Exodus 29:6-7

29:6 You are to put the turban on his head and put the holy diadem ¹  on the turban. 29:7 You are to take the anointing oil and pour it on his head and anoint him. ² 

Exodus 29:17

29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head

Exodus 12:9

12:9 Do not eat it raw ³  or boiled in water, but roast it over the fire with its head, its legs, and its entrails.

Exodus 26:24

26:24 At the two corners ⁴  they must be doubled at the lower end and finished together at the top in one ring. So it will be for both.

Exodus 28:32

28:32 There is to be an opening ⁵  in its top ⁶  in the center of it, with an edge all around the opening, the work of a weaver, ⁷  like the opening of a collar, ⁸  so that it cannot be torn. ⁹ 

Exodus 36:29

36:29 At the two corners ¹⁰  they were doubled at the lower end and ¹¹  finished together at the top in one ring. So he did for both.

[29:6]  ¹ 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.

[29:7]  ² sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.

[12:9]  ³ sn This ruling was to prevent their eating it just softened by the fire or partially roasted as differing customs might prescribe or allow.

[26:24]  ⁴ tn Heb “they will be for the two corners.” This is the last clause of the verse, moved forward for clarity.

[28:32]  ⁵ tn Heb “mouth” or “opening” (פִּי, pi; in construct).

[28:32]  ⁶ tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.

[28:32]  ⁷ tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.

[28:32]  ⁸ tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.

[28:32]  ⁹ tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).

[36:29]  ⁶ tn This is the last phrase of the verse, moved forward for clarity.

[36:29]  ⁷ tn This difficult verse uses the perfect tense at the beginning, and the second clause parallels it with יִהְיוּ (yihyu), which has to be taken here as a preterite without the consecutive vav (ו). The predicate “finished” or “completed” is the word תָּמִּים (tammim); it normally means “complete, sound, whole,” and related words describe the sacrifices as without blemish.