Zakharia 6:11

6:11 Then take some silver and gold to make a crown ¹  and set it on the head of Joshua son of Jehozadak, the high priest.

Keluaran 28:2-4

28:2 You must make holy garments ²  for your brother Aaron, for glory and for beauty. ³  28:3 You ⁴  are to speak to all who are specially skilled, ⁵  whom I have filled with the spirit of wisdom, ⁶  so that they may make ⁷  Aaron’s garments to set him apart ⁸  to minister as my priest. 28:4 Now these are the garments that they are to make: a breastpiece, ⁹  an ephod, ¹⁰  a robe, a fitted ¹¹  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 29:6

29:6 You are to put the turban on his head and put the holy diadem ¹²  on the turban.

Imamat 8:6-9

Clothing Aaron

8:6 So Moses brought Aaron and his sons forward and washed them with water. 8:7 Then he ¹³  put the tunic ¹⁴  on Aaron, ¹⁵  wrapped the sash around him, ¹⁶  and clothed him with the robe. ¹⁷  Next he put the ephod on him ¹⁸  and placed on him ¹⁹  the decorated band of the ephod, and fastened the ephod closely to him with the band. ²⁰  8:8 He then set the breastpiece ²¹  on him and put the Urim and Thummim ²²  into the breastpiece. 8:9 Finally, he set the turban ²³  on his head and attached the gold plate, the holy diadem, ²⁴  to the front of the turban just as the Lord had commanded Moses.

Ibrani 2:8-9

2:8 You put all things under his control.” ²⁵ 

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, ²⁶  2:9 but we see Jesus, who was made lower than the angels for a little while, ²⁷  now crowned with glory and honor because he suffered death, ²⁸  so that by God’s grace he would experience ²⁹  death on behalf of everyone.

Wahyu 4:4

4:4 In ³⁰  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ³¹  dressed in white clothing and had golden crowns ³²  on their heads.

Wahyu 4:10

4:10 the twenty-four elders throw themselves to the ground ³³  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ³⁴  before his ³⁵  throne, saying:

Wahyu 5:8-14

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ³⁶  before the Lamb. Each ³⁷  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ³⁸  5:9 They were singing a new song: ³⁹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁴⁰ 

and at the cost of your own blood ⁴¹  you have purchased ⁴²  for God

persons ⁴³  from every tribe, language, ⁴⁴  people, and nation.

5:10 You have appointed ⁴⁵  them ⁴⁶  as a kingdom and priests ⁴⁷  to serve ⁴⁸  our God, and they will reign ⁴⁹  on the earth.”

5:11 Then ⁵⁰  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁵¹  number was ten thousand times ten thousand ⁵²  – thousands times thousands – 5:12 all of whom ⁵³  were singing ⁵⁴  in a loud voice:

“Worthy is the lamb who was killed ⁵⁵ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁵⁶  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁵⁷ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁵⁸  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁵⁹  and worshiped.

[6:11]  ¹ 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.

[28:2]  ² sn The genitive “holiness” is the attribute for “garments” – “garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.

[28:2]  ³ tn The expression is לְכָבוֹד וּלְתִפְארֶת (lÿkhavod ulÿtif’aret, “for glory and for beauty”). W. C. Kaiser (“Exodus,” EBC 2:465), quoting the NIV’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service.

[28:3]  ⁴ tn Heb “And you, you will speak to.”

[28:3]  ⁵ tn Heb “wise of heart.” The word for “wise” (חַכְמֵי, khakhme, the plural construct form) is from the word group that is usually translated “wisdom, wise, be wise,” but it has as its basic meaning “skill” or “skillful.” This is the way it is used in 31:3, 6 and 35:10 etc. God gave these people “wisdom” so that they would know how to make these things. The “heart” for the Hebrews is the locus of understanding, the mind and the will. To be “wise of heart” or “wise in heart” means that they had the understanding to do skillful work, they were talented artisans and artists.

[28:3]  ⁶ sn There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” (Exodus, 371).

[28:3]  ⁷ tn The form is the perfect tense with the vav (ו) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.

[28:3]  ⁸ tn Or “to sanctify him” (ASV) or “to consecrate him” (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” (NIV) since the investiture is part of his being set apart for service.

[28:4]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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).

[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.

[8:7]  ¹³ sn Here Moses actually clothes Aaron (cf. v. 13 below for Aaron’s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13.

[8:7]  ¹⁴ sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment.

[8:7]  ¹⁵ tn Heb “on him”; the referent (Aaron) has been specified in the translation for clarity.

[8:7]  ¹⁶ tn Heb “girded him with the sash” (so NASB); NCV “tied the cloth belt around him.”

[8:7]  sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[8:7]  ¹⁷ sn The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Exod 28:4, 31-35; 29:5; 39:22-26).

[8:7]  ¹⁸ sn The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Exod 28:4, 6-14, 25-28; 29:5; 39:2-7).

[8:7]  ¹⁹ tn Heb “girded him with.”

[8:7]  ²⁰ sn The decorated band of the ephod served as a sort of belt around Aaron’s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front (Exod 28:8, 27; 29:5; 39:5, 20).

[8:8]  ²¹ sn The breastpiece was made of the same material as the ephod and was attached to it by means of gold rings and chains on its four corners (Exod 28:15-30; 29:5; 39:8-21). It had twelve stones attached to it (representing the twelve tribes of Israel), and a pocket in which the Urim and Thummim were kept (see following).

[8:8]  ²² sn The Urim and Thummim were two small objects used in the casting of lots to discern the will of God (see Exod 28:30; Num 27:21; Deut 33:8; 1 Sam 14:41 in the LXX and 28:6; Ezra 2:63 and Neh 7:65). It appears that by casting them one could obtain a yes or no answer, or no answer at all (1 Sam 28:6; J. E. Hartley, Leviticus [WBC], 111-12). See the extensive discussion in J. Milgrom, Leviticus (AB), 1:507-11.

[8:9]  ²³ tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[8:9]  sn The turban consisted of wound-up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4).

[8:9]  ²⁴ sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

[2:8]  ²⁵ tn Grk “you subjected all things under his feet.”

[2:8]  sn A quotation from Ps 8:4-6.

[2:8]  ²⁶ sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

[2:9]  ²⁷ tn Or “who was made a little lower than the angels.”

[2:9]  ²⁸ tn Grk “because of the suffering of death.”

[2:9]  ²⁹ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[4:4]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ³¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

[4:4]  ³² sn See the note on the word crown in Rev 3:11.

[4:10]  ³³ tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[4:10]  ³⁴ sn See the note on the word crown in Rev 3:11.

[4:10]  ³⁵ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[5:8]  ³⁶ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ³⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ³⁸ sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ³⁹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁴⁰ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁴¹ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁴² tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁴³ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁴⁴ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ⁴⁵ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁴⁶ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁴⁷ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁴⁸ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁴⁹ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[5:11]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁵¹ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁵² tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ⁵³ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ⁵⁴ tn Grk “saying.”

[5:12]  ⁵⁵ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁵⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁵⁷ tn Grk “saying.”

[5:13]  ⁵⁸ tn Or “dominion.”

[5:14]  ⁵⁹ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”