Exodus 28
PATsaid before, particularly vcr. 3. for all the vessels belonging to the tabernacle itself were of gold, as we read in the twenty-fifth chapter. And all the pins thereof,,. The tabernacle had nothing of brass in the fabric of it, but the bases of the pillars at the entrance, (xxvi. 37) and therefore these pins, I suppose, belong to them, whereby the pillars were fastened in their sockets. And all the pins of the court shall be of brass.] These brazen pins were struck into the ground (as Dr. Lightfoot understands it), that the hangings, which were tied to them by cords, might h$ kept from flying up at the bottom. That they may minister nnto me in the priest’s office.) See ver. 3. These garments were only to be used in the time of their ministration: at other times they never wore them, but were then habited like other men; as Mr. Selden proves, (lib. ii. de Succession, cap. 7.) and at large confirms, (lib. iii. de Synedr. cap. 11. n. 3, &c.) of stotie, or stones, as we translate it), to signify that all the stones were so set in the breast-plate, as if they were but one stone. For all ihefiindce, in which they were set, consisted of one mass of gold, wherein were twelve ouches, in. which every single stone was set, as we see it now in our present lockets. Even four rows of stones.] With a square of precious stones. The first row shall be a sardius, &c] There is so little certainty what these stones were, that nothing can be affirmed about them; as appears by the vast variety of interpretations that haVe been made of them, by writers both old and new. The first of them is called odem in the Hebrew, which some take to be a ruby; but have no other reason for it than only because DTK signifies red. Others take it for an adamant; which may seem to be derived from odem, as a jasper is from jasphe. And there are several other conjectures, but none so probable as that of our translators; who call it a sardius, (or sardine stone, as they render, it, Rev. iv. 3.) which is of a red flaming colour, (as Braunius hath demonstrated from several authors, lib. ii. de Vest. Sacr. Hebr. cap. 8. n. 8.) but, as some describe it, with a cast of yellow in it, like that of fresh oil. And it is not improbable that this stone had the name of sai’dius from the Hebrew word sered, which signifies red, Isa. xliv. 13. as Kimchi there interprets it. And thence the Divine Majesty is said to look like a sardine stone (in the place abovenamed) because he appeared in great anger. So an ancient writer, Sta to fyofizpbv rov Gtov, TrvpoudfjgXagrb^ap^iov. A topaz.] The second stone in this row is, in Hebrew, called pitdah, which we truly translate a topaz: which Avas a stone of a green colour, not a yellow, as we now commonly understand it. So Pliny and others, as the same Braunius shews, (lib. ii. cap. 9.) where he fancies that the word topasion, by an easy change of letters, was made out of pitdah: for the Syriac interpreter, (Rev. xxi. 20.) calls this stone topadioti; in which there are the same letters that are in pitdah. But however this be, it appears from Job xxviii. 19. that this is the right translation of the word; for there it is Pitdah Cush, the most excellent topaz stones being found in an island belonging to Arabia, called thence by the name of Topazion. And a carbuncle.] So we translate the third stone of the first row (which in Hebrew is called bareketh), following perhaps Abarbinel. But the greatest part of interpreters take it for the smaragdus; which good authors describe as the most radiant of all other stones: and therefore called, perhaps, bareketh, from its extraordinary splendour; for barak, every body knows, signifies to glitter, (Ezek.xxi. 10.) * The best authors say, the colour of it is a grass green; wonderfully refreshing (as Pliny describes it) to the eyes, when one looks upon it. tharschisch is very variously interpreted: but the LXX., Josephus, and a great many others, tako it for that which the ancients call a chrysolite; that is, a stone of a golden colour, which others call a topaz. This Braunius endeavours to prove was the colour of tharschisch, out of Dan. x. 5, G. Cant. v. 14, &c. (See cap. 17. n. 12, 13, &c.) An onyx.] The Hebrew word schoham we meet withal in the beginning of the Bible, (Gen. ii. 12.) and translate it as wo do here, an onyx. But Josephus, St. Jerome, and the Vulgar, translate it sardonyx; which was of a mixed colour, of white and red. For the most precious Indian sardonyx had a radix (as they call it) white, like the nail of one’s finger; and tho superficies red like blood; and both of them transparent: from whence it had its name; the sardius stone (as was said before) being red, and the onyx signifying tho nail of one’s finger. (See the forenamed Braunius, cap. 18.) A jasper.] Though the Hebrew name, which is jaspeth, be retained among all people to this day, yet all interpreters have not translated it as ours do, who, no doubt, are in the right. For why should we not think jaspeth is certainly that stone which the Greeks and Latins call jaspis? as we doubt not the sapphire beforementioned (ver. 18.) is the stone they call saphirus. The best of these stones are of a green colour, like a smaragdus; but sometimes they have little spots or points in them, of various colours; which hath made some authors call this stone panthera. (Seo Braunius, cap. 19.) They shall be set in gold in their enclosings.] Or, more literally, they shall be golden ouches in which they are set. (See ver. 17. and ver. 11.) When he goeth in unto the holy place.’] Where with his face towards the ark (where the Divine Glory sat) he prayed to God for them. For a memorial before the Lord continually.] That God might remember them, when he remembered him daily of the promises made to them, and to their forefathers. Which, in Scripture phrase, denotes God’s gracious hearing his prayers, when he addressed himself unto him, in the manner he required. For then he is said to remember his people; when he granted their desires: and they remembered him, when they did as he bade them. 29G [chai\ XXVIII, dotus), but was rather a later invention, unto which other countries were not strangers. For the vestal virgins among the Romans, at least she that was called Maxima, wore an ornament upon her breast made of precious stones, as a statue digged up at Rome, in the beginning of the last century, seems to represent it, (sec Lipsius, cap. ult. de Vesta et Vestal.) And Gutherius hath proved that these vestal virgins sat in judgment, and tried causes, as the Pontifex Maximus did; and then, it is likely, and not at other times, \vore this antepectoralc. There is more ground also to say, that tho Egyptians took their pattern from the Jews, than that these took it from the Egyptians; there being in the time of Solomon a great correspondence between them, by his marriage with Pharaoh’s daughter. Continually.’] Whensoever he appeared before the Lord to inquire of him. The greatest difficulty is, how the Lord answered by urim and thummim? Which the Jews generally think was by the shining of the stones* and the prominence of such letters in them, as made the answer. If they had left out the latter part of this resolution (about the prominence of the letters) what they say would have been more likely: especially since Josephus only mentions their extraordinary splendour; telling us, for instance, that when the high-priest inquired, whether they should go to war or not? if God approved of it, there was such a refulgent brightness in the stones, d>c r$ irkifizt ttclvtX yvd>pifxov elvai % rb Trapeivat rov Gebv etc hrtKOvpiav, that made all the people know God would be present for their help and succour. And when God did not approve of their undertaking, he saith there was a cloudiness upon the stones, as there had been for two hundred years (he confesses) before he WTote his history, rov Gtov $va)(Epai vovrog Itt\ rtj 7rapa/3a<r£i twv vofuov, God being angry with thein, for the transgression of Ids laws, (lib. iii. Antiq. cap. 9.) But this alone could not resolve such questions as that Judg. i. 1. m Who shall go up first to fight against the Canaanites?" to which the Lord answered, (ver.2.) " Judah shall go up." For if this answer was given in the way now mentioned,.that stone alone, which had the name of Judah engraven on it, must have had a splendour in it above all the rest. Which if we should suppose, yet an answer could not have been given to all their questions, merely by the refulgency of all, or of any one stone; as if they asked, Winch way they should go against an enemy? therefore it is more likely, that there was a voice which spake to the high-priest, from the Divine Glory, on the mercy-seat; as we read there was to Moses, when he went into the most holy place to speak with God, (Numb. vii. 89.) Against which I do not see what can be objected; and it seems far more probable than their opinion, who think God inspired the highpriest at that time, when he consulted him, as he did the prophets. For this makes no difference between inquiring by urim and thummim, and by the prophets, but only this; that God (they say) constantly answered when the highpriest consulted him, which favour he did not always grant the prophets. If there be any truth also in what the Jews say concerning the bath-cpl under the second temple, it seems to me to tell us, that God then directed thcm,*without the nrim and thummim, in the same way as he had formerly done with it. Certain it is, that such a voice often spake to our Saviour, in the audience of his apostles, out of the high and holy place in the heavens; to shew that he was the prophet like unto Moses, whom he promised to raise up unto them, (Deut. xviifc 15.) There aro those who have adventured to affirm, that others besides the high-priest might wear the urim and thummim, to consult the Divine Majesty, particularly their kings. But how weak the grounds of this assertion are, will appear when I come to those places which they allege to justify it. I shall conclude what I have to note about this matter, with one observation more; that this is one oi" the principal reasons, why the government of this people before they had kings was (as Josephus calls it) theocracy, that is, the empire of God, because he, by this oracle of urim and thummim, prescribed how they should proceed in all their public affairs of great moment. And another reason was, because he stirred up judges when he thought it necessary; who, being of his immediate appointment, are so far acknowledged by him, that when they were weary of Samuel’s government (who was a judge) and desired a king, God declared it was not Samuel whom they rejected, but himself. That it be not rent.] That is, the robe be not rent in putting it on; or by the ephod and breast-plate that were upon it; for that had rendered it contemptible; a rent among us (saith L. Levi Barzelonita) being dishonourable, (Praecept. eiii.) pear more goodly to the beholders: which agrees to what Moses saith in the next verse, that they (as all the priestly garments, ver. 2.) were made for glory and beauty. But when they went about any holy work belonging to their office, they threw them over their left shoulder, that they might not be a hindcrance to them. The use of this girdle was to gird their coat close to them, which they tucked up also in the girdle (when they went about their ministry) to the middle of their legs, that it might not encumber them in their service. Of needle-work.] This was a different sort of word from taschbetz, (which we translate broidered, ver. 4.) and from choscheb, (which we translate cunning, ver. 6. 15.) and is here called rokem; which signifies the same with choscheb, as to the variety of colours and figures in the work: but choscheb, as the Hebrew doctors tell us, was done by weaving, and rokem with a needle, as we rightly take it. Of the two, choscheb was the most artificial, as the word seems to intimate; being wrought on both sides with the same figures, whereas rokem was only on one side. This they gather from xxvi. 31. where the veil is ordered to be made of the work called choscheb, which it is probable was glorious on both sides, both within and without the most holy place. Josephus saith, this girdle was wrought with flowers of the several colours mentioned xxxix. 29.
Exodus 28:1
XXND take thou Aaron thy brother, and his sons with him, from among the children of Israel. Here Aaron and his sons are designed to the priest’s office: and afterward (xxxii. 19.) the whole tribe of Levi were consecrated to the Lord by a noble act of zeal which they performed. And at last (Numb. i. 51. and many other places) it was made capital for any one else to officiate at the tabernacle, but they only. That he may minister unto me.] Attend on me as my servant in my court. For cohen signifies one that serves in ministerio honorabili, in an honourable office, as appears from Job xii. 19. Therefore David’s sons are called by this name, (2 Sam. viii. IS.) and it was given to the priests: " quatcnus fuerunt primarii Dei ministri," as they were the principal ministers of God; as Junius observes upon Gcn.xli.45. In the priest’s office.] Wheresoever there hath been any religion there have been priests; whose office it peculiarly was, to minister unto God in the service belonging to him. But this is the first time we read of any constituted in Israel by a Divine appointment; at least, the priesthood was not confined to the particular family of Aaron, who Avasmade high-priest, and his sons priests of a lower order. Some" heathens imitated this, by continuing the priesthood in a certain family. For Plato says, there were in some places 7rarptai Upoaivai, both of men and women; which in the, founding of a city he would not have a lawgiver alter; but where there was no such constitution he would have annual priests, and none but grave men of sixty years of age’ put into the office, (lib. vi. de Leg. p. 759.) Even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.] These were all the males in this family, at present, whose descendants in future ages were all priests.
Exodus 28:2
And thou shalt make holy garments for Aaron thy brother. If very good authors did not affirm it, we should scarce think it credible, that the priests among some of the ancient heathens offered sacrifices to their gods naked. Particularly the old Arabians, as Hottinger observes in his Histor. Oricntalis, lib. i. cap. 7. But such filthiness was abhorred by most people, whose priests were not only clothed, but performed their service at the altar in a peculiar habit. So that there is scarce any author, who treats of the sacrifices and the priests of the heathen, that doth not speak of their garments also. As Moses here in the first institution of the priesthood among the Jews, to offer peculiar sacrifices at God’s house, takes a special care, by the Divine direction, about th^ir vestments. Which the Hebrew doctors think so inseparable from the priesthood, that they fancy Adam, Abel, and Cain, did nqt sacrifice without them. (See Gen. iii; 22.) They are called. holy, because they might be Avprn by none but them, and by them only Ayhen they ministered unto God. For Aaron thy brother.] The high-priest had some garments peculiar to himself, which none of the other priests might wear. They were four; the breast-plate, the robe, the ephod, and the plate of gold. There were four mpre he also wore, but they were common to him with the other priests, viz. the coat, the drawers, the girdle, and the bonnet. Their bonnets, indeed, and his mitre, were of a dif-. fcrent form; yet they are not considered by the Jews as distinct vestments, being both coverings of the head. And they make account the high-priest never wore at any ope time above eight sorts of garments; nor the loAyer atjove four. This is the universal sense of the Hebrew writers; and I cannot give any account why Grotius mentions only seven garments of the high-priest (reckoning the golden plate for * one), which he ^vill have to answer unto the seven lamps Microsoft® [chap. xxvm. in the candlestick. For it is evident by this very chapter he Avore eight, viz. the ephod, (ver. 8.) the breast-plate, (ver. 15.) the robe, (ver. 31.) the plate of gold, (ver. 3G.) the embroidered coat, the girdle, and the mitre, (ver. 39.) which are all ordered for Aaron the high-priest: and afterward (ver. 42, 43.) breeches are ordered for him as well as his sons, which make up the number of eight. For glory and for beauty.] To make their office more respected, and strike men with an awful sense of the Divine Majesty, whose ministers they saw appear in such grandeur. For this and the foregoing precepts (as Maimonides observes) were given to render the sanctuary of God more august and magnificent: for which end he magnified the dignity of those who ministered there; and not only separated them from other men, but ordered them to be clothed in beautiful and precious garments, that they might appear there like men of honour, (More Ncvoch. lib. iii. cap. 45.) unto which It. Levi of Barcelona well adds, (Praecept. xcix.) that by these glorious garments the priests were put in mind of their dignity, and admonished to perform the Divine service with a spirit suitable to the greatness of Him unto whom they were consecrated. It may be fit for me also to add, that there being two sorts of garments which the high-priest wore (those they called white, and those they called golden), both of them were very rich, and made him look gloriously; whether the materials, or the colours, or the art wherewith m they were made, be regarded; as will appear in the particular account which is given of them in this chapter. (See ver. 40.) *
Exodus 28:3
And thou shalt speak unto all that are wise-hearted^ So the HebreAvs call those who had extraordinary skill in any art: according to the ancient opinion, which made the heart the seat of the mind. Wliom I have filled tvith the spirit of wisdom.’] Endued with singular skill. For the word rttach, in Scripture, signifies a gift of God; whereby they who had it performed what they undertook excellently. And mechanical arts are called wisdom, as well as higher sciences: so St. Paul calls himself a wise master-builder. Which was the ancient language of the world before the time of Pythagoras, as Cupcrus observes, (in his Apotheosis Homeri, p. 119.) out of Georgius Diaconus’s preface to Aristotle’s Logic, and out of Nichomachus Gerasinus, whose words arc very remarkable: " When all before Pythagoras were called by the common name of 2o
Exodus 28:4
And these are the garments which thou shalt make, &c. These Avhich follow Avere the principal garments wherewith the high-priest was clothed: besides Avhich there Avas a plate of gold; and also breeches, common to him and all the rest of the priests. And they shall make.] The skilful men beforementioned Avere to make them by his order and direction. Holy garments.] Which none should wear but they. (See ver. 2.) For Aaron thy brother, and his sons.] Some of these were peculiar to Aaron; others of them common to him and to his sons; as.Avill appear in the particular account which is given of them afterward.
Exodus 28:5
And they J. i. e. The skilful workmen beforementioned. Shall take gold, &c] This verse directs to the materials of which the priests’ garments were to be made. For though these five words denote so many colours; yet the first word and the last (viz. gold and fine linen) shew the matter also is included; from which colour cannot be separated. And as for the matter of their garments, they w f ere made either of woollen or linen; nothing of hair or silk being used in their contexture: for as to gold and jeivels, they were rather for ornament, than for the making the substance of the garments. So all the Hebrew doctors, whose maxim is this, " the priests are not clothed in their ministry at the temple, but in woollen and linen." The matter of them, indeed, is not here expressed in this chapter, save only of their breeches, which are ordered to be made of linen, (ver. 42.) But in xxxix. 27, &c. all the garments of Aaron’s sons are expressly said to be made of fine linen; except the girdle, which was partly of linen, partly of woollen. The garments of the high-priest, which the Jews called white garments, were certainly made of linen; and his girdle also was of the same, without any mixture of woollen, when he wore those garments on the great day of expiation, as Braunius shews, (lib. i. de Vestitu Sae. Hebr. cap. 7.) Gold.) The Hebrews say there were seven sorts of gold, which was diversified either by its colour, or the place from which it came, or its goodness. But that which was used about these garments, they conclude was the gold they called tahor, which we translate pure gold, (ver. 22. 30.) i. e. the finest, and of the brightest colour; between a yellow and red. And blue, andpurple, and scarlet.’] Of these colours, see xxv. 4. And fine linen.] The Hebrew word schesch signifies a pure kind of fine linen, not silk (as some have imagined), for there was no such thing known in Moses’s days. It was of a shining white colour; and therefore all the inferior priests were clothed in. white, their garments being made of this. And such were all the garments wherewith the high-priest entered into the most holy place, on the great day of expiation. And wheresoever the Scripture speaks of fine linen, and mentions no colour, wc are to understand white. Ver. G. And they shall make the ephod.] We retain the Hebrew word, which doth not express the form of this garment; but the next verse teaches us something of it; that it was a short garment, which hung behind upon the shoulders down to the buttocks, and came down before upon the breast and the belly. It consisted of three parts: that which covered the breast and the back (which the Hebrews take to be properly called the ephod), then the two shoulder-pieces, which came up from the arm-holes to the shoulders (mentioned in the next verse), and then (he girdle belonging to it, (ver. 8.) Of gold, of blue, and of purple.] See the foregoing verse. And fine twined linen.’] Here is another word added to schesch (or fine linen), which is maschzar. Which is never joined with any thing but schesch in all the Scripture; and only once found without schesch, which is to be understood, xxxix. 24. It is thought by Maimonides, and other Hebrew doctors, to signify linen of six threads: some will have it, that where it is mentioned alone it signifies eightthreaded linen. With cunning work.] The Hebrew word choscheb; which we translate cunning, signifies the most artificial, or ingenious sort of work; which consisted in the great variety of figures and colours that were in it; like that which is sometimes made of divers birds’ feathers; as J. Braunius shews, (lib. i. de Vest. Sacr.Hebr. cap. 17.)
Exodus 28:7
It shall have the two shoulder-pieces thereof. They are so called, because they covered the shoulders; from whence the LXX. call the whole ephod by the name of liri^idg. The Jews think they were woven by themselves, and then sewed to the back and breast-pieces with a needle. So the next words seem to them to signify. Joined at the two edges thereof] Which Abarbinel interprets in this manner: the ephod shall have two shoulder-, pieces, which, being made by themselves separate from it, were afterwards sewed to the two extremities of the ephod. But the Hebrew words, if they be examined, import no such thing; but run thus, * shall have two shoulder-pieces, joined at the two ends of it. Now they might be joined in the very weaving of it, and not by a needle afterward: and so they were in all probability, as Braunius hath endeavoured to demonstrate. And so it shall be joined together.] In the Hebrew the words are no more but these, and it shall be joined together: which may be understood of the coherence of the fore-part and hinder-part, by the two golden buttons, set with onyx-’ stones, which joined them together on the shoulders.
Exodus 28:8
And the curious girdle of the ephod. The word choscheb, which we translate curious girdle, signifies it was of such artificial work as the ephod itself was. And it seems to have been two strings (as we may call them) which went out of each side of it, and tied it to their bodies, under their arm-holes, about the heart. So the highpriest had two girdles; that belt (as we may call it) which tied his coat to him; and this girdle, which tied the forepart and hinder-part of the ephod together. It is called the girdle of the ephod, because it was annexed to those two cloths, and not to the shoulder-pieces. Shall be of the same.] Or, out of it: to signify that the girdle was woven together with the ephod, and went out of it. So Jarchi and Abarbinel. According to the work thereof] This signifies it was to be made of the same matter, and woven after the same manner, with all the ornaments of the ephod itself; having all those five colours in it, mentioned ver. 4. and here repeated again. •
Exodus 28:9
And thou shalt take two oyiyx-stones. Concerning the onyx-stones, sefe Gen. ii. 12. And grave on them the names of the children of Israel.] The princes (as Abarbinel observes) presented Moses with these stones; on which he himself did not engrave the names of the children of Israel, but some person skilful in that art. For it is expressly called, (ver. 11.) the work of an engraver in stone, uigiuzea oy Microsoft ® [chap. XXVIII, Vcr. 10. Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.] The six eldest on that stone which was upon the right shoulder; and the six younger on the other upon the left: as several of the Hebrew doctors expound it: particularly.larch), with whom Josephus agrees, (lib.iii. Antiq. cap. 8.) The Talmudists, indeed, dispose them otherwise; but this is most suitable to the word toledoth, according to their generations, or their birth, as we render the latter end of the verse.
Exodus 28:11
With the work of an engraver in stone. Done with such art as such workmen use. Like the engravings of a signet.] The same words are used again, (ver. 3G.) where he speaks of the engravings upon the plate of gold. On which Abarbincl saith the letters were protuberant, as they are upon coins, or upon wax impressed with a seal: but here on the ephod ancl the breast-plate, he thinks the names w r ere cut deep in the stones, as letters arc in a seal. For which I can see no reason, the words being the very same; and therefore, if the letters were protuberant in the one, they were so in the other. Thou shalt make them to be set in ouches of gold.] The Hebrew word mischbetsoth, which wc translate ouches, signifies as much as the Latin word funda; the socket, as I may say, wherein the stones were set. Both which made a button; not of a round figure, but something like a lozenge, or, as Maimonides expresses it, like the figure of those holes that are in the stomach of such animals as chew the cud, called reticulum. (See Jo. Braunius de Vest. Sacr. Hcbr. lib. i. cap. 17. n. 8.) By these buttons’ the hinder-part of the ephod was fastened to the fore-part upon the shoulders; and the breast-plate also hung upon them by golden chains. Vcr. 12. And thou shalt put the two stones upon the shoulders of the ephod, for stones of memorial unto the children of Israel.’] This is explained in the following words, that Aaron might bear their names before the Lord upon his shoulders for a memorial. That is, might remember to recommend the twelve tribes of Israel unto God, when lie offered incense, and made his prayers before him. Or, for a token, that he appeared before God in the name of the whole people of Israel. Others will have this memorial refer to God, before whom he presented himself, thg,t he might be gracious unto his people, when the high-priest came thus attired, according to his own order, to pray for them; with assurance that he would be mindful of them all. And to this the twentyninth verse seems to incline; where the same is said to be the intention of engraving their names upon the twelve stones on the breast-plate. (See xxxix. 7.)
Exodus 28:13
And thou shalt make ouches of gold. Seever.ll. where (he word mischbetsoth is explained.
Exodus 28:14
And two chains of pure gold at the ends, &c. These chains did not consist of many little rings, but of many threads or wires of gold twisted together like a rope. For which reason Moses adds, ofwreathen work shalt thou make them. This Bartenora takes to be the meaning of the word migbaloth (which we translate at the ends), which ho expounds cords or cables. They were not, saith he, like to’ those iron chains wherewith prisoners are bound, consisting of several joints; but twisted of golden threads, till they were as thick as cords. Others think migbaloth signifies equal; because they v*erc of an equal thickness, or of an equal length. But our translation also may be defended; for the ends of them were annexed to the rings of the breast-plate, (ver. 24.) But as these chains were annexed at one end to the rings of the breast-plate, so at the other end they were annexed to the golden buttons upon the shoulders; so that the breast-plate hung upon the golden buttons by the chains. And fasten the wreathen chains to the ouches.] Moses only briefly mentions the two chains in this place, to signify that the ouches in the ephod served for the support of the breast-plate, by these two chains; which properly belonged to that, and not to the ephod, as Jarchi observes. And therefore, after directions for the breast-plate (which here follow), they arc again spoken of in their proper place, (ver. 22.) As vcr. 27. there arc two golden rings spoken of, which belong to the ephod; but not mentioned till then, because by these rings the breast-plate and ephod were knit together.
Exodus 28:15
And thou shalt make the breast-plate. Next, after the ephod, directions are given for the choschen, which we translate breast-plate; taking it, I suppose, to come from the Hebrew w T ord chazeh, which signifies the breast. For by the change of a letter (which is not unusual) choschen may well be thought to come from thence, because it lay upon the breast and covered it. Of judgment.] For the priest wore it, when he went to consult the Divine Majesty about the great concerns of their religion or government; and received such answers, as directed them what to determine in dubious cases, either in war or peace. (See ver. 29.) With cunning work.] See ver. 6. After the work of the ephod thou shalt make it, &c] It w r as to be made of the same materials with the ephod; and with the same artifice, as it here follows.
Exodus 28:16
Four-square shall it be, being doubled. The words arc in the Hebrew, four-square shall it be doubled. Which are to be thus understood, that the whole piece was not square till it was doubled. So Maimonides. It was a cubit long (i. e. two spans) and its breadth a span, but being doubled it was a square of a span, both in length and in breadth. From whence it follows, that it was hollow; so that it may be compared to one of our purses: only it doth not appear whether it were sewed together at the sides, or on one side, or open on both sides; though it is commonly said so to be. But it is possible that it w r as doubled, merely that it might be stronger to bear the weight of so many precious stones, and of the rings and chains; not that it might have any thing put between it. A span shall be the length thereof, &c] This is just the measure of a man’s breast.
Exodus 28:17
And thou shalt set it in settings of stones. Or, as it is in the Hebrew,^// it with fillings of stones. Which plainly signifies that these stones w r erc set, as precious stones arc now in our rings, in afunda, or hollow, which was filled up with the stone. In the twentieth verse we translate it enclosings. So Jarchi, because the stone filled up the hollowness of the ouches to which they were fitted, and therefore Moses uses the word fillings. Abarbinel here observes, that Moses stith fillings of stone, in the singular number, not the plural (and so in the next words, four rows
Exodus 28:18
And the second row shall be an emerald. The Hebrew word nophech, which we translate emerald, is by most interpreters taken to signify a carbuncle. Some of which stones are white; but the most excellent of all other arc red, shining like fire, or a burning coal: whence the name of carbuncle, from carbo, a hot coal. And to this the Hebrew word nophech agrees; which Braunius ingeniously conjectures comes from phuch, which signifies that red wherewith women painted their faces, (2 Kings ix. 30.) And, in short, he takes it for that stone which wc now call [ a ruby. And so Abarbinel translates it, and Luther also; (vide lib. ii. cap. 11.) A sapphire.] This stone is mentioned before, xxiv. 9. and it retains its name to this day, almost among all people. So that there is no question, but only what kind of stone it was, about which authors differ. For some say.it was a white stone (and there are some so pale, that they incline to that rather than any other colour), but it is plain that stone was called anciently a sapphire, which is now so called; being of the colour of the heavens, or the veins, that is, a sky-colour. (See xxiv. 10. Cantic. v. 14. Lament, iv. 7.) And a diamond.] So we rightly translate the Hebrew vrordjahalom: which is thought to come from halam, which signifies to break. Whence halmuth is a hammer, or a maul, (Judg. v. 26.) For the adamant or diamond is the hardest of all stones; which breaks them all, but is broken by none, as Abarbinel speaks. It was anciently accounted the most precious of all gems, as Pliny acknowledges, (lib. xxxvii. cap. 4.)
Exodus 28:19
In the third row, a ligure. So we translate the Hebrew word leschem, which being no Avhere else found, the meaning of it is uncertain. But a great many, both of the ancients and moderns, translate it as we do: though what a ligure is cannot easily be resolved. Some think \iyvpiov, or Xvyyovpiov, to be nothing but the best amber. But that is no precious stone, as all here mentioned are; and therefore (to mention no other conjectures) Braunius thinks we are to understand by this word a kind of jacinth: of which there being divers sorts, he judges it likely to be that which nearest approaches to the colour of amber; which hath made authors take them for the same. The ancients, indeed, commonly by a jacinth understand a stone of a violet colour, but more pale and dilute than in the amethyst: and the stone now called an amethyst, was anciently called a jacinth. Yet they mention jacinths of divers other colours, and some shining like fire; (vide lib. ii. deVestit. Sacr. Hebr. cap. 14. n. 11, 12.) An agate.] So the Hebrew word schebo (which is no where else mentioned in Scripture) is translated by the greatest part of interpreters; who take this for that stone the Greeks call achates. Which is so well known that it needs no description; being that beautiful stone which nature hath painted with great variety: from whence it hath got several names, as the same Braunius observes in the same book, cap. 15. n. 4, &c. And the very name of achates, seems to be derived from its various colours: akud in Hebrew signifying that which is spotted, as Jacob’s cattle were, (Gen. xxx. 35.) Though now, because they are common, thej arc of no great value; yet anciently, it appears from Theophrastus and Pliny, they were more precious. (See there, n. 9.) And an amethyst.] The Hebrew word achlam is no more to be found in Scripture elsewhere, than the two. former. But the best and most ancient authors take it as we do, for that stone which other writers call an amethijst: which is of a bright violet colour, or like red wine, from whence it has its name in the Greek. The nearer these stones came to a purple, and the more they had of the flame of a^ carbuncle, the more precious they were esteemed, as the forenaraed Braunius shews, (lib. ii. cap. 10. n. 56.)
Exodus 28:20
And thou shalt command the children of Israel that they bring thee pure oil-olive beaten. Not squeezed out by a press, or by a mill (for such was full of sediment and dregs), but which run freely from the olives, being bruised with a pestle. For the light.] In the golden candlestick, (xxv. 37.) To cause the lamp to burn always.] Sufficient to keep the lamp always burning. Some imagine that it did not burn day and night, hut, being lighted every evening, went out in the morning. And there are some places which seem to favour this opinion, particularly 1 Sam. iii. 3. where mention is made of the lamp going out, viz. in the morning. See also 2 Chron. xiii. 11. where wc read of setting the lamps to burn every evening: which seems to signify that they did not burn in the day. But Joscphus, who was a priest and could not but know, and had no reason to tell a lie, saith they burnt day and night. And indeed it was but necessary; for otherwise the priest must have ministered in the dark, at the altar of incense, before the Divine Majesty, who kept a table in the sanctuary, which required light; for nobody feasts in darkness. And therefore R. Levi, of Barcelona, (Praecept. xcviii.) saith, God com- • manded a lamp should always burn in the sanctuary for the honour and majesty of it; there being no light conveyed to it othcrways. But it is highly probable, there were not so many of the lamps burning in the day as in the night, when all the seven lamps were lighted: some of which were put out in the morning, and lighted again in the evening. So Joscphus saith expressly,- (lib. iii. Antiq. cap. 9.) " Three burnt all day before the Lord, and the rest were lighted in the evening." In the fourth row, a beryl.] The Hebrew word
Exodus 28:21
In the tabernacle of the congregation without the veil. That is, the second veil, which was before the most holy place. Winch is before the testimony.] That is, the ark of the testimony. (See xxv. 21, 22.) Aaron and his sons shall order it from evening to morning before the Lord.] As direction is more fully given, xxx. 7, 8. It shall be a statute for ever, &c.j See xxxviii. 43, And the stones shall be with the names of the children of Israel, &c] Upon each stone was to be engraven the name of one of the sons of Jacob. And, in all probability,^ the same order wherein they were engraven upon the two stones of the ephod \ where it is ordered they should be engraven according to their birth, (ver. 10.) And so Josephus saith it was here, Kara rafyv fjv tKaarov avT&v -ytvnatvQai avpfiifinKtv: which is but the translation of Moses’s words now named, according to their generations. And so Maimonides understands it, though here it be only said, according to the twelve tribes; as if he had said, upon the first stone in the first row (viz. the sardius) shall be the name of Reuben; upon the second, the name of Simeon; upon the third, tho name of Levi; and so of the rest. Like the engraving of a signet.] See ver. 11.
Exodus 28:22
And thou shalt make upon the breast-plate chains. These chains are not different from those mentioned ver. 14. as some imagine: who think there he speaks of the chains of the ephod, and here of those of the breastplate. For the ephod had no chains belonging to it, nor needed any: and the breast-plate had only these two; which, though mentioned before, are now more exactly described in their proper place, and the use of them directed. At the ends.] Concerning the word gabluth, see ver. 14. where I observed, some think it signifies cords, from gabal, which, as well as chabal, signifies a rope or cord; from whence some fancy comes our English word cable. Ofivreathen work.] So many wires of gold were wreathed together, as to make a chain of some thickness, like a cord. So Bartchora interprets it. Abarbinel saith they were weaved; but he must mean such a weaving as we make with our fingers, when we twist several threads together, which tho LXX. call tpyov tt\oi “)q, twisted work.
Exodus 28:23
And thou shalt make upon the breast-plate two rings of gold, and shalt put the two rings on the two ends of the breast-plate. The breast-plate had four rings in all; one at each corner of the square. And here he gives direction for the making those two, w r hich were at the two upper corners of it: the other two are ordered, ver. 2G.
Exodus 28:24
And thou shalt put the two wreathen chains of gold in the two rings, which are on the ends of the breast-plate. This verse and the next shew how these chains were to be disposed, and for. what end they served. Below they were fastened to the two rings, in the upper part of the breastplate, as is here directed: and above they wero fastened to the two buttons, upon the shoulder-pieces of the ephod, as is directed in the next verse. So the breast-plate was supported by these two chains, which hung upon the buttons, as the breast-plate did upon them. Ver. 2G. And thou shalt make two rings of gold.] That is, two other besides those mentioned ver. 23. And thou shalt put them upon the two ends of the breastplate.] This is to be understood of the lower corners of the breast-plate, as ver. 23. of the higher. In the border thereof] In the lower border of it. Winch is in the side.] Or, over against. Tlie ephod inward.] So that these two lowermost rings were not seen, being inward; lying, as it were, between the ephod and the breast-plate,
Exodus 28:27
And two other rings of gold thou shalt make. These, though belonging to the ephod, are not mentioned till now; because the use of them would more plainly appear in this place. And shalt put them on the two sides of the ephod.] Or rather, shoulder-pieces of the ephod: for so we translate it more plainly, ver. 7. Underneath.] Below, at the lower end of the shoulderpieces. Towards the fore-part thereof] Or, in its fore-part. Over against the coupling thereof] Opposite to the rings of the breastplate; being to be coupled to it by these rings. Above the curious girdle of the ephod.] All this is said only to mark out the place exactly, where these two rings were to be fastened to the ephod; that the breast-plate might be inseparable from it.
Exodus 28:28
And they shall bind the breast-plate by the rings thereof, unto the rings of the ephod, with a lace of blue, that it maybe above the curious girdle of the ephod. Abluelacc, or ribbon, being put through the two lower rings of the breastplate, and then through the rings of the ephod: they by it were tied together, a little above the girdle of the ephod. And thai the breast-plate be not loosed from the ephod.] And thus being joined, they were not to be separated one from another; no, not out of the time of ministration: but always continued so fast together, that the ephod could not be put on without the breast-plate. Thus Maimonides, and the Geinara, (cap. 7. of Joma,) If any one remove the breast-plate from the ephod, or the staves from the ark, he shall receive forty stripes.
Exodus 28:29
And Aaron shall bear the names of the children of Israel in the breast-plate of judgment upon his heart. Appear in the name of the whole people of Israel, to beg direction of God in all difficult cases.
Exodus 28:30
And tt>ou shalt put in the’breast-plate of judgment. It is called both here and in the foregoing verse the breast-plate of judgment, not only for the reason there named, but because the high-priest (nay, the whole body of the priests, but he especially) sat as a judge to determine several controversies, as appears from many places, (Lev. x. 11. Deut. xvii. 8, 9. xix. 7. xxxiii. 8. 2 Chron. xv.3, &c.) The urim and the thummim.] There is not the least intimation any where what these were, nor any direction given to Moses for the making of them, as there is for the rest of the priestly attire. Which may incline one to conclude one of these two things: either that they were things delivered to Moses by God himself, as the two tables of stone were; or that they are not things different from the precious stones beforementioned. But if the former of these were true, I should think it would have been as plainly mentioned that God delivered these unknown things to him, as that he did the two tables of stone. The other hath something in the Scripture to countenance it. For in the thirty-ninth chapter of this book, where Moses sets down the making of all those things which arc here ordered, he mentions only the four rows of stones, in the same manner as he doth here; but saith not a word of putting the nrim and thummim in the breast-plale: though he spake particularly of other things, even of the rings, and the chains, and the lace, whereby it was tied to the ephod. And, on’the other side, when he speaks of habiting Aaron with all these vestments, in order to his consecration, he only saith, (Lev. viii. 8.) that he put the breast-plate upon him, also he put in the breastplate the nrimand the thummim;but saith not a word of the four rows of stones. For which it is hard to give a reason; unless it be, because the urim and the thummim were one and the same thing with the twelve precious stones: so that it was indifferent, whether he.said urim and thummim were put into the breast-plate, or the twelve precious stones; which are the only things in all this description of the holy vestments that can be thought to be urim and thummim. And, indeed, there’being such a particular direction for every thing else, and also a description of their form and fashion (as, that the chains should be oiwreathen work), one cannot but think there would have been something said of these, if they had been distinct from what was mentioned before. Mr. Mede, indeed, thinks that nothing is said concerning them, because they were things well knowTi to the patriarchs. But this is well confuted lately by another great man, Dr. Pocock,-in his late learned commentary upon the prophet Ilosea, (p. 149.) unto which I refer the reader, because I have other things to note, and would not willingly enlarge too much on this subject. As for that which some have said concerning two little images, or representations of angels, which were put in the hollow of the breast-plate, I see no foundation for such a conceit. One may better say, that these two words urim and thummim were written or wrought on the breast-plate; signifying that from hence they should receive the clearest and most perfect resolution of all their doubts. And of this opinion was R. Asaria in his Meor Enajim, cap. 46. But if we take the former to be the truer account, that he only repeats what he said before, (as he doth what he had said of the rings belonging to the breast-plate, ver. 14. 22.) then the meaning is, that the twelve stones should be the most sparkling, and most perfect in their kind, that could be got (for urim, all acknowledge, signifies jires ox illuminations; and thummim, the greatest perfection), and that all belonging to the breast-plate (the square stuff, the stones engraved, the rings, the chains and lace) should be prepared and made ready before they were set in the breast-plate. And of this opinion (that the precious stones were the urim and the thummim) were Josephus and the Talmudic doctors, who therein, I take it, were in the right; though they do not give a likely account how the mind of God was declared by them. And they shall be upon Aaron’s heart J] So it is said concerning the names of the children of Israel, (ver. 29.) which w T cre engraven on the twelve stones; and seems to confirm the foregoing interpretation. WJien he goeth in before the Lord.] To minister nnto the Divine Majesty, and to enquire of him: which he did in the holy place, standing with his face towards the ark in the holy of holies. Into which he went only once a year, upon a particular business, to expiate the sins of the peo-^ pie; and had not on these glorious robes here mentioned; but was only clothed in fine linen, as we read, Lev. xvi. And therefore it is strange that Buxtorf should say he went into the Sanctum Sanctorum, with the urim and thummim, to inquire of God. See his history of them, cap. i. (where he alleges this verse for it) and cap. iii. And Aaron shall bear the judgment of the. children of Israel.] By judgment is here meant the breast-plate of judgment, as it is called, when he begins to speak of it, (ver. 15.) and in the foregoing verse; just as the ark of the testimony is sometimes called the testimony. Or else the meaning is, that he should carry the great concerns of the children of Israel (their weighty causes and doubts) before God; and desire his direction for the king, for the great » council, and for the people, in all difficult matters, both in war and in peace, whether belonging to religion or to civil government. Upon his heart before the Lord.] He was never to appear in the holy place without this breast-plate, with the names of all the children of Israel upon it. Many learned men have taken notice of that passage in JElian, (lib. xiv. Var. Hist. cap. 34.) where he relates how the Egyptian priests had an image made of sapphire stone about their neck (which was called’AXiftua, i. e. truth), when they sat in judgment. And Diodorus Siculus saith, (lib. i. cap. 75.) that it consisted of more precious stones than one; from whence some have imagined that Moses took his pattern of this breast-plate. But as they did not wear this badge of authority, when they ministered about sacred things, hut in their civil courts where they sat as judges; so there is no reason to think this ornament of theirs was so old as the time of Moses (there being no mention of it in Hero
Exodus 28:31
And thou shalt make the robe. Tho Hebrew word mehil, which we translate robe, is by the Latins called pallium, and by the LXX. iroSnprj, a garment coming down to the ancles. The form of it is iutimated in the next verse; and the matter of it is here ordered to be all of blue, i. e. of blue cloth. Some, indeed, say of silk: but it is certain thechelet signifies wool died of a sky-colour. (See Braunius, lib. i. de Vest. Sacr. Hebr. cap. 9. n. 1.) Robe of the ephod.] So called, because the ephod was put upon it.
Exodus 28:32
And there shall be a hole in the top of it. From hence the form of it may be gathered, that it was like one of our surplices, or shirts without sleeves: but with two holes on the sides to let their hands through. And it was put on over their heads, it appears by this hole at the top; and so covered their whole body. In the midst thereof.] Not cross-wise, from shoulder to shoulder: but long-wise, from the back to the middle of the breast, as Abarbinel expounds it. AVherein it differed from a surplice, and from the tunic, or coat: the hole of which at the top was round; whereas this was oblong, as they speak. It shall have a binding.] This was both for handsomeness, and for strength, that it might not be further slit. Josephus mentions the former as a reason for this binding or border, that there might appear no §v<nrpiTrua (as his word is), wo deformity about the priest: and the text itself in the end of the verse mentions the latter, that it be not rent. This binding Abarbinel thinks, on the former account, was on the inside, for decorum’s sake, that nothing might be se.cn but the robe. Of woven work.] It was not to be sewed to it, but woven with it of one entire piece; which could not be done without a great deal of art. So Abarbinel; the opening or hole was not to be cut with scissars, and then sewed with a needle; but it was woven with the very garment., As it were the hole of an habergeon.] The ancient habergeons, or corselets, being made of leather and linen, needed a limbus about the neck to keep the part firm and tight. But whether the binding had hooks and eyes (as we call them) like those which are in corslets, to fasten the parts together, is uncertain. Abarbinel affirms it; but without any authority.
Exodus 28:33
And beneath upon the hem of it. Or, upon its skirts. Kara 7r££av, saith Josephus, towards the bottom, where it touched the feet. Thou shalt make pomegranates.] So the Hebrew word rimmonim undoubtedly signifies, as Maimonides and other learned Jews affirm. Jarchi saith, they were to be of the bigness of a hen’s e^g. Of blue, and of purple, and of scarlet, round about the hem thereof] Though the robe itself was of one simple colour, yet the skirts of it were very much adorned by variety of colours in the pomegranates; which were made of yarn.died blue, purple, and scarlet, (of these see xxv. 4.) and the XXX. add, of fine linen. For so.we read they w r ere jnade, xxxix. 24. And bells of gold between tJiem round about.] The Targum upon Esth. vi. 10. makes the kings of Persia to have worn such kind of garments. For he represents Ahasuerus as saying to Hainan, " Go to my wardrobe, and take one of my best purple cloaks, and of the hest silk vests, with gems at the four corners of it, and golden bells and pomegranates hanging round about.” And no doubt they were intended partly as an ornament to the high-priest, their matter being of gold; but what their form was we are -not told. There w r ere round bells in use amongst them, Jike those which we commonly see upon the collars of our.horses’ necks: but Maimonides saith, these were of a pyrajnidal figure, open at the bottom, with clappers in them, like our little hand-bells.
Exodus 28:34
A golden bell and a pomegranate, a golden bell and a pomegranate, upon the bottom, &c. So there was a bell (as the Jews explain it) between every two pomegranates; and a pomegranate between every two bells. But how many of each there were is uncertain; though the Jews commonly say there were seventy-two. Which if it was true, and the pomegranates were of such a bigpess as was said before, this robe would have been so wide at the bottom, as to have been cumbersome, especially with so jnany pomegranates and bells hanging upon it.
Exodus 28:35
And it shall be unto Aaron to minister. He was never to appear before God without this garment; nor to wear it but when he ministered. The same is said of all the priestly garments, both of his and of his sons’, (ver. 3, 4.) And his sound shall be heard when he goeth in unto the holy place before the Lord.] That the people, upon this notice, might fall to their prayers, while he was offering incense; which represented their going up to heaven. And when he cometh out.] That they might then dispose themselves to be dismissed with his blessing. Tliat he die not.] For neglecting to appear before God, in this solemn manner, as he required. For it is the common maxim among the Jews, that when the priests were clothed with their garments, they were held to be priests; when they were not so clothed, they were not priests. That is, if they presumed to minister without this attire, it was an illegal act, and unacceptable to God. (See ver. ult.) vol. i f
Exodus 28:36
And thou shalt make a plate of pure gold. The Hebrew word zitz is translated irirakov by the LXX. which signifies a leaf expanded. And such was this plate (as we render it), a thin piece of gold, two fingers broad (as Jarchi tells us), and so long as to reach from one ear to the other; being bound to the forehead with a string, which was tied behind the head; and thence is called & crown, (xxxix. 30.) as all things are which compass the forehead. And crowns being anciently made of flowers or leaves, which we call garlands, Josephus saith this crown was adorned with the figures of that flower which the Greeks call Kvavbg, of which there were three rows, (lib. iii. Antiq. cap. 8.) And indeed the Hebrew word zitz signifies a flower; which hath made some think this plate had its name from the flowers which were wrought in it, to make it look more beautiful..(See xxix. 6.) And grave upon it like the engravings of a signet.] Not by cutting the letters deep in the plate, but:by making them protuberant, like those which are made by a seal upon wax. (See ver. 22.) Holiness to the Lord.] The ancient crowns perhaps had some image or other in them (for in later times Domitian had a golden crown with the effigies of Jupiter and Minerva, as Suetonius tells us), instead of which, God commands his own great name to be engraven on Aaron’s crown.in these words; which signify, that he.was separated to the service of the Most High. It is but a frivolous question which the Jews make, whether these words were engraven in one line, or in two, one above another? for there is po reason to make us think they were not in one line as they are here written.
Exodus 28:37
And thou shalt put it on a blue lace. It hung on a ribbon of blue, by which it was fastened upon the mitre, as it follows in the next words. The Talmudists fancy there were three ribbons, one at each ear, and one in the middle, which is this here mentioned. But this one was sufficient for the purpose, as will appear when the next words are rightly understood. That it may be upon the mitre.] There was an order before for making a mitre, among other vestments: but we have not been told hitherto of what it was made, (which is mentioned below, ver. 30.) nor what was the form of it. The Latins anciently called it stroppus, which is the same with the Greek otqq$iqv\ being a fillet wound about the head of their priests, as Festus tells us. Prudentius calls it tortam infulam, because it was made sometimes of three or four ribbons or laces wreathed together, (vid. Cuperus in his Apotheosis Homeri, p. 138.) The ancient Greeks call it tiara, and cidaris, and sometimes diadema, which was commonly made of byssus, or fine linen, as appears even from the story of Alexander the Great, who (as Justin tells us) took his diadem from his head to bind up the wdunds of Lysimachus; (lib. xv.) which shews that it was made of fine linen, which was proper for that purpose. They were, of divers colours, but commonly white: and such -were the diadems of kings, which Aminianus calls fasciolam candidam, ngice majestatis insigne, (lib. xii.) Such was the mitre of the high-priest (ver. 39.) and the bonnets of the lower priests. The former of which they called mitznephet, and the other migbaoth. They did not differ at all in their matter, but only in their form. Both consisted of sixteen ells of fine linen, as the. Hebrew doctors agreej Microsoft® [chap, xxvnr. but do not tell us of what breadth: which might be mapped round several times about, into Avhat fonn they pleased. And the migbaoth, or bonnets, they all say came lower down upon the forehead than the mitre, and rose up higher, like a hillock. But the mitznephet did not cover the forehead at all, and was flatter than the bonnets, but much broader, consisting of more folds round, like the turbans which are now worn in the east, or like a half sphere. Now some understand these words, that it may be upon the mitre, as if the golden plate was bound upon the mitre, which is contrary to what follows, (ver. 38.) it shall be upon Aaron’s forehead. This therefore must be understood of the lace or ribbon, w T hich was to come down over the mitre, to fasten the golden plate which depended upon it. For being put through a little hole in the middle of the plate, it went over the mitre; and each end of it being put into the holes of the plate which were at each ear, it was brought up again and tied over the mitre. Thus we must interpret.it, if there was but one string to fasten it. It cannot be denied, indeed, that sometimes more than one thing of a kind is intended where the Scripture speaks in the singular number, (as in viii. 21. x. 4, &c.) and therefore we may conceive, as I said before, that there were three ribbons, one at each end, and another in the middle, by which it hung upon the forehead; whereby they might 5 more easily be fastened at the top of the mitre. Upon the’ fore-front of the mitre it shall be.] That is, the golden plate shall bean the fore-front of it. By w T hich it appears that the HebreAV. doctors rightly described it, as reaching before from ear to ear; but no part of it behind. That is, it was a half-circle, not a whole, encompassing only the fore-part of the head, not like other crowns that encompass it round.
Exodus 28:38
And it shall be upon Aaron’s forehead. The initrc, as I said before, did not come down low (as the bounets did), but only covered the crown and the upper part of the head, the whole forehead being left bare, that there might be space enough for this plate of gold to lie. np’on it, and for his phylacteries, as the Jews will have it, which were next to the mitre, and then the crown, a little above the eyes. But some of them think the high-priest wore no phylacteries, having no need of them, when he was clothed with so many holy garments. But, not to trouble ourselves with that, it appears by these words that the plate did not lie. upon the mitre, but upon the highpriest’s forehead. TJiat Aaron may bear the iniquity of the holy things, ivhich the children of Israel shall hallow in all their gifts.] These words suppose there might be some defects in their sacrifices and gifts, which they consecrated and presented unto God (though they were ignorant of it), which were all pardoned (for that is meant by bearing, that is, taking aivay iniquity) by the intercession of their high-priest, when ho appeared before God with this crown upon his head, that is, thus perfectly ancf completely attired. Wherein he represented our great high-priest, Christ Jesus; by.Avhosc perfect sanctity and satisfaction all the defects of our sincere services are supplied. And it shall be always upon his forehead.] That is, whensoever he Avcnt in to minister in the holy place. That he may be accepted before the Lord.] That the children of Israel and their sacrifices and gifts might be ac-^ ceptcd when they presented them to God; which they were not, if the high-priest die 1 not appear before him in this manner on their behalf. The heathens themselves (as Athcnacus informs us, lib. xv. cap. 5.) thought prayer* and sacrifices then acceptable to their gods, when they offered them with crowns on their heads. And therefore a great many authors tell us, the priests in all countries were crowned when they ministered; nay, the sacrifices themselves, and their altars, and their holy utensils, were crowned; as if all their services had been ineffectual if made without a crown. For they that prepared the beasts for sacrifice, and the musicians, and all that were present, were crowned, as appears out of ancient coins and innumerable ancient writers. (See Cuperus, Apothcos. Horn. p. 70.).
Exodus 28:39
And thou shalt embroider the coat of fine linen. This coat is one of the garments ordered to be made ver. 4. in Hebrew called ketonah: from whence both the Greek word x"“wv, and the Latin tunica, seem to be derived. The matter of it was fine linen, and therefore it was white. The form of it w r as not much unlike one of our shirts, with sleeves coming down to the wrists; but made pretty close to the body, and so long as to reach down to the heels. It was the most inward of all the priestly garments, being next to their body. And though it be not mentioned in the description of it; there is no doubt that it had a slit in the neck of it, by which it was put over their head, and then tied to the neck with strings. Embroidered.] The Hebrew word taschbetz all agree signifies a work with certain figures woven in it, either of gold or other materials. But what sort of figures is not certain. The famous Salmasius thinks they were round, like to our eyes. Others take them to have been square or cubical. R. Sol. Jarchi saith in general, that it was a work like the ouches (as we translate mischbetzoth), in which the precious stones were set. But none, I think, hath made such likely guesses at the figure of them as Jo. Braunius, w T ho takes them to have been nothing else, but lacus aut fossulas angulares, &c. such little deep holes, as.resemble those that arc in one of the stomachs of those animals that chew the cud, called reticulum. (See lib. i. de Vestitu Sacerd. Hebraeorum, cap. 17.) And thou shalt make the mitre of linen.] See ver. 37. where the mitre is mentioned. And thou shalt make the’girdle of needle-work.] It is mentioned before (ver. 4.) under the name of abanet, or abnet, w r hich, no doubt, signifies a girdle or belt; yet not like our common girdles, but like that which we call a sash, being made of twined linen and w r orstcd of divers colours, as we find xxxix. 29. where blue, and purple, and scarjet, signifies wool, or worsted-yarn of these colours. Such were the girdles of all the priests, which they wore all the year, the high-priest as well as the rest, except upon one day (that of expiation), when he had on a girdle of fine linen only, not mixed with woollen. These girdles were of such a length, that they might go round the body more than once, as Josephus tells us, lib. iii. cap. S. For, if we may believe him, they were two-and-thirty ells long, and four fingers broad, being hollow Avithin. When they A*ere not in the act of ministration, both ends of them hung doAvn to their very feet, 7rpoc £V7rptV«av, &c. (as the same Josephus speaks) for comeliness’ sake, that they might ap-
Exodus 28:40
And for Aaron’s sons thou shalt make coats. The coats of all the priests, as well as of the high-priest, were embroidered, as Maimonides expressly affirms. And it seems to be the sense of ver. 4. where he is commanded to make garments not only for Aaron, but for his sons (i. e. all the rest of the priests), among which the broidered coat may well be thought to belong to them. (See xxxix. 27.) And thou shalt make for them girdles.] The girdles of the inferior priests were the very same with that of the high-priest (as well as their tunics or coats), being to bind their coats to their body. And bonnets.] How these differed from the mitre of the high-priest, in their form not in their matter, see ver. 37. For glory and for beauty.] The garments of all the priests were contrived to make them appear in a splendid and comely manner, when they ministered to the glorious majesty of God, being of fine linen, which was worn by the greatest persons, made with great art, especially their coats and girdles, which were finely adorned (as I have shewn in the verses foregoing) with elegant figures and rich colours: for blue, or sky-colour, purple and scarlet, belonged to kings and persons of honour. But the garments of the high-priest were above all the rest most glorious, and designed so to be, (ver. 2.) For besides those common to him with all the priests, which were very costly, he had others far more precious: particularly the ephod and its girdle, the breast-plate set with stones of great value, the robe, and the crown of gold. The two stones also on the shoulders of the ephod, were not only precious in their kind, but for their bigness; being so large, that twelve names w T ere engraven in them, containing six-andthirty letter^. All which considered, Philo had reason to say (L. do Saccrd. Hon.) it is manifest the law dressed up their priest, BaviXlwg «c otav6rr\Ta koI t<jlojv, to the ve?ierableness and honour of a king. For the priesthood in old time was 30 honourable, that kings themselves discharged it: which is the reason that in Scripture princes and priests have the same name of cohenim. To all which I may add, that they took such care all their garments should be for glory and beauty, that when they were foul, they did not wash them, nor repair them when they had any breach in them: but new ones were - bought, and the old employed about the lamps in the feast of tabernacles. (See Mr. Selden, lib. iii. de Synedr. cap. 11. p. 142.)
Exodus 28:41
And thou shalt put them upon Aaron thy brother, and his sons tvith Mm. As we read he did, Lev. viii. 6, 7, &c. 13.; and this was part of Aaron’s consecration, ver. 3. of this chapter. And shalt anoint them.] He anointedAaron by pouring the holy oil upon his head; (Lev. viii. 12.) but he anointed his sons only by sprinkling some of it upon their garments (as he did upon his also) with the blood of the sacrifice, (xxix. 21. Lev. viii. 30.) And consecrate them.] By the sacrifice of a ram, called the ram of consecration, the blood of which he put upon the tip of their right ear, &c. (xxix. 20. Lev. viii. 22, 23, &c.) and by the wave-offering which he put into their hands, that they might wave them before the Lord, xxix. 24/ Lev. viii. 27. from whence the phrase for consecrate here in this place is in Hebrew^// their hand. And sanctify them.] By the foregoing ceremonies. For they were set apart to the Divine service, by putting on their garments, anointing them, and offering the sacrifice of consecration, and by washing them with water, as appears from Lev. viii. 6, 7. 12. where it is said, he anointed Aaron to sanctify him; and ver. 30. having sprinkled their garments, it is said he sanctified Aaron, and his garments, and his sons, and his sons’ garments with him.
Exodus 28:42
And thou shalt make them linen breeches. Though these are mentioned in the last place, yet they were put on the first of all the priest’s garments; after them the coat, which being girt about with the girdle, the bonnet was put upon the priest’s head. The high-priest, in like manner, having put on his breeches, coat, and girdle (which were common to all priests), was clothed with his robe, and next with the ephod and breast-plate, which were inseparable; and last of all with his mitre and the golden crown. To which order nature itself directed them; the inward garments being always put on before the outward. Now as to these miknese, which we truly render breeches, the matter of them was linen, as we are here informed: and not ordinary linen, but that which the Hebrews call schesch, which was fine linen; and more than that, they were of twined (or six-threaded) linen, as we read xxxix. 28. They w r ere made with great art, being woven of one piece, and not sewed together, as Maimonides tejls us. The form of them was like our breeches or drawers, which may be the reason why Moses here uses a word of the dual number, because they had two parts, which covered each thigh distinctly. To cover their nakedness.] This was opposed, as Maimonides thinks, to the idolatrous worship of Peor; which, if we may believe him, was so beastly, that it was performed by discovery of their nakedness, (MoroNevoch. par. iii. cap. 45.) From the loins even to the thighs they shall reach.] They were bound about the loins with strings, which run through 2Q2 Microsoft® [chap. XXIX. the top of them, that they might be drawn Stralter or looser, as they pleased; and came down the thighs as far as to their knees. There were some breeches anciently which covered tho legs also, and came down to the feet, such as sailors use in cold countries: but these did not come down so low, the intention of them being only to cover those parts (as it goes before) which ought not to be exposed. For though they had a coat over their whole body, yet that being loose and wide below, by some accident or other, those parts might have been sfcen which ought to be secret, if that had not been prevented by these drawers, which so covered the lower parts, that nothing could possibly be seen. For in this they differed from our drawers, that they had no opening, either behind or before. Some think before this time there were no such thing as breeches in use among the Hebrews; nor after this, among any other men but the priests in their ministration. But in latter ages they came in use, as appears from Dan. iii. 21.
Exodus 28:43
And they shall be upon Aaron, and tipon his $ons,when they come in urito the taberi\acle,or when they come near unto the altar to minister in the holy place. ~. They could not be permitted so much as to appear in the tabernacle, much less to minister, especially in the holy place, Tvithout their holy vestments. Which they w T 6re there only, but in no other place: for at home, or abroad, or in the Sanhedrin, and all other places out of the temple, they wore common garments, such as other men did. Insomuch that St. Paul could not distinguish the high-priest, when he sat in the court, by his habit, from other judges,(Acts xxiii. 5.) And accordingly as we read, Ezek. xlii. 34.xliv. 17 — 19. an express precept for putting off the priests’ garments, and laying them up in the chambers appointed for that purpose, when they went out of the court where they ministered. The high-priest, as Mairnonidcs informs us, had a chamber, or vestry, peculiar to himself, where his garments were laid up, when he put them off, as the robes of kings are in their wardrobe. Of this one cannot reasonably doubt, that they, being not only precious, but sacred things, were kept safe in the temple, which was a holy place. And so were the garments of the inferior priests, as we may learn from Ezra and Nehemiah; who, among other things put into the treasury, mention a certain number of priests’ garments, (Ezra ii. G9. Nehem. vii. 70.) In their vestries also there were peculiar chests, where every sort of vestment was kept by itself. All the breeches, for instance, which had this inscription, Miknese, i. e. breeches. In like manner, all the coats and the bonnets had two distinct chests, with this inscription, Ketonoth and Migbaoth: and so had the rest, as we are told in theJMisnaTamid, cap. 5. But while they were in the temple, they might keep on their holy garments (only not sleep in them there) even at those hours when they did not minister. Which this text seems to suppose, when it saith, they shall be upon them, when they come into the tabernacle, as well as when they come near unto the altar to minister. Thus the Talmudists: in the temple they might keep on their garments, whether in the time of their ministration, or out of it. But this they understand only of their breeches, their coat, and bonnet: for their girdle they were bound to lay aside as soon as they had done ministering. Tliat they bear not iniquity and die.’] That God do not punish them with death, for being so profane as to appear before him without their feoly garments, which he appointed to preserve his service from contempt. It shall be a statute for ever unto him, and his seed after him.’] That is, as long as there shall be any priest of the order of Aaron, they shall appear before God in these garments. But that priesthood being abolished by the truo eternal priesthood of Christ, there is no longer any use of them; no more than of the sacrifices those priests offered, which are completed in the sacrifice of Christ. As for the Jewish sense of these words, it is manifest that it hath been long confuted; there having been no priesthood, nor holy garments, nor sacrifices, no, nor temple among them, for above sixteen hundred years. Nay, before the coming of our Saviour, some of the prfestly ornaments, and those the chief of all, were gone, viz. the vrim and the thunimim in the breast-plate; which they generally confess were not in the second temple: and it may be a question, whether they continued to the end of the first. But the truth is, there was the breast-plate and the ephod, and consequently the vrim and thummim, as to its matter and form (though it had lost its use, there being no answers from God given by it), and accordingly all the rest of the priestly garments remained as long as there was any priesthood; which is the full sense of these words, a statute for ever to him, and his seed after him.