Exodus Chapter 29 verse 4 Holy Bible

ASV Exodus 29:4

And Aaron and his sons thou shalt bring unto the door of the tent of meeting, and shalt wash them with water.
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BBE Exodus 29:4

And let Aaron and his sons come to the door of the Tent of meeting, and there let them be washed with water.
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DARBY Exodus 29:4

And Aaron and his sons thou shalt bring near the entrance of the tent of meeting, and shalt bathe them with water.
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KJV Exodus 29:4

And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.
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WBT Exodus 29:4

And Aaron and his sons thou shalt bring to the door of the tabernacle of the congregation, and shalt wash them with water.
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WEB Exodus 29:4

You shall bring Aaron and his sons to the door of the tent of meeting, and shall wash them with water.
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YLT Exodus 29:4

`And Aaron and his sons thou dost bring near unto the opening of the tent of meeting, and hast bathed them with water;
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Pulpit Commentary

Pulpit CommentaryVerse 4. - The Ablution. Verse 4. - Unto the door of the tabernacle. The great laver was to be placed between the entrance to the tabernacle and the altar of burnt-offering (Exodus 30:18). It was to this probably that Aaron and his sons were to be brought. Its main purpose was to be a lustral vessel, placed ready for the various ablutions which the law required (ib, 19-21). Thou .... shalt wash them with water. Ablutions were an important part of the ceremonial of almost all ancient religions. In Egypt, the priests were compelled to wash themselves from head to foot in cold water twice every day, and twice every night (Herod. 2:37). In the religion of Zoroaster frequent washing with water was prescribed for many kinds of impurity (Zendavesta, 8. p. 271, et seq.). The Greeks were particularly addicted to ceremonies of which ablution formed a part; and it is to Rome that we are indebted both for the word and for the idea of "lustration." It is a true instinct which has taught men the analogy between physical and moral purity, and led them to typify the removal of spiritual, by the cleansing from physical, defilement. The religion given at Sinai set a stamp of approval in many points on what may be called "the religion of nature;" and among them on this. Ablutions were required of the priests, not only at consecration, but every time that they entered the tabernacle, or sacrificed on the altar of burnt-offering (Exodus 30:20). Washing was a main feature in the cleansing of leprosy (Leviticus 13:54, 58) and of the leper. (Leviticus 14:8). It was also employed for the purification of many minor defilements (Leviticus 11:25; Leviticus 15:5; Leviticus 17:15, etc.). At what date it first came into use in the admission of proselytes is uncertain. Whether the washing of consecration extended to the whole body, or was limited to the hands and feet, is also a point on which critics have disagreed, but one of no great importance. (See John 13:9, 10.)

Ellicott's Commentary

Ellicott's Commentary for English Readers(4) Aaron and his sons thou shalt bring unto the door . . . --The place of the laver, not yet mentioned, but designed in God's counsels, was between the brazen altar and the Tabernacle (Exodus 30:18), and consequently near the door of the latter. Rabbinical tradition says that it was not placed exactly opposite the door, but a little towards the south side of the court.And shalt wash them.--This is the first mention in Scripture of a religious ablution. Water is so natural a symbol of purity, and ablution so apt a representative of the purging from sin, that we can feel surprise neither at the widespread use of the symbolism in religions of very different characters, nor at its adoption into the system at this time imposed by Divine Providence upon the Hebrews. As it was to maintain its place even in the Divinely-appointed ceremonial of Christianity, it must have been a fortiori suitable for the earlier and less spiritual dispensation. The widespread employment of it in other religions--e.g., in Egypt (Herod. ii. 37); in Persia (Zendavesta, 8 p. 271. Spiegel's translation); in Greece (D?llinger, Jew and Gentile, vol. i., p. 220); in Italy (Dict. of Greek and Rom. Antiq., p. 719), and elsewhere--was no argument against its adoption into the Mosaic ceremonial, since the Divine legislation of Sinai was not intended to annul or supersede natural religion, but only to improve and expand it.