Keluaran 29:9

29:9 and wrap the sashes around Aaron and his sons ¹  and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate ²  Aaron and his sons.

Keluaran 29:1

The Consecration of Aaron and His Sons

29:1 ³ “Now this is what ⁴  you are to do for them to consecrate them so that they may minister as my priests. Take a young ⁵  bull and two rams without blemish; ⁶ 

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁷  laid hands on ⁸  some from the church to harm them. ⁹ 

Kisah Para Rasul 13:33-34

13:33 that this promise ¹⁰  God has fulfilled to us, their children, by raising ¹¹  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹²  today I have fathered you.’ ¹³  13:34 But regarding the fact that he has raised Jesus ¹⁴  from the dead, never ¹⁵  again to be ¹⁶  in a state of decay, God ¹⁷  has spoken in this way: ‘I will give you ¹⁸  the holy and trustworthy promises ¹⁹  made to David.’ ²⁰ 

Ibrani 5:4

5:4 And no one assumes this honor ²¹  on his own initiative, ²²  but only when called to it by God, ²³  as in fact Aaron was.

[29:9]  ¹ tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.

[29:9]  ² tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.

[29:1]  ³ sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.

[29:1]  ⁴ tn Heb “the thing.”

[29:1]  ⁵ tn Literally: “take one bull, a ‘son’ of the herd.”

[29:1]  ⁶ tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.

[12:1]  ⁷ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁸ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁹ tn Or “to cause them injury.”

[13:33]  ¹⁰ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ¹¹ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ¹² sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹³ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[13:34]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹⁵ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹⁶ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁸ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁹ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ²⁰ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[5:4]  ²¹ sn Honor refers here to the honor of the high priesthood.

[5:4]  ²² tn Grk “by himself, on his own.”

[5:4]  ²³ tn Grk “being called by God.”