Exodus 29:39

Translation
King James Version
The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:
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KJV (with Strong's)
The one H259 lamb H3532 thou shalt offer H6213 in the morning H1242; and the other H8145 lamb H3532 thou shalt offer H6213 at even H6153:
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Complete Jewish Bible
The one lamb you are to offer in the morning and the other lamb at dusk.
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Berean Standard Bible
Offer one lamb in the morning and the other at twilight.
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American Standard Version
The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:
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World English Bible Messianic
The one lamb you shall offer in the morning; and the other lamb you shall offer at evening:
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Geneva Bible (1599)
The one lambe thou shalt present in the morning, and the other lambe thou shalt present at euen.
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Young's Literal Translation
the one lamb thou dost prepare in the morning, and the second lamb thou dost prepare between the evenings;
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See also
Ezekiel 46:13Ezekiel 46:152 Kings 16:15Psalms 55:16Psalms 55:17Psalms 5:32 Chronicles 13:11
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The Kingdom of Egypt in the Time of Moses
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In the KJVVerse 2,376 of 31,102

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SUMMARY

Exodus 29:39 meticulously outlines a foundational command for Israel's daily worship: the offering of two unblemished lambs, one each morning and one each evening. This instruction is an integral part of God's comprehensive directives for the consecration of the Aaronic priesthood and the establishment of the Tabernacle service, emphasizing the unwavering necessity of atonement, the continuity of fellowship with God, and the sacred rhythm of the community's life centered on divine provision and holiness.

CONTEXT

  • Literary Context: Exodus 29 is a pivotal chapter within the larger narrative of Israel's covenant relationship with Yahweh, bridging the detailed architectural plans of the Tabernacle and its sacred furnishings (as seen in Exodus 25, Exodus 26, Exodus 27, Exodus 28) with the operational reality of its worship. This chapter shifts focus dramatically to the consecration of Aaron and his sons as priests, detailing an elaborate seven-day ordination ceremony involving specific sacrifices and rituals that establish the legitimacy and sanctity of their divinely appointed role. Verse 39, though a seemingly straightforward instruction, is introduced as the culmination of this consecration, instituting the "continual burnt offering" (explicitly named in Exodus 29:42) that would serve as the perpetual rhythm of worship after the initial ordination. It seamlessly transitions from the one-time, foundational consecration to the ongoing, perpetual service of the Tabernacle, ensuring a continuous means of atonement and communion between God and His people.
  • Historical & Cultural Context: While many ancient Near Eastern cultures practiced various forms of sacrifice to appease deities or maintain cosmic order, Israel's sacrificial system, revealed by Yahweh, was distinct. It was rooted in a unique covenant relationship and meticulously designed to facilitate atonement and fellowship with a holy God. The daily burnt offering, known as the olat tamid (continual burnt offering), was a unique and central feature of Israelite worship, setting it apart from surrounding nations. This twice-daily ritual, performed at the Tabernacle (and later the Temple), underscored the constant need for divine forgiveness and the unwavering presence of God among His people. The specific times—morning and evening—were not arbitrary but aligned with the natural rhythms of daily life, sanctifying the beginning and end of each day for the community. This regular offering served as a constant reminder of the covenant, the people's inherent sinfulness, and God's gracious provision for their access to Him, a practice that continued for centuries, as evidenced in later texts like Numbers 28 and the prophetic vision in Daniel 9:21.
  • Key Themes: Exodus 29:39 contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Foremost among these is the theme of Holiness and Atonement. The daily sacrifice underscores God's absolute holiness and the perpetual need for Israel to be cleansed from sin to maintain His presence among them. It establishes a Rhythm of Worship, embedding a consistent pattern of devotion and remembrance into the daily life of the community, ensuring that God remained at the center of their existence. This continuous offering also reinforces the theme of Covenant Faithfulness, demonstrating God's commitment to provide a means for His people to approach Him despite their imperfections, and Israel's ongoing obligation to respond in obedience. Ultimately, it highlights God's Dwelling Presence, as the sacrifices were crucial for maintaining the sanctity of the Tabernacle, where Yahweh chose to reside among His people, as promised in Exodus 29:45-46.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • one (Hebrew, ʼechâd', H259): While meaning "one," in this context, it functions as a numerical indicator for the first of a pair, emphasizing the distinct offering of a single lamb. It highlights the specificity and singular focus on each sacrifice.
  • lamb (Hebrew, kebes', H3532): This term refers specifically to a young male sheep, typically one year old, chosen for its purity and suitability for sacrifice. The lamb's innocence and vulnerability made it a powerful symbol of substitutionary atonement, representing a life given in place of another. In the broader biblical narrative, the lamb becomes a profound type, pointing forward to the ultimate sacrifice.
  • offer (Hebrew, ʻâsâh', H6213): This primitive root is broadly translated as "to do or make," but in the context of sacrifice, it signifies the act of preparing, performing, or presenting the offering. It emphasizes the active, intentional, and prescribed nature of the ritual, highlighting that the sacrifice is an action undertaken by the priest according to divine command, a work of worship and dedication.
  • morning (Hebrew, bôqer', H1242): Derived from a root meaning "to break forth," this term refers to the dawn, the beginning of the day. Its pairing with "even" signifies a complete daily cycle, emphasizing the unbroken, continuous nature of the worship and atonement required by God. It underscores the idea that God's presence and the need for His grace are constant, permeating every part of the day from its very start.
  • even (Hebrew, ʻereb', H6153): This term denotes the dusk or twilight period, marking the conclusion of the day. As part of the morning-evening pair, it signifies the completion of the daily cycle of worship. The inclusion of both times emphasizes the perpetual nature of the offering, ensuring that no part of the day was left unconsecrated or without the provision of atonement.

Verse Breakdown

  • "The one lamb thou shalt offer in the morning;": This clause establishes the first of the two daily sacrifices. The phrase "the one lamb" specifies the particular animal required—an unblemished, young male sheep. The instruction "thou shalt offer" (from the Hebrew root ʻâsâh) indicates a commanded action, emphasizing the priest's duty to prepare and present this offering. The timing, "in the morning," signifies the beginning of the day, consecrating it to God and acknowledging His sovereignty and provision from the outset. This offering was a burnt offering, entirely consumed by fire, symbolizing complete dedication to God and ascending as a pleasing aroma to Him.
  • "and the other lamb thou shalt offer at even:": This clause specifies the second daily sacrifice, completing the daily cycle of worship. The repetition of "the other lamb" and "thou shalt offer" reinforces the identical nature and purpose of the two offerings, ensuring consistency in the ritual. The timing, "at even," refers to the twilight, marking the close of the day. This dual offering ensured that the community was continually reminded of God's unwavering presence, their constant need for atonement, and their ongoing covenant relationship, both at the start and end of their daily activities, encompassing the entirety of their waking lives.

Literary Devices

Exodus 29:39 employs several significant literary devices that enhance its meaning and impact. Repetition is prominently featured in the parallel structure of the two clauses ("The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even:"). This mirroring emphasizes the identical nature, regularity, and enduring necessity of the morning and evening sacrifices, reinforcing the concept of continuity and unwavering devotion. The lambs themselves function as powerful symbolism, representing purity, innocence, and substitutionary atonement, acting as a profound type that foreshadows the ultimate Lamb of God. Furthermore, the entire verse is part of a larger set of ritual instructions, meticulously detailing the precise actions, timings, and objects required for sacred worship. This focus on ritual underscores the divine order, holiness, and intentionality demanded by God in approaching Him, transforming mundane time into sacred time through prescribed acts of worship and fostering a communal rhythm centered on divine grace.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 29:39 establishes a fundamental theological truth: God's absolute holiness necessitates a constant, divinely ordained means of atonement for a sinful people to dwell in His presence. The daily burnt offering was not merely a ritualistic observance but a tangible expression of Israel's perpetual dependence on God's grace and provision. It underscored the seriousness of sin, the unceasing need for forgiveness, and the faithfulness of God to provide a way for fellowship. This continuous offering served as a constant reminder of the covenant relationship, reinforcing the idea that access to God was not a sporadic event but an ongoing reality sustained by sacrifice, ensuring that the Tabernacle, the dwelling place of God, remained sanctified and accessible.

REFLECTION AND APPLICATION

The command for daily sacrifices in Exodus 29:39, though ultimately fulfilled and superseded in Christ, offers profound spiritual lessons for believers today. It calls us to cultivate a consistent and intentional rhythm of devotion in our lives. Just as the Israelites began and ended their days with an acknowledgment of God's holiness and their need for His provision, so too should we prioritize daily communion with God through prayer, diligent engagement with Scripture, and heartfelt worship. This isn't about earning favor or appeasing a distant deity, but about living in conscious dependence on Christ's finished work and the indwelling Holy Spirit. It reminds us that our access to God is not a one-time event but a continuous reality, sustained by grace. Our daily lives—our work, our rest, our interactions, and even our mundane tasks—can all become acts of worship, offered to God as "living sacrifices," reflecting our gratitude for His enduring presence and provision, and our commitment to walk in His ways throughout the entirety of our days.

Questions for Reflection

  • How does the concept of a "daily offering" challenge my current spiritual disciplines and daily priorities, prompting me to consider a more consistent walk with God?
  • In what practical ways can I cultivate a more intentional "morning" and "evening" rhythm of devotion to God in my own life, reflecting the sanctification of my entire day?
  • How does understanding the perpetual nature of the Old Testament sacrifices deepen my appreciation for the "once for all" and eternally sufficient sacrifice of Jesus Christ?

FAQ

Why were two lambs offered daily, one in the morning and one in the evening?

Answer: The offering of two lambs, one in the morning and one in the evening, established a continuous, unbroken rhythm of worship and atonement for the Israelite community. This "continual burnt offering" (Hebrew: olat tamid) ensured that the Tabernacle (and later the Temple) was never without an active sacrifice, signifying the constant presence of God among His people and their perpetual need for His grace. It consecrated the entire day to God, from its beginning to its end, reminding the people of their covenant relationship and the ongoing provision for their sins. This practice is further detailed in Numbers 28:3-8.

Did the daily sacrifices truly atone for sin, or was their purpose different?

Answer: While the daily sacrifices provided a ritual covering for sin and maintained the covenant relationship, they did not offer ultimate or permanent atonement in the way that Christ's sacrifice would. The Old Testament sacrifices, including the daily burnt offerings, served to cleanse the community ritually, allowing God's holy presence to remain among them despite their sinfulness. They were a provisional means of dealing with sin, pointing forward to a greater, final sacrifice. The book of Hebrews makes it clear that the blood of bulls and goats could never truly take away sins, but rather served as a reminder of sin and a shadow of the perfect, once-for-all sacrifice of Jesus Christ.

CHRIST-CENTERED FULFILLMENT

Exodus 29:39, with its command for a perpetual daily sacrifice, finds its ultimate and glorious fulfillment in Jesus Christ. The "one lamb" offered in the morning and "the other lamb" offered at even, though continuous and vital for Old Covenant worship, were merely shadows pointing to the perfect, singular sacrifice of the Lamb of God, Jesus Christ. His death on the cross was the "once for all" offering that truly atoned for sin, making all subsequent animal sacrifices obsolete and eternally effective (Hebrews 10:10). Unlike the Levitical priests who had to offer sacrifices daily, Christ, our great High Priest, offered Himself as the perfect sacrifice and then sat down at the right hand of God, signifying the completion and eternal efficacy of His atoning work (Hebrews 10:11-12). Through His shed blood, believers now have continuous, confident access to God's presence, not through repeated rituals, but through His finished work and ongoing intercession (Hebrews 4:16). The daily rhythm of atonement in Exodus 29:39 is transformed into the eternal reality of Christ's perfect and sufficient sacrifice, which continually provides forgiveness, reconciliation, and fellowship for all who believe, establishing a new and living way into the holiest presence of God (Hebrews 10:19-20).

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Commentary on Exodus 29 verses 38–46

In this paragraph we have,

I. The daily service appointed. A lamb was to be offered upon the altar every morning, and a lamb every evening, each with a meat-offering, both made by fire, as a continual burnt-offering throughout their generations, Exo 29:38-41. Whether there were any other sacrifices to be offered or not, these were sure to be offered, at the public charge, for the benefit and comfort of all Israel, to make atonement for their daily sins, and to be an acknowledgement to God of their daily mercies. This was that which the duty of every day required. The taking away of this daily sacrifice by Antiochus, for so many evenings and mornings, was that great calamity of the church which was foretold, Dan 8:11. Note, 1. This typified the continual intercession which Christ ever lives to make, in virtue of his satisfaction, for the continual sanctification of his church: though he offered himself once for all, yet that one offering thus becomes a continual offering. 2. This teaches us to offer up to God the spiritual sacrifices of prayer and praise every day, morning and evening, in humble acknowledgement of our dependence upon him and our obligations to him. Our daily devotions must be looked upon as the most needful of our daily works and the most pleasant of our daily comforts. Whatever business we have, this must never be omitted, either morning or evening; prayer-time must be kept up as duly as meat-time. The daily sacrifices were as the daily meals in God's house, and therefore they were always attended with bread and wine. Those starve their own souls that keep not up a constant attendance on the throne of grace.

II. Great and precious promises made of God's favour to Israel, and the tokens of his special presence with them, while they thus kept up his institutions among them. He speaks as one well pleased with the appointment of the daily sacrifice; for, before he proceeds to the other appointments that follow, he interposes these promises. It is constancy in religion that brings in the comfort of it. He promises, 1. That he would keep up communion with them; that he would not only meet Moses, and speak to him, but that he would meet the children of Israel, (Exo 29:43), to accept the daily sacrifices offered up on their behalf. Note, God will not fail to give those the meeting who diligently and conscientiously attend upon him in the ordinances of his own appointment. 2. That he would own his own institutions, the tabernacle, the altar, the priesthood (Exo 29:43, Exo 29:44); he would take possession of that which was consecrated to him. Note, What is sanctified to the glory of God shall be sanctified by his glory. If we do our part, God will do his, and will mark and fit that for himself which is in sincerity given up to him. 3. That he would reside among them as God in covenant with them, and would give them sure and comfortable tokens of his peculiar favour to them, and his special presence with them (Exo 29:45, Exo 29:46): I will dwell among the children of Israel. Note, Where God sets up the tabernacle of his ordinances he will himself dwell. Lo, I am with you always, Mat 28:20. Those that abide in God's house shall have God to abide with them. I will be their God, and they shall know that I am so. Note, Those are truly happy that have a covenant-interest in God as theirs and the comfortable evidence of that interest. If we have this, we have enough, and need no more to make us happy.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 38–46. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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