Exodus 28:38 kjv
And it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.
Exodus 28:38 nkjv
So it shall be on Aaron's forehead, that Aaron may bear the iniquity of the holy things which the children of Israel hallow in all their holy gifts; and it shall always be on his forehead, that they may be accepted before the LORD.
Exodus 28:38 niv
It will be on Aaron's forehead, and he will bear the guilt involved in the sacred gifts the Israelites consecrate, whatever their gifts may be. It will be on Aaron's forehead continually so that they will be acceptable to the LORD.
Exodus 28:38 esv
It shall be on Aaron's forehead, and Aaron shall bear any guilt from the holy things that the people of Israel consecrate as their holy gifts. It shall regularly be on his forehead, that they may be accepted before the LORD.
Exodus 28:38 nlt
Aaron must wear it on his forehead so he may take on himself any guilt of the people of Israel when they consecrate their sacred offerings. He must always wear it on his forehead so the LORD will accept the people.
Exodus 28 38 Cross References
| Verse | Text | Reference |
|---|---|---|
| Lev 10:17 | “Why have you not eaten the sin offering in the holy place... to bear the iniquity of the congregation, to make atonement for them before the LORD?” | Priests' role in bearing iniquity through consuming offerings. |
| Lev 16:16 | “He shall make atonement for the Holy Place, because of the uncleanness of the people of Israel and because of their transgressions... so he shall do for the tent of meeting...” | High Priest's atonement for sanctuary due to people's impurities. |
| Lev 16:21-22 | “Aaron shall lay both his hands on the head of the live goat... confess over it all the iniquities of the people of Israel, and all their transgressions... sending it away by the hand of a man... into the wilderness. The goat shall bear all their iniquities on itself...” | Scapegoat bearing Israel's iniquities on the Day of Atonement. |
| Num 18:1 | “The LORD said to Aaron, 'You and your sons and your father's house with you shall bear the iniquity connected with the sanctuary, and you and your sons with you shall bear the iniquity connected with your priesthood.'” | Priests' responsibility for sanctification of holy things. |
| Exod 29:36 | “And every day you shall offer a bull as a sin offering for atonement. Also, you shall cleanse the altar when you make atonement for it, and shall anoint it to consecrate it.” | Daily atonement rituals to consecrate and purify. |
| Ezek 4:4-6 | “Lay upon your left side, and I will lay the punishment of the iniquity of the house of Israel upon you, for the days that you lie on it, you shall bear their iniquity... you shall bear the iniquity of the house of Judah...” | Prophetic act of bearing iniquity as a symbol. |
| Isa 53:4 | “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.” | The Suffering Servant bearing human suffering/sin. |
| Isa 53:6 | “All we like sheep have gone astray... and the LORD has laid on him the iniquity of us all.” | God laying all humanity's iniquity upon the Servant. |
| Isa 53:11 | “...by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.” | The Servant bearing iniquities to justify many. |
| Dan 9:24 | “Seventy weeks are decreed for your people and your holy city, to finish the transgression, to put an end to sin, to atone for iniquity...” | Prophecy of putting an end to sin and atoning for iniquity. |
| Zech 3:9 | “For behold, on the one stone with seven eyes, I will engrave its inscription, declares the LORD of hosts, 'And I will remove the iniquity of this land in a single day.'” | Promise of radical, complete removal of iniquity. |
| Jn 1:29 | “The next day he saw Jesus coming toward him, and said, 'Behold, the Lamb of God, who takes away the sin of the world!'” | Jesus as the Lamb taking away world's sin. |
| Rom 8:3 | “For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh...” | God sending His Son to condemn sin in the flesh. |
| 2 Cor 5:21 | “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” | Christ becoming sin for humanity's righteousness. |
| Gal 3:13 | “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, 'Cursed is everyone who is hanged on a tree'—” | Christ bearing the curse of the Law for us. |
| Heb 4:14 | “Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession.” | Jesus as our great High Priest. |
| Heb 7:25 | “Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.” | Christ's eternal intercession as High Priest. |
| Heb 9:28 | “so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” | Christ's one-time offering to bear sins. |
| 1 Pet 2:24 | “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.” | Jesus bearing our sins on the cross. |
| Rom 12:1 | “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.” | Believers' bodies as living, acceptable sacrifices. |
| Phil 4:18 | “I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.” | Financial gifts described as acceptable offerings to God. |
Exodus 28 verses
Exodus 28 38 Meaning
This verse explains the purpose of the gold plate, inscribed "Holy to the LORD," worn on the High Priest Aaron's forehead. It reveals that Aaron, bearing this sacred insignia, functions as a mediator to cover or "bear any guilt" that might inadvertently attach to the holy offerings and consecrated gifts presented by the Israelites. This action ensures that despite potential human imperfection in the presentation of these offerings, they are made acceptable and find favor before the Lord, facilitating divine acceptance of the people's worship.
Exodus 28 38 Context
Exodus Chapter 28 focuses on the divine instructions for constructing the sacred garments of the High Priest and his sons. These garments were not merely attire but integral components of their priestly ministry, each element laden with symbolic significance pointing to the sanctity, mediator role, and necessary perfection required to serve a holy God. Verse 38 specifically details the function of the gold plate (often called the "diadem" or "plate") affixed to Aaron's turban. This item, inscribed "Holy to the LORD," stood at the forefront of his priestly regalia, visually representing his consecrated status and ensuring that his very presence and actions in the sanctuary maintained and projected God's holiness. Historically, priestly attire in the ancient Near East often signified status and function, but Israel's priestly garments uniquely underscored moral and ritual purity as a prerequisite for divine access and intercession, distinct from the practices of surrounding nations where divine access might be gained through bribery or human manipulation. The meticulous detail in the design emphasized that approaching the Creator required divine instruction and provision for holiness.
Exodus 28 38 Word analysis
- It shall be on Aaron’s forehead: This refers to the golden plate, or tzitz (צִּיץ), described in verse 36, affixed to the turban (mitznefet). The forehead, being prominent, signifies clear visibility and active engagement, underscoring Aaron's constant, public role in mediating holiness. Its position indicated his consecrated mind and spiritual authority before God and the people.
- that Aaron may bear (נָשָׂא, nasa): The verb nasa means "to carry," "to lift," "to take away," or "to endure." Here, it signifies the High Priest's designated role to cover or take responsibility for certain imperfections. It implies a mediating act, where the High Priest, by virtue of his consecration and the divine provision of the golden plate, bears the effect of human shortcomings related to holy things. It is not necessarily moral culpability but ritual safeguarding.
- any guilt (עָוֹן, avon): Avon denotes iniquity, sin, or punishment for sin. In this context, it refers not primarily to deliberate moral sin of the offerers, but rather to ritual uncleanness, unintended defilements, or ceremonial imperfections that might unintentionally cling to otherwise sincerely offered holy gifts. The holiness of God is so absolute that even minor, unwitting imperfections in consecrated items or offerings render them unacceptable without proper mediation. The High Priest acts as a buffer or purificatory agent.
- from the holy things (קָדָשִׁים, qodashim): Refers to items, sacrifices, or offerings consecrated and set apart for the Lord. These are sacrosanct and must be presented with the utmost purity. This includes various sacrifices, firstfruits, tithes, and any other items dedicated to God for the Tabernacle service.
- that the people of Israel consecrate (קָדַשׁ, qadash): The verb qadash means to make holy, sanctify, or set apart for sacred use. This highlights the people's active participation in worship through their dedicated gifts, emphasizing that their offerings, while from their own effort, require divine purification through the High Priest to meet God’s standards.
- all their holy gifts: Reinforces the comprehensive scope of items that could inadvertently incur "guilt" and require priestly mediation for acceptance. No holy offering from the people is exempt from this potential for ceremonial imperfection or the need for the High Priest's sacred covering.
- It shall always be on his forehead: Emphasizes the continual, ongoing nature of Aaron’s mediating role. This isn't a one-time act but a permanent, essential function of the High Priesthood in facilitating acceptable worship. This daily presence reinforces the constant need for divine covering due to human fallibility in sacred matters.
- that they may be accepted (לְרָצוֹן, l'ratzon) before the Lord: L'ratzon means "for acceptance," "for favor," or "to be pleasing." The ultimate purpose of Aaron bearing any ritual imperfection is to ensure that the people's offerings find favor and approval with God. Without this priestly mediation, their dedicated efforts might be rejected due to ritual deficiency. This highlights God’s demand for holiness and His gracious provision for imperfect humans to approach Him.
Exodus 28 38 Bonus section
The concept of "bearing guilt" or "iniquity" (nasa avon) is central to the Levitical system and finds its ultimate fulfillment in the person of Jesus. While the Aaronic priesthood dealt primarily with ritual and ceremonial defilement of holy things and persons to maintain access to God's presence in the Tabernacle/Temple, it always pointed to a deeper spiritual reality. The High Priest's action was a temporary covering; it did not inherently remove the capacity for guilt, but served as a divinely appointed buffer. This highlights that God desires our offerings and approach, but on His terms of holiness, and graciously provides a means for it. The plate acted as a statement from God's side, ratifying the gifts. The integrity and "holiness" were not truly in the gifts or the givers, but imparted through Aaron’s mediation as God’s appointed representative, reflecting divine acceptance.
Exodus 28 38 Commentary
Exodus 28:38 reveals a profound aspect of God's interaction with humanity: His absolute holiness contrasted with human imperfection. Even when people genuinely intend to consecrate gifts to God, their human limitations, potential unwitting oversights, or ceremonial impurities could render these "holy things" flawed in God's eyes. The High Priest, through the golden plate "Holy to the LORD" on his forehead, stood as a crucial mediator. His consecrated office and the insignia's symbolic power "bore" or absorbed any such ritual guilt, preventing it from nullifying the people's offerings. This provision highlights God's grace, allowing a way for imperfect humans to offer acceptable worship and approach Him despite their defilements.
The verse directly anticipates the greater priestly work of Jesus Christ. While Aaron’s mediation was limited to ceremonial guilt related to ritual objects, Christ’s sacrifice on the cross definitively "bore our sins" (Isa 53:6, 1 Pet 2:24) – actual moral and spiritual transgressions – ensuring not just the acceptance of gifts but the acceptance of the offerers themselves. He is the ultimate High Priest who fulfills and perfects Aaron’s foreshadowed role, enabling us to offer "spiritual sacrifices acceptable to God through Jesus Christ" (1 Pet 2:5) without fear of ritual or moral imperfection, because He has eternally secured our access and acceptance.