These are the garments which they shall make: a breastplate, an ephod, a robe, a fitted tunic, a turban, and a sash. They shall make holy garments for Aaron your brother and his sons, that he may minister to me in the priest’s office. They shall use the gold, and the blue, and the purple, and the scarlet, and the fine linen.
“They shall make the ephod of gold, blue, purple, scarlet, and fine twined linen, the work of the skillful workman. It shall have two shoulder straps joined to the two ends of it, that it may be joined together. The skillfully woven band, which is on it, shall be like its work and of the same piece; of gold, blue, purple, scarlet, and fine twined linen. You shall take two onyx stones, and engrave on them the names of the children of Israel. Six of their names on the one stone, and the names of the six that remain on the other stone, in the order of their birth. With the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones, according to the names of the children of Israel. You shall make them to be enclosed in settings of gold. You shall put the two stones on the shoulder straps of the ephod, to be stones of memorial for the children of Israel. Aaron shall bear their names before Yahweh on his two shoulders for a memorial. You shall make settings of gold, and two chains of pure gold; you shall make them like cords of braided work. You shall put the braided chains on the settings.
“You shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, you shall make it. It shall be square and folded double; a span shall be its length, and a span its width. You shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be the first row; and the second row a turquoise, a sapphire, and an emerald; and the third row a jacinth, an agate, and an amethyst; and the fourth row a chrysolite, an onyx, and a jasper. They shall be enclosed in gold in their settings. The stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve tribes. You shall make on the breastplate chains like cords, of braided work of pure gold. You shall make on the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate. You shall put the two braided chains of gold in the two rings at the ends of the breastplate. The other two ends of the two braided chains you shall put on the two settings, and put them on the shoulder straps of the ephod in its forepart. You shall make two rings of gold, and you shall put them on the two ends of the breastplate, on its edge, which is toward the side of the ephod inward. You shall make two rings of gold, and shall put them on the two shoulder straps of the ephod underneath, in its forepart, close by its coupling, above the skillfully woven band of the ephod. They shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be on the skillfully woven band of the ephod, and that the breastplate may not swing out from the ephod. Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Yahweh continually. You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron’s heart, when he goes in before Yahweh. Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
“You shall make the robe of the ephod all of blue. It shall have a hole for the head in the middle of it. It shall have a binding of woven work around its hole, as it were the hole of a coat of mail, that it not be torn. On its hem you shall make pomegranates of blue, and of purple, and of scarlet, all around its hem; with bells of gold between and around them: a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. It shall be on Aaron to minister: and its sound shall be heard when he goes in to the holy place before Yahweh, and when he comes out, that he not die.
“You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, ‘HOLY TO YAHWEH.’ You shall put it on a lace of blue, and it shall be on the sash. It shall be on the front of the sash. It shall be on Aaron’s forehead, and Aaron shall bear the iniquity of the holy things, which the children of Israel shall make holy in all their holy gifts; and it shall be always on his forehead, that they may be accepted before Yahweh. You shall weave the tunic with fine linen. You shall make a turban of fine linen. You shall make a sash, the work of the embroiderer.
“You shall make tunics for Aaron’s sons. You shall make sashes for them. You shall make headbands for them, for glory and for beauty. You shall put them on Aaron your brother, and on his sons with him, and shall anoint them, and consecrate them, and sanctify them, that they may minister to me in the priest’s office. You shall make them linen pants to cover their naked flesh. They shall reach from the waist even to the thighs. They shall be on Aaron and on his sons, when they go in to the Tent of Meeting, or when they come near to the altar to minister in the holy place, that they don’t bear iniquity, and die. This shall be a statute forever to him and to his offspring after him.
Geneva Bible translators 1599 · Public Domain On vv4, 8, 10, 12, 14, 15, 16, 17, 18, 20, 23, 26, 29, 30, 36, 38, 41, 43 A short and straight coat without sleeves, put upmost…
A short and straight coat without sleeves, put upmost upon his garments to keep them close unto him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4, 5, 6, 9, 12, 14, 15, 17, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 43 Exo 28:4 And these [are] the garments which they…
Exo 28:4 And these [are] the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office.
Ver. 4. An ephod.] Not that which was common to all priests, {1Sa 2:18; 1Sa 22:18} but peculiar to the high priest. See Exo 28:6.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4, 6, 7, 8, 10, 11, 12, 14, 15, 16, 17, 21, 22, 25, 26, 27, 29, 30, 31, 33, 35, 36, 37, 38, 39, 40, 41, 42 An ephod was a short upper garment, made without…
An ephod was a short upper garment, made without sleeves, which was girt about the body. And it was twofold; the one made of fine linen, which was common not only to all the priests, as 1Sa 2:18; 22:18; but to some others also upon solemn and sacred occasions, as 2Sa 6:14; the other made of divers stuffs and colours, peculiar to the high priest; the parts whereof were not sewed, but tied together.
A robe; an upper garment like a surplice.
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A broidered coat; an under coat curiously wrought with circular works like eyes, as the word notes, and richly adorned with gems and other things.
A mitre; a kind of bonnet or cap for the covering of the head, supposed to be something like a Turkish turban for the form of it. A
girdle, to enclose and fasten all the other garments, which were loose in themselves, that he might be more expeditious in his work.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv6, 15, 31, 40 Directions are here given concerning the ephod, which was…
Directions are here given concerning the ephod, which was the outmost garment of the high priest. Linen ephods were worn by the inferior priests, Sa1 22:18. Samuel wore one when he was a child (Sa1 2:18), and David when he danced before the ark (Sa2 6:14); but this which the high priest only wore was called a golden ephod, because there was a great deal of gold woven into it. It was a short coat without sleeves, buttoned closely to him, with a curious girdle of the same stuff (Exo 28:6-8); the shoulder-pieces were buttoned together with two precious stones set in gold, one on each shoulder, on which were engraven the names of the children of Israel, Exo 28:9-12. In allusion to this, 1. Christ our high priest appeared to John girt about the breast with a golden girdle, such as was the curious girdle of the ephod, Rev 1:13. Righteousness is the girdle of his loins (Isa 11:6), and should be of ours, Eph 6:14. He is girt with strength for the work of our salvation, and is ready for it. 2. The government is said to be upon his shoulders (Isa 9:6), as Aaron had the names of all Israel upon his shoulders in precious stone. He presents to himself and to his Father a glorious church, Eph 5:27. He has power to support them, interest to recommend them, and it is in him that they are remembered with honour and favour. He bears them before the Lord for a memorial (Exo 28:12), in token of his appearing before God as the representative of all Israel and an advocate for them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–42 And these are the garments which they shall make,....…
And these are the garments which they shall make,.... Some for Aaron and some for his sons, some peculiar to the high priest, and others in common to him and other priests:
a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle; of each of which, with others, there is a more particular account in this chapter, and will be observed in their order:
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and they shall make holy garments for Aaron thy brother, and his sons: as those before mentioned, with some others not mentioned; some for Aaron only, and others that were to be worn by his sons also:
that he may minister unto me in the priest's office; these were absolutely necessary to the execution of the priestly office, and an essential qualification for it, and without which it was not lawful to serve in it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 11, 15, 30, 31, 32, 33, 36, 38, 39, 43 The ephod, was the outmost garment of the high-priest;…
The ephod, was the outmost garment of the high-priest; linen ephods were worn by the inferior priests, but this, which the high- priest wore, was called a golden ephod, because there was a great deal of gold woven into it. It was a short coat without sleeves, buttoned close to him with a curious girdle of the same stuff. The shoulder pieces were buttoned together with two precious stones set in gold, one on each shoulder. In allusion to this, Christ our high priest appeared to John, girt about the paps with a golden girdle, such as was the curious girdle of the ephod, Rev. i, 13. Righteousness is the girdle of his loins. He is girt with strength for the work of our salvation. And as Aaron had the names of all Israel upon his shoulders in precious stones, so He presents to himself and to his Father a glorious church, Eph. v, 27. He bears them before the Lord for a memorial, in token of his appearing before God as the representative of all Israel, and an advocate for them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 8, 9, 11, 12, 13, 15, 16, 17, 30, 31, 35, 36, 38, 40, 42 Verse 4. Breastplate] חשן choshen. See Clarke on Ex…
Verse 4. Breastplate] חשן choshen. See Clarke on Ex 25:7.
Ephod] אפד. See Clarke on Ex 25:7.
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Robe] מעיל meil, from עלה alah, to go up, go upon; hence the meil may be considered as an upper coat, a surtout. It is described by Josephus as a garment that reaches down to the feet, not made of two distinct pieces, but was one entire long garment, woven throughout. This was immediately under the ephod. See Clarke on Ex 28:31, c.
Broidered coat] כתנת תשבץ kethoneth, tashbets, what Parkhurst translates a close, strait coat or garment according to Josephus, "a tunic circumscribing or closely encompassing the body, and having tight sleeves for the arms." This was immediately under the meil or robe, and answered the same purpose to the priests that our shirts do to us. See Clarke on Ex 28:13.
Mitre] מצנפת mitsnepheth. As this word comes from the root צנף tsanaph, to roll or wrap round, it evidently means that covering of the head so universal in the eastern countries which we call turban or turband, corrupted from the Persian [Persic] doolbend, which signifies what encompasses and binds the head or body; and hence is applied, not only to this covering of the head, but to a sash in general. As the Persian word is compounded of [Persic] dool, or dawal, a revolution, vicissitude, wheel, c., and [Persic] binden, to bind it is very likely that the Hebrew words דור dur, to go round, and בנט benet, a band, may have been the original of doolbend and turband. It is sometimes called [Persiac] serbend, from [Persic] ser, the head, and [Persic] binden, to bind. The turban consists generally of two parts: the cap, which goes on the head; and the long sash of muslin, linen, or silk, that is wrapped round the head. These sashes are generally several yards in length.
A girdle] אבנט abnet, a belt or girdle; see before. This seems to have been the same kind of sash or girdle, so common in the eastern countries, that confined the loose garments about the waist; and in which their long skirts were tucked up when they were employed in work, or on a journey. After being tied round the waist, the two ends of it fell down before, to the skirts of their robes.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6, 11, 15, 30, 31, 32, 36, 38, 39, 41, 43 Exo 28:6. They shall make the ephod of gold…
Exo 28:6. They shall make the ephod of gold — This was the outmost garment of the high-priest. Linen ephods were worn by the inferior priests; but this which the high-priest wore was called a golden ephod, because there was a great deal of gold woven into it. It was a short linen coat without sleeves, of various colours, which hung behind upon the back and shoulders, and came down before upon the breast. The shoulder pieces were buttoned together with two onyx-stones, set in gold, one on each shoulder. And on these two onyx-stones were engraven the names of the twelve sons of Israel, six on each stone, according to their seniority, that the high-priest might bear their names before the Lord in his ministrations, in token of his appearing before God as their representative, and for a memorial, that he might both remember to plead their cause as their advocate, and also might put the Lord in remembrance, so to speak, of his promises to them, Isa 9:6. A similar reason is given, (Exo 28:29,) for his wearing the breast-plate. Le Clerc gives it as his opinion, that these names upon the two precious stones signified further, 1st, The union of all the tribes in one commonwealth; 2d, Their union in one religion and priesthood; and, 3d, That the care of the public religion rested, as it were, upon the high-priest, and was, of all concerns, to be next his heart. According to our translation, and as most interpreters have understood the expression, the ephod was girt on with a girdle over the breast, dyed, embroidered, and interwoven with gold, like the other parts of the ephod.
Thus Christ appeared to John, girt about the paps with a golden girdle, Rev 1:13. Righteousness was the girdle of his loins. He was girt with strength for the work of our salvation, and was clad with zeal as with a cloak. The government also is upon his shoulders, and he ever liveth to make intercession for his people, bearing their names before God, as a memorial, not engraven on stones of onyx, but in characters of unspeakable and everlasting love upon his heart. Hence, as their representative and advocate, he interposes in their behalf, prevalently pleads their cause, and will present them to himself and to his Father, a glorious church, (Eph 5:27,) without spot, or wrinkle, or any such thing.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 28, 30, 33, 35, 36, 38, 40, 41, 42 Rational and ephod. See chap. xxv. 7. --- Tunic,…
Rational and ephod. See chap. xxv. 7. --- Tunic, long robe or cloak of blue wool. --- Garment, next the body, and woven very close and thick. --- Mitre, like a tiara or turban of linen, or rather of byssus, or fine cotton. This was never laid aside in the temple; as, to appear uncovered was then esteemed a mark of insolence. Eneas introduced the Phrygian custom into Italy, of sacrificing with a cap on the head. --- Girdle, for his under-garment, besides that which formed a part of the ephod. (Calmet) --- By these vestments, we are admonished to exercise the virtues of discretion, &c. (St. Jerome, ep. ad Fab.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6, 15, 30, 31, 34, 36, 37, 39, 40, 42 ephod--It was a very gorgeous robe made of byssus,…
ephod--It was a very gorgeous robe made of byssus, curiously embroidered, and dyed with variegated colors, and further enriched with golden tissue, the threads of gold being either originally interwoven or afterwards inserted by the embroiderer. It was short--reaching from the breast to a little below the loins--and though destitute of sleeves, retained its position by the support of straps thrown over each shoulder. These straps or braces, connecting the one with the back, the other with the front piece of which the tunic was composed, were united on the shoulder by two onyx stones, serving as buttons, and on which the names of the twelve tribes were engraved, and set in golden encasements. The symbolical design of this was, that the high priest, who bore the names along with him in all his ministrations before the Lord, might be kept in remembrance of his duty to plead their cause, and supplicate the accomplishment of the divine promises in their favor. The ephod was fastened by a girdle of the same costly materials, that is, dyed, embroidered, and wrought with threads of gold. It was about a handbreadth wide and wound twice round the upper part of the waist; it fastened in front, the ends hanging down at great length (Rev 1:13).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 6, 7, 8, 9, 13, 15, 16, 17, 21, 22, 29, 30, 31, 36, 39, 40, 41, 42 4, 5. These are the garments — In these…
4, 5. These are the garments — In these two verses the principal articles of the priestly dress are mentioned, and the materials which were to be used in making them, but the fuller description of the several articles is given in the sequel of the chapter.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 25, 26, 27, 28, 29, 30, 31, 32, 33, 35, 36, 37, 38, 39, 40, 41, 42, 43 4. The vestments to be made: a pouch (v.…
4. The vestments to be made: a pouch (v. 15 ff.), an ephod (v. 6ff.), a robe (v. 31 ff.), a tunic (v. 39), a turban, and a sash (ib.).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 20, 21, 22, 23, 26, 27, 29, 30, 31, 32, 33, 35, 36, 37, 38, 39, 40, 41, 42, 43 (4). These are the garments.—The garments peculiar to the…
(4). These are the garments.—The garments peculiar to the high priest are taken first, and described with great elaboration in thirty-six verses (4-39). The most conspicuous was the breastplate, described in Exo_28:13-30, and here mentioned first of all. Next to this came the peculiar vestment called the “ephod,” a sort of jerkin or waistcoat, upon which the breastplate was worn (described in Exo_28:6-12). Under the ephod was the long robe of blue, called “the robe of the ephod,” which may be considered as the main garment, and which is described in Exo_28:31-35. Upon his head the high priest wore a “mitre” or turban (described in Exo_28:36-38); and inside his “robe” he wore a linen shirt or tunic, secured by a girdle (Exo_28:39). Underneath the tunic he wore linen drawers (Exo_28:42-43). Nothing is said as to any covering for his feet; but it is probable that they were protected by sandals.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 27, 29, 30, 31, 32, 33, 34, 36, 37, 38, 39, 40, 41, 42, 43 These are the garments. The enumeration does not follow…
These are the garments. The enumeration does not follow the same order exactly as the description. The two agree, however, in giving the precedence to the same three articles of apparel out of the six viz., the breast-plate, the ephod, and the robe. His sonsi.e. , his successors in the office of high priest,
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6, 15, 29, 30, 31, 36, 39 The ephod.
Exo_28:6-14
The ephod.
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The ephod
The ephod, with its curious girdle and the oynx stones upon its shoulder-pieces, was the distinctive priestly garment. It hung upon the shoulders down to the waist, and was formed of the most costly and beautiful materials, corresponding exactly to those employed in the interior decoration of the holy place. The girdle was made of the same materials, with the same combination of colours. As garments were associated in the Hebrew mind with character, and the girdle with energy in work, we find in the correspondence of both with the interior of the holy place, a memorial of the necessity that those who enter the house of the Lord must be themselves holy and beautiful in character, and be engaged in high and holy service. But the most important parts of the ephod were the shoulder-pieces, on which were set two oynx stones, with the names of the tribes engraven on them (see Exo_28:12). Here we have the idea of representation clearly and beautifully symbolized. The shoulders, to a Hebrew mind, were the symbol of strength; and the idea was, that when the high priest entered the holy place he did not go alone, but carried with him on his strong shoulders the children of Israel whom he represented; and the estimation in which the people were held was expressed in the value of the precious stones on which the names were engraved, and the setting of pure gold with which they were surrounded. (J. M. Gibson, D. D.)
The ephod
The ephod, with the breastplate and girdle fastened to it, and put upon the person of Aaron, constituted him a worshipper; adorned with this he could draw near and worship in the holy place. It was put on over the blue robe, and is supposed to have been much shorter than that garment, reaching a little below the knees, whilst the blue robe reached down to the feet. It fitted closely to the person, and was kept in its place by the girdle. It was made of gold, blue, purple, scarlet, and fine linen. These materials represent the purity, loveliness, and glory of Christ as the Man Jesus Christ and the mighty God. It would spangle with gold, and the colours would be so blended as to display their richness and beauty in the best possible way. The four materials were the same as the vail was made of, viz., fine linen, blue, purple, and scarlet, which represent the manhood of Christ in all its perfection as such (Heb_10:19-20); but in the gold thread with which that cloth was embroidered (Exo_39:3), I see the Godhead of the Lord, and the two are so joined together that you cannot have one without the other. The back and front parts of the ephod were joined at the shoulders, by means of the shoulder-pieces from which it was suspended. In each shoulder-piece was a precious stone set in gold--an oynx stone, a beautiful white and half-transparent stone. In these precious stones the names of the twelve tribes of Israel were engraven. Aaron carried the names of his people upon his shoulders. He presented them thus before the Lord, and when God looked down upon Aaron, He saw the names of His people indelibly engraven in white stones. The shoulder is the place of strength. The omnipotent strength of Christ is ours. He carries His peoples burdens and themselves too (Isa_63:9; Isa_40:11; Isa_46:4; Psa_55:22). The government is upon His shoulder, and the crown is upon His head. (G. Rodgers.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv15, 31, 36, 39 THE BREASTPLATE.—Exo_28:15-30
THE BREASTPLATE.—Exo_28:15-30
That the ephod and the breastplate were intended to form one whole, is evident by the chains and ribbon which connected them, but the breastplate has its peculiar teachings. It has a two-fold relation—to God and to Israel. Let us consider the suggestions of this prominent portion of the high priestly vestments.
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I. As towards God the breastplate conveys the idea of representation.
Exo_28:1. The righteousness of this representation. The breastplate was to be the work of the skilful weaver; and it was to be made “of gold, of blue, of purple, of scarlet, and of fine twined linen,” Exo_28:15. Is not the idea here, that the intercession of the priest rested on purity and righteousness? The breastplate that met the eye of God, and on which the names of the children of Israel were written, was of white, and gold and beauty. The intercession of Christ is based in wisdom and righteousness. The holiness of God, the holiness of the law, the holiness of Heaven, are fully recognised and guaranteed.
2. The individuality of this representation. “And the stones shall be according to the names of the children of Israel, twelve,” Exo_28:21. Each tribe particularised. And must we not conclude that the individual jewels for the different tribes had a specific meaning? Our great High Priest knows our particular nature, infirmities, temptations, sins, sorrows. He brings us before God in our individual character and need.
3. The design of this representation. Did not these sparkling jewels on the priest’s breast symbolise the fact that the end of his intercession was, the restoration of Israel to purity and glory? Thus Christ recognises the intrinsic preciousness of human nature, and ever pleads and acts, so that we may be cleansed from every defilement, and shine as a bride’s jewels.
4. The sympathy of this representation. “And Aaron shall bear the names upon his heart,” Exo_28:29. Christ bears us on His heart: His Priesthood is full of tenderness and sympathy.
II. As toward man the breastplate conveys the idea of illumination, Exo_28:30. “The Urim and Thummim are to be regarded as a certain medium, given by the Lord to His people, through which, whenever the congregation required divine illumination to guide its actions, that illumination was guaranteed, and by means of which the rights of Israel, when called in question or endangered, were to be restored, and that this medium was bound up with the official dress of the high priest, though its precise character can no longer be determined.—Delitzsch. Kalisch considers the Urim and Thummim to be identical with the precious stones, which is very probable. This oracle represents the Divine and saving light which Christ gives to His Church. The divine doctrines of the New Testament are the oracular gems to guide us into all truth. The Jewish legend declares, that during the flood the ark was lighted by the lustre of jewels; the Ark, the Church, is lighted by the clear shining of the doctrines of Christ. In Christ we have saving light; not for curiosity or earthly interest, but for the salvation of our highest nature. Sufficient light: the twelve gems indicate a fulness of illumination. Infallible light: it never leads astray. These precious stones indicate, then, precious truths (Isa_54:11-13). Let us be like unto “the merchant man seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it” (Mat_13:45-46).
SUGGESTIVE COMMENTS ON THE VERSES
But the children of Israel were represented in an entirely different order, and after a different manner, on the breastplate of the high priest. Each there had his own peculiar precious stone, and his own peculiar place. Judah was the head of the first row; and Dan took the lead in the last. The gorgeous colour of the ruby shone out from one; the soft refreshing green of the emerald was visible in another; the brilliant light of the diamond flashed out from a third; and the heavenly azure of the sapphire was displayed in a fourth. Thus, each had his own peculiar glory and beauty: each differed from, without rivalling the other; and each filled his appointed place in the order of God. There was unity, combined with diversity. God is able to create variety, without that variety involving inferiority. And so it is with the individuals that compose the Church of God. Each reflects Christ: and yet Christ is seen in each, with a peculiar beauty and glory, into which another does not intrude.
—Soltau.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Scripture-Secrets! Exo_28:1-43. “The Bible can never be exhausted. The most learned commentators and eloquent preachers have but crossed the threshold of the magnificent temple. As in Nature, so in Revelation: the materials of every steam-engine, telegraph, microscope, and other mechanical and scientific contrivances, have been lying for countless ages under the dust of the earth undisturbed until a comparatively recent date.… And what yet may be fashioned out of the materials of nature no sagacity can prognosticate. Our present conquests form the starting-points of more dazzling victories. So, in reference to Revelation: generations yet unborn will group around its pages, and gather from them more sublime and radiant truths than those which have flashed on our intellect and cheered our heart—from the harps of the Hebrew bards they will hear a more elevating melody than ever charmed our spirits, and in the living words of the Divine Man perceive a depth, a grandeur, and a significance of which no conception can be formed. The ancient prophets have yet more to relate. Isaiah will reveal glories surpassing imagination, and Ezekiel unfold splendours which would overpower our visual organs. Intellectual perception will be quickened so as to penetrate the clouds which intercept man’s vision of the truth. No NEW Revelation, however, will be granted; but from the present Bible will stream ‘a light above the brightness of the sun.’ Never need we fear an exhaustion of the truth. It is sempiternal as God, and perennial as the springs of immortality.”
“The Book of God! a well of streams divine!
But who would wish the riches of that mine
To make his own, his thirst to satisfy
From that pure well, must ear, eye, soul apply.”
—Mant.
Stones and Symbols! Exo_28:17-22. The breastplate here means literally the “ornament” Jewels formed its prominent characteristics. Students may observe:—I. SYMBOL-STONES! The ancients attached special virtues to these gems. But notice here:—
1. Their Shining, as indicating their
(1) purity, and
(2) preciousness.
2. Their Setting, as directed in the pectoral, and over the heart. 3 Their Stability, as implied in the four-square and solid forms.
4. Their Service, as bearing the names of the twelve tribes. II. STONE-SYMBOLS! A prophecy of the infinite grace of the Great Mediator, bearing on His very heart all His own. So notice here:—
1. Their Shining, as speaking of the
(1) purity, and
(2) preciousness of the saints.
2. Their Setting, as signifying that Christ lets out His precious blood to make room for them in His heart.
3. Their Stability, as suggesting the strength of His Church, and that He gathers together in one all His people far and near.
4. Their Service, as symbolising His fervent love for all who hope in Him. “And they shall be Mine, saith the Lord, in that day when I make up My jewels.” And then,
“A perfect satisfaction,
A fulness of delight,
A sense of gliding onward
Through regions ever bright.”
—Adams.
Gem-Formation! Exo_28:17.
(1.) In nature there is hardly a stone that is not capable of crystallising into something purer and brighter than its normal state. Coal, by a slightly different arrangement of its particles, is capable of becoming the radiant diamond. The slag cast out from the furnace as useless waste, forms into globular masses of radiating crystals. The very mud on the road, trampled under foot as the type of all impurity, can be changed by chemical art into metals and gems of surpassing beauty.
(2.) God can make jewels out of the most worthless moral rubbish. Let the cases of John Newton, of the woman that was a sinner, of the thief upon the cross, of Augustine, of John Bunyan, of Colonel Gardiner, and of thousands more, bear witness to the almighty power of the Alchemy of Divine Grace. It only requires a supreme surrender of ourselves into the hands of the Holy Spirit to ensure the Scripture assurance, “They shall be Mine in that day when I make up My jewels.”
“Creator! let Thy Spirit shine
The darkness of my soul within,
And lead me by Thy Grace Divine
From the forbidden paths of sin.”
—Burleigh.
Breastplate-Symbolism! Exo_28:18-20.
(1.) Each jewel in the four rows of precious stones shone by its own coloured light, and yet contributed to the brilliancy of the whole. So in the Christian character all the graces should blend in such a way that the effect of the whole may be to the eye what melody is to the ear.
(2.) There is, says Macmillan, harmony in colours as well as in sounds; and when the proper hues are associated together, the complementary ones harmonising and contrasting with one another, the effect is exceedingly pleasing. Every one who has observed nature at all must have been struck by this distinguishing feature.
(3.) Such a symmetry of graces is rarely observed in the Christian character; for only too often graces that charm us by their beauty lie close by the side of defects that repel. The sapphire of love may be placed side by side with the sickly green of envy and jealousy; and the purple of humility with the red and angry glare of passion. As Jesus says, “Nevertheless, I have somewhat against thee.”
“My God! how fearful is the fight
Within my heart two spirits wage;
One seeks alone Thy heavenly light,
And every thought with thee t’engage;
The other scorns Thy sovereign will,
And dares revolt against it still.”
—Racine.
Precious Stones! Exo_28:21. The New Jerusalem above will be a glorious city, because there shall be gathered together, in varied but harmonious splendour, the brightness of the diamond, the ruddy glare of the topaz, the deep green of the emerald, the shining gold of the jasper, the milk-white filmmess of the onyx, the heavenly blue of the sapphire, the lovely violet of the amethyst, the burning changes of the opal, and the soft beauty of the pearl!
“The city had no temple, for itself
From wall to wall, from base to pinnacle,
Was one harmonious veilless sanctuary,
One Holiest of all.
—Bickersleth.
Urim and Thummim! Exo_28:30.
(1.) Gesenius and others imagine that these were small oracular images, like the teraphim, by which revelation and truth were personified, and which were placed in the inner cavity of the breastplate.
(2.) Spencer and others fancy that the ornament was derived from the Egyptians, whose chief priest, being also supreme civil judge, wore such suspended from a golden chain round his neck. But this jewel was wholly judicial.
(3.) Kitto says that the Urim and Thummim were not so much judicial as sacerdotal and oracular; and that there is really no resemblance to the Egyptian practice, except in the substance, a jewel.
(4.) In Exo_28:29 Aaron is directed to wear, the names upon his heart before the Lord; and here he is directed to wear the Urim and Thummim upon the same place, and before the same Being. They are thus identical; at least such is a reasonable presumption.
(5.) Some think that they were the two tables of the law inscribed in some way on the breastplate, while others consider them to have been the precious stones. It is impossible to say with certainty.
“Urim and Thummim near his heart
In rich enchasings worn,
The sacred light of truth impart,
To teach and to adorn.”
Light and Perfection! Exo_28:30.
(1.) Urim means light; Thummim means perfection. By means of these the Lord revealed His will and gave responses to His consulting people. In what way they were consulted is quite uncertain.
(2.) Josephus says that probably the stones gave out an oracular answer by preternatural illumination. But it seems to be more natural to suppose that the answer was given simply by the word of the Lord.
(3.) Law says that the gospel significance of these is clear; that they tell us Christ is our light and our perfection, and that He is made unto us the light of wisdom and the perfection of righteousness.
(4.) Dr. Smith points out the idea of justification, which is often expressed in actual Oriental life by the nature of the robe worn. He directs attention to Isa_61:10 as a good illustration of this.
“In Him a holiness complete,
Light and perfection shine;
And wisdom, grace, and glory meet,
A Saviour all Divine.”
Revelation! Exo_28:30. In the fabulous records of Pagan antiquity we read of a mirror endowed with properties so rare that, by looking into it, its possessor could discover any object which he wished to see, however remote, and discover with equal ease persons and things above, below, behind, and before him. Such a mirror, but infinitely more valuable, do we possess in the breastplate of the Bible. Here, on its very forefront, are the Urim and Thummim of the Eternal Divine Mind. Yet, as Revelation is a communication from an Infinite Mind to a finite capacity, it may be expected to mingle shadow with its splendour; for what finite comprehension can grasp Infinity?
“Therefore the sacred page
With deep attention scan! If on thy soul,
As thou dost read, a ray of purer light
Break in, oh check it not, give it full scope.”
—Hayes.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv12, 29, 36 Exo 28:12, Exo 28:29.
Exodus
THE NAMES ON AARON’S BREASTPLATE
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Exo 28:12, Exo 28:29.
Every part of the elaborately prescribed dress of the high priest was significant. But the significance of the whole was concentrated in the inscription upon his mitre, ‘Holiness to the Lord,’ and in those others upon his breastplate and his shoulder.
The breastplate was composed of folded cloth, in which were lodged twelve precious stones, in four rows of three, each stone containing the name of one of the tribes. It was held in position by the ephod, which consisted of another piece of cloth, with a back and front part, which were united into one on the shoulders. On each shoulder it was clasped by an onyx stone bearing the names of six of the tribes. Thus twice, on the shoulders, the seat of power, and on the heart, the organ of thought and of love, Aaron, entering into the presence of the Most High, bore ‘the names of the tribes for a memorial continually.’
Now, I think we shall not be indulging in the very dangerous amusement of unduly spiritualising the externalities of that old law if we see here, in these two things, some very important lessons.
I. The first one that I would suggest to you is-here we have the expression of the great truth of representation of the people by the priest.
The names of the tribes laid upon Aaron’s heart and on his shoulders indicated the significance of his office-that he represented Israel before God, as truly as he represented God to Israel. For the moment the personality of the official was altogether melted away and absorbed in the sanctity of his function, and he stood before God as the individualised nation. Aaron was Israel, and Israel was Aaron, for the purposes of worship. And that was indicated by the fact that here, on the shoulders from which, according to an obvious symbol, all acts of power emanate, and on the heart from which, according to most natural metaphor, all the outgoings of the personal life proceed, were written the names of the tribes. That meant, ‘This man standing here is the Israel of God, the concentrated nation.’
The same thought works the other way. The nation is the diffused priest, and all its individual components are consecrated to God. All this was external ceremonial, with no real spiritual fact at the back of it. But it pointed onwards to something that is not ceremonial. It pointed to this, that the true priest must, in like manner, gather up into himself, and in a very profound sense be, the people for whom he is the priest; and that they, in their turn, by the action of their own minds and hearts and wills, must consent to and recognise that representative relation, which comes to the solemn height of identification in Christ’s relation to His people. ‘I am the Vine, ye are the branches,’ says He, and also, ‘That they all may be one in us as Thou, Father, art in Me, and I in Thee.’ So Paul says, ‘I live, yet not I, but Christ liveth in me.’ ‘The life which I live in the flesh, I live by the faith of the Son of God,’
So Christ gathers us all, if we will let Him, into Himself; and our lives may be hid with Him-in a fashion that is more than mere external and formal representation, or as people have a member of Parliament to represent them in the councils of the nation-even in a true union with Him in whom is the life of all of us, if we live in any real sense. Aaron bore the names of the tribes on shoulder and heart, and Israel was Aaron, and Aaron was Israel.
II. Further, we see here, in these eloquent symbols, the true significance of intercession.
Now, that is a word and a thought which has been wofully limited and made shallow and superficial by the unfortunate confining of the expression, in our ordinary language, to a mere action by speech. Intercession is supposed to be verbal asking for some good to be bestowed on, or some evil to be averted from, some one in whom we are interested. But the Old Testament notion of the priest’s intercession, and the New Testament use of the word which we so render, go far beyond any verbal utterances, and reach to the very heart of things. Intercession, in the true sense of the word, means the doing of any act whatsoever before God for His people by Jesus Christ. Whensoever, as in the presence of God, He brings to God anything which is His, that is intercession. He undertakes for them, not by words only, though His mighty word is, ‘I will that they whom Thou hast given Me be with Me where I am,’ but by acts which are more than even the words of the Incarnate Word.
If we take these two inscriptions upon which I am now commenting, we shall get, I think, what covers the whole ground of the intercession on which Christians are to repose their souls. For, with regard to the one of them, we read that the high priest’s breastplate was named ‘the breastplate of judgment’; and what that means is explained by the last words of the verse following that from which my text is taken: ‘Aaron shall bear the judgment of the children of Israel upon his heart before the Lord.’ Judgment means a judicial sentence; in this case a judicial sentence of acquittal. And that Aaron stood before God in the Holy Place, ministering with this breastplate upon his heart, is explained by the writer of these regulations to mean that he carried there the visible manifestation of Israel’s acquittal, based upon his own sacrificial function. Now, put that into plain English, and it is just this-Jesus Christ’s sacrifice ensures, for all those whose names are written on these gems on His heart, their acquittal in the judgment of Heaven. Or, in other words, the first step in the intercession of our great High Priest is the presenting before God for ever and ever that great fact that He, the Sinless, has died for the love of sinful men, and thereby has secured that the judgment of Heaven on them shall now be ‘no condemnation.’ Brethren, there is the root of all our hope in Christ, and of all that Christ is to individuals and to society-the assurance that the breastplate of judgment is on His heart, as a sign that all who trust Him are acquitted by the tribunal of Heaven.
The other side of this great continual act of intercession is set forth by the other symbol-the names written on the shoulders, the seat of power. There is a beautiful parallel, which yet at first sight does not seem to be one, to the thought that lies here, in the Book of the Prophet Isaiah, where, addressing the restored and perfected Israel, he says, speaking in the person of Jehovah: ‘I have graven thee upon the palms of My hands.’ That has precisely the same meaning that I take to be conveyed by this symbol in the text. The names of the tribes are written on His shoulders; and not until that arm is wearied or palsied, not till that strong hand forgets its cunning, will our defence fail. If our names are thus written on the seat of power, that means that all the divine authority and omnipotence which Jesus Christ, the Eternal Son of the Father, wields in His state of royal glory, are exercised on behalf of, or at all events on the side of, those whose names He thus bears upon His shoulders. That is the guarantee for each of us that our hands shall be made strong, according to the ancient prophetic blessing, ‘by the hands of the mighty God of Jacob.’ Just as a father or a mother will take their child’s little tremulous hand in theirs and hold it, that it may be strengthened for some small task beyond its unbacked, uninvigorated power; so Jesus Christ will give us strength within, and also will order the march of His Providence and send the gift of His Spirit, for the succour and the strengthening of all whose names are written on His ephod. He has gone within the veil. He has left us heavy tasks, but our names are on His shoulders, and we ‘can do all things in Christ who strengthened us.’
III. Still further, this symbol suggests to us the depth and reality of Christ’s sympathy.
The heart is, in our language, the seat of love. It is not so in the Old Testament. Affection is generally allocated to another part of the frame; but here the heart stands for the organ of care, of thought, of interest. For, according to the Old Testament view of the relation between man’s body and man’s soul, the very seat and centre of the individual life is in the heart. I suppose that was because it was known that, somehow or other, the blood came thence. Be that as it may, the thought is clear throughout all the Old Testament that the heart is the man, and the man is the heart. And so, if Jesus bears our names upon His heart, that does not express merely representation nor merely intercession, but it expresses also personal regard, individualising knowledge. For Aaron wore not one great jewel with ‘Israel’ written on it, but twelve little ones, with ‘Dan,’ ‘Benjamin,’ and ‘Ephraim,’ and all the rest of them, each on his own gem.
So we can say, ‘Such a High Priest became us, who could have compassion upon the ignorant, and upon them that are out of the way’; and we can fall back on that old-fashioned but inexhaustible source of consolation and strength: ‘In all their affliction He was afflicted’; and though the noise of the tempests which toss us can scarcely be supposed to penetrate into the veiled place where He dwells on high, yet we may be sure-and take all the peace and consolation and encouragement out of it that it is meant to give us-that ‘we have not a High Priest that cannot be touched with a feeling of our infirmities,’ but that Himself, having known miseries, ‘is able to succour them that are tempted.’ Our names are on Christ’s heart.
IV. Then, lastly, we have here a suggestion of how precious to Aaron Israel is.
Jewels were chosen to symbolise the tribes. Bits of tin, potsherds, or anything else that one could have scratched letters upon, would have done quite as well. But ‘the precious things of the everlasting mountains’ were chosen to bear the dear names. ‘The Lord’s portion is His people’; and precious in the eyes of Christ are the souls for whom He has given so much. They are not only precious, but lustrous, flashing back the light in various colours indeed, according to their various laws of crystallisation, but all receptive of it and all reflective of it. I said that the names on the breastplate of judgment expressed the acquittal and acceptance of Israel. But does Christ’s work for us stop with simple acquittal? Oh no! ‘Whom He justified them He also glorified,’ And if our souls are ‘bound in the bundle of life,’ and our names are written on the heart of the Christ, be sure that mere forgiveness and acquittal is the least of the blessings which He intends to give, and that He will not be satisfied until in all our nature we receive and flash back the light of His own glory.
It is very significant in this aspect that the names of the twelve tribes are described as being written on the precious stones which make the walls of the New Jerusalem. Thus borne on Christ’s heart whilst He is within the veil and we are in the outer courts, we may hope to be carried by His sustaining and perfecting hand into the glories, and be made participant of the glories. Let us see to it that we write His name on our hearts, on their cares, their thought, their love, and on our hands, on their toiling and their possessing; and then, God helping us, and Christ dwelling in us, we shall come to the blessed state of those who serve Him, and bear His name flaming conspicuous for ever on their foreheads.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv4, 5, 6, 12, 15, 29, 30, 31, 38 (See Scofield "Exo 29:5").
garments
(See Scofield "Exo 29:5").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv13, 31 The Breastplate
The Breastplate
v. 13. And thou shalt make ouches of gold, clasps or buckles;
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v. 14. and two chains of pure gold at the ends, attached to the clasps; of wreathen work shalt thou make them, by braiding gold wire, and fasten the wreathen chains to the ouches, so that the buckles, which probably had the form of rosettes, were firmly attached to the braided chains, the entire ornament being intended for holding the breastplate.
v. 15. And thou shalt make the breastplate of judgment, that being its full technical name, with cunning work, with the highest artistic workmanship; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen shalt thou make it.
v. 16. Foursquare it shall be being doubled, folded together to form a sort of pocket; a span shall be the length thereof, and a span shall be the breadth thereof, a span being half a cubit.
v. 17. And thou shalt set in it settings of stones, fill its outer side with rows of precious gems, even four rows of stones. The first row shall be a sardius, a topaz, and a carbuncle; this shall be the first row.
v. 18. And the second row shall be an emerald, a sapphire, and a diamond.
v. 19. And the third row a ligure, an agate, and an amethyst.
v. 20. And the fourth row a beryl, and an onyx, and a jasper (or a chrysolite, a beryl, and a jasper); they shall be set in gold in their inclosings, that is, in their settings. The modern names pretty accurately reproduce the Hebrew names, and may be accepted as fairly exact. The settings of the stones seem to have been ornamental clasps, which were of value also in fastening the stones to the heavy cloth of the breastplate. "The twelve precious stones denote the variety, manifoldness, and totality of the natural and gracious gifts bestowed on the people of God, and united in the one spirit of heavenly preciousness. "
v. 21. And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; everyone with his name shall they be according to the twelve tribes, corresponding both in number and in names.
v. 22. And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold. Cf v. 14.
v. 23. And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate, evidently above.
v. 24. And thou shalt put the two wreathen chains of gold, the braids of gold wire, in the two rings which are on the ends of the breastplate.
v. 25. And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, in the clasps connected with the onyx stones on the shoulders, and put them on the shoulder-pieces of the ephod before it.
v. 26. And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward, on the lower edge, on the rear, or inner, side, facing the ephod.
v. 27. And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod. The description indicates that these rings were placed on the shoulder-pieces of the ephod in the center below, where it was held together above the girdle.
v. 28. And they shall bind the breastplate by the rings thereof, that is, the lower rings, unto the rings of the ephod with a lace of blue, with threads of the hyacinth material which was used in the weaving of the cloth, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod. It was not only to be prevented from moving up and down, but also from sliding back and forth as it was worn, and from falling forward as the high priest stooped over.
v. 29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment, of judicial sentence, upon his heart, when he goeth in unto the Holy Place, for a memorial before the Lord continually, v. 12.
v. 30. And thou shalt put in the breastplate of judgment, in the pocket formed by its fold, the Urim and the Thummim (light and perfection; or revelation and truth); and they shall be upon Aaron’s heart when he goeth in before the Lord; and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually, that is, the sentence of salvation, or righteousness, and the sentence of judgment; as the high priest he was the mediator between God and the people. Every high priest appearing before the Lord with the Urim and Thummim thereby became the advocate of the people, and usually received from the Lord such illumination as served to protect the children of Israel in their promised rights, Num 27:21. Christ is our High Priest. He is our Advocate with the Father; He reveals to us God’s light and truth, God’s gracious and good will toward us, by which we receive counsel and comfort in dark days. The Word of the Lord is a lamp unto our feet and a light upon our path.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 10, 13, 15, 17, 21, 25, 27, 29, 31, 33, 36, 39, 40, 42 General Information:
General Information:
Yahweh continues telling Moses what the people must do.
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a coat of woven work
"a coat with a design woven into it"
turban
a tall head covering made from cloth wrapped around the head several times.
sash
a piece of cloth that people wear around their waist or across their chest
translationWords
breastplate
ephod
robe
set apart
Aaron
servant
priest
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6, 12, 15, 29, 30, 31, 36, 39, 42 28:6-14 The ephod was a kind of apron consisting…
28:6-14 The ephod was a kind of apron consisting of front and back pieces joined by shoulder straps (28:7) and secured by a decorative sash (28:8, 27-28). Perhaps it is mentioned first because it was understood to be the distinctive high priestly garment. The fact that Gideon later made a gold ephod (Judg 8:27) suggests that the garment was thought to have special powers.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.