. It will be more advisable therefore to defer the examination of this ceremony till we come to Leviticus 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 Exodus 29:36 and Exodus 29:37, and carried out in Leviticus 8:11.
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