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David Guzik · Citado em PreceptAustin
Êxodo 28
Guzik - Anoint describes the application of the sacred oil upon the head. In the consistent idiom of the Bible, it represents the filling and continual reliance upon the power and work of the Holy Spirit.
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Guzik - The priesthood of Israel was not earned by effort nor aspired to by ambition. It could only be inherited by birthright. One must be born into a priestly family. The priesthood was no place for ambition or self-glory. It was only entered into by God’s call and invitation. In the New Covenant, our priesthood is also not earned nor aspired to. We are priests because of our new birth into Jesus’ priestly family. NET Note on bring near - The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering. David Thompson - God instructed Moses to get his brother Aaron and his four sons Nadab, Abihu, Eleazar and Ithamar, and he was to set them aside as ministers for Him. These men were chosen by God to “minister as priest.” Now the Hebrew word “priest” (kahan) is a word that primarily refers to a man, who is supposed to be somewhat of an intercessor in matters between God and man (William Gesenius, Hebrew Lexicon, p. 385). The word “minister” (shaw rath) is one that carries with it the idea of ministering as a servant (Ibid., p. 851). So the responsibility of these priests was to be a servant of God who ministered in representative matters between God and man. Now before we move on we must observe that only God could make one a priest. No one became a priest by popular election or by human choice. God was the one who determined who would be His chosen leader. I think there is a N.T. principle here and that is God is the One who gives different gifts to His people. For example, in ministry God gives the gift of pastor/teacher. It is a gift of God given to the church of God. He is the One who determines to whom He gives that gift (Eph. 4:8, 11-12). He determines who gets these gifts just as He determined who these priests would be. Minister (as a priest) (03547) (kahan from kohen = priest) occurs as a plural verb and means to act or function as a priest. Gilbrant - Derived from the noun kōhfin , "priest," this verb occurs twenty-three times in the Bible with the meaning "to minister as a priest." It occurs only in the Piel stem. The verb has cognates in several Semitic languages. Mostly, it occurs in Middle Hebrew and later Aramaic dialects in the same semantic range as what is found in the Hebrew Bible. Also, the verb appears in Arabic with the meaning "to prophesy," a function which rarely accompanies priestly actions in the Hebrew Bible, especially after David centralized worship in Jerusalem. Usually the verb refers to ministering as a priest of the Lord in Israel, so of Aaron and his sons (Ex 28:1, 3, 4, 41; 29:1, 44; 30:30; 31:10; 35:19; 39:41; 40:13, 15; Lev. 7:35; Num. 3:3f; Deut. 10:6; 1 Chr. 24:2) or of Aaron's descendants who succeeded him (Lev. 16:32; 1 Chr. 6:10). At times kāhan refers to those excluded from ministering as a priest. Once Ezekiel foretold that disobedient Levitical priests would be excluded from ministering in the Messianic temple. "And they shall not come near unto me, to do the office of a priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame, and their abominations which they have committed" (Ezek. 44:13). It refers to Israel's national priesthood being taken away: "My people are destroyed for lack of knowledge. Because you have rejected knowledge, I also will reject you from being priest for Me; because you have forgotten the law of your God, I also will forget your children" (Hos. 4:6, NKJV). It refers to the Levitical priests whom Jeroboam excluded from ministering as priests to the golden calf in his dissident temple (2 Chr. 11:14). Figuratively, the verb is used of one who dresses himself in elaborate array comparable to that of a priest. "He has covered me with the robe of righteousness, as a bridegroom decks himself [literally, acts as priest] with ornaments" (Isa. 61:10+). (Complete Biblical Library Hebrew-English Dictionary) NIDOTTE - Perhaps the central concept of priesthood is mediation between the sphere of the divine and the ordinary world. A priest through his ritual actions and his words facilitates communication across the boundary separating the holy from the profane. The priests represented God to the people in the splendor of their clothing, in their behavior, and in oracles and instruction, while in sacrifice and intercession they represented the people to God (TDOT 7:70). The high priest represents the whole nation, regularly bearing the name of the twelve tribes into the Holy Place (Exod 28:29–30) and once a year making atonement for the people (Lev 16). However, priestly language is occasionally used of the nation of Israel. In Exod 19:6 Israel is called “a kingdom of priests and a holy nation.” The priestly people are to mediate the knowledge and the blessing of the holy God to other peoples (cf. 15:11–17; 19:5–6; Lev 20:22–26). Kahan - 23v - Exod. 28:1; Exod. 28:3; Exod. 28:4; Exod. 28:41; Exod. 29:1; Exod. 29:44; Exod. 30:30; Exod. 31:10; Exod. 35:19; Exod. 39:41; Exod. 40:13; Exod. 40:15; Lev. 7:35; Lev. 16:32; Num. 3:3; Num. 3:4; Deut. 10:6; 1 Chr. 6:10; 1 Chr. 24:2; 2 Chr. 11:14; Isa. 61:10; Ezek. 44:13; Hos. 4:6 Related Resources: Torrey Topical Textbook Priests Christ, the High Priest Baker Evangelical Dictionary High Priest Christ as Priest Charles Buck Dictionary Priest Easton's Bible Dictionary Priest Chief Priest High Priest Fausset Bible Dictionary Priest High Priest Hastings' Dictionary of the Bible High Priest Priests and Levites Priest Hastings' Dictionary of the NT High Priest (2) High Priest Priest What was the biblical role of the high priest? | GotQuestions.org International Standard Bible Encyclopedia Course of Priests and Levites Priests and Levites Breastplate of the High Priest Kitto Biblical Cyclopedia Priest The Nuttall Encyclopedia Priest The Jewish Encyclopedia Priest Exodus 28:2 "You shall make holy garments for Aaron your brother, for glory and for beauty. holy garments: Ex 29:5-9,29,30 31:10 39:1,2 40:13 Lev 8:7-9,30 Nu 20:26-28 Ps 132:9,16 Isa 61:3,10 64:6 Zec 3:3,4 Ro 3:22 13:14 Ga 3:27 Heb 7:26 Rev 19:8 glory: Ex 28:40 19:5,6 Nu 27:20,21 Job 40:10 Ps 90:16,17 96:6 149:4 Isa 4:2 Jer 9:23,24 Joh 1:14 1Co 1:30,31 Heb 2:9 2Pe 1:17 1Jn 3:2 Rev 5:10 19:8 Exodus 28 Resources - Multiple Sermons and Commentaries HOLY GARMENTS DESIGNED BY THE THRICE HOLY GOD You shall make holy garments for Aaron your brother, for glory and for beauty - Note that these garments are not just any garments but are to be holy garments, set apart garments signifying set apart function of the priests to the Holy God David Guzik - Since there was something glorious and beautiful—indeed, heavenly about the priestly service, it was appropriate to make the garments glorious and beautiful. NET Note on for glory and for beauty - The expression is לְכָבוֹד וּלְתִפְארֶת (lékhavod ulétif’aret, “for glory and for beauty”). W. C. Kaiser (“Exodus,” EBC 2:465), quoting the NIV’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service. Thompson - Certainly if one is to minister for God, he needs to be properly dressed, spiritually speaking; but this is speaking of actual physical clothing. This garment was to be designed in such a way that it brought glory to God and was beautiful. This garment was not your typical garment that one would wear going to a grocery store. This was to be a very special garment. Adam
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Guzik - God promised a special gifting from the Holy Spirit given to the craftsmen of these garments.. If it is really done to the glory of God, practical, manual service requires the leading of the Holy Spirit just as much as what we normally consider to be spiritual service. Related Resources: The Holy Spirit-Walking Like Jesus Walked! A Spirit Filled Church NET Note on skillful (literally "wise of heart) - The word for “wise” (חַכְמֵי, khakhme, the plural construct form) is from the word group that is usually translated “wisdom, wise, be wise,” but it has as its basic meaning “skill” or “skillful.” This is the way it is used in Ex 31:3, 6 and Ex 35:10 etc. God gave these people “wisdom” so that they would know how to make these things. The “heart” for the Hebrews is the locus of understanding, the mind and the will. To be “wise of heart” or “wise in heart” means that they had the understanding to do skillful work, they were talented artisans and artists. Alan
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Guzik - While the first ministry of a priest is always unto God Himself, a priest also is constantly connected to the people, bearing them on his shoulders. The shoulders are a place of work; therefore in the priest’s ministry unto the LORD, he also worked for and with the people. Bush on memorial - That is, as a memorial for or in behalf of the children of Israel; a remembrancer to Aaron and to Israel that he appeared before God in the priestly office as a representative of the whole people. The meaning is in fact explained in the next clause. Exodus 28:13 "You shall make filigree settings of gold, Exodus 28 Resources - Multiple Sermons and Commentaries You shall make filigree settings of gold - These were settings for the stones. Filigree (04865)(mishbetsah from shāvats = to weave in checker (or plaited) was lace-like ornamental work of intertwined wire made of gold, silver, copper, or bronze to receive settings of precious jewels. It describes shield-like frames for the stones. The Hebrew word means "to plait, checker." The noun occurs nine times in the Hebrew Bible, in two contexts. The first is that of constructing the breastpiece and ephod of the high priest, as instructions are given (Exo. 28:11, 13ff) and completed (39:13, 16, 18). The noun describes the settings which hold the gemstones. The noun appears once in the context of a royal wedding Psalm (Ps. 45:13). The apparel of the bride is described as having gold "embroidery." (Complete Biblical Library Hebrew-English Dictionary) Exod. 28:11; Exod. 28:13; Exod. 28:14; Exod. 28:25; Exod. 39:6; Exod. 39:13; Exod. 39:16; Exod. 39:18; Ps. 45:13 Exodus 28:14 and two chains of pure gold; you shall make them of twisted cordage work, and you shall put the corded chains on the filigree settings. chains of: Ex 28:24 39:15 of wreathen: Ex 28:22-25 39:17,18 1Ki 7:17 2Ki 25:17 2Ch 4:12,13 Exodus 28 Resources - Multiple Sermons and Commentaries and two chains of pure gold; you shall make them of twisted cordage work, and you shall put the corded chains on the filigree settings. Exodus 28:15 "You shall make a breastpiece of judgment, the work of a skillful workman; like the work of the ephod you shall make it: of gold, of blue and purple and scarlet material and fine twisted linen you shall make it. breastpiece: Ex 28:4,30 39:8 Lev 8:8 after: Ex 28:6 26:1 Exodus 28 Resources - Multiple Sermons and Commentaries THE PRIESTS' GARMENT THE BREASTPIECE OF JUDGMENT (Exodus 28:15-30) You shall make a breastpiece of judgment, the work of a skillful workman - The breastpiece was attached to the ephod with gold chains. The judgment is related to the Urim and Thummim which were to be positioned over Aaron's heart when he went before the LORD, Ex 28:30 explaining "and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually."
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Guzik - This begins a list of twelve gemstones set in the breastplate of the high priest. It is impossible to know exactly what all of these gemstones were; but we can come to some likely conclusions. Revelation 21:19–20+ describes the foundations of the walls of the New Jerusalem with a series of twelve gemstones, which may answer to these stones in the breastplate. We cannot neglect the fact God commanded the tribes to have their names inscribed on gemstones—truly precious things. God’s people are indeed precious to Him. Ruby ('odem) - redness, the ruby, garnet, or some other red gem: sardius. Septuagint (Lxx) = sardion = carnelian, a precious stone, a gem of reddish or ruby color 'Odem is found 3x in OT - Ex 28:17; Exod. 39:10; Ezek. 28:13 = "You (MOST TAKE THIS AS A DESCRIPTION OF SATAN) were in Eden, the garden of God; Every precious stone was your covering: The ruby, the topaz and the diamond; The beryl, the onyx and the jasper; The lapis lazuli, the turquoise and the emerald; And the gold, the workmanship of your settings and sockets, Was in you. On the day that you were created They were prepared." (See Is the king of Tyre prophecy in Ezekiel 28 referring to Satan? ) Topaz (pitdah) - Septuagint (Lxx) = topazion = a bright yellow to greenish-yellow precious stone perhaps modern chrysolite (from its gold color) and used once in NT in Rev 21:20+ = "the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst." Pitdah is found 4x in the OT - Exod. 28:17; Exod. 39:10; Job 28:19; Ezek. 28:13 (= possibly the description of Satan) Emerald (carbuncle - KJV)(Bareketh from baraq = to lighten, glitter) was a very elegant gem. Septuagint (Lxx) = smaragdos = a transparent, bright green transparent precious stone,a name given to the emerald and to malachite. Smaragdos is used in Rev 21:19+ = "The foundation stones of the city wall were adorned with every kind of precious stone. The first foundation stone was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald (smaragdos). " George Bush has a more detailed description of the 12 stones: 1. SARDIUS. (RUBY IN NAS, NET, SARDIUS IN ESV) Heb. אדם odem, from the radical אדם adam, to be ruddy or red. Chal. סמקן samkan, and סמקתא samketha, red. Gr. σαρδιον, sardine, a name supposed to be taken from Sardis or Sardinia, where it was originally found. It was a stone of the ruby class, and answers to the carnelian of the moderns. The finest specimens now come from Surat, a city near the gulf of Cambay in India. 2. TOPAZ. Heb. פטדח pitdah. Etymology unknown. Gr. τοπαζιον, topazion, a name which Pliny says is derived from Topazos, an island in the Red Sea. Chal. ירקן yarkan and ירקתא yarketha, signifying green. It is supposed to be the modern chrysolite, and its color to have been a transparent green-yellow. It comes now from Egypt, where it is found in alluvial strata. 3. CARBUNCLE. (EMERALD IN NAS, BERYL IN NET) Heb. ברקת bareketh, from ברק barak, to lighten, glitter, or glister; answering to the ανθραξ anthrax, of the Greeks, so called because when held to the sun it resembles a piece of bright burning charcoal. Indeed its name carbuncle means a little coal, and refers us at once to a lively coalred. Its modern name is the garnet. The Septuagint, Josephus, and Lat. Vulgate have rendered in this place by σμαραγδος smaragdos, emerald. But this is more properly the rendering of the next in order. The carbuncle and the emerald have in fact in some way become transposed in the Greek version. 4. EMERALD. (TURQUOISE = NASB, NET) Heb. נפך nophek. Gr. ανθραξ. This gem is undoubtedly the same with the ancient smaragdos, or emerald, one of the most beautiful of all the precious stones. It is characterised by a bright green color, with scarcely any mixture, though differing somewhat in degrees. The true Oriental emerald is now very scarce. The best that are at present accessible are from Peru. In the time of Moses they came from India. 5. SAPPHIRE. Heb. ספיר sappir. Gr. σαπφειρος sapphiros. The word is very nearly the same in all known languages, and as to the sapphire itself it is, after the diamond, the most valuable of the gems, exceeding all others in lustre and hardness. It is of a sky-blue, or fine azure color, in all the choicest specimens, though other varieties occur. Indeed among practical jewellers it is a name of wider application perhaps than that of any of the rest of the precious stones. Pliny says that in his time the best sapphires came from Media. At present they are found in greater or less perfection in nearly every country. 6. DIAMOND. Heb. יהלם yahalom, from הלם halam, to beat, to smite upon, so called from its extraordinary hardness, by which like a hammer it will beat to pieces any of the other sorts of stones. Thus the Greeks called the diamond αδαμας, adamas, from Gr. α, not and δαμαω, damao, to subdue, on account of its supposed invincible hardness. Accordingly Pliny says of diamonds, that ‘they are found to resist a stroke on the anvil to such a degree that the iron itself gives way and the anvil is shattered to pieces.’ This is no doubt exaggerated and fabulous, but it is sufficient to justify the propriety of the Hebrew name, that diamonds are much harder than other precious stones, and in this all are agreed. This quality of the diamond, together with its incomparable brilliancy, renders it by far the most valuable of all the gems. The Gr. here has ιασπις jaspis, or jasper. 7. LIGURE. (jacinth) Heb. לשם leshem. Gr. λιγυριον, ligurion. This is one of the most doubtful of the precious stones as to color. It is supposed to be closely related to the hyacinth (jacinth) of the moderns, which is a red strongly tinged with orange-yellow. 8. AGATE. Heb. שבו shebo. Gr. αχατης, achates, agate. This is a stone of a great variety of hues, which is thought by some to be identical with the chrysopras, and if so it is probably that a golden green was the predominant color. 9. AMETHYST. Heb. אחלמה ahlamah. Gr. αμεθυστος, amethystos, from α, not, and μεθυστος, drunken, because wine drank from an amethyst cup was supposed by the ancients to prevent inebriation. The oriental amethyst is a transparent gem, the color of which seems to be composed of a strong blue and a deep red; and according as either prevails, affording different tinges of purple, and sometimes even fading to a rose color. It comes from Persia, Arabia, Armenia, and the East Indies. 10. BERYL. Heb. תרשיש tarshish. Gr. χρυσολιθος, chrysolithos. A pellucid gem of a sea or bluish green. But if, as many mineralogists and critics suppose, the beryl is the same as the chrysolite, it is a gem of yellowish green color, and ranks at present among the topazes. 11. ONYX. Heb. שהם shoham; called onyx from Gr. ονυξ, onyx, from its resemblance of its ground color to that lunated spot at the base of the human nail, which the Greek word signifies. It is a semi-pellucid stone of a fine flinty texture, of a waterish sky-colored ground, variegated with bands of white and brown, which run parallel to each other. It is here rendered by the Gr. βηρυλλιον, beryllion, beryl, from some apparent confusion in the order of the names. See Note on Gen. 2:12. 12. JASPER. Heb. ישפה yashepheh. Gr. ονυχιον, onuchion. The similarity of the Hebrew name has determined most critics to consider the jasper as the gem intended by this designation. This is a stone distinguished by such a vast variety of hues, that it is extremely hazardous to fix upon any one as its distinguishing color. The brown Egyptian variety is conjectured to have been the one selected for the Breast-plate. Exodus 28:18 and the second row a turquoise, a sapphire and a diamond; emerald: {Nophech,} an emerald, the same with the ancient {smaragdus;} one of the most beautiful of all the gems, and of a bright green colour, without any mixture. Ex 39:11 Eze 27:16 sapphire: Ex 24:10 Job 28:6,16 Song 5:14 Eze 1:26 10:1 Rev 4:3 diamond: Jer 17:1 Eze 28:13 Exodus 28 Resources - Multiple Sermons and Commentaries and the second row a turquoise, a sapphire and a diamond - See description by George Bush. Exodus 28:19 and the third row a jacinth, an agate and an amethyst; a ligure: Ex 39:12 an agate: Isa 54:12 Exodus 28 Resources - Multiple Sermons and Commentaries and the third row a jacinth, an agate and an amethyst - See description by George Bush. Exodus 28:20 and the fourth row a beryl and an onyx and a jasper; they shall be set in gold filigree. a beryl: Eze 1:16 10:9 Da 10:6 Rev 21:20 an onyx: Ex 28:9 a jasper: Rev 4:3 21:11,18-20 fillings, Ex 28:13 Exodus 28 Resources - Multiple Sermons and Commentaries and the fourth row a beryl and an onyx and a jasper - See description by George Bush. they shall be set in gold filigree NET Note - U. Cassuto (Exodus, 375–76) points out that these are the same precious stones mentioned in Ezek 28:13 that were to be found in Eden, the garden of God. So the priest, when making atonement, was to wear the precious gems that were there and symbolized the garden of Eden when man was free from sin. (ADDENDUM - The description in Ezekiel 28:13 is actually of the highest angel Satan). Exodus 28:21 "The stones shall be according to the names of the sons of Israel: twelve, according to their names; they shall be like the engravings of a seal, each according to his name for the twelve tribes. twelve: Ex 28:9-11 according to: 1Ki 18:31 Lu 22:30 Jas 1:1 Rev 7:4-8 21:12 Exodus 28 Resources - Multiple Sermons and Commentaries The stones shall be according to the names of the sons of Israel: twelve, according to their names; they shall be like the engravings of a seal, each according to his name for the twelve tribes - Note repetition of "name," emphasizing the stones represent the names of the 12 tribes. Exodus 28:22 "You shall make on the breastpiece chains of twisted cordage work in pure gold. Exodus 28 Resources - Multiple Sermons and Commentaries You shall make on the breastpiece chains of twisted cordage work in pure gold - This will be used for attachment. Exodus 28:23 "You shall make on the breastpiece two rings of gold, and shall put the two rings on the two ends of the breastpiece. Exodus 28 Resources - Multiple Sermons and Commentaries You shall make on the breastpiece two rings of gold, and shall put the two rings on the two ends of the breastpiece - Also used for attachment. Exodus 28:24 "You shall put the two cords of gold on the two rings at the ends of the breastpiece. Exodus 28 Resources - Multiple Sermons and Commentaries You shall put the two cords of gold on the two rings at the ends of the breastpiece - Also used for attachment. Exodus 28:25 "You shall put the other two ends of the two cords on the two filigree settings, and put them on the shoulder pieces of the ephod, at the front of it. two cords: Ex 28:14 39:15 on the shoulder pieces: Ex 28:7 of the ephod: Ex 39:4 Exodus 28 Resources - Multiple Sermons and Commentaries THE PRIESTS' GARMENT BREASTPIECE ATTACHED TO THE EPHOD You shall put the other two ends of the two cords on the two filigree settings, and put them on the shoulder pieces of the ephod, at the front of it - NLT = "Tie the other ends of the cords to the gold settings on the shoulder-pieces of the ephod." NET = "the other two ends of the two chains you will attach to the two settings and then attach them to the shoulder pieces of the ephod at the front of it." Exodus 28:26 "You shall make two rings of gold and shall place them on the two ends of the breastpiece, on the edge of it, which is toward the inner side of the ephod. NET Exodus 28:26 You are to make two rings of gold and put them on the other two ends of the breastpiece, on its edge that is on the inner side of the ephod. NLT Exodus 28:26 Then make two more gold rings and attach them to the inside edges of the chestpiece next to the ephod. ESV Exodus 28:26 You shall make two rings of gold, and put them at the two ends of the breastpiece, on its inside edge next to the ephod. NIV Exodus 28:26 Make two gold rings and attach them to the other two corners of the breastpiece on the inside edge next to the ephod. Exodus 28 Resources - Multiple Sermons and Commentaries You shall make two rings of gold and shall place them on the two ends of the breastpiece, on the edge of it, which is toward the inner side of the ephod - More attachment of breastpiece to the ephod. Exodus 28:27 "You shall make two rings of gold and put them on the bottom of the two shoulder pieces of the ephod, on the front of it close to the place where it is joined, above the skillfully woven band of the ephod. NET Exodus 28:27 You are to make two more gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod. NLT Exodus 28:27 And make two more gold rings and attach them to the front of the ephod, below the shoulder-pieces, just above the knot where the decorative sash is fastened to the ephod. ESV Exodus 28:27 And you shall make two rings of gold, and attach them in front to the lower part of the two shoulder pieces of the ephod, at its seam above the skillfully woven band of the ephod. NIV Exodus 28:27 Make two more gold rings and attach them to the bottom of the shoulder pieces on the front of the ephod, close to the seam just above the waistband of the ephod. woven band of the ephod.: Ex 28:8 Exodus 28 Resources - Multiple Sermons and Commentaries You shall make two rings of gold and put them on the bottom of the two shoulder pieces of the ephod, on the front of it close to the place where it is joined, above the skillfully woven band of the ephod Exodus 28:28 "They shall bind the breastpiece by its rings to the rings of the ephod with a blue cord, so that it will be on the skillfully woven band of the ephod, and that the breastpiece will not come loose from the ephod. NET Exodus 28:28 They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod. NLT Exodus 28:28 Then attach the bottom rings of the chestpiece to the rings on the ephod with blue cords. This will hold the chestpiece securely to the ephod above the decorative sash. ESV Exodus 28:28 And they shall bind the breastpiece by its rings to the rings of the ephod with a lace of blue, so that it may lie on the skillfully woven band of the ephod, so that the breastpiece shall not come loose from the ephod. NIV Exodus 28:28 The rings of the breastpiece are to be tied to the rings of the ephod with blue cord, connecting it to the waistband, so that the breastpiece will not swing out from the ephod. a lace: Ex 28:31,37 39:30,31 Nu 15:38 Exodus 28 Resources - Multiple Sermons and Commentaries BINDING WITH A BLUE CORD They shall bind the breastpiece by its rings to the rings of the ephod with a blue cord, so that it will be on the skillfully woven band of the ephod, and that the breastpiece will not come loose from the ephod - Separate pieces are securely joined together. Bush - Of these two rings nothing was said in the account of the construction of the Ephod above; probably because the use of them would not so fully appear till the Breast-plate and its position came to be described as is done in the present context. Exodus 28:29 "Aaron shall carry the names of the sons of Israel in the breastpiece of judgment over his heart when he enters the holy place, for a memorial before the LORD continually. in the: Ex 28:15,30 upon: Ex 28:12 Jer 30:21 Ro 10:1 a: Song 8:6 Isa 49:15,16 Exodus 28 Resources - Multiple Sermons and Commentaries Aaron shall carry the names of the sons of Israel in the breastpiece of judgment over his heart when he enters the holy place, for a memorial before the LORD continually NET Note - So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, 306). Bush- Aaron shall bear the names, &c., in the breast-plate of judgment upon his heart. The phrase ‘upon his heart’ is not properly to be understood in this connexion in a physical sense, as if equivalent to ‘upon his breast,’ ‘upon his bosom.’ This is not the usage of the Hebrew in regard to the word ‘heart.’ After a pretty thorough examination of the many hundreds of cases in which the term occurs in the sacred writers, we have not been able to find a single instance, apart from the present, in which it is unequivocally employed in a physiological sense, to denote that grand organ of the human body which anatomists call ‘the heart.’ The passage which comes nearest to such a sense is that in Is. 1:5, ‘The whole head is sick, and the whole heart faint.’ Yet even here the metaphorical sense is predominant; for as the sickness is not corporeal, but moral, so the members affected are to be considered as equally figurative. According to the prevailing usage of Scripture, the heart is regarded as the seat of intelligence and emotion. The feelings of love, hope, fear, joy, sorrow, &c., are referred to the heart; and in the present case we cannot question that although as a matter of fact the Breast-plate was worn over the region of the heart, yet the dominant idea conveyed by the phrase is, that Aaron was to bear these names of the tribes in his kind and affectionate remembrance whenever he went into the holy place. The beautiful sculptured gems were to be to him a memorial or memento of the fact that the interests of the whole people were committed to him as their representative, and that he should never cease to feel burdened in soul with this grave responsibility, especially whenever he was called to act in his capacity as sacerdotal judge of the chosen tribes. In this fact we are no doubt at liberty to read one very interesting feature of the typical intent of the jewelled Breast-plate. The priesthood of Aaron shadowed forth the infinitely greater and more glorious priesthood of Christ. In the execution of his office as the great High Priest of the Church, he was ordained to enter into the holy place, there to appear in the presence of God for us. This he has done. He ascended to heaven after his resurrection, that he might there complete the work he had begun on earth. On his heart are engraven the names of all his people, and not one of them is overlooked or forgotten. He presents them all before his Father, as the objects of his own kind and solicitous sympathy and care, and they are dear to the Father, because they are dear to the Son. As he thus bears these his jewels on his heart while they are toiling and travailing here below, so will he finally transfer them from his bosom to his head, making them to adorn his diadem forever in the kingdom of his glory. But this does not forbid the supposition, that in relation to God the stones of the Breast-plate may have subserved still another purpose. Certain it is that the whole scope of the context leads us to view them as indicating not only the subjects, but also the instruments, of those judicial decisions about which they were employed. They were in some way made use of as a medium of the oracular responses which the High Priest obtained by consultation from Jehovah in behalf of the Jewish people. But as this presents them in a distinct point of view, as intimately connected, if not absolutely identified, with the Urim and Thummim, we shall defer the sequel of our remarks on the Breast-plate till we come to the consideration of that very interesting but abstruse subject. Exodus 28:30 "You shall put in the breastpiece of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD; and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually. Urim and Thummim, Lev 8:8 Nu 27:21 De 33:8 Jud 1:1 20:18,23,27,28 1Sa 23:9-12 1Sa 28:6 30:7,8 Ezr 2:63 Ne 7:65 bear the judgment: Zec 6:13 upon his heart: 2Co 6:11,12 7:3 12:15 Php 1:7,8 Heb 2:17 4:15 9:12,24 Exodus 28 Resources - Multiple Sermons and Commentaries URIM AND THUMMIM FOR GUIDANCE You shall put in the breastpiece of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD; and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually Guzik - The use of the discerning tools of Urim and Thummim is described on a few occasions (Numbers 27:21, 1 Samuel 28:6, Ezra 2:63, and Nehemiah 7:65) and their use may be implied in other passages (Judges 1:1; 20:18, 23). The names Urim and Thummim mean “Lights and Perfections.” We aren’t sure what they were or how they were used. The best guess is that they were a pair of stones, one light and another dark, and each stone indicated a “yes” or “no” from God. The High Priest would ask God a question, reach into the breastplate, and pull out either a “yes” or a “no.” Many consider the Urim and Thummim as crude tools of discernment. In fact, they are better than the tools many Christians use today. It would be better to use the Urim and Thummim than rely on feelings, or outward appearances, or to simply use no discernment at all. The key to the effectiveness of the Urim and Thummim was that God’s Word gave them. In seeking God through the Urim and Thummim, one was really going back to God’s Word for guidance, because it was the word of God that commanded their place and allowed their use. Today, if we have the same focus on God’s Word, He will guide us also. One old preacher was asked to explain the Urim and Thummim. He said, “Well, this is how I understand it. When I need to know God’s will, I get out my Bible and I do a lot of usin’ and thummin’ through my Bible, and God always speaks to me.” More Christians would know God’s will if they did more usin’ and thummin’." Related Resources: Article on The Will Of God How can I know God’s will for my life? What does the Bible say about knowing God’s will? | GotQuestions.org How can I know what God’s plan is? | GotQuestions.org NET Note - The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36–42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [NCBC], 283–84). U. Cassuto has the most thorough treatment of the subject (Exodus, 378–82); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge. NET Note -“judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the LORD made decisions for the Israelites. The high priest bore the responsibility of discerning the divine will on matters of national importance. Joseph Parker - The Urim (light) and the Thummim (perfection). What the Urim and the Thummim actually were no man has been able to find out. But whatever they were, there can be no doubt as to what our Urim and Thummim are. We are not left without light and perfection.… Our Urim and Thummim are the Old and New Testaments. Keep these in the heart; be at home with them in all their wondrous variety of speech, of doctrine, of song, of inspiration, and of instruction of every kind; and then you never can stray far from the path providential that makes its own course straight up to the God who started the mysterious Outgoing. Urim (0224)(urim possibly the plural of ur = flame, light, fire - Isa 31:9, Ezek 5:2) masculine plural noun which some lexicons state means light or fire. John
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Guzik - On its hem, between the ornate pomegranates of blue and purple, were bells, so the priest could be heard while ministering before God—if he were to die, the bells would stop ringing and he could be pulled out of the Most Holy Place. The sound of the bells would remind the priest of the solemn nature of his work, and remind him so that he may not die. Alan
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Guzik - Even the gifts and sacrifices Aaron and the other priests brought before the Lord were touched with iniquity. Yet when God’s appointed priest in God brought them in God’s appointed way, God accepted them. and it shall always be on his forehead, that they may be accepted before the LORD - "Holiness—not as a legalistic list of rules, but in the power of a life separated to God—is essential for anyone who will appear before God. Hebrews 12:14 reinforced this principle: "Pursue peace with all people, and holiness, without which no one will see the Lord." NET Note - the iniquity of the holy things - The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, 385). Bush on shall take away the iniquity of the holy things - The implication plainly is, that there might be, unconsciously perhaps to the offerers, some defects in the oblations presented, which were graciously pardoned—a frequent sense of borne or carried in the Scriptures—by the intercession of the High Priest appearing before God perfectly attired and crowned in the manner presented. The efficacy, however, of this intermediation on the part of Aaron appears to be in some way more especially concentrated in this resplendent inscribed plate upon his forehead, and this we think can only be understood by reference to the typical character which the High Priest sustained. Christ, we well know, is represented as ‘bearing the sins,’ (Heb 9:23) i. e. the punishment due to the sins of men. Aaron in his office was a type of Christ, and accordingly is represented not only as making an atonement in general for the sins of the people, by the sacrifices offered, but also as making an atonement for the imperfections of the atonement itself. This was done, it appears, by what we may term the memorial and typical virtue of the shining plate of the Mitre, upon the inscription of which God is supposed to look and thereby be reminded of that perfect ‘holiness to the Lord’ which should so preeminently distinguish the great Mediator whom Aaron represented. The following passages must be taken in this connexion in order fully to convey the import of the language, Ps. 84:9, ‘Behold, O God our shield, and look upon the face of thine anointed.’ Ps. 132:9, 10, ‘Let thy priests be clothed with righteousness; and let thy saints shout for joy. For thy servant David’s sake, turn not away the face of thine anointed.’ i. e. be propitious by looking upon the face; regard the significance of the golden plate. The prayers embracing this expression appear to have a special allusion to the imperfections of the holy things of the people of God. Exodus 28:39 "You shall weave the tunic of checkered work of fine linen, and shall make a turban of fine linen, and you shall make a sash, the work of a weaver. embroider: Ex 28:4 the girdle: Ex 28:8 needlework: Ps 45:14 Exodus 28 Resources - Multiple Sermons and Commentaries THE PRIESTS' GARMENT You shall weave the tunic of checkered work of fine linen, and shall make a turban of fine linen, and you shall make a sash, the work of a weaver - The tunic and the turban were both woven from fine linen, cooler in the desert heat. Bush - You shall weave the tunic of checkered work of fine linen. Heb. כתנת kethoneth. This was the innermost of the sacerdotal vestments, being a long robe with sleeves to the wrists, which sat close to the body, and extended down to the feet. This garment was not peculiar to the High Priest, but was similar to that worn by the other priests while officiating. What became of the tunic of the High Priests we do not know; but that of the common priests was unravelled when old, and made into wicks for the lamps burnt in the feast of tabernacles. NET Note - weave - It is difficult to know how to translate וְשִׁבַּצְּתָּ (véshibbatsta); it is a Piel perfect with the vav (ו) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517). Bush - you shall make a sash (girdle), the work of a weaver.. Heb. אבנט abnet. This was a piece of fine twined linen, embroidered with blue, purple, and scarlet, and which went round the body. Josephus says it was embroidered with flowers; and also states that it was four fingers broad, and that, after being wound twice around the body, it was fastened in front, and the ends allowed to hang down to the feet, on common occasions; but that, when officiating at the altar, the priest threw them over his left shoulder. Maimonides says the Girdle was three fingers broad, and thirty-two cubits long; being, as its length necessarily implies, wound many times round the body. As this Girdle was so narrow, its length, if this statement be correct, will not seem extraordinary to those who are acquainted with the ordinary length of Oriental girdles, and the number of times they are carried around the body. The Girdle was worn over the embroidered coat by the common priests, to whom this coat, unlike the attire of the High Priest, formed the outer garment. Exodus 28:40 "For Aaron's sons you shall make tunics; you shall also make sashes for them, and you shall make caps for them, for glory and for beauty. Aaron's: Ex 28:4 39:27,29,41 Lev 8:13 Eze 44:17,18 caps: Ex 29:9 glory: Ex 28:2 1Ti 2:9,10 6:9-11 Tit 2:7,10 1Pe 3:3,4 5:5 Exodus 28 Resources - Multiple Sermons and Commentaries For Aaron's sons you shall make tunics; you shall also make sashes for them, and you shall make caps for them, for glory and for beauty - These garments were also for glory and beauty but less ornate than the garment of the High Priest. Guzik on less ornate garments for Aaron's sons - This is because the regular priests, though important, had a far lesser office than the High Priest—and were appropriately clothed for this lower position.. Even so, the High Priest’s clothing, in total, speaks more of Jesus’ glory and beauty than of ours. We are (or should be) content with simple linen robes. NET Note - caps - This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus, 310–11). Bush - Bonnets (caps). Heb. מגבעות migbaoth. Gr. κιδαρεις, tiaras. Vulg. ‘Tiaras.’ As a different term is used to designate the article here mentioned from that which is applied to the Mitre of the High Priest, there was probably some difference in the form; but what it was precisely it is difficult to say According to the Jewish writers the Bonnets came down lower upon the forehead than the Mitre, and rose up higher like an hillock, as the original is derived from גבע geba, a hillock, a knoll. In other words they were of a more conical shape than the Mitre This, however, does not convey a very distinct idea, and we must refer the reader to the accompanying cut for a view, which is at best conjectural, of the probable difference between them. Bush - For glory and for beauty. Nothing is more obvious than that the priestly attire was to be so ordered as to present an air of impressive splendor and gorgeousness, that a becoming reverence might be inspired towards the persons of those who wore them. But to us, they present merely a gaudy spectacle, a showy pageant, except so far as we fix our eye upon their typical import. Here, and here only, in the glory of grace and the beauty of holiness, which they shadowed forth, do we behold the true glory and beauty of these sacred robes. It is only as the light of the substance is reflected upon the symbol, that the symbol itself can at all shine in our eyes. But when we discern in these beauteous robes an image of the spiritual attire of the saints, the true royal hierarchy, who are made at once kings and priests unto God, we feel no restraint in letting our admiration go forth towards the external adornments. Exodus 28:41 "You shall put them on Aaron your brother and on his sons with him; and you shall anoint them and ordain them and consecrate them, that they may serve Me as priests. NET Exodus 28:41 "You are to clothe them– your brother Aaron and his sons with him– and anoint them and ordain them and set them apart as holy, so that they may minister as my priests. NLT Exodus 28:41 Clothe your brother, Aaron, and his sons with these garments, and then anoint and ordain them. Consecrate them so they can serve as my priests. ESV Exodus 28:41 And you shall put them on Aaron your brother, and on his sons with him, and shall anoint them and ordain them and consecrate them, that they may serve me as priests. NIV Exodus 28:41 After you put these clothes on your brother Aaron and his sons, anoint and ordain them. Consecrate them so they may serve me as priests. KJV Exodus 28:41 And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office. LXE Exodus 28:41 And thou shalt put them on Aaron thy brother, and his sons with him, and thou shalt anoint them and fill their hands: and thou shalt sanctify them, that they may minister to me in the priest's office. ASV Exodus 28:41 And thou shalt put them upon Aaron thy brother, and upon his sons with him, and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office. CSB Exodus 28:41 Put these on your brother Aaron and his sons; then anoint, ordain, and consecrate them, so that they may serve Me as priests. NKJ Exodus 28:41 "So you shall put them on Aaron your brother and on his sons with him. You shall anoint them, consecrate them, and sanctify them, that they may minister to Me as priests. NRS Exodus 28:41 You shall put them on your brother Aaron, and on his sons with him, and shall anoint them and ordain them and consecrate them, so that they may serve me as priests. YLT Exodus 28:41 and thou hast clothed Aaron thy brother with them, and his sons with him, and hast anointed them, and hast consecrated their hand, and hast sanctified them, and they have been priests to Me. anoint them: Ex 29:7 30:23-30 40:15 Lev 10:7 Isa 10:27 61:1 Joh 3:34 2Co 1:21,22 1Jn 2:20,27 and consecrate them: Heb. fill their hand, Ex 29:9,24,35 Lev 8:1-36 Nu 3:3 Eze 43:26 Heb 5:4 7:28 minister: Ex 28:1,4 Exodus 28 Resources - Multiple Sermons and Commentaries PREPARATION FOR SERVICE ANOINTING, ORDINATION, CONSECRATION You shall put them on Aaron your brother and on his sons with him; and you shall anoint them and ordain them and consecrate them, that they may serve Me as priests (see kahan) - Ordain means to fill the hand full.
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Guzik - A Contrast between Jesus’ clothing when He accomplished His great priestly work and the garments of the High Priest 1. Jesus wore no beautiful ephod—only a purple robe for mocking. 2. Jesus had no precious gems were on His shoulders, only a cross that we deserved. 3. Jesus had no breastplate with “Israel on His heart,” yet He died of a broken heart for Israel—and all of mankind. 4. As the High Priest, Jesus had a seamless robe that was not torn, but it was stripped away at the cross. 5. Jesus heard no delicate sound of bells proving that the High Priest was alive, only the sound of pounding nails ensuring our High Priest’s death. 6. Jesus wore no fine linen turban, rather a painful crown of thorns. 7. Jesus had no headplate reading HOLINESS TO THE LORD, but a life and death showing nothing but holiness to the LORD! 8. Jesus had no linen trousers to hide His nakedness, rather He bore our sins on the cross in a naked shame.