And this is the thing that thou shalt do unto them to hallow them, to minister unto me in the priest's office: Take one young bullock, and two rams without blemish,

And thou shalt also do this, that they may be consecrated to me in priesthood. Take a calf from the herd, and two rams without blemish,

And this is the thing which thou shalt do to them to hallow them, that they may serve me as priests: take one young bullock, and two rams without blemish,

And this is the thing which thou dost to them, to hallow them, for being priests to Me: Take one bullock, a son of the herd, and two rams, perfect ones,

This is what you are to do to make them holy, to do the work of priests to me: Take one young ox and two male sheep, without any mark on them,

"But you shall also do this, so that they may be consecrated to me in the priesthood: Take a calf from the herd, and two immaculate rams,

Hoc quoque facies eis ad sanctificandum eos, ut sacerdotio fungantur mihi: Tolle juvencum unum filium bovis, et arietes duos immaculatos.

And this is the thing that thou shalt do unto them. Since I shall again repeat and more fully explain these things as they are written in Leviticus 9, in the history of the consecration of the tabernacle, it will be sufficient to give nothing more than a brief summary of them here; nor is it my custom to invent mysteries out of vague speculations, [1] such as may rather gratify than instruct my readers. First, since the whole human race is corrupt and infected with many impurities, so that his uncleanness prevents every single individual from having access to God, Moses, before he consecrates the priests, washes them by the sprinkling of water, in order that they may be no longer deemed to be of ordinary rank. Hence we gather that true purity and innocence, which was but typical in the Law, is found in Christ alone. "For such an high priest became us," says the Apostle, "who is holy, harmless, undefiled, separate from sinners," to present Himself before God for us. (Hebrews 7:26.) After they had been washed, God commands that they should be invested with the sacerdotal dress, according to their respective ranks: that the high priest should wear the ephod with the Urim and Thummim, and the mitre with the golden plate, on which shone forth "holiness to Jehovah;" and in the third place, He adds the anointing. This preparation was for the purpose of initiating them, before they performed the office of sacrificing; but it must be observed that, as to this first sacrifice, the duties which were afterwards transferred to Aaron were imposed upon Moses, as if he were the only priest; and, in point of fact, the temporal dignity which he afterwards resigned to his brother, was still in his own hands. What Moses introduces about the division of the victim, we shall more conveniently explain elsewhere, in treating of the offerings, which we have stated to be the third part of the legal worship.

Footnotes

1 - Probably the Fr., "de speculations volantes," suggests the right reading of the Lat. here, viz., alatis for aliis

Take one young bullock - This consecration did not take place till after the erection of the tabernacle. See Leviticus 8:9-14.

And this is the thing that thou shalt do unto them,.... To Aaron and his sons: to "hallow" them; to sanctify them, set them apart, and consecrate them:
to minister unto me in the priest's office; for which the Lord had appointed them, to which he had chose, called, and separated them:
take one young bullock, and two rams without blemish; a young bullock was an heifer of three years old, according to Kimchi (t), and such an one was used in sacrifice in former times, see Genesis 15:9 though Maimonides (u) says it was one of two years, and so Abendana (w), whose words are,"a bullock is a son of two years, and a ram is after he has entered into the second year thirty one days;''and so Ben Gersom; the bullock was an emblem of the strength, laboriousness, and patience of Christ, and both of them being without blemish, were typical of his purity and perfection in his nature and life, and especially in his sacrifice.
(t) Comment. in Psal. lxix. 32. (u) Hilchot Zebachim, c. 1. sect. 14. (w) Not. in Miclol Yophi in loc.

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, Hebrews 2:10. All believers are spiritual priests, to offer spiritual sacrifices, 1-Peter 2:5, washed in the blood of Christ, and so made to our God priests, Revelation 1:5, Revelation 1:6. They also are clothed with the beauty of holiness, and have received the anointing, 1-John 2:27. The Spirit of God is called the finger of God, ( Luke 11:20, compared with Matthew 12:28,) and by him the merit of Christ is applied to our souls. This consecration signifies the admission of a sinner into the spiritual priesthood, to offer spiritual sacrifices, acceptable to God through Jesus Christ.

CONSECRATING THE PRIESTS AND THE ALTAR. (Exodus. 29:1-35)
hallow them, to minister unto me in the priest's office--The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people.
this is the thing that thou shalt do--Steps are taken at the beginning of a society, which would not be repeated when the social machine was in full motion; and Moses, at the opening of the tabernacle, was employed to discharge functions which in later periods would have been regarded as sacrilege and punished with instant death. But he acted under the special directions of God.

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.