Exodus 29:6

Hebrew (Westminster Leningrad Codex)

English Translation

and you shall set the turban on his head, and put the holy crown on the turban.

World English Bible · Public Domain

Highlights

1 first appearance in the Hebrew Bible

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הַמִּצְנֶ֖פֶת

mitsnepheth

H4701

“the · turban”

Particle, Definite Article + Noun, Common, Feminine, Singular, Absolute

Appears 12× in the Hebrew Bible
First appears at Exodus 28:4

Full BDB Definition

Origin: from H6801

TWOT: 1940c

turban (of the high priest)

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

10: words
8: distinct lemmas
Pentateuch: section

Notable vocabulary

The rarest word here is הַמִּצְנֶ֖פֶת turban H4701 — appearing just 12 times in the whole Hebrew Bible.

First appearance in Scripture

This word makes its first canonical appearance in the Hebrew Bible here:

נֵ֥זֶר consecration H5145

Shared distinctive vocabulary

הַמִּצְנֶ֖פֶת turban H4701 occurs in 9 verses of the Hebrew Bible. Also found in:

Grammatical profile

2 verbs
5 nouns
2 prepositions
1 particle

Verb forms

וְשַׂמְתָּ֥ Qal · Sequential Perfect
וְנָתַתָּ֛ Qal · Sequential Perfect

Repetition

Words recur within this verse — often emphatic in Hebrew:

הַמִּצְנֶ֖פֶת turban H4701 ×2
עַל upon H5921 ×2

Hebrew & Septuagint length

In English translation the verse runs 17 words from the Hebrew and 21 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 10 Hebrew tokens and 17 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Cross-references

Topical passages linked to Exodus 29:6 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Leviticus 8:9 He set the turban on his head; and on the turban, in front, he set the golden plate, the holy crown; as Yahweh commanded Moses.
Exodus 28:36–39 "You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, 'HOLY TO YAHWEH.'

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Exodus 29:6 Masoretic · Westminster Leningrad Codex

וְשַׂמְתָּ֥ הַמִּצְנֶ֖פֶת עַל רֹאשׁ֑וֹ וְנָתַתָּ֛ אֶת נֵ֥זֶר הַקֹּ֖דֶשׁ עַל הַמִּצְנָֽפֶת

and you shall set the turban on his head, and put the holy crown on the turban.

World English Bible · Public Domain

Greek LXX Exodus 29:6 Septuagint · lemma form

καί ἐπιτίθημι ὁ μίτρα ἐπί ὁ κεφαλή αὐτός καί ἐπιτίθημι ὁ πέταλον ὁ ἁγίασμα ἐπί ὁ μίτρα

And you shall put the mitre on his head; and you shall put the plate, even the Holiness, on the mitre.

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

Targum Onkelos Torah (Genesis–Deuteronomy)

וּתְשַׁוִי מִצְנֶפְתָּא עַל רֵישֵׁהּ וְתִתֵּן יָת כְּלִילָא דְקוּדְשָׁא עַל מִצְנֶפְתָּא:

(no public-domain English translation for this verse)

Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.
Targum Pseudo-Jonathan Torah (Genesis–Deuteronomy)

וּתְשַׁוֵּי מַצְנַפְתָּא עַל רֵישֵׁיהּ וְתִתֵּן יַת כְּלִילָא דְבֵיהּ חֲקִיק שְׁמָא דְקוּדְשָׁא עַל מִצְנַפְתָּא

And thou shalt set the mitre on his head, and put the diadem upon which is engraven the Name of Holiness upon the mitre.

Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.

Commentary

Notes on Exodus 29:6 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Trapp's Complete Commentary

John Trapp

Exo 29:6 And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.

Ver. 6. The holy crown.] {See Trapp on "Exo 28:40"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ellicott's Commentary for English Readers

(6) The holy crown.—The golden plate, inscribed with “Holiness to the Lord,” and attached to the mitre by a lace or riband, resembled the “diadems” worn in the East by monarchs, and regarded as the main emblem of their sovereignty. In Egypt, such a diadem is found first in the reign of Amenôphis IV. (Khuenaten), the ninth king of the eighteenth dynasty. The assignment of a crown to the high priest gave him that quasi-royal dignity which marked him as a type of our Lord in His threefold office of Prophet, Priest, and King.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

6. the mitre] the turban: Exo_28:37.

the holy crown] so Exo_39:30, Lev_8:9. Better, the holy diadem. The term does not occur in ch. 28; but it doubtless denotes the blue lace, with the gold plate in front, which was tied, in the manner of a ‘diadem,’ round the white turban of the high priest (see on Exo_28:37). The word is also used of a royal diadem (2Sa_1:10 al.); and perhaps means properly a (mark of) separation (to Jehovah).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

And thou shall put the mitre upon his head,.... Which was made of linen, and was a wrap of linen about his head in the form of a turban:

and put the holy crown upon the mitre; the holy crown was a plate of gold which had these words, "holiness to the Lord", engraven on it; and so says the Targum of Jonathan,"on which the holy name was engraven;''the mitre was upon the top of his head, this in the forefront of that; it was upon Aaron's forehead, and reached from ear to ear, and was fastened behind with a blue lace; this was like a crown or a diadem, and denotes the honour and dignity of the priestly office: Christ is a priest on his throne, and his saints are a royal priesthood, even kings as well as priests unto God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Matthew Poole's English Annotations

The holy crown, i.e. the plate of gold, Exo 28:36, as appears by comparing Lev 8:9.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The Pulpit Commentary

The holy crown. The plate of gold with its blue ribbon, or lace, formed a species of diadem, such as in the East seems to have been always regarded as the special emblem of royalty. An ornament of the kind seems to have been introduced into Egypt by Khuenaten or Amenophis IV It marked the royal character of the high priest, who, as the main type of Christ in the Mosaic law, was bound to be "Prophet, Priest, and King." (Compare Lev_8:9)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Rashi

Rabbi Shlomo Yitzchaki (Rashi)

נזר הקדש THE DIADEM OF HOLINESS — This refers to the Plate.

על המצנפת UPON THE MITRE, as I have explained above (Exodus 28:37) — by means of the middle string and the two strings at its (the Plate’s) ends which were, the three of them, tied together behind his neck he placed it upon the mitre as a kind of helmet.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Exodus, in the Pentateuch, opens this verse with 10 words (8 distinct Hebrew lemmas). Its most distinctive word is mitsnepheth (“turban”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

How does “turban” (mitsnepheth) shape what this verse is saying?
This is the first place “consecration” appears in Scripture (first appears here). What does its debut here establish?
How does Exodus 28:4, which shares the word «turban», read alongside this verse?
What does the repetition of “turban” (2× in this one verse) do in this verse?
These translations render this verse differently. What is at stake in choosing one wording over another?
«וְשַׂמְתָּ֥» is a Qal Sequential Perfect verb. How does that grammatical form shape the action described?
Compare how Trapp's Complete Commentary and Ellicott's Commentary for English Readers read this verse. Where do they agree or differ?

Things to notice

1 word makes its first canonical appearance in Scripture here.
This verse counts 10 Hebrew ↔ 17 Greek words.
These translations choose different wording for 8 words in this verse.
“turban” occurs 2× in this single verse.
8 distinct Hebrew lemmas span 10 words in this verse.