Exodus 28

Ch. 28. The vestments of the priests. The directions for the sanctuary are complete; and provision has next to be made for the vestments and (ch. 29) consecration of the priests who are to serve it. The directions contained in these two chapters are founded upon the elaborately developed dress and ceremonial of the Zadokite priesthood of the writer’s own day, the original institution of both being referred back to the appointment of Moses himself. Aaron represents the Zadokite high priest of later times; his ‘sons’ represent the ordinary priests. The gorgeous, golden robes of the high priest are described at length: the simpler vestments of the ordinary priests are dismissed in 4 verses (vv. 40–43). Limits of space forbid here more than the briefest notice of the history and functions of the Isr. priesthood (see more fully McNeile, p. lxiv ff.; Baudissin’s article in DB. iv. 67 ff.; EB. iii. 3837 ff.). The present ch. reflects a late stage in the history of the priesthood.

The main prerogatives of the older Isr. priest (JE, Jud., Sam.) were to give tôrâh (p. 161), to obtain Divine oracles by the Urim and Thummim (p. 313), and to pronounce decisions ‘before God’ at a sanctuary (Exodus 22:8-9): no doubt he also offered sacrifice (1 Samuel 2:28), but the right of doing this was by no means at this time restricted to the priests (cf. on Exodus 20:24). A member of the guild (cf. on Exo Exodus 4:14), or tribe, of Levi was preferred as a priest (Judges 17:13).

The priests mentioned in Sam.1[206] belong all to the line of Eli, who is first connected with Aaron, through Aaron’s younger son Ithamar, in 1 Chronicles 24:3 (c. 300 b.c.). Abiathar, the last of Eli’s line, who had been David’s principal priest, was deposed by Solomon; and Zadok was made principal priest in his stead (1 Kings 2:27; 1 Kings 2:35). Zadok’s pedigree is not stated in 1 K.: in 1 Chronicles 6:8 &c., he is represented as descended from Aaron’s elder son Eleazar. Zadok’s descendants continued to hold the first place among the Jerusalem priests, with all the prestige and importance which their connexion with the Temple naturally gave them, throughout the period of the monarchy. Even in the 7th cent., however, Dt. (Deuteronomy 18:6-8) insists upon the right of every ‘Levite,’ i.e. of every member of the tribe, to officiate as priest, and draw the emoluments of the priesthood, if he but goes to reside at the central sanctuary2[207]: no doubt, however, the exclusiveness of the families established at Jerusalem placed difficulties in the way of this right being practically exercised: and in the end a sharp line of demarcation was drawn between those who were regarded as the full priestly members of the tribe, and those who did not succeed in securing this position: these latter are the ‘Levites’ in P’s sense of the term (cf. on Exodus 32:29), i.e. non-priestly members of the tribe. It is noticeable that, while Dt. represents the whole tribe as set apart by Jehovah for priestly functions (Exodus 10:8; cf. ibid.), in P Aaron and his sons are consecrated as priests solely in virtue of their own right: the ‘Levites’ (i.e. the other members of the tribe) are appointed to be their assistants for menial duties only afterwards, Numbers 3:5-39; Numbers 8:5-26. For two striking poetical descriptions of the high priest and his ministrations, see Sir 45:9-22 (Aaron), Sir 50:1-21 (Simon). [206] Except Zadok (on 2 Samuel 8:17, see DB. s.v.), David’s sons (2 Samuel 8:18), a Ira (2 Samuel 20:26). [207] Dr Orr (Problem of the O. T., p. 191 f.) endeavours in vain, by misunderstanding the plainest Heb. expressions, to escape this conclusion. On the Ephod The high priest’s Ephod, it is clear, was a decorated garment: but the position in which it was worn is not clearly stated; and though it has commonly been regarded as worn above the waist (like a waistcoat), Moore (EB. ii. 1308), Holz., and esp. E. Sellin in a paper on the ephod in Orient. Studien Theodor Nöldeke zum siebzigsten Geburtstag gewidmet (1906), ii.701 f. (cf. Rashi on Exodus 28:4; Exodus 28:6), argue that it was worn below the waist, and was in fact a kind of apron (Moore), or short tightly-fitting skirt: the ‘band’ of the ephod, upon this view, was not at the bottom of the ephod, but at its top, the ephod being suspended from it; and the pouch (which was upon Aaron’s ‘heart’) was not upon the ephod, but likewise above it (‘al in v. 28 being rendered not ‘upon,’ but ‘above’). Sellin urges the terms of v. 27 f.; and it is certainly more natural to suppose that the straps ended at the top of the ephod, and that this was the place of the ‘juncture’ spoken of in v. 27, than that they were continued on the front, down each side, as the usual explanation requires.

Still, neither this nor the other arguments adduced seem to be conclusive. It is true, the priests in Egypt wore round their loins short plain skirts (Erman, p. 296: for illustrations of such skirts, see pp. 59 (= 209), 62, 204, 205, 207, Perrot and Chipiez, Art in Phoen. ii. 11, 28, 31, 125, 129; cf. Maspero, i. 405, 468 f.): but this does not prove much; for we do not know that the idea of the high priest’s ephod was derived from Egypt. (In Perrot and Chipiez’s Egyptian Art, i. 247, 302, there are two figures wearing vest-like garments, reaching from the breasts nearly to the knees, with both a band round the waist, and shoulder-straps.) As regards the notices of the ‘ephod,’ the earlier historical books mention (a) a linen ephod, with which Samuel and David are ‘girt,’ when performing sacred, if not priestly, offices—either a plain linen ‘waistcoat’ (cf. p. 300), or a short skirt girt about the waist (cf. the illustrations cited above); (b) an ephod ‘borne’ (not ‘worn’) by priests, valued by them as a distinctive possession (1 Samuel 2:28), and used in some way when Jehovah was consulted by means of the Urim and Thummim (1 Samuel 14:3; 1 Samuel 14:18 LXX. (see RVm.), Exodus 21:9, Exodus 22:18 [omit linen with LXX.: the ephod is here ‘borne’; see Kennedy’s note], Exodus 23:6; Exodus 23:9, Exodus 30:7); (c) the ‘ephod’ made by Gideon, Judges 8:27; and (d) in conjunction with the oracular (Ezekiel 21:21) ‘teraphim,’ Judges 17:5; Judges 18:14; Judges 18:17-18; Judges 18:20, Hosea 3:4. In 1 Samuel 21:9, (c) and (d) ‘ephod’ has often been taken to be a plated image (cf. the cognate ’ãphuddâh, which clearly means the gold casing of an image in Isaiah 30:12): in 1 Samuel 14:3, &c. (b) it is clearly used in some way in obtaining an oracle, and the same is doubtless the case with (d), if not with (c). But though we thus learn the use to which the ephod is put, we do not learn what the ephod was. On the whole, however, it seems probable that at least in (b) and (d) the ephod was a more decorated garment than the ‘linen ephod’ (a), worn at this time by the priest in his ordinary ministrations, and was one specially put on by him, as a mark of respect, when consulting the oracle (Sellin, pp. 712, 716; cf. Livy, xxiii. 11). As years went on, the dress of the priests, and especially of the high priest, became more elaborate and ornate; and the high-priestly ephod, as described by P, will be the form which this vestment ultimately assumed.

The sacred lots were kept in a pouch attached to the high priest’s ephod; it seems probable that this was already the case with the ephod mentioned in (b) and (d). This may explain why in (b) the ephod is spoken of, not as worn, but as ‘borne’: it was not regularly ‘worn’ by the priest; it was carried about by the priest from place to place, especially on a campaign, and only ‘brought near,’ and put on, when occasion required: it was not only a garment, but had also attached to it a receptacle for the sacred lots: it thus provided the means of consulting them; and to ‘bear,’ or carry, it was a highly prized prerogative of the priests (1 Samuel 2:28; 1 Samuel 22:18). See further DB. and EB. s.v., DB. iv. 840a, v. 641 f.; Kennedy, Sam. p. 49; Holz., with ill., pp. 135–9; Benzinger, Arch.2 347 f., 359 (a skirt); and esp. Sellin, as cited).

Exodus 28:1-5

1–5. Sacred vestments to be made for the priests.

Exodus 28:2

2. for glory and for beauty] or, and for decoration (so v. 40),—for a distinctive decorated dress.

Exodus 28:3

3. And thou] the pron. is emphatic. wise … wisdom] of artistic cleverness or skill: cf. Exodus 31:3; Exodus 31:6, Exodus 35:10; Exodus 35:25-26; Exodus 35:31, Exodus 36:1-2; Exodus 36:4; Exodus 36:8; Jeremiah 10:9 (‘cunning’: Heb. wise). The heart is with the Hebrews the seat not of feeling, as with us, but of understanding: Jeremiah 5:21 RVm., Hosea 4:11 RVm., Job 12:24, &c. the spirit of wisdom] i.e. an impulse and activity, instinct with wisdom (i.e., here, artistic skill): cf. Deuteronomy 34:9 (P), Isaiah 11:2; Isaiah 28:6; and (in a bad sense) Isaiah 19:14; Isaiah 29:10, Hosea 4:12. Comp. on Exodus 31:3. to sanctify him] the investiture is a part of the consecration, Exodus 29:5 ff.

Exodus 28:4

4. The vestments to be made: a pouch (v. 15 ff.), an ephod (v. 6ff.), a robe (v. 31 ff.), a tunic (v. 39), a turban, and a sash (ib.).

Exodus 28:5

5. the gold, &c.] mentioned above in Exodus 25:3-4. 6–12 (cf. Exodus 39:2-7). The ephod. The ‘ephod’ (which, to judge from Isaiah 30:22. Heb., will have signified a closely-fitting covering), according to the ordinary view (for another, see p. 312), was a kind of waistcoat, consisting of an oblong piece of richly variegated material, the ‘work of the designer,’ bound round the body under the arms, and reaching down as far, apparently, as the waist. It was supported by two ‘shoulder-pieces’ (Heb. shoulders), i.e. probably two broad flaps or straps passing, like braces, over the shoulders, and attached to the ephod in front and behind: on the top of each of these shoulder-straps was an onyx-stone, enclosed in a filigree setting of gold, and engraved with the names of six of the tribes of Israel.

Round the body the ephod was further held in its place by a band woven in one piece with it, but perhaps of a different pattern, probably forming a border at its lower edge, and passing closely round the waist. The ephod was worn over a long blue ‘robe,’ described in vv. 31–5.

Exodus 28:6

6. gold] i.e. gold thread (see Exodus 39:3). The other materials for the ephod were the same as those for the curtains (Exodus 26:1): but the ephod would be the handsomer on account of the gold thread interwoven with them. the work of the designer] or pattern-weaver: see on Exodus 26:1.

Exodus 28:7

7. Read with Sam. LXX. and Exodus 39:4 : It shall have two shoulder-straps joined (to it): at its two (top) edges shall it be joined (ιηαψ for εηαψ). The ephod went closely round the body; and it was supported by two straps passing over the shoulders, and attached in front and behind to its top edges.

Exodus 28:8

8. And the artistically woven band (or simply, And the band: see below) of its attachment, which is upon it, shall be, &c.] ‘Artistically woven band’ is in the Heb. one word, ḥ ?ηsheb, cognate apparently with ḥ ?τshηb, ‘designer,’ v. 6. As however the entire ephod was to be of the same material, and the ḥ ?ηsheb was indeed to be of the same piece with it, it is not apparent why the term should be applied to this particular part of the entire fabric: hence many suppose ḥ ?ηsheb to be derived by metathesis from ḥ ?ηbesh (from ḥ ?βbash, to bind on), and to mean simply band (cf. kιsheb, and kιbesh, both = ‘lamb’). Whichever etymology be adopted, the general sense remains the same: the band, as the following words shew, was to be of the same work, and the same piece, as the ephod itself, though perhaps of a different pattern, so as to form a border along the bottom of the ephod. The word is used only of this band of the ephod: vv. 27, 28, Exodus 29:5 (|| Leviticus 8:7), Exodus 39:5; Exodus 39:20-21†. of its attachment] cognate with ‘ephod’; the word which in Isaiah 30:22 is rendered ‘plating’ (viz. of gold round an idol), probably lit. encasement. The rend. ‘to gird’ is not sufficiently distinctive.

Exodus 28:9-12

9–12. Two onyx stones, enclosed in filigree settings of gold, and each engraved with the names of six of the tribes of Israel, to be fixed on the top of the two shoulder-straps. onyx] see on v. 20.

Exodus 28:10

10. according to their birth] i.e. according to their ages; cf. Exodus 6:16. Jos. (Ant. iii. 7. 5) says that the names of Jacob’s six elder sons were on the stone upon the right shoulder, and those of his six younger ones on the stone upon the left shoulder.

Exodus 28:11

11. the engravings of a signet] Seal engraving of precious stones was an art practised from very remote times in both Babylonia and Egypt. ouches] filigree settings, or, in one word, rosettes. (LXX. in v. 13 ἀσπιδίσκαι, ‘little shields’). ‘Ouch’ (‘an ouch’ for ‘a nouch,’ by a mistaken division of words [cf. an apron for a napron, an adder for a nadder, umpire for numpire; and conversely newt for ewt, notch for otch], Fr. nouche, a buckle or clasp) is an old word for the frame in which precious stones were set, used also for the jewels themselves; cf. 2 Henry IV. ii. 4. 53 ‘Your brooches, pearls, and ouches’ (Aldis Wright, Bible Word-Book, s.v.). The Heb. root means to chequer or plait (see on v. 39): hence what is probably meant is ‘settings of filigree work’: the gold was first beaten out into thin sheets, which were afterwards cut up into narrow strips (see Exodus 39:3); these were then formed into filigree work by a delicate process of soldering, and used as a setting for jewels (Kennedy, DB. iii. 636). Rosettes would probably express the general meaning with sufficient accuracy.

Exodus 28:12

12. The two stones, thus engraved, are to remind Jehovah of His people: cf. on v. 29. 13–30 (with vv. 15–28, cf. Exodus 39:8-21). The pouch of judgement, designed to contain the Urim and Thummim (v. 30). This was a pouch, or bag, ½ a cubit (9 in.) square, made of the same richly coloured texture as the ephod; and on its front were inserted, by means of gold settings, four rows of jewels, three in a row, engraved with the names of the twelve tribes of Israel. It was worn in front of the ephod, its four corners having golden rings, by which it was fastened to the two shoulder-straps (which are conceived to extend along the sides of the ephod to its bottom).

Exodus 28:13-14

13, 14. Two rosettes of gold to be made, with chains of gold attached to them. The object of these chains is explained in vv. 22–5: they are to attach the ‘breastplate’ to the shoulder-straps.

Exodus 28:14

14. put] i.e. fasten.

Exodus 28:15-16

15, 16. The ‘breastplate.’ The Heb. ḥ ?ôshen (often in the sequel, but only in the present connexion) is of uncertain etym., but there is nothing in it to suggest the idea of a ‘breastplate’; and as v. 30 shews, pouch would convey a much clearer idea of what is intended. It is called the ‘pouch of judgement,’ on account of the Urim and Thummim being kept in it, which were the means by which judgements, or decisions, were obtained by the high priest. It was to be of the same richly coloured texture as the ephod (v. 6).

Exodus 28:16

16. double] More clearly, doubled, viz. so as to form a bag or pouch. a span] ½ a cubit, or 9 inches. A piece of material, a cubit long and ½ a cubit broad, was to be doubled over, and sewn together, so as to form a pouch ½ a cubit square.

Exodus 28:17-21

17–21. Twelve precious stones, each engraved with the name of one of the tribes of Israel, to be arranged in gold settings in four rows of three each, and fastened in front of the pouch. The identity of several of the stones mentioned is very uncertain; for philology throws little or no light upon the meanings of the names, and the ancient Versions in several cases give inconsistent renderings, or renderings which are themselves of uncertain interpretation. The oldest interpretations of the names are those given by the LXX.; and in identifying these, much help is afforded by Theophrastus, On Stones [c. 300 b.c.), and notices in Pliny, H. N. See more fully Petrie, DB. iv. 619 ff., and esp.

J. L. Myres, EB. iv. 4799 ff. The list is repeated in Exodus 39:10-13 : comp. also the lists in Ezekiel 28:13 (= the 1st, 2nd, and 4th rows here, the stones being however differently arranged) of stones in the ‘covering,’ or decorated garment, of the king of Tyre, and in Revelation 21:19 f. of the stones forming the foundations of the walls of the New Jerusalem (cf. Isaiah 54:11 f.; Tob 13:16 f.).

Exodus 28:18

18. an emerald] Heb. nτphek, ἄνθραξ, carbunculus [a red stone, called ἄνθραξ and carbunculus because in the sun-light it flashes like a burning ‘coal,’ Theophr. de Lap. 18]: Ezekiel 27:16; Ezekiel 28:13. As is generally agreed, the red garnet, a species of carbuncle. a sapphire] Heb. sappir, σάπφειρος, sapphirus: Exodus 24:10, Ezekiel 1:26; Ezekiel 10:1; Ezekiel 28:13, Job 28:6; Job 28:16, Son 5:14, Isaiah 54:11, Lamentations 4:7, Revelation 21:19. Not, however, our ‘sapphire,’ which was ‘almost unknown before Roman imperial times,’ but the opaque blue lapis lazuli (so Revelation 21:19 RVm.), as is shewn by the description of the Greek and Roman ‘sapphire’ by Theophrastus and Pliny as sprinkled with gold dust (ὥσπερχρυσόπαστος, ‘inest ei et aureus pulvis’), with allusion to the particles of iron pyrites, easily mistaken by their colour and lustre for gold, frequently found in the lapis lazuli (cf. Sapphire in DB. and EB.; and Job 28:6 ‘And it hath dust of gold’). a diamond] Heb. yahβlτm, ἴασπις, jaspis: Ezekiel 28:13. Ἴασπις, jaspis, seem so naturally to correspond to Heb. yβshepheh in v. 20, that many suppose an accidental transposition to have taken place in either the Heb. or the Greek text: if this be granted, yahγlτm will be represented by ὀνύχιον here and Ezekiel 28:13, and by βηρύλλιον in Exodus 39:13. What the yashγlτm was, is, however, uncertain. ‘Diamond’ has nothing to recommend it: there is no evidence that this stone was known to the ancients. RVm. sardonyx (cf. Revelation 21:20), a stratified stone, consisting of layers of red and white (hence the name, the ‘sard’ being red, and the ‘onyx’ whitish), and in ancient times often with a layer of dark brown as well; well adapted for engraving, on account of the variety produced by the different strata (EB. Sardonyx). For the symbolism attached to the three colours, see the quaint verses quoted in DB. s.v. Onyx.

Exodus 28:19

19. a jacinth] Heb. lιshem, λιγύριον, ligurius. Perhaps (Myres) the cairngorm, a clear yellow stone. On the jacinth (cf. Revelation 21:20), which was apparently first suggested by Braun, de vestitu sacerdd. (ed. 2, 1698), 11. xiv, Mr Myres writes, ‘there is no evidence that the jacinth was either found in Liguria, or was known at all till Roman times.’ The λιγύριον (or λυγκούριον) is variously explained by Pliny as a fiery-coloured gem, like the carbuncle (H. N. viii. 38, xxxvii. 13), and (xxxvii. 11) as amber (hence RVm.). an agate] Heb. shebhτ, ἀχάτης, achates. The correctness of this rendering is not doubted. A red, opaque stone. an amethyst] Heb. ’aḥ ?lβ́ ?mβh, ἀμέθυστος, amethystus. This rend. is also unquestioned. A purple, clear stone.

Exodus 28:20

20. a beryl] Heb. tarshish, χρυσόλιθος (Revelation 21:10), chrysolithus: Ezekiel 1:16; Ezekiel 10:9; Ezekiel 28:13, Son 5:14, Daniel 10:6. The name tarshish apparently points to its being obtained from Tarshish (Tartessus) in Spain. The chrysolite (‘gold-stone’) of the later Greeks (which was also obtained from Spain, Pliny, H. N. xxxvii. 127) is probably our topaz1[208], but as this was unknown in earlier times, some other gold-coloured stone must be intended,—perhaps (Petrie) the yellow jasper. It is not however stated whether this stone is (or was) found in Spain. The rend. beryl is as old as Abarbanel (1437–1508): the chalcedony (RVm.; Revelation 21:19) of the ancients,—so called from its being found at Chalcedon (opposite to Byzantium),—was the green transparent carbonate of copper, our copper emerald (Smith, DB. s.v.). [208] By a curious interchange of terms, it seems that ‘the ancient chrysolite is the modern topaz, and the ancient topaz the modern chrysolite’ (Smith, DB. s.v. Beryl).an onyx] Heb. shτham, βηρύλλιον (so LXX. here, but not consistently), onychinus: v. 9, Exodus 25:7, Genesis 2:12, Ezekiel 28:13, Job 28:16, 1 Chronicles 29:2. This is usually supposed to be either the onyx (LXX. in Job; Vulg. mostly) or the beryl (LXX. here; Pesh. Targ. always): the onyx being a stratified stone, consisting of layers of white (resembling in colour the nail, whence the name), grey, and other colours (see DB. s.v.), and the beryl a clear blue, green, or pale yellow stone (see EB. s.v.). Myres, however (EB. iv. 4808), argues in favour of malachite (green carbonate of copper), ‘common in Egypt in all periods, obtained from the Sinaitic mine district,’ and also other sources of copper, as Cyprus, and known likewise in Babylonia and Assyria. a jasper] Heb. yβshepheh, ὀνύχιον, beryllus (but see on ‘diamond’ in v. 18): Ezekiel 28:13, Revelation 21:19. In all probability the green jasper is intended.

Exodus 28:22-28

22–28. How the pouch is to be kept in position on the front of the ephod.

Exodus 28:23

23. put] i.e. fasten, as v. 14: so vv. 24, 25, 26, 27. the two ends] i.e. the two upper corners.

Exodus 28:25

25. the two rosettes] Those mentioned in vv. 13, 14.

Exodus 28:26-28

26–28. Two rings of gold to be attached to the inner lower corners of the pouch, and tied by pieces of blue lace to two other rings of gold on the lower part of the shoulder-straps, to hold the pouch close to the ephod.

Exodus 28:27

27. underneath, &c.] low down, in front of it. close to its juncture (with the shoulder-straps), above the band of the ephod] The directions are not very clear: but the shoulder-straps seem to be continued down the front of the ephod, on its right and left sides, as far as the band (v. 8): the lower edge of the pouch was just above this band, and it was tied by the two pieces of blue lace to the rings in the shoulder-straps close to where these were sewn to the ephod.

Exodus 28:28

28. the rings of the ephod] Properly, the rings of the shoulder-strap of the ephod (v. 27). a lace of blue] i.e. of the blue (violet) dyed material mentioned in Exodus 25:4 (see the note).

Exodus 28:29

29. Aaron (i.e. the high priest), bearing the names of the tribes of Israel both (v. 12) on his shoulders (which support the weight and symbol of office, Isaiah 9:6; Isaiah 22:22), and on his heart (implying that they have a constant place in his thoughts, Deuteronomy 6:6), will thus enter the Holy place as Israel’s official representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God; the pouch of judgement] see on v. 15. So v. 30. for a memorial] to call them to remembrance before God: so v. 12; cf. Exodus 30:16, Numbers 10:10; Numbers 31:54.

Exodus 28:30

30. The Urim and Thummim. These are to be put into the pouch of judgement: they are consequently something quite distinct from the jewels in front of it (v. 17), with which they have often been identified; and from the manner in which they are mentioned elsewhere (esp. 1 Samuel 14:41) there can be little doubt that they were two sacred lots, used for the purpose of ascertaining the Divine will on questions of national importance. We do not know their size or the material of which they were made: they are not described, but introduced as something well known. See further p. 313 f. the judgement of &c.] The Urim and Thummim are so called as the means by which a Divine judgement, or decision, might be obtained on matters of national importance. Cf. Numbers 27:21 (P). On the Urim and Thummim In addition to Exodus 28:30, the Urim and Thummim are mentioned in the ||, Leviticus 8:8, and (the Urim alone) in Numbers 27:21 (both P: here Eleazar is to determine for Joshua by their help when Israel is to ‘go out’ and ‘come in’); in the Blessing attributed to Moses, Deuteronomy 33:8 (as a privileged possession of the priestly tribe), in 1 Samuel 28:6 (the Urim alone,—Jehovah answered Saul ‘neither by dreams, nor by Urim, nor by prophets’), in Ezra 2:63 = Nehemiah 7:65 (‘till a priest should rise up with Urim and Thummim,’ implying they were lost in the post-exilic age); and esp. in the original Heb. text of 1 Samuel 14:41, presupposed by the LXX. which throws the greatest light upon the manner in which they were used, ‘And Saul said, O Jehovah, the God of Israel, why hast thou not answered thy servant this day? If the iniquity be in me or in Jonathan my son, give Urim; and if it be in thy people Israel, give Thummim. And Jonathan and Saul were taken by lot, but the people escaped.’ (The Heb. words rendered in RVm. = A.V. ‘Give a perfect (lot)’ are a mutilated fragment of the longer text preserved in LXX., thβmim, ‘perfect,’ differing from ‘Thummim’ only in vocalization.) The priest who cast the lots on this occasion was evidently Ahijah, who just before (vv. 3, 18 RVm.) is mentioned as ‘bearing’ (above, p. 313) an ephod; and a comparison of the other passages in 1 Sam. in which the priest asks for a Divine decision with the help of the ephod, makes it probable that on these occasions also the Urim and Thummim, though not actually mentioned, were in fact employed: see 1 Samuel 14:18 (read as RVm.), 19, 37, Exodus 23:10-12 (see v. 6), Exodus 30:7-8. After David’s time the Urim and Thummim are not mentioned in the history; and though we are naturally not in a position to say that they were never resorted to, yet the increasing importance of the prophets as announcers of the Divine will, and the more spiritual conceptions of God which their teaching brought with it, make it probable that their use fell more and more into abeyance. But the possession of the sacred lots was an ancient and prized prerogative of the priestly caste (Deuteronomy 33:8); the right of using them was doubtless jealously maintained by the chief priest till—through whatever cause—they were lost (Ezra 2:63); and so they naturally found a place in P’s description of the high priest’s official dress, and their original institution was referred back to Moses. The etymological meaning of ‘Urim and Thummim’ is uncertain. Regarded as two Heb. words, they would naturally signify Lights and Perfections; but as giving the original sense of the expression, this explanation is anything but satisfactory. It is possible that the words are the Hebraized forms of two originally Babylonian technical terms. The LXX. usually express Urim by either δῆλοι (sc. λίθοι), i.e. ‘visible, manifest (stones),’—and so in the Greek text of Sir 33:3 (codd. ΰ A and RV.), Sir 45:10,—or δήλωσις, ‘manifestation, declaration’; and Thummim by ἀλήθεια, ‘truth’ (cf. Sir 45:10): the former rend is a paraphrase of ‘Lights’: the latter—as the translators lived in Egypt—may have been suggested to them by the fact that in Egypt the judge presiding at a trial wore, suspended from his neck, an image of Tme, the Egyptian goddess of truth (Wilk.-B. i. 296, iii. 183 f.; Diod. i. 48, 75). For further particulars on the whole subject, see Kennedy in DB., and Moore in EB., s.v. 31–35 (cf. Exodus 39:22-26). The robe of the ephod. This was a long violet robe woven in one piece, put on by being drawn over the head, with arm-holes (but without sleeves), and with pomegranates worked in colours, and small golden bells, arranged alternately as a border, round the bottom of the skirt

Exodus 28:31

31. robe] Heb. me‘îl, a long garment, worn over the tunic, and usually, it seems, open down the front, and with sleeves (see ill. in DB. i. 625a; and Benz. Arch.2 76 f.), made of better material than the more ordinary simlâh (see on Exodus 12:34), and often worn in place of that by men of position (1 Samuel 18:4; 1 Samuel 24:4; 1 Samuel 24:11; by Samuel Exodus 15:27, Exodus 28:14, cf. Exodus 2:19; Ezra 9:3; Ezra 9:5). blue] or violet (see on Exodus 25:4). The robe was to be entirely woven of this material, and without figures: hence it is called simply the ‘work of the weaver’ (Exodus 39:22 : see on Exodus 26:1).

Exodus 28:32

32. a hole for the head, &c.] It was not open behind or in front: it had simply a hole at the top, and was thrown over the head in the manner of a jersey. woven work] the work of the weaver (Exodus 36:1). In ch. 39. these words are attached not to the ‘binding’ (v. 23), but to the robe itself (v. 22); and that is probably their original place here (after ‘of the ephod’ in v. 31). The binding was to keep the edge of the hole from fraying. a coat of mail] Heb. taḥ ?γrβh, only here and in the ||, Exodus 39:23 : Onk. ωψιεο a coat of mail. No doubt, a linen corselet, the λινοθώρηξ of the Greeks (Il. ii. 529), is what is meant; Herodotus (ii. 182, iii. 47) mentions two made in Egypt for Amβsis.

Exodus 28:33-34

33, 34. The skirt was to be adorned with a border of pomegranates (i.e. balls shaped like pomegranates), made of the richly coloured materials mentioned in Exodus 25:4; and a small golden bell was to be attached to the hem between each two of the pomegranates. The pomegranate tree was common in Palestine (cf. Numbers 13:23, Deuteronomy 8:8, al.); its fruit, when ripe, is of a bright red colour, about the size of an orange. In v. 33 Sam. LXX. add, and fine twined linen: cf. Exodus 38:24.

Exodus 28:35

35. to minister] i.e. in order that he may minister. that he die not] for not putting it on, and so infringing one of the laws of the sanctuary: cf. v. 43, Exodus 30:21, Leviticus 8:35; Leviticus 10:7. Originally, it has been conjectured, the object of the bells was to protect the officiating priest from the spirits which were supposed to haunt the thresholds of sanctuaries. But here their object is that they might be heard when the high-priest entered, and left, the sanctuary,—in order (Di.) that the worshippers outside might know how long to follow him with their devotions (cf. Luke 1:10; Luke 1:21), or (Riehm, HWB. 878,2 646) to remind God (cf. Sir 45:9; ‘memorial,’ as above, vv. 12, 29) that he appeared before Him as the official representative of the people. 36–38 (cf. Exodus 39:30-31). The gold plate on the front of the high priest’s turban. The high priest’s turban was of fine white linen (v. 39); and there was to be a blue band tied round it, with a plate of gold attached to it in front, bearing the inscription, Holy to Yahweh.

Exodus 28:36

36. a plate] Heb. ẓ ?iẓ ?,—properly, it seems, a shining thing (usu. a flower, Isaiah 40:7 al.), i.e., here, a burnished plate (in this sense only Exodus 39:30, Leviticus 8:9 besides); LXX. πέταλον, a leaf, fig. a thin plate of metal. Cf. Polycrates ap. Eus. v. 24 (a πέταλον worn by St John, as priest). According to tradition, the ‘plate’ was 2 fingers broad. HOLY TO YAHWEH] The high priest, in virtue of his office, was brought specially near to Jehovah, and was thus specially ‘holy’ to Him. Cf., in other connexions, Exodus 30:37, Exodus 31:15, Leviticus 27:23; Leviticus 27:30 Zechariah 14:10. Jos. (BJ. v. 5, 7), and Pseudo-Aristeas (ap. Swete, Introd. to O.T. in Greek, p. 536), say that the inscription was written in ‘sacred,’ or ‘holy,’ characters, by which they mean doubtless the older Hebrew characters, such as are found on old Heb. seals, as also on the Moabite stone, and in Phoen. inscriptions, before they had changed into the later ‘square’ characters.

Exodus 28:37

37. a lace of blue] a lace, or band, of the violet material mentioned in Exodus 25:4. This was apparently tied round the turban, somewhat ‘above’ its lower edge (cf. Exodus 39:31), in the manner of a ‘diadem’ (Exodus 29:6 n.),—in the proper sense of the word, something bound round1[209],—so that the plate attached to it might appear conspicuously in front. [209] The ‘diadem’ was properly a blue silk band, spotted with white, 2 in. wide, tied round the lower part of the tall stiff cap worn by the Persian kings, and fastened in a knot behind, with the ends hanging down (see ill. in Rawl. Anc. Mon. iii. 204, n. 17; and cf. Xen. Cyr. viii. 3, 13).the mitre] the turban (RVm.): see on v. 39.

Exodus 28:38

38. bear the iniquity, &c.] i.e. take upon himself the guilt of any ritual error or mistake made accidentally in offering the holy things; cf. Leviticus 22:16. Elsewhere the expression becomes equivalent to be responsible for (Numbers 18:1; Numbers 18:23). Cf. LOT. p. 50, No. 20c. that they may be accepted] more lit. for their acceptance: so Leviticus 22:20; and similarly (in the Heb.) Leviticus 1:3; Leviticus 19:5; Lev_Exodus 22:19; Leviticus 22:21; Leviticus 22:29; Leviticus 23:11. The gold plate, with its inscription, on the high priest’s forehead, marks him out as the people’s specially holy representative before God: and enables him, as such, to secure His acceptance of their offerings, in spite of any venial oversight or omission made in offering them.

Exodus 28:39

39. The high priest’s tunic, turban, and sash. With vv. 39–42 compare (condensed) Exodus 39:27-29. the coat] the tunic. This was made of fine linen, the ‘work of the weaver’ (Exodus 39:27), woven in one piece. Josephus says (Ant. iii. 7. 2) that it reached down to the feet, fitted close to the body, and had tight sleeves: it had a narrow aperture about the neck, and was girt about the breast by a sash (see below). It would thus resemble a cassock or dressing-gown (see ill. of an ordinary tunic in DB. i. 624b). Linen, as a clean and cool material, was much prized in antiquity (cf. on Exodus 25:4); and was worn in particular by priests both in Egypt Hdt. ii. 37; Wilk.-B. ii. 159), and also often elsewhere (see Di.). chequer work] what exactly is denoted by shibbçẓ ? is uncertain; but not improbably something of the nature of a ‘check,’ obtained by the weaver alternating threads of different colours in warp and woof; or, if the threads were all of the same colour, quilted or honey-combed work (cf. Ges. Thes. 1356; Kennedy, EB. iv. 5288). The tunic was only the ‘work of the (ordinary) weaver’ (Exodus 39:27), which was not as elaborate as the two other kinds described on Exodus 26:1; but it was something more than perfectly plain weaving. Work of the same kind is mentioned also in v. 4, Psalms 45:13 (‘chequer-work of gold (-thread),’ but the text is doubtful); and, of plaited settings of gems (‘rosettes’), vv. 11, 13, 14, 20, Exodus 39:6; Exodus 39:13; Exodus 39:16; Exodus 39:18†. a turban] Heb. miẓ ?népheth, something wound round (the cogn. verb occurs in Isaiah 22:5; see RVm.), i.e. what we call not a ‘mitre,’ but a turban. It was of fine white linen (v. 39); and probably was folded many times round the head: the Talm. says that it contained 16 cubits (= 24 ft.) length of material. Except in Ezekiel 21:26 [Heb. 31], where it denotes the royal turban of the Jewish king (Zedekiah), the word occurs only here and elsewhere in P of the high priest’s turban. See further (esp. with reference to Jos.’s statements) the very full art. Mitre in EB. RVm. silk for shçsh, as in AV. of Proverbs 31:22. The rend. is not probable: though ‘white silk’ was used for shçsh by Luther. a girdle] a sash; Heb. ’abnçṭ ?, only of the sash worn by the priests, and (Isaiah 22:21) by a high officer of state. It was made (see the next note) of richly coloured material: Jos. (Ant. iii. 7. 2) adds that it was four fingers broad, wound twice round the body, beginning at the breast, and tied in front in a bow: the ends reached the ankles, but while the priest was officiating, they were thrown over the left shoulder so as not to be in his way (EB. ii. 1735; see ill. in Braun, de vest. sacerdd. opp. to p. 404). According to the Talmud, it was 32 cubits (48 ft.) long. It is thus very inadequately described as a ‘girdle.’ the work of the embroiderer] or variegator (see on Exodus 26:1): the ||, Exodus 39:29, prefixes ‘fine twined linen, and blue, and purple, and scarlet.’ The materials and work were thus the same as those of the screens at the entrances to the Tent and the court (Exodus 26:36, Exodus 27:16).

Exodus 28:40

40. The tunics, sashes, and caps, for Aaron’s ‘sons’ (i.e. for the ordinary priests). Whether the tunics and sashes differed in any way from those of the high priest, is not stated. headtires] of fine linen (Exodus 39:28),—doubtless a band of fine linen bound round the head (Leviticus 8:13); and, to judge from the etym. of migbβ‘τth (from gβba‘, prob. to be convex, cf. gib‘βh, ‘hill,’ gβbξa‘, ‘goblet’), in shape like a brimless convex cap (Jos. Ant. iii. 7. 3 πῖλος, a felt cap, in shape resembling a half-egg; see Dict. of Class. Antiq. s.v. Pilleus). The word occurs only of the caps of the ordinary priests (Exodus 29:9, Exodus 39:28, Lev. l.c.†). Cf. EB. Mitre. At the great sanctuary of the Phrygian Leto at Hierapolis in Phrygia (cf. Rel. Sem. Index, s.v. Hierapolis; Ramsay, Cities and Bishoprics of Phrygia, i. 89 ff.) the priests were dressed wholly in white, and wore a πῖλος on their head, the chief priest alone wearing a purple vestment (cf. above, v. 31, and on Exodus 26:1), and having a golden ‘tiara’ bound round his head (Luc. de dea Syr. § 42).

Exodus 28:41

41. An anticipation of Exo 29:1 a, 5–9, not very exactly expressed; for the garments for Aaron and his ‘sons’ were not in all cases the same (v. 40). The words, and shalt anoint them, are probably a later addition; for Exodus 29:7, like Leviticus 8:12, speaks only of Aaron himself, and not his ‘sons’ also, as being anointed: see on Exodus 30:30. consecrate them] install them would be a more distinctive rendering. The Heb. is lit. fill their hand, a technical term for install or institute to a priestly office—originally, perhaps, meaning to fill the priest’s hand with the first sacrifices (cf. Exodus 29:24; and see Moore, Judges, p. 380)—occurring also Judges 17:5; Judges 17:12, Exodus 32:29 (fig.), Ezekiel 43:26 (fig. of altar); Exodus 29:9; Exodus 29:29; Exodus 29:33; Exodus 29:35, Leviticus 8:33; Leviticus 16:32; Leviticus 21:10, Numbers 3:3 (all P); 2 Chronicles 13:9; also (fig.) 1 Chronicles 29:5, 2 Chronicles 29:31. Cf. also Exodus 29:22 ‘the ram of installation’ (lit. of filling).

Exodus 28:42-43

42, 43. The linen drawers, to be worn by the priests during their ministrations in the Tent of meeting or at the altar. A dictate of reverence and modesty. The layman was forbidden to go up by steps to the altar, lest he should expose his person upon it (Exodus 20:26): for the priests, who did go up upon the altar (see on Exodus 27:5), and were otherwise frequently engaged in or near the Tent of meeting, special garments were provided, in order to prevent the same unseemliness. Among the Romans the Flamen Dialis similarly (Gell. x. 15), ‘tunicam intimam nisi in locis tectis non exuit, ne sub caelo tanquam sub oculis Jovis nudus sit’ (cited by Kn.). breeches] Only in this connexion (Exodus 39:28, Leviticus 6:10; Leviticus 16:4; and in Ezek.’s regulations for the priesthood, Ezekiel 44:18†): from the description, evidently what we should call either loincloths or drawers. LXX. περισκελῆ; Jos. (Ant. iii. 7. 1) διάζωμαπερὶτὰαἰδοῖα.

Exodus 28:43

43. the altar] i.e. the altar of burnt-offering: cf. on Exodus 27:1. the holy place] i.e. the sanctuary in general (including the court), as Exodus 36:1; Exodus 36:3-4; Exodus 36:6; not in the special sense of Exo 26:33; for the altar of burnt-offering did not stand in the Dwelling, but in the court (Exodus 40:6). With to minister, as Exodus 29:30, Exodus 35:19 al. (P); Ezekiel 44:27. bear iniquity and die, cf. Leviticus 22:16 (H); and on v. 35 above. a statute for ever] as Exodus 30:21, Leviticus 6:18; Leviticus 6:22; Leviticus 7:34; Leviticus 10:15; Leviticus 24:9, Numbers 18:8; Numbers 18:11; Numbers 18:19 (all P): cf. on Exodus 12:14 (where the Heb. is ḥ ?uḳ ?ḳ ?âh, the fem. of ḥ ?ôḳ ?, the word used here). and … his seed after him] one of P’s standing expressions: Genesis 9:9; Genesis 17:7-10; Genesis 17:19; Genesis 35:12; Genesis 48:4, Numbers 25:13.