Exodus 29:31-34
31 “You are to take the ram of the consecration and cook ▼ its meat in a holy place. ▼▼ The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.
32Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting. 33They are to eat those things by which atonement was made ▼▼ The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).
to consecrate and to set them apart, but no one else ▼▼ The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).
may eat them, for they are holy. 34If any of the meat from the consecration offerings ▼▼ Or “ordination offerings” (Heb “fillings”).
or any of the bread is left over ▼▼ The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).
until morning, then you are to burn up ▼▼ Heb “burn with fire.”
what is left over. It must not be eaten, ▼▼ The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”
because it is holy.
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