Exodus 29:9

Exo 29:9 And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest’s office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons.

Ver. 9. Consecrate.] Heb., Fill their hands, sc., with sacrifices: they were not to fill their own hands, as Jeroboam’s priests did. {1Ki 13:33, margin; Heb 5:5}

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.

29:9 forever: The fulfillment of this promise, as with the one to David, clearly leads beyond the merely human. Aaron’s own behavior was less than sterling (e.g., ch 32; Num 11), and the behavior of his sons and descendants was no better (1 Sam 2:12-17; Isa 28:7; Ezek 8:15-16; Mal 2:1-9). The promise could only find its ultimate fulfillment in Jesus Christ (see Heb 7:26; 9:11). • To ordain (literally to fill the hands) means to give a person a task to perform.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Or, consecrate them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

9. consecrate] install (lit. fill the hands of): see on Exo_28:41.

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.

And thou shalt gird them with girdles (Aaron and his sons),.... Aaron with the girdle of the ephod, and with the girdle of needlework, and his sons with common girdles made for them; all which showed what strength, diligence, and expedition were necessary for the discharge of their office:

and put the bonnets on them; upon their heads, which differed only from the high priest's mitre in the manner of rolling or wrapping, as has been observed on Exo 28:39,

and the priest's office shall be theirs for a perpetual statute; that is, shall descend from father to son in Aaron's family throughout all generations, until the Messiah should come; who would be a priest of another order, and put an end to the Aaronic priesthood, by fulfilling what that was a type of, and so abolishing it:

and thou shall consecrate Aaron and his sons; or "fill the hand of them"; that is, with sacrifices to offer for themselves and others; see Gill on Exo 28:41. The Targums of Onkelos and Jonathan are,"shall offer the offering of Aaron, and the offering of his sons,''of which there is an after account, and was one part of their consecration.

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

A perpetual statute; so long as the Jewish pedagogy and policy lasts.

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

The bonnets. Rather "caps." There is no article. Thou shalt consecrate Aaron and his sons. Literally, "Thou shalt fill the hand of Aaron and the hand of his sons." Installation in an office was usually effected among the Eastern nations by putting into the hand of the official the insignia which marked his functions. In this particular case certain portions of the offerings were used as the insignia. See ver. 24.

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

gird

Symbol of service. Luk 12:37; Luk 17:8; Joh 13:4; Rev 1:13.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

והיתה להם AND SHALL BE UNTO THEM This “filling of hands” shall be for an everlasting priesthood.

ומלאת AND THOU SHALT “FILL” by means of these following matters

יד אהרן ויד בניו AARON’S HAND AND HIS SONS’ HANDS in the appointment and assigment to the priesthood.

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.

AND THOU SHALT GIRD THEM WITH BELTS. This alludes to Aaron and his sons, and then Scripture reverts and explains, Aaron and his sons. This is similar to the expressions: let him bring it, the Eternal’s offering; alludes already to the Eternal’s offering, but then Scripture itself reverts and explains it. The same principle applies in the next example. the kingdom which will not serve him, Nebuchadnezzar. Such are the words of Rabbi Abraham ibn Ezra. But if so, [the following phrase in the verse before us,] and thou shalt bind ‘migba’oth’ on them refers only to some of them [mentioned before, namely, Aaron’s sons], for Aaron’s head-dress was not of the migba’oth, and besides, the mitznepheth is already on his head [as mentioned in Verse 6]. It is possible that the explanation of the verse is: “and thou shalt gird them with belts, and Aaron and his sons.” The verse is thus stating that he should gird Aaron’s sons mentioned with belts, and Aaron himself should be girded with his sons. For since the belt was alike for all of them [for Aaron and his sons], it was not mentioned above among the particular garments of Aaron; therefore it now became necessary to say that he should gird Aaron too with a belt like his sons. The breeches were not mentioned here as it was not necessary, as I have explained. And the reason why the breeches were singled out from the rest of the garments [by not being mentioned here] is that it was Moses who clothed them with all the garments, as G-d commanded, and thou shalt clothe them. But the breeches which were to cover the flesh of their nakedness, they themselves put on in privacy. Therefore He did not mention them here among the garments — and thou shalt take the garments, and clothe Aaron… and therefore He separated them [from the other garments] in command and in punishment, as I have mentioned above.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.