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.

And you shall not go out of the door of the tabernacle for seven days, until the day wherein the time of your consecration shall be expired. For in seven days the consecration is finished:

And ye shall not go out from the entrance of the tent of meeting seven days, until the day when the days of your consecration are at an end: for seven days shall ye be consecrated.

and from the opening of the tent of meeting ye go not out seven days, till the day of the fulness, the days of your consecration, for seven days he doth consecrate your hand;

And you are not to go out from the door of the Tent of meeting for seven days, till the days for making you priest are ended; for this will be the work of seven days.

Also, you shall not exit from the door of the tabernacle for seven days, until the day on which the time of your consecration shall be completed. For in seven days the consecration is finished,

Et ex ostio tabernaculi conventionis non egrediemini septem diebus, usque ad diem qua completi fuerint dies consecrationum vestrarum: septem enim diebus consecrabit manum vestram.

Rather, ye shall not go away from the entrance of the tent. With this agree Cranmer, the Geneva Bible, etc. The meaning is evidently that they were not to go out of the court, as is more clearly expressed in Leviticus 8:35.

For seven days shall he consecrate you - This number was the number of perfection among the Hebrews; and the seven days' consecration implied a perfect and full consecration to the sacerdotal office. See Clarke's note on Exodus 29:30.

And ye shall not go out of the door of the tabernacle of the congregation in seven days,.... Which was the time of their consecration, so long it lasted; and they had provision enough every day from the ram of consecration, whose flesh they were to boil and eat. The Jewish writers (c) are puzzled where they should ease nature, since the place was holy; but the orders are not to be considered as so strict but that they might go in and out, though they were not to stay long, or to attend to any other business; and it was always necessary there should be some upon the spot, keeping the Lord's charge in their turns; and it was always requisite that they should also sleep alternately; for it cannot be thought that they should be all this time without rest, any more than without food:
until the days of your consecration be at an end; which were to continue so long:
for seven days shall he consecrate you; that is, Moses, who here speaks of himself in the third person, as appears from Exodus 29:35. Aben Ezra observes, that the word "end" is wanting, and that the sense is, at the end of seven days he shall consecrate you, finish their consecration; all the seven days he was doing it, and at the end of the seventh concluded it.
(c) Aben Ezra, Hiscuni in loc.

ye shall not go out of the door of the tabernacle of the congregation, &c.--After all these preliminaries, they had still to undergo a week's probation in the court of the tabernacle before they obtained permission to enter into the interior of the sacred building. During the whole of that period the same sacrificial rites were observed as on the first day, and they were expressly admonished that the smallest breach of any of the appointed observances would lead to the certain forfeiture of their lives [Leviticus 8:35].

(cf. Exodus 29:35-37). The consecration was to last seven days, during which time the persons to be consecrated were not to go away from the door of the tabernacle, but to remain there day and night, and watch the watch of the Lord that they might not die. "For the Lord will fill your hand seven days. As they have done on this (the first) day, so has Jehovah commanded to do to make atonement for you" (Leviticus 8:34). That is to say, the rite of consecration which has been performed upon you to-day, Jehovah has commanded to be performed or repeated for seven days. These words clearly imply that the whole ceremony, in all its details, was to be repeated for seven days; and in Exodus 29:36-37, besides the filling of the hand which was to be continued seven days, and which presupposes the daily repetition of the consecration-offering, the preparation of the sin-offering for reconciliation and the expiation or purification and anointing of the altar are expressly commanded for each of the seven days. This repetition of the act of consecration is to be regarded as intensifying the consecration itself; and the limitation of it to seven days is to be accounted for from the signification and holiness of the number seven as the sign of the completion of the works of God. The commandment not to leave the court of the tabernacle during the whole seven days, is of course not to be understood literally (as it is by some of the Rabbins), as meaning that the persons to be consecrated were not even to go away from the spot for the necessities of nature (cf. Lund. jd. Heiligth. p. 448); but when taken in connection with the clause which follows, "and keep the charge of the Lord," it can only be understood as signifying that during these days they were not to leave the sanctuary to attend to any earthly avocation whatever, but uninterruptedly to observe the charge of the Lord, i.e., the consecration commanded by the Lord. משׁמרת שׁמר, lit., to watch the watch of a person or thing, i.e., to attend to them, to do whatever was required for noticing or attending to them (cf. Genesis 26:5, and Hengstenberg, Christology).

Seven days - In each of which the same ceremonies were to be repeated, and other rites to be performed. He - Either God or Moses; for the words may be spoken by Moses, either in God's name or in his own; Moses speaking of himself in the third person, which is very common in scripture.