Keluaran 28:4
Konteks28:4 Now these are the garments that they are to make: a breastpiece, 1 an ephod, 2 a robe, a fitted 3 tunic, a turban, and a sash. They are to make holy garments for your brother Aaron and for his sons, that they may minister as my priests.
Keluaran 28:36-38
Konteks28:36 “You are to make a plate 4 of pure gold and engrave on it the way a seal is engraved: 5 “Holiness to the Lord.” 6 28:37 You are to attach to it a blue cord so that it will be 7 on the turban; it is to be 8 on the front of the turban, 28:38 It will be on Aaron’s forehead, and Aaron will bear the iniquity of the holy things, 9 which the Israelites are to sanctify by all their holy gifts; 10 it will always be on his forehead, for their acceptance 11 before the Lord.
Keluaran 29:6
Konteks29:6 You are to put the turban on his head and put the holy diadem 12 on the turban.
Keluaran 39:28-30
Konteks39:28 and the turban of fine linen, the headbands of fine linen, and the undergarments of fine twisted linen. 39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses. 39:30 They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.”
Zakharia 3:5
Konteks3:5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby.
Zakharia 6:11-14
Konteks6:11 Then take some silver and gold to make a crown 13 and set it on the head of Joshua son of Jehozadak, the high priest. 6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, 14 who will sprout up from his place and build the temple of the Lord. 6:13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest 15 with him on his throne and they will see eye to eye on everything. 6:14 The crown will then be turned over to Helem, 16 Tobijah, Jedaiah, and Hen 17 son of Zephaniah as a memorial in the temple of the Lord.
Filipi 2:9-11
Konteks2:9 As a result God exalted him
and gave him the name
that is above every name,
2:10 so that at the name of Jesus
every knee will bow
– in heaven and on earth and under the earth –
2:11 and every tongue confess
that Jesus Christ is Lord
to the glory of God the Father.
[28:4] 1 sn The breastpiece seems to have been a pouch of sorts or to have had a pocket, since it was folded in some way (28:16; 39:9) and contained the Urim and Thummim (Exod 28:30; Lev 8:8).
[28:4] 2 sn The word “ephod” is taken over directly from Hebrew, because no one knows how to translate it, nor is there agreement about its design. It refers here to a garment worn by the priests, but the word can also refer to some kind of image for a god (Judg 8:27).
[28:4] 3 tn The word תָּשְׁבֵּץ (tashbets), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus, 3:473-75). A related noun describes gold fasteners and the “settings,” or “mountings,” for precious stones (28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18; cf. Ps 45:14). The word “fitted” in 28:4 reflects the possibility that “the tunic is to be shaped by sewing, … so that it will fit tightly around the body” (C. Houtman, Exodus, 3:475).
[28:36] 4 tn The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).
[28:36] 5 tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.
[28:36] 6 sn The engraving was a perpetual reminder of the holiness that was due the
[28:37] 7 tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.
[28:37] 8 tn Heb “it will be,” an instruction imperfect.
[28:38] 9 tn The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, 385).
[28:38] 10 tn The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction – “their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.
[28:38] 11 tn This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet – that they will be acceptable.
[29:6] 12 sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.
[6:11] 13 tn Heb “crowns” (so KJV, ASV; also in v. 14). The Hebrew word for “crown” here is עֲטֶרֶת (’ateret), a term never used in the OT for the priestly crown or mitre. Thus, the scene here describes the investing of the priest with royal authority.
[6:12] 14 tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).
[6:13] 15 sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6-8; 110:2, 4), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1-10; 7:1-25).
[6:14] 16 tn “Helem” is probably the same individual as “Heldai” in v. 10. Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [2 Sam 23:29] and “Heldai” [1 Chr 27:15]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).
[6:14] 17 tn Since the “son of Zephaniah” in v. 10 is Josiah, it might be best here to understand “Hen” in its meaning “grace” (חֵן, khen); that is, “Hen” is a nickname for Josiah – “the gracious one.” A number of modern English translations use “Josiah” here (e.g., NCV, NRSV, NLT).
