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Exodus Chapter
Twenty-eight
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 28
This chapter informs us of
the servants God would have to minister to him in the house, or tabernacle, he
had ordered to be made, even Aaron and his sons, Exodus 28:1 of the
garments they were to wear in their service, Exodus 28:2 and
first of the garments of the high priest, and particularly of the ephod, with
the girdle, on the shoulder pieces of which were to be two onyx stones, with
the names of the children of Israel engraved on them, Exodus 28:6, and
that of the breastplate of judgment, with the Urim and Thummum in it, Exodus 28:15 and of
the robe of the ephod, Exodus 28:31, and
of the mitre, Exodus 28:36 and
then of the garments of the common priests, Exodus 28:40.
Exodus 28:1 “Now
take Aaron your brother, and his sons with him, from among the children of
Israel, that he may minister to Me as priest, Aaron and Aaron’s sons:
Nadab, Abihu, Eleazar, and Ithamar.
YLT 1`And thou, bring thou near unto thee Aaron
thy brother, and his sons with him, from the midst of the sons of Israel, for
his being priest to Me, [even] Aaron, Nadab, and Abihu, Eleazar and Ithamar,
sons of Aaron;
And take thou
unto thee Aaron thy brother, and his sons with him,.... Moses is
bid to fetch or send for Aaron and his sons to him: or "cause" them
to "draw near"F14הקרב
"appropinquare fac", Pagninus, Montanus, Vatablus. to him, and stand
before him, that he might in the name of the Lord, and by his authority,
distinguish and separate them
from among the
children of Israel: and before them all invest them with the office of priesthood,
as it follows:
that they may
minister unto me in the priest's office, before this time every
master of a family was a priest, and might and did offer sacrifice, and all the
Israelites were a kingdom of priests; and Moses, as Aben Ezra calls him, was
"a priest of priests"; but now it being enough for him to be the
political ruler of the people, and the prophet of the Lord, the priestly office
is bestowed on Aaron and his sons; nor might any afterwards officiate in it but
such as were of his family; and a great honour this was that was conferred on
him, and to which he was called of God, as in Hebrews 5:4 and it
is greatly in the favour of Moses, and which shows him to be an upright and
undesigning man, that sought not to aggrandize himself and his family; that
though he had so much honour and power himself, he sought not to entail any
upon his posterity. It is hinted in the latter part of the preceding chapter,
that Aaron and his sons should minister in the sanctuary, and look after the
candlestick, and its lamps; and here the design of God concerning them is more
fully opened, which was, that they should be his peculiar ministers and
servants in his house, to do all the business appertaining to it:
even Aaron,
Nadab and Abihu, Eleazar and Ithamar, Aaron's sons: who were all
the sons that Aaron had that we read of; though Aben Ezra thinks it probable
that he might have other sons, and therefore the names of those are
particularly mentioned, who were to be taken into the priest's office with him;
the two first of these died very quickly after this, in a very awful manner, as
the sacred story relates; and from the other two sprung all the priests that
were in all successive generations.
Exodus 28:2 2 And
you shall make holy garments for Aaron your brother, for glory and for beauty.
YLT 2and thou hast made holy garments for Aaron
thy brother, for honour and for beauty;
And thou shalt
make holy garments for Aaron thy brother,.... Called so, because
in these he was to minister in the holy place, and perform holy service; and
because typical of the holy human nature of Christ our great High Priest, and
of his spotless righteousness, and of the garments of sanctification, both
outward and inward, that all believers in him, who are made priests unto God,
are arrayed with: Aaron and his sons being appointed priests, their garments
are first described before their work and even before their consecration to
their office; and there were some peculiar to Aaron, or the high priest, and
different from those of his sons, or the common priests; and which are first
treated of, as the breastplate, the robe of ephod, and the plate of gold;
besides these, there were four more, common to all the priests, as the coat,
the breeches, the girdle, and bonnet. Now whereas some of the Heathen priests
performed their office, and offered their sacrifices, naked, which was very
shameful and abominable, as BrauniusF15De Vestitu Sacerdot. Heb. l.
1. c. 1. sect. 5. p. 11. from various authors has shown, though this was not
done by them all: in opposition to such a filthy practice, and to show his
detestation of it, the Lord orders his priests to be clothed, and that in a
very splendid manner, with garments
for glory and
beauty; that is, with glorious and beautiful ones, and which would make
his priests look so: and this was done, partly to point out the dignity of
their office to themselves, that they might take care to behave suitable to it,
and keep up the honour and credit of it; and partly to make them respectable
unto men, and be honoured by them, none being clothed as they were, as Aben Ezra
observes; but chiefly because they were typical of the glory and beauty of
Christ's human nature, which was as a garment put on, and put off, and on
again, and in which he officiated as a priest, and still does; and which is now
very glorious, and in which he is fairer than any of the children of men; and
of the garments of salvation, and robe of righteousness, in which all his
people, his priests, appear exceeding glorious and beautiful, even in a
perfection of beauty.
Exodus 28:3 3 So
you shall speak to all who are gifted artisans, whom I have filled with
the spirit of wisdom, that they may make Aaron’s garments, to consecrate him,
that he may minister to Me as priest.
YLT 3and thou -- thou dost speak unto all the wise
of heart, whom I have filled [with] a spirit of wisdom, and they have made the
garments of Aaron to sanctify him for his being priest to Me.
And thou shall
speak unto all that are wise hearted,.... That have knowledge
and understanding in mechanic arts, particularly in making garments; and it
required men of more than ordinary skill to be employed in making these,
because they were uncommon ones, and required a good deal of thought and judgment,
and care and application, to make them exactly as they should be:
whom I have
filled with the spirit of wisdom; for besides a common
understanding of things, these required a peculiar gift from God, which some
men, as Bezaleel and Aholiab had:
that they may
make Aaron's garments, to consecrate him to put upon him at the
time of his consecration; and indeed this was one way, by which, as well as by
sacrifices, that he was consecrated, see Exodus 29:1,
that he may
minister unto me in the priest's office for the priests, without
having these garments on, might not minister in their office; for when these
garments were off, as they were when they were out of their service, they were
as other men, as laymen; see Gill on Ezekiel 42:14.
Exodus 28:4 4 And
these are the garments which they shall make: a breastplate, an ephod,[a] a robe, a
skillfully woven tunic, a turban, and a sash. So they shall make holy garments
for Aaron your brother and his sons, that he may minister to Me as priest.
YLT 4`And these [are] the garments which they
make: a breastplate, and an ephod, and an upper robe, and an embroidered coat,
a mitre, and a girdle; yea, they have made holy garments for Aaron thy brother,
and for his sons, for his being priest to Me.
And these are
the garments which they shall make,.... Some for Aaron and
some for his sons, some peculiar to the high priest, and others in common to
him and other priests:
a breastplate,
and an ephod, and a robe, and a broidered coat, a mitre, and a girdle; of each of
which, with others, there is a more particular account in this chapter, and
will be observed in their order:
and they shall
make holy garments for Aaron thy brother, and his sons: as those
before mentioned, with some others not mentioned; some for Aaron only, and
others that were to be worn by his sons also:
that he may
minister unto me in the priest's office; these were absolutely
necessary to the execution of the priestly office, and an essential
qualification for it, and without which it was not lawful to serve in it.
Exodus 28:5 5 “They
shall take the gold, blue, purple, and scarlet thread, and the fine
linen,
YLT 5`And they take the gold, and the blue, and
the purple, and the scarlet, and the linen,
And they shall
take,.... The Targum of Jonathan adds, out of their substance; that
is, those that were wise hearted, and had knowledge and skill in making such
garments; these were to take, not out of their own personal substance, but they
were to take or receive from Moses what the people freely offered for such service,
Exodus 36:3,
gold, and blue,
and purple, and scarlet, and fine linen; pieces of gold, which
they beat into thin plates, and drew into wires, and which they worked into
stuffs, woollen or linen, or both, of the colours here mentioned; all which
were made use of in the ephod, girdle, breastplate, &c. see Exodus 39:3 and had
a mystical significance in them.
Exodus 28:6 6 and
they shall make the ephod of gold, blue, purple, and scarlet thread,
and fine woven linen, artistically worked.
YLT 6and have made the ephod of gold, blue, and
purple, and scarlet, and twined linen, work of a designer;
And they shall
make the ephod,.... This was the outermost garment of, all, and was put over the
robe; it was a short garment, reaching to the loins, as KimchiF16Comment.
in 1 Chron. 15. 27. ; or to
the buttocks, as AbarbinelF17Comment. in loc. ; and not to the heels
or feet, as JarchiF18Comment. in loc. , and MaimonidesF19Hilchot
Cele Hamikdash, c. 9. sect. 9. ; for JosephusF20Antiqu. l. 3. c. 7.
sect. 5. says it was but a cubit long, which was little more than half a yard;
he means that part of it which was distinct from the shoulder pieces, and came
down from thence: the hinder part of it covered the back, and reached to the
middle of the buttocks; and the forepart covered the breast and belly, and with
shoulder pieces under the arm holes was buttoned with onyx stones upon the top
of the shoulders, and was girt about the breast with a curious girdle: it had
no sleeves, though JosephusF21Ib. says it had, as appears from the
make of it; it was different from the linen ephod worn by the common priests
and others, and was a symbol of the human nature of Christ, our great High
Priest: it was made of
gold, of blue,
and of purple, of scarlet, and fine twined linen, with cunning work; the stuff of
which it was made was interwoven with threads of gold, and threads of blue,
purple, and scarlet yarn, and threads of linen, wrought with divers figures in
a curious manner, which looked very beautiful; and was a fit emblem of the
glory, excellency, and purity of Christ's human nature; of the various graces
of the Spirit in it; of his heavenly original; of his blood, sufferings, and
death, and glorious exaltation; and of its being a curious piece of workmanship
wrought by the Lord himself, Hebrews 10:5.
Exodus 28:7 7 It
shall have two shoulder straps joined at its two edges, and so it shall
be joined together.
YLT 7it hath two shoulders joining at its two
ends, and it is joined.
It shall have
the two shoulder pieces thereof,.... Which were two pieces that joined to
the ephod, reaching from the arm holes to the shoulders both on the right and
left, coming from before and behind; and meeting on the shoulders, were
buttoned with two onyx stones, and covering the shoulders are called by this
name:
joined at the
two edges thereof; the two edges of the ephod; not sewed thereunto with a needle,
as MaimonidesF23Ut supra. (Hilchot Cele Hamikdash, c. 9. sect. 9.)
and other Jewish writers think, but were woven along with it, and in the
weaving was of the same with it:
and so it shall
be joined together; that is, the hinder and fore parts of the ephod in the shoulder
pieces of it, shall be joined together by the two onyx stones upon them,
hereafter mentioned, with which they were buttoned.
Exodus 28:8 8 And
the intricately woven band of the ephod, which is on it, shall be of the
same workmanship, made of gold, blue, purple, and scarlet thread,
and fine woven linen.
YLT 8`And the girdle of his ephod which [is] on
him, according to its work, is of the same, of gold, blue, and purple, and
scarlet, and twined linen.
And the curious
girdle of the ephod, which is upon it,.... Which was worn along
with it, and went out from it like two thongs, as Jarchi says, which girt the
ephod close to the back and breast:
shall be of the
same; of the same matter as the ephod, and woven in the same manner,
and together with it:
according to
the work thereof; wrought with the same coloured, curious, and cunning work:
even of gold,
of blue, and purple, and scarlet, and fine twined linen; and from the
gold in it, it was called a golden girdle, to distinguish it from others, and
with it the priest was girt under the arm holes about the paps, to which the
allusion is, Revelation 1:13 and
is an emblem of the close union of the human nature of Christ to his divine
which is the effect of his love to his people; which, as it is seen in his
incarnation, so more especially in his sufferings and death; and it may denote
his strength to do his work as a priest, his readiness to perform it, and his
faithfulness and integrity in it; righteousness being the girdle of his loins,
and faithfulness the girdle of his reins.
Exodus 28:9 9 “Then
you shall take two onyx stones and engrave on them the names of the sons of
Israel:
YLT 9`And thou hast taken the two shoham stones,
and hast opened on them the names of the sons of Israel;
And thou shall
take two onyx stones,.... called from the colour of a man's nail, which they to
resemble: the Targums of Onkelos and Jonathan call them stones of beryl, and so
the Syriac version; the Septuagint, stones of emerald, and the Arabic version,
crystal stones: but, according to JosephusF24Ut supra. (Antiqu. l. 3.
c. 7. sect. 5.) , they were sardonyx stones, and in which BranniusF25De
Vestitu Sacerd. Heb. l. 2. c. 18. sect. 4. p. 730. thinks he was right:
and grave on
them the names of the children of Israel; the names of the twelve
sons of Jacob, six on one stone and six on the other, as often mentioned, for
which onyx stones are very fit; and they must be very large to have so many
letters graved upon them; for there is no reason to believe the initial letters
of their names only were engraved, but their whole names at length. In the
Museum at Dresden is an oriental onyx which cost 48,000 dollars; it is of an
oval figure, and its longest diameter is almost six inches, and in such an one
might easily be engraved so many names: and Wagenseil makes mention of one in
the possession of the bishop of Bamberg, in which were represented Christ
sitting, and teaching his twelve apostles standing round him, of which he has
given the figureF26Not. in Misn. Sotah, c. 9. p. 996. : the onyx
stone being of the colour observed, was a fit emblem of Christ in his human
nature, and if the sardonyx, of him in both his natures; and as the twelve
tribes of Israel were a figure of the church, their names being on two stones
may denote both the Jewish and Gentile churches; these being precious stones on
which they were engraven, may signify how valuable the church and its members
are to Christ; and being alike there, their being equally loved of God, chosen
in Christ, redeemed by his blood, interested in all the blessings of his grace,
and shall enjoy the same glory; and their names being there, the distinct
knowledge had of them by name, and being in ouches of gold, their dignity and
safety, as afterwards declared.
Exodus 28:10 10 six
of their names on one stone and six names on the other stone, in order of their
birth.
YLT 10six of their names on the one stone, and the
names of the remaining six on the second stone, according to their births;
Six of their
names on one stone,.... The names of the six eldest on the stone upon the right
shoulder:
and the other
six names of the rest on the other stone: the names of the six
youngest on the stone upon the left shoulder; for these stones, as afterwards
said, were put on the shoulders of the priests:
according to
their birth; the order of it; so that upon the first stone were engraven the
names of Reuben, Simeon, Levi, Judah, Dan, and Naphtali; and on the second
stone the names of Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin; and so
they are disposed by Jarchi, with whom Josephus agreesF1Ut supra.
(Antiqu. l. 3. c. 7. sect. 5.) ; though some Jewish writers, and particularly
MaimonidesF2Hilchot Cele Hamikdash, ut supra. (c. 9. sect. 9.) ,
place them otherwise; but this seems most agreeable to the letter and sense of
the text.
Exodus 28:11 11 With the work of an
engraver in stone, like the engravings of a signet, you shall engrave
the two stones with the names of the sons of Israel. You shall set them in
settings of gold.
YLT 11the work of an engraver in stone, openings of
a signet, thou dost open the two stones by the names of the sons of Israel; turned
round, embroidered [with] gold, thou dost make them.
With the work
of an engraver in stone,.... Not in common but precious stones: Moses was not to do this
himself, as it could not be supposed he should, but he was to employ an
engraver, whose business it was, and one that was capable of doing it in a
professional manner:
like the engravings of a signet shall thou engrave the two stones with
the names of the children of Israel: as in signets or seals,
by which impressions are made on wax, the letters or figures are cut deep, that
they might on the wax stand out; so it seems the letters of the names of the
children of Israel were cut in these stones: this shows that engraving on
precious stones is very old, and the ancients indeed are said to excel in this
art:
thou shalt make
them to be set in ouches of gold; in beazils or sockets,
such as precious stones in rings are set in; these with the stones in them
served as buttons to fasten together the hinder and fore part of the ephod on
the shoulder pieces of it.
Exodus 28:12 12 And
you shall put the two stones on the shoulders of the ephod as memorial
stones for the sons of Israel. So Aaron shall bear their names before the Lord on his two
shoulders as a memorial.
YLT 12`And thou hast set the two stones on the
shoulders of the ephod -- stones of memorial to the sons of Israel -- and Aaron
hath borne their names before Jehovah, on his two shoulders, for a memorial.
And thou shall
put the stones upon the shoulders of the ephod,.... That is, the
shoulder pieces of it; these stones were put there, the names of the twelve
sons of Israel being engraven on them, and they, set in rims or sockets of
gold, and serving for buttons to the shoulder pieces: but chiefly the design of
them was
for stones of
memorial unto the children of Israel: not to put the
Israelites in mind of the merits of their ancestors, as the Targum of Jonathan;
for none of their works were meritorious, and some were not good, and not
worthy of remembrance; but rather to put Aaron or the high priest in mind to
pray and make intercession for the twelve tribes, whose names were on the
stones; or rather to put God himself in remembrance of his promises made unto
them, and that they were his dear, special, and peculiar people; just as the
rainbow was to be a memorial to the Lord of the covenant he made with all
flesh, and which is to be understood after the manner of men:
and Aaron shall
bear their names before the Lord upon his two shoulders for a memorial; signifying
his presentation of them to the Lord when he appeared before him on the mercy
seat; his intercession for them, and his patient bearing all their infirmities
and weaknesses; in which he was a type of Christ, who presents all his people
to his divine Father, makes intercession for them, and bears all their burdens,
the care and government of them being upon his shoulders, Isaiah 9:6.
Exodus 28:13 13 You
shall also make settings of gold,
YLT 13`And thou hast made embroidered things of
gold,
And thou shalt
make ouches of gold. Or sockets of gold, to put the two onyx stones in, Exodus 28:11 for of
other ouches we read not, excepting the enclosings, in which the twelve stones
of the breastplate were set, Exodus 28:20 and
these are again mentioned because of the chains to be fastened to them, of
which in the following verse.
Exodus 28:14 14 and
you shall make two chains of pure gold like braided cords, and fasten the
braided chains to the settings.
YLT 14and two chains of pure gold, wreathed work
thou dost make them, work of thick bands, and thou hast put the thick chains on
the embroidered things.
And two chains
of pure gold at the ends,.... The use of which was to hang the breast plate on, after
described; one end of them was fastened to rings on the ouches in the shoulder
pieces, and the other end to rings on the breastplate, and thus it hung:
of wreathen
work shall thou make them; these chains were not made after the manner
of circles or ringlets coupled together, as chains usually are, but of golden
wires twisted together as a rope is twisted
and fasten the
wreathen chains to the ouches; to the ouches on the shoulder pieces of the
ephod, in which the onyx stones were set, very probably to rings that were in
these ouches.
Exodus 28:15 15 “You
shall make the breastplate of judgment. Artistically woven according to the
workmanship of the ephod you shall make it: of gold, blue, purple, and scarlet thread,
and fine woven linen, you shall make it.
YLT 15`And thou hast made a breastplate of
judgment, work of a designer; according to the work of the ephod thou dost make
it; of gold, blue, and purple, and scarlet, and twined linen thou dost make it;
And thou shall
make the breastplate of judgment,.... Called a
"breastplate", because worn upon the breast of the high priest; and a
breastplate "of judgment", because it was to put him in mind that he
should do justice and judgment in the execution of his office, and that he
should have at heart the judgment of the people of Israel; and in difficult
cases should ask it of God, and faithfully declare it to them: it was, with the
twelve stones in it, an emblem of the church and people of God, borne upon the
heart of Christ our great High Priest, who are made righteous by him, yea, the
righteousness of God in him, and are called by his name, the Lord our
righteousness; the judgment or government of whom is committed to him, and
which he exercises, by appointing laws and ordinances for them, by constituting
and qualifying persons to act under him, to explain those laws, and see them
put in execution, by vindicating and protecting them, and by the open
justification of them at the last day:
with cunning
work, after the work of the ephod thou shall make it; wrought with
divers figures in a very curious manner:
of gold, of
blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make
it; a piece of stuff interwoven with threads of gold, or golden
wires, and with threads of yarn, of blue, purple, and scarlet colours, and with
threads of fine twined linen six times doubled; all which may signify the
beautiful array of the saints, with the several graces of the Spirit; and
especially their being clothed with fine linen, called the righteousness of the
saints; that raiment of needlework, and clothing of wrought gold, the
righteousness of Christ, consisting of his obedience, sufferings, and death,
fitly expressed by these various colours.
Exodus 28:16 16 It
shall be doubled into a square: a span shall be its length, and a span shall
be its width.
YLT 16it is square, doubled, a span its length, and
a span its breadth.
Four square it
shall be, being doubled,.... That is, when it was doubled; for the
length of it, according to MaimonidesF3Cele Hamikdash, c. 9. sect.
6. , was a cubit, which is two spans, and so, when it was doubled, was but one,
and its length and breadth being alike, as follows:
a span shall
be the length thereof, and a span shall be the breadth thereof; a
square, which is the measure, the form of the new Jerusalem, the church of
Christ, Revelation 21:16
and may denote the perfection, firmness, and immovableness of it, Psalm 125:1. Some
have thought that this breastplate was doubled, in order to have something
enclosed in it: some imagine, that within this fold were put the Urim and
Thummim, which they suppose to be two words engraved on a stone, and different
from the twelve stones in it; others, that the name of Jehovah was written and
put there, as the Targum of Jonathan and Jarchi on Exodus 28:30 and
other Jewish writers, and others, fancy some little images were put within
these folds, the name with the teraphim, and supposed to be the Urim and
Thummim; but if these were hid in the folds, they could not be seen when
consulted; it is most probable there is nothing put within the double, which
was not done for any such use; but most likely that it might be strong to bear
the weight of the precious stones, put in ouches of gold upon it.
Exodus 28:17 17 And
you shall put settings of stones in it, four rows of stones: The first
row shall be a sardius, a topaz, and an emerald; this shall be
the first row;
YLT 17`And thou hast set in it settings of stone,
four rows of stone; a row of sardius, topaz, and carbuncle [is] the first row;
And thou shalt
set in it settings of stones,.... Or "fill in it fillings of
stones"F4ומלאת בו
מלאת אבן "et implebis
in eo plenitudinem lapidis", Montanus; "vel eum impletione
lapidis", Pagninus; "implebis in eo impletione lapidis",
Drusius. ; which shows that there were in it ouches, or sockets of gold, the
hollows of which were to be filled up with precious stones:
even four rows
of stones; making a four square, and so filling up the measure of the
breastplate:
the first row
shall be a sardius, a topaz, and a carbuncle; about these stones, and
those that follow, there is a great variety of interpretations of them, both
among Jews and Christians; and they seem to be little known: our translators
upon the whole seem to be as right as any in giving the names of them; the
first of these, the "sardius", is a red stone of a blood colour, as
the "cornelian" or "ruby", and which some have thought is
here meant, and has its name either from the place where it has been found,
Sardis or Sardinia; or rather from its red colour; for "sered"
signifies red in Ezekiel 28:13 as
BrauniusF5De Vestitu Sacerd. Heb. l. 2. c. 8. sect. 10. p. 639. has
observed from Kimchi; and so Odem, which is the word here used, signifies, and
undoubtedly intends a stone of such a colour; and it is highly probable that
this is the Demium of PlinyF6Nat. Hist. l. 37. c. 7. , which is one
of the three kinds of sardius in India; and the red is so called from its
redness, as the same Braunius observes. The second stone, the
"topaz", had its name, according to PlinyF7Ibid. l. 6. c.
29. , from an island in Arabia, in the Red sea, called Topazos; and the best
topaz is the topaz of Cush or Arabia, as in Job 28:19. The
topaz of the ancients was of a green colour; and so the three Targums call this
stone Jarken or Jarketha, which signifies green; hence some have taken this to
be the emerald, which is of a fine green colour: the third stone is the
"carbuncle", as we render it; whatever stone is meant, it must be a
bright and glittering one, like lightning, as the word signifies; wherefore
some have taken it to be the emerald, so the Septuagint and BrauniusF8Ut
supra, (De Vestitu Sacerd. Heb. l. 2.) c. 10. sect. 4. p. 653. ; it being a
very radiant and glittering stone, of a grass green, and very refreshing to the
sight; but DanaeusF9Apud De Dieu in loc. says, that the carbuncle is
that species of the ruby, which of all is most beautiful and excellent, and
darts out light like lightning to those that look at it at a distance, and
shines in the middle of the night and darkness, so that it enlightens places
near it, as if it were a sun:
this shall be the first row; now upon these three stones were engraven
the names of Reuben, Simeon, and Levi, as both the Targums of Jonathan and
Jerusalem agree.
Exodus 28:18 18 the
second row shall be a turquoise, a sapphire, and a diamond;
YLT 18and the second row [is] emerald, sapphire,
and diamond;
And the second
row shall be an emerald, a sapphire, and a diamond. The first of
these stones is by both the Targums of Onkelos and Jonathan rendered an
"emerald", as by us; and which is described by PlinyF11Ut
supra, (Nat. Hist. l. 37.) c. 5. as of a green colour, exceeding delightful and
pleasant, and to which he gives the third place among precious stones; though
by many the stone here called Nophec is thought to be the carbuncle, and is so
rendered by the Septuagint; the carbuncle of the ancients is no other than what
we call the, "ruby"; and which BrauniusF12Ut supra, (De
Vestitu Sacerd. Heb. l. 2.) c. 11. sect. 2, 7. p. 661, 667. thinks is here
meant, and so Abarbinel, which is just making an exchange of the last stone of
the first row for this; and De Dieu observes, that if any chooses to render the
preceding stone an emerald, as Braunius does, he must render this a carbuncle
or ruby; and if he renders that a carbuncle, then he must this for an emerald.
The next stone is "the sapphire", of which one would think there
could be no doubt, it is the very Hebrew word itself that is here used; which
RuaeusF13De Gemmis, l. 2. c. 2. says is of a sky colour, and
sparkles with golden spots or specks, with which agrees Job 28:6. The third
stone of this row is the "diamond" or adamant; and that this stone is
meant seems clear from its name Jahalom, which comes from a word which
signifies to break; and from hence a hammer has its name, because this stone
pierces, cuts, and breaks other stones, but cannot be broken itself. On these
three stones were engraved, according to the Jerusalem Targum, the names of the
three tribes of Judah, Issachar and Zebulun; but more truly, according to the
Targum of Jonathan, the names of the tribes of Judah, Dan and Naphtali, and so
Jarchi; for the names here, as on the onyx stones, were according to the order
of their birth.
Exodus 28:19 19 the
third row, a jacinth, an agate, and an amethyst;
YLT 19and the third row [is] opal, agate, and
amethyst;
And the third
row, a ligure, an agate, and an amethyst. The first of these
stones, the ligure or lyncurius, is said to be so called from the congealed
urine of the lynxF14Vid. Plin. Nat. Hist. l. 37. c. 3. , but rather
from the spots of that creature; for, according to DanaeusF15Apud De
Dieu in loc. , it is the same stone with that called "stellina", from
having many specks like stars spread about in it. BrauniusF16Ut
supra, (De Vestitu Sacerd. Heb. l. 2.) c. 14. sect. 9. p. 699. takes the
"jacinth" stone to be here meant, and so does Ainsworth; see Revelation 21:20,
the second stone, the agate, is well known; and though now of little account,
was formerly in great esteem, as PlinyF17Nat. Hist. l. 37. c. 10.
asserts, and therefore may well be thought to have a place among these stones.
Pyrrhus king of Epirus had a very famous one, in which, not by art, but by
nature, were seen the nine Muses, and Apollo holding an harp; the word for it
here is "shebo", which comes from a word which signifies to
captivate; because, as De Dieu observes, this stone is easily captivated under
the hand of the artificer; there being no stone which so easily admits of
engravings as this. The last of this row is the "amethyst"; which
stone has its name either from its being of the colour of wine; or, as others,
from its being a preservative from drunkenness: the Hebrew word "achlamah"
seems to come from a word which signifies to dream; and this stone is supposed
to cause persons to dream, as Aben Ezra, from one of their wise men, relates.
On these three stones, according to the Jerusalem Targum, were written the
names of the tribes of Dan, Naphtali, and Gad; but, according to the Targum of
Jonathan, Gad, Asher, and Issachar, which is much better, for a reason before
given.
Exodus 28:20 20 and
the fourth row, a beryl, an onyx, and a jasper. They shall be set in gold
settings.
YLT 20and the fourth row [is] beryl, and onyx, and
jasper; embroidered with gold are they in their settings,
And the fourth
row a beryl, and an onyx, and a jasper,.... Whatever stone is
meant by the first in this row, it must be of a sea green colour; for
"tarshish", the word used, signifies the sea; and so the beryl, as
PlinyF18Nat. Hist. l. 37. c. 5. says, imitates the greenness of the
pure sea. BrauniusF19Ut supra, (De Vestitu Sacerd Heb. l. 2.) c. 17.
sect. 7. p. 720. takes it to be the chrysolite that is meant; and so does
Ainsworth; and it is so rendered by the Septuagint; and this, according to
RuaeusF20De Gemmis, l. 2. c. 7. , is of a colour like the greenness
of the sea: the "onyx" has its name from its being of the colour of a
man's nail, as observed before; but here "shoham" is thought by
BrauniusF21Ut supra, (De Vestitu Sacerd Heb. l. 2.) c. 18. sect. 4.
p. 730. to be the "sardonyx", following Josephus, Jerom, and the
Vulgate Latin version, which is a compound of the sardian and onyx stones: the
last is undoubtedly rightly rendered the jasper, for the Hebrew word is
"jaspeh": this stone is sometimes variegated with spots like a
panther, and therefore is called by Onkelos "pantere"; the most
valuable is the green spotted with red or purple:
they shall be
set in gold in their enclosings; or be set and enclosed in ouches or sockets
of gold, as the two onyx stones upon the shoulder pieces of the ephod: there were
twelve of these ouches or sockets, which might be made out of one piece of
gold, into which the twelve above stones were put. These stones were, no doubt,
brought out of Egypt by the children of Israel, and were the gifts of their
princes.
Exodus 28:21 21 And the stones shall have
the names of the sons of Israel, twelve according to their names, like
the engravings of a signet, each one with its own name; they shall be according
to the twelve tribes.
YLT 21and the stones are according to the names of
the sons of Israel, twelve, according to their names, openings of a signet,
each by his name are they for the twelve tribes.
And the stones
shall be with the names of the children of Israel, twelve, according to their
names,.... And just so many are reckoned up in the preceding verses,
each of which had one or other of the names of the children of Israel engraved
on them, according to the order of their names in their birth. Some have
thought that Levi's name was omitted, but their reason for it seems not
sufficient; for why might not he bear the name of his own tribe, and represent
that as well as the rest, since the whole Israel of God is represented by his antitype?
like the engravings of a net, everyone with his name shall they be
according to the twelve tribes; not like the impression of a seal on wax,
then the letters indeed would have been protuberant, as some have thought; but
these were like the engravings of a seal, in which the letters or figures are
cut within it: these twelve stones, with the names on them, represent the
twelve tribes of Israel, and they the whole spiritual Israel of God; and being
precious stones, show the excellency of the people of God, of what value, and
in what esteem they are with God and Christ, being their jewels and peculiar
treasure; and their names being in them, denote the special and particular
knowledge God has of them, their names being written in heaven in the book of life;
and they are called by name by the Lord; and being engraved as a signet, is an
emblem of their being set as a seal on the arm and heart of Christ, and of
their being as dear and precious to him as a signet on a man's right hand; and
being set in ouches and enclosures of gold, express both the dignity and
excellency, and the careful preservation of them: these were set in rows, as
members of churches are, everyone in his order, rank, and station, 1 Corinthians 12:18.
Exodus 28:22 22 “You
shall make chains for the breastplate at the end, like braided cords of pure
gold.
YLT 22`And thou hast made on the breastplate
wreathed chains, work of thick bands, of pure gold;
And thou shall
make upon the breastplate chains at the ends,.... One end of them to
be put to the breastplate, and the other end to the ouches on the shoulder
pieces of the ephod, by which the breastplate hung from thence: the Targum of
Jonathan renders it, chains of a certain determined size, of length and
thickness exactly alike; or terminable ones, as it may be rendered, not
circular like a locket, or chain of gold worn about the neck, but that had ends
to it: some interpret it chains, made like ropes, in the same manner as cables
are, twisted together; and such it is certain they were, by what follows:
of wreathen
work of pure gold; not of circles and ringlets of gold coupled together, but of
golden wires twisted together, as ropes are.
Exodus 28:23 23 And
you shall make two rings of gold for the breastplate, and put the two rings on
the two ends of the breastplate.
YLT 23and thou hast made on the breastplate two
rings of gold, and hast put the two rings on the two ends of the breastplate;
And thou shalt
make upon the breastplate two rings of gold,.... On the upper part of
it, above, toward the two shoulder pieces of the ephod; these were to put one
end of the chains into before mentioned:
and shall put
the two rings on the two ends of the breastplate; the two upper ends or
corners of it, the right and left.
Exodus 28:24 24 Then
you shall put the two braided chains of gold in the two rings which are
on the ends of the breastplate;
YLT 24and thou hast put the two thick bands of gold
on the two rings at the ends of the breastplate;
And thou shalt
put two wreathen chains of gold in the two rings,.... This expresses both
how many chains were to be made, which is not before said, and the use of them,
or where they were to be put, as well as the use of the rings:
which are on the ends of the breastplate; the two uppermost ends
or corners of it.
Exodus 28:25 25 and
the other two ends of the two braided chains you shall fasten to
the two settings, and put them on the shoulder straps of the ephod in the
front.
YLT 25and the two ends of the two thick bands thou
dost put on the two embroidered things, and thou hast put [them] on the
shoulders of the ephod over-against its face.
And the other
two ends of the two wreathen chains thou shalt fasten in the two ouches,.... In which
the two onyx stones were set on the shoulder pieces of the ephod, and were as
buttons to them; probably there were rings to those ouches, into which these
ends of the wreathen chains of gold, reaching from the breastplate, were put;
or however, by some means or other they were fastened to these ouches or
sockets:
and put them in
the shoulder pieces of the ephod before it; that is, on the ouches
upon them, as before observed: into that part or side of the ouches which was
to be the fore part of the ephod; so that the breastplate hung by these chains
from the shoulder pieces of the ephod, on the fore part of it, upon the breast
of the high priest.
Exodus 28:26 26 “You
shall make two rings of gold, and put them on the two ends of the breastplate,
on the edge of it, which is on the inner side of the ephod.
YLT 26`And thou hast made two rings of gold, and
hast set them on the two ends of the breastplate, on its border, which [is]
over-against the ephod within;
And thou shall
make two rings of gold,.... Two other rings besides those before mentioned:
and thou shalt
put them upon the two ends of the breastplate; on the other two ends or
corners of it:
in the border
thereof which is in the side of the ephod inward: these were at the two
lower ends of the breastplate, towards the ephod on the inside.
Exodus 28:27 27 And
two other rings of gold you shall make, and put them on the two shoulder
straps, underneath the ephod toward its front, right at the seam above the
intricately woven band of the ephod.
YLT 27and thou hast made two rings of gold, and
hast put them on the two shoulders of the ephod, beneath, over-against its
front, over-against its joining, above the girdle of the ephod,
And two other
rings of gold thou shalt make,.... This is the third pair of rings ordered
to be made, the two other pair were for the four ends or corners of the
breastplate, but this pair was for the ephod:
and shalt put
them on the two sides of the ephod; one on the right and the
other on the left:
underneath,
towards the fore part thereof; underneath the ephod, yet towards the fore
part of it; or rather on the fore part of it, though so as the rings could not
be seen:
over against the
other coupling thereof; either so as to answer to the other coupling of the breastplate
to the shoulder pieces of the ephod above; or to the rings at the ends of the
breastplate below, with which these were to be coupled with a lace of blue; and
so the word "other" here supplied may be left out:
above the
curious girdle of the ephod; just above that these rings in the ephod
were, to answer to the rings in the lower ends of the breastplate.
Exodus 28:28 28 They
shall bind the breastplate by means of its rings to the rings of the ephod,
using a blue cord, so that it is above the intricately woven band of the ephod,
and so that the breastplate does not come loose from the ephod.
YLT 28and they bind the breastplate by its rings
unto the rings of the ephod with a ribbon of blue, to be above the girdle of
the ephod, and the breastplate is not loosed from the ephod.
And they shall
bind the breastplate by the rings thereof,.... By the rings at the
lower ends of it, as it was by the rings at the upper ends of it to the
shoulder pieces of the ephod; or "lift it up", so some interpret itF23R.
Sol. Urbin. Ohel Moed, fol. 89. 2. as if it was said, they shall lift up the
breastplate to join it with the ephod that is above it:
unto the rings
of the ephod with a lace of blue; this blue lace was put
both into the rings of the breastplate and into the rings of the ephod, and so
being tied in a knot, fastened them together, as the shoulder pieces of the
ephod and the breastplate were coupled above, with wreathen chains of gold put
into rings: now this was done:
that it may be
above the curious girdle of the ephod: that the breastplate
might be above it, or else the lace of blue:
and that the
breastplate be not loosed from the ephod: but be kept tight and
close to it by the wreathen chains above, and by the knots of blue lace below;
which may denote the conjunction of the prophetic and priestly offices in
Christ; the former being signified by the breastplate of judgment, in which the
Urim and Thummim were, and the latter by the ephod; or else the union of the
saints to Christ, the bond of which is everlasting love, from which there can
be no separation; this union can never be dissolved, his people can never be
loosed from him, they are members of his body, and one spirit with him.
Exodus 28:29 29 “So
Aaron shall bear the names of the sons of Israel on the breastplate of judgment
over his heart, when he goes into the holy place, as a memorial before
the Lord
continually.
YLT 29`And Aaron hath borne the names of the sons
of Israel in the breastplate of judgment, on his heart, in his going in unto
the sanctuary, for a memorial before Jehovah continually.
And Aaron shall
bear the names of the children of Israel in the breastplate of judgment upon
his heart,.... Their names being engraven on the stones, and the stones put
into the breastplate of judgment, and this breastplate hanging down upon the
breast and heart of Aaron, he was a representative of the twelve tribes of
Israel, as Christ his antitype is the representative of the whole Israel of
God; and who lie near the heart of Christ, are set as a seal upon it, are
engraven on the palms of his hands, and carried in his bosom, and whom he
always presents to his divine Father, and are accepted in him: he represented
them in eternity, and in time; in his sufferings and death, in his burial and
resurrection from the dead, when they were crucified, buried, and raised with
him; and he represents them now in heaven, where they sit together in heavenly
places in him, as it here follows in the type:
when he goeth
in unto the holy place; to trim the lamps and offer incense, and especially when he went
into the most holy place once a year:
for a memorial
before the Lord continually; for a memorial to himself, to pray for them
when he appeared before the Lord, to put the Lord in remembrance of his covenant
with them, and promises to them; see Gill on Exodus 28:12, Isaiah 43:26, the
Targum of Jonathan is, "for a good memorial": not a memorial for
evil, but for good.
Exodus 28:30 30 And
you shall put in the breastplate of judgment the Urim and the Thummim,[b] and they
shall be over Aaron’s heart when he goes in before the Lord. So Aaron
shall bear the judgment of the children of Israel over his heart before the Lord continually.
YLT 30`And thou hast put unto the breastplate of
judgment the Lights and the Perfections, and they have been on the heart of
Aaron, in his going in before Jehovah, and Aaron hath borne the judgment of the
sons of Israel on his heart before Jehovah continually.
And thou shall
put in the breastplate of judgment the Urim and the Thummim,.... What
these interpreters are at a loss about, both Jewish and Christian; some have
confessed their ignorance of them, have conjectured they were only these two
words and put in the duplicature of the breastplate; that the name of Jehovah,
with other divine were put there and so called; and some have that they were
little images, the same with the teraphim, the high priest carried in the folds
of breastplate, by which consultation was made; others have thought them to be
a work purely divine, of Jehovah's putting there; for my own part I am to
follow JosephusF24Antiqu. l. 3. c. 7. sect. 5. , who takes them to
be the same with the twelve stones; and it is observable that where the stones
are mentioned nothing is said of the Urim and Thummim, and where the Urim and
Thummim are observed, no notice is taken of the stones, see Exodus 39:10 the
use of these was to have the names of the children of Israel engraven upon
them, and so be borne on the heart of Aaron when he went into the holy place,
as is here said of the Urim and Thummim; and that consultation might be made by
them in matters of moment and difficulty, as appears from various other
passages of the Scripture, Numbers 27:21 and
but in what manner this was done, and in what way the answer was given and
understood, are not easily accounted for: some say, by the brightness or
protuberance of the letters on the stones; others, by the shining and splendour
of the stones, which is more probable; others, by an inward impression on the
mind of the priest; and others, by an articulate voice, which seems best of
all: the Septuagint render these two words "manifestation and truth";
and AelianusF25Var. Hist. l. 14. c. 34. reports, that the chief and
oldest among the Egyptian priests and judges wore an image of a sapphire stone
about his neck, which they called "truth": and, according to Diodorus
SiculusF26Bibliothec. l. 1. p. 68. , this image was of more precious
stones than one; for he says, the president in the Egyptian courts of
judicature had on his neck, hanging on a golden chain, an image of precious
stones, which they called truth: but there is no reason to believe that this
custom was as ancient as the times of the Israelites in Egypt, or that they
borrowed this from them; but rather, that the Egyptians did this in imitation
of what the high priest among the Jews wore, which they might learn from the
Jews in Solomon's time, or in later ages; the words Urim and Thummim signify
"lights and perfections", agreeably to which is the paraphrase of
Jonathan;"Urim, which enlighten their words, and manifest the hidden
things of the house of Israel, and Thummim, which perfect their works, by the
high priest, who seeks instruction from the Lord by them:'they were typical of
Christ, in whom all lights and perfections are; all light is in him; the light
of nature and reason is from him, as the Creator, and is given to every man
that comes into the world; the light of grace is with him, and communicated to
all his people at conversion, and in all the after degrees and supplies of it;
all light and knowledge in divine things is from him, the knowledge of God, of
himself, and of the Gospel, and the truths of it; and the light of glory will be
from him: all the perfections of deity, the whole fulness of the Godhead, all
human perfections, which make him as man in all things like unto us, but far
exceeding us; as Mediator, all the blessings and promises of the covenant are
in him; all the gifts of the Spirit, and a fulness of all grace; there are in
him perfect righteousness, perfect holiness, all light, life, strength, wisdom,
joy, and comfortF1See a Discourse of mine, called Levi's Urim and
Thummim, found with Christ, &c. published in 1725. : and these stones, or
Urim and Thummim, may be an emblem also of the saints, being made light and
perfect righteousness in Christ, from whom they have both:
and they shall
be upon Aaron's heart, when he goeth in before the Lord; either into
the holy or into the most holy place, just as the names of the children of
Israel on the stones are said to be; see Gill on Exodus 28:29,
and Aaron shall
bear the judgment of the children of Israel upon his heart before the Lord
continually; not only bear their names and remember their cases, make
intercession for them, and represent their persons, in all which he was a type
of Christ, but bear their judgment, have that at heart, and administer it unto
them; and in all doubtful and difficult cases inquire of God what was fit and
right to do for them, or for them to do: so Christ has the government of his
people both at heart and in his hands; all judgment is committed to him, and he
is the righteousness of his people now, and will be their Judge hereafter.
Exodus 28:31 31 “You shall make the robe
of the ephod all of blue.
YLT 31`And thou hast made the upper robe of the
ephod completely of blue,
And thou shall
make the robe of the ephod all of blue. This was a different
garment from the ephod, was longer than that, and was under it, and of
different materials: that was made of gold, blue, purple, scarlet, and fine
linen; this only of linen, and wholly of a blue colour, without any curious
figures upon it, as were on that: in Exodus 39:22, it is
said to be of woven work; it was woven from top to bottom, and had no seam in
it: so Josephus saysF2Antiqu. l. 3. c. 7. sect. 4. ,"the coat
did not consist of two parts, nor was it sewed upon the shoulder, nor on the
side, but was one long piece of woven work;'and such was the seamless coat our
Lord Jesus Christ wore, literally understood, John 19:23 and both
were an emblem of his perfect righteousness, which has nothing of the works of
men joined to it, to justify them before God, and make them acceptable to him:
for this robe signifies the robe of Christ's righteousness, the best robe; it
has its name from a word which signifies prevarication or sin, because it covers
the sins of God's people; the matter of it was linen, and so fitly points at
the fine linen, that is the righteousness of the saints, and being blue or sky
coloured may denote heaven and happiness, which that entitles to, see Matthew 5:20, the
Septuagint version calls it a garment down to the feet, using the same word as
in Revelation 1:13 and
fitly agrees with that righteousness with which all Christ's members are
covered and justified, Isaiah 45:24.
Exodus 28:32 32 There
shall be an opening for his head in the middle of it; it shall have a woven
binding all around its opening, like the opening in a coat of mail, so that it does
not tear.
YLT 32and the opening for its head hath been in its
midst, a border is to its opening round about, work of a weaver, as the opening
of a habergeon there is to it; it is not rent.
And there shall
be a hole in the top of it, in the midst thereof,.... At the neck of it,
for the high priest to put his head through when he put it on:
it shall have a
binding of woven work round about the hole of it; a large hem or selvage,
perhaps of the same kind of woven stuff the robe itself was made of, and this
was done to strengthen it:
as it were the
hole of an habergeon; a corslet or coat of mail:
that it be not
rent; when the high priest put it on; or through the weight of the
ephod and the ouches of gold on the shoulder pieces of it, and the breastplate
hanging down from thence; this may denote the strength and duration of Christ's
righteousness, which is an everlasting one.
Exodus 28:33 33 And
upon its hem you shall make pomegranates of blue, purple, and scarlet, all
around its hem, and bells of gold between them all around:
YLT 33`And thou hast made on its hem pomegranates
of blue, and purple, and scarlet, on its hem round about, and bells of gold in
their midst round about;
And beneath
upon the hem of it,.... Or the skirts of it, at the bottom of the robe:
thou shalt make
pomegranates of blue, and of purple, and of scarlet, round about the hem
thereof; these were figures made of blue, purple, and scarlet yarn, in
the form of pomegranates: Jarchi says they were round and hollow, and made like
hens' eggs, about the size of them, and of an oval form:
and bells of
gold between them round about; according to some, the bells were put into
the pomegranates, which is supposed to be the meaning of the phrase
"between them", or, "in the midst of them"; and so Aben
Ezra observes, that some say the bells did not appear, they were only in the
midst of the pomegranates, and there they caused their sound to be heard: but
according to our version and others, the bells were placed between the
pomegranates, between every pomegranate and pomegranate there was a golden
bell; and this seems to be plainly the sense of the following verse.
Exodus 28:34 34 a
golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of
the robe all around.
YLT 34a bell of gold and a pomegranate, a bell of
gold and a pomegranate [are] on the hems of the upper robe round about.
A golden bell
and a pomegranate, a golden bell and a pomegranate,.... First a
golden bell and then a pomegranate, then a bell and then a pomegranate again,
and so on:
upon the hem of
the robe round about; all round the hem or skirts of the robe were they placed in this
manner: the Targum of Jonathan says, the sum or number of them were seventy
one; but MaimonidesF3Hilchot Cele Hamikdash, c. 9. sect. 4. says
there were seventy two, thirty six in each skirt; and so says R. Levi Ben
Gersom; but Clemens of AlexandriaF4Stromat. l. 5. p. 564. has
increased the number to three hundred and sixty six, according to the days of
the year, and thinks they signified the acceptable year of the Lord proclaiming
and resounding the great appearance of the Saviour: "golden bells"
may denote either the intercession of Christ in heaven, which if not vocal, as
on earth, has a speech or sound in it, which is understood: his blood,
righteousness, and sacrifice, call aloud for peace and pardon, and it is a
sound that is always heard with delight; the matter of them being gold may
denote the preciousness and excellency of Christ's intercession, and the
duration of it; and being on the hem of the robe shows that Christ's
righteousness is that on which his intercession depends, and from whence it has
its efficacy: or else these bells may be an emblem of the Gospel, as preached
by Christ himself, and by his apostles and ministers, compared to
"bells" for sound; the sound of the Gospel being a sound of love,
grace, mercy, peace, pardon, righteousness, life, and salvation; a joyful
sound, like that of the jubilee, an even and certain one, different from that
of the law, and exceeding musical and delightful; and to "golden"
bells for the preciousness of it, and its truths, and for its duration; and
being on the hem of the robe may signify that in the Gospel the righteousness
of Christ is revealed and pointed at, and that faith in this righteousness
comes hereby; "the pomegranates" on Aaron might be an emblem of his
priesthood, and of the ceremonial law, and of the good things they were shadows
and types of; and of Christ himself, and of the virtue, odour, and fragrancy of
his sufferings, sacrifice, and intercession; and also of the church, called an
orchard of pomegranates, Song of Solomon 4:13
consisting of various members, as the pomegranate of various grains; the juice
of which the blood of Christ may resemble, in which those members swim and are
washed; and who are of a grateful odour to God, and are surrounded by his power
and love; and their hanging upon the hem of the robe may signify the
acceptableness of them through the righteousness, sacrifice, and mediation of
Christ, and the fruits of good works, which both the righteousness of Christ
and the Gospel produce; and particularly the bells and pomegranates may signify
that sound doctrine and a savoury life and conversation should go together in
the priests of the Lord, in the ministers of his word.
Exodus 28:35 35 And
it shall be upon Aaron when he ministers, and its sound will be heard when he goes
into the holy place before the Lord and when he comes out,
that he may not die.
YLT 35`And it hath been on Aaron to minister in,
and its sound hath been heard in his coming in unto the sanctuary before
Jehovah, and in his going out, and he doth not die.
And it shall be
upon Aaron to minister,.... That is, the robe before described shall be put upon him,
that he might minister in the priest's office, for without this, as well as the
other garments, he might not:
and his sound
shall be heard when he goeth in unto the holy place before the Lord, and when
he cometh out; by means of which the priests would have notice that they might
depart, and he be alone in his ministrations; or rather, that the people might
know his going out and coming in, and so give themselves up to prayer, while he
was offering incense, see Luke 1:9 though the
instance of Zacharias is not of an high priest, but of a common priest:
that he die not the Targum of
Jonathan adds, with flaming fire. This is added, to make him, and all
succeeding priests, careful that this robe, nor any other of the priestly
garments, were wanting, when they ministered before the Lord; should any be
wanting, it would be highly resented by the Lord: and such an one would be in
danger of being cut off by death from the immediate hand of God, as Nadab and
Abihu were for offering strange fire to the Lord; for, according to the Jewish
writersF5Maimon. Cele Hamikdash, c. 10. sect. 4, 5. , a priest not
rightly attired, either with more or fewer garments than he should have, his
service was illegal, and he was as a stranger, and his service strange service,
unacceptable to God, yea, provoking to him; and so Jarchi on the text says, if
he wanted one of these garments, he was guilty of death by the hand of heaven,
the immediate hand of God.
Exodus 28:36 36 “You
shall also make a plate of pure gold and engrave on it, like the
engraving of a signet: HOLINESS TO THE LORD.
YLT 36`And thou hast made a flower of pure gold,
and hast opened on it -- openings of a signet -- `Holy to Jehovah;'
And thou shalt
make a plate of pure gold,.... It was, as Jarchi says, two fingers
broad, and reached from ear to ear, and so MaimonidesF6Cele
Hamikdash, c. 9. sect. 1. Vid. T. Bab. Sabbat, fol. 63. 2. & Succah, fol.
5. 1. ; it is sometimes called the holy crown, and the plate of the holy crown,
Exodus 29:6, this
was a priestly crown, for priests were very honourable and dignified persons,
especially the high priest among the Jews; and even among the Gentiles it was
common for their kings to be priests: and though this crown may denote the
kingly power of Christ, yet as residing in him who is a priest, for he is a
priest on his throne, Zechariah 6:13, and
so may signify the conjunction of the kingly and priestly offices in Christ,
who has a crown of pure gold given him by his Father, and put upon him, and by
his people, Psalm 21:4 and
being of pure gold, holy, and on the forehead, as this plate was, may signify
the purity and holiness of Christ's kingdom and office, the glory, visibility,
and perpetuity of it:
and grave upon
it, like the engravings of a signet, HOLINESS TO THE LORD; which words
were written either in two lines, or in one. If in two, MaimonidesF7Cele
Hamikdash, c. 9. sect. 1. Vid. T. Bab, Sabbat, fol. 63. 2. & Succah, fol.
5. 1. says, the word "holiness" was above, and to "the
Lord" below: but it might be written in one line, and that seems most
likely: he also says the letters were protuberant, or stood out; but then they
would not be graved like the engravings of a signet, in which the letters or
figures are engraved within, but like the impressions of a signet made on wax,
or other things: in this the high priest was a type of Christ, who is holy in
himself, in his person, in both his natures, divine and human, in his offices
of prophet, priest, and King; and he is holiness itself, the most holy,
essentially, infinitely, and perfectly so, as angels and men are not, and the
source and spring of holiness to others: and he is holiness to the Lord for his
people; he is so representatively; as their covenant head he has all grace in
his hands for them, and they have it in him; this is sanctification in Christ,
and is by virtue of union to him, and is complete and perfect, and the cause of
holiness in his people; and he is so by imputation. The holiness of his human
nature was not a mere qualification for his office, or only exemplary to us,
but is with his obedience and sufferings imputed to us for justification.
Moreover, Christ has by his blood sanctified his people, or made atonement for
them, and procured the cleansing of them from their sins, or the expiation of
them; and he is also the efficient cause of their internal holiness by his
Spirit, without which there is no seeing God, 1 Corinthians 6:11.
Exodus 28:37 37 And
you shall put it on a blue cord, that it may be on the turban; it shall be on
the front of the turban.
YLT 37and thou hast put it on a blue ribbon, and it
hath been on the mitre -- over-against the front of the mitre it is;
And thou shalt
put it on a blue lace,.... The plate of gold:
that it may be
upon the mitre; either the plate or the lace; the lace is the nearest
antecedent, but it seems by what follows it should be the plate:
upon the
forefront of the mitre it shall be; the plate of gold; the
mitre was of linen, a wrap of linen about the head, and was like a turban on
it, in the top of it; it did not come down low upon the forehead, but left that
bare for this plate of gold to be put upon it. Jarchi seems to understand all
this of the lace, by comparing it with the following verse, and Exodus 39:31 as if
the plate was represented as in the lace, and the lace upon the plate and upon
the mitre above; all which he thinks is to be reconciled by observing, that the
plate had three holes, and in every hole was a blue lace, and each lace was
divided into two parts, so that there were six in all, two laces at each end of
the plate, and two in the middle, by which they were fastened upon the top of
the mitre, by which it was kept from falling off; and of this middle lace, he
thinks, the text is to be understood. The Targum of Jonathan observes, that
this plate was put on a blue lace, to make atonement for the impudent.
Exodus 28:38 38 So
it shall be on Aaron’s forehead, that Aaron may bear the iniquity of the holy
things which the children of Israel hallow in all their holy gifts; and it
shall always be on his forehead, that they may be accepted before the Lord.
YLT 38and it hath been on the forehead of Aaron,
and Aaron hath borne the iniquity of the holy things which the sons of Israel
do hallow, even all their holy gifts; and it hath been on his forehead
continually for a pleasing thing for them before Jehovah.
And it shall be
upon Aaron's forehead,.... That is, the plate of gold, with the inscription on it,
holiness to the Lord, and so was very visible and legible. The Targum of
Jonathan adds, from temple to temple, that is, from the furthermost end of the
one, to the furthermost end of the other, the same as from ear to ear; see Gill
on Exodus 28:36 the
use of it follows:
that Aaron may
bear the iniquity of the holy things, which the children of Israel shall hallow
in all their holy gifts; this supposes that the sacrifices of the children of Israel,
which they brought to the priests to offer for them, or the gifts they devoted
to sacred use, might be attended with sin and blame, either in the matter of
their offerings and gifts, or in the manner in which they brought them; and
which through the high priest having this plate of gold, with the above
inscription on it, were expiated; they were bore away from them, and were not
placed to their account, but they were cleared and discharged of them: and so
it is that there is sin in the best performances of the saints; there is not a
just man that does good, but he sins in doing that good; the best righteousness
of men is imperfect, and attended with sin; and this cannot be borne, or taken
away by themselves; if God should mark such sins as these, they could not stand
before him; now Christ, their High Priest, bears and takes away these, along
with all others, which are laid upon him, and borne by him:
and it shall be
always upon his forehead, that they may be accepted before the Lord; not that he
had always this plate of gold on his forehead, only in time of service; but
then it was continually for the acceptance of them, though it was not upon his
forehead, as Jarchi observes; at MaimonidesF8Moreh Nevochim, par. 3.
c. 47. says, there was great necessity that the high priest should be always in
the sanctuary, as it is said, "it shall be always upon his forehead",
and therefore must be always there, for he might not wear it outside of it.
This with respect to the antitype may signify, that the persons and services of
the people of God are accepted with him through the holiness and righteousness
of Christ, who is always in the presence of the Lord, ever appears in heaven
for them, and is the Lamb of God, to whose person, blood, righteousness, and
sacrifice, they are directed to look for the removal of their sins of every
sort.
Exodus 28:39 39 “You
shall skillfully weave the tunic of fine linen thread, you shall make
the turban of fine linen, and you shall make the sash of woven work.
YLT 39`And thou hast embroidered the coat of linen,
and hast made a mitre of linen, and a girdle thou dost make -- work of an
embroiderer.
And thou shall
embroider the coat of fine linen,.... Which was a distinct
garment from the ephod, and from the robe of the ephod, and was the innermost
of all; it was made of fine linen, curiously wrought in the weaving of it:
according to some, it was full of a sort of eyelet holes; but as the word is
that, from whence comes that for ouches, Exodus 28:6. Jarchi
thinks it was full of holes, like those ouches or sockets, in which the stones
were set; and so this coat was decked and adorned with gems and precious stones
stuck in those holes or ouches: but rather it was figured with such little cornered
holes as are in the stomach of animals that chew the cud, called the
"reticulum"; being in the form of network, as MaimonidesF9Cele
Hamikdash, c. 8. sect. 16. observes, and which is approved by BrauniusF11De
Vestitu Sacerdot. Heb. l. 1. c. 17. p. 379, 380. : this was an emblem of the
righteousness of Christ, comparable to fine linen richly embroidered, decked
and adorned with jewels, and curiously wrought, see Revelation 19:8,
and thou shalt
make the mitre of fine linen: which was a wrap of linen sixteen cubits
long, as MaimonidesF12Ut supra, (Cele Hamikdash) c. 8. sect. 19.
says, both for the high priest, and for common priests, which only differed in
the manner of wrapping them; that for the high priest was wrapped fold upon
fold, as a roller for a plaster, and so the mitre was flat upon the head, and
was like a turban, and did not rise up into a point; but those of the common
priests were so wrapped, as that they arose up like a night cap, or a high
crowned hat. The mitre, hat, or cap, though a token of honour, yet also of
servitude; and may denote, that the people of the Jews were in a state of
servitude, and point at the obscurity and darkness of that dispensation; they
not clearly discerning divine mysteries, and wanting boldness and freedom to
look up to God; or it may denote that the priests under the law were servants,
and that Christ, our great High Priest, should appear in the form of one; and may
also point at the intenseness of the mind in them and him on business, being
deaf to everything else. The Targum of Jonathan says, the coat of fine linen
was to atone for the shedding of innocent blood, and the mitre to atone for
those who have elated thoughts, are puffed up with pride and vain conceit:
and thou shall
make the girdle of needlework; to gird about the embroidered coat, which
JosephusF13Antiqu. l. 3. c. 7. sect. 2. says was four fingers broad;
but, according to MaimonidesF14Ut supra. (Cele Hamikdash, c. 8.
sect. 19.) , it was about three fingers broad, and thirty two cubits long,
which they wound about and about; and though we translate it
"needlework", it should rather be the "work of the
embroiderer", as Ainsworth renders it: and this was not wrought by the
needle, but in weaving; for, as MaimonidesF15lbid.
observes,"they did not make any of the priests' garments with needlework,
but the work of the weaver, according to Exodus 39:27.'This
girdle may denote the strength, readiness, faithfulness, and integrity of
Christ in the performance of his priestly office; see Isaiah 11:5.
Exodus 28:40 40 “For
Aaron’s sons you shall make tunics, and you shall make sashes for them. And you
shall make hats for them, for glory and beauty.
YLT 40`And for the sons of Aaron thou dost make
coats, and thou hast made for them girdles, yea, bonnets thou dost make for
them, for honour and for beauty;
And for Aaron's
sons thou shalt make coats,.... Of fine linen, of woven work, as in Exodus 39:27, these
were different from the broidered coat of the high priest, and the blue robe of
the ephod:
and thou shall
make for them girdles; linen ones, to gird up their linen coats, which were long, that
they might the more expeditiously perform their service; and which is an
instruction to all the priests of the Lord, true believers in Christ, to be
ready, forward, and diligent in the work of the Lord; and especially to
ministers of the word, who, as their doctrines and lives ought to be pure,
signified by the priest's linen garment, so they should be girt about with the
girdle of truth, and ready upon all occasions to publish and defend it, and to
do their work with cheerfulness and faithfulness:
and bonnets
shall thou make for them: these were coverings for the head, and of the same kind with the
mitre of the high priest, and of the same length, but differed from that in the
manner of wrapping the linen, of which they were made; see Gill on Exodus 28:39, and
all these were to be made
for glory and
beauty: to beautify and adorn them, to make them look like persons of
some note and figure, and that they might be respectable among men, and
typical, as they all were, of our great and glorious High Priest, the Son of
God.
Exodus 28:41 41 So you shall put them on
Aaron your brother and on his sons with him. You shall anoint them, consecrate
them, and sanctify them, that they may minister to Me as priests.
YLT 41and thou hast clothed Aaron thy brother with
them, and his sons with him, and hast anointed them, and hast consecrated their
hand, and hast sanctified them, and they have been priests to Me.
And thou shall
put them on Aaron thy brother, and his sons with him,.... And this
putting on of their garments by Moses, under the authority of God, was a solemn
investiture of them with the priestly office also; for from henceforward they
had a right to exercise it, having those garments on, without which they were
never to officiate:
and shall
anoint them; with the anointing oil, of which afterwards a particular account
is given, and how to be made, and for what use, Exodus 30:22,
typical of the holy graces of the Spirit of God:
and consecrate
them; the consecration of them was by investing them with their
garments, and by anointing them with oil; for this phrase does not intend the
whole of their consecration, only another branch of it, and may be literally
rendered, "fill their hand"F16ומלאת
את ידם "et implebis
manum eorum", Montanus, Vatablus, Tigurine version, Fagius, Piscator. ;
that is, with sacrifices to be offered up by them, see Exodus 29:1.
and sanctify
them; by all this, set them apart, and devote them to the sacred
office of priesthood:
that they may
minister unto me in the priest's office; by offering sacrifices
for the people, burning incense, and doing other things relative to the office.
Exodus 28:42 42 And
you shall make for them linen trousers to cover their nakedness; they shall
reach from the waist to the thighs.
YLT 42`And make thou for them linen trousers to
cover the naked flesh: they are from the loins even unto the thighs;
And thou shalt
make them linen breeches to cover their nakedness,.... Or
"the flesh of nakedness"F17בשר ערוה "carnem nuditatis", Montanus, Vatablus, Drusius;
"carnem nudam", Junius & Tremellius; "carnem
verendorum", Tigurine version; "carnem pudendorum", Piscator. ,
that part of the body which ought not to be naked and exposed to view, and
which, when it is, causes shame and ridicule; what part is designed is easily
gathered from the next clause; great care was taken, in the service of God's
house, to preserve decency, prevent immodesty, and to guard against laughter
and levity, and the like care should be always taken; see Gill on Exodus 28:2,
from the loins
even unto the thigh they shall reach; they were to reach above
the navel near the heart, and to the end of the thigh, which is the knee, as
Maimonides saysF18Cele Hamikdash, c. 8. sect. 18. ; who also
observes, that they had strings, but had no opening before or behind, but were
drawn up round like a purse; they were a sort of drawers, and somewhat like our
sailors' trousers.
Exodus 28:43 43 They
shall be on Aaron and on his sons when they come into the tabernacle of
meeting, or when they come near the altar to minister in the holy place,
that they do not incur iniquity and die. It shall be a statute forever
to him and his descendants after him.
YLT 43and they have been on Aaron and on his sons,
in their going in unto the tent of meeting, or in their drawing nigh unto the
altar to minister in the sanctuary, and they do not bear iniquity nor have they
died; a statute age-during to him, and to his seed after him.
And they shall
be upon Aaron and upon his sons,.... Not the linen breeches only, but all
the other garments:
when they come
into the tabernacle of the congregation; even into that part of
it where the people assembled, the court of the tabernacle, and where stood the
altar of burnt offering, on which they offered the sacrifices of the people,
but never without the priestly garments on:
or when they
came near unto the altar to minister in the holy place; at the altar
of incense which stood there; or when they came to trim the lamps of the
candlestick, and set the shewbread on the table, and take away the old, which
candlestick and shewbread table were both in the holy place:
that they bear
not iniquity and die; be guilty of sin in not having their priestly garments on in
time of service, and so bear the punishment of it and die for it; the Targum of
Jonathan adds, with flaming fire, with fire from heaven, such as Nadab and
Abihu were afterwards consumed with; an high priest that had not the eight
garments on, or a common priest that had not his four garments, his service was
illegal and rejected, and he was guilty of death by the hand of heaven, as
MaimonidesF19Cele Hamikdash, c. 10. sect. 4,5. says; that is, he was
deserving of immediate death from the hand of God, and might expect it:
it shall be a
statute for ever unto him, and his seed after him; as long as
the Aaronic priesthood continued, until Christ should arise, made an high
priest, not after the order of Aaron, but after the order of Melchizedek, and
should put an end to the priesthood of the former, by answering and fulfilling
all the types and shadows of it; this respects all that is said in this chapter
concerning the vestments of the priests, one and another.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Exodus 28:4 That
is, an ornamented vest
b.
Exodus 28:30
Literally the Lights and the Perfections (compare Leviticus 8:8)