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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)