Exodus 28

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• Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 28:4–39Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; … He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest's shoulders. … And for the mitre, which was of a blue color, it seems to me to mean heaven; for how otherwise could the name of God be inscribed upon it?

  Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; … He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest's shoulders. … And for the mitre, which was of a blue color, it seems to me to mean heaven; for how otherwise could the name of God be inscribed upon it?

  Josephus, Antiquities of the Jews, Antiquities 3.7.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition

  A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.

• Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 28:9–30For as to those stones, which we told you before, the high priest bare on his shoulders, which were sardonyxes, … the one of them shined out when God was present at their sacrifices; I mean that which was in the nature of a button on his right shoulder, bright rays darting out thence, and being seen even by those that were most remote; which splendor yet was not before natural to the stone. … Yet will I mention what is still more wonderful than this: for God declared beforehand, by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; for so great a splendor shone forth from them before the army began to march, that all the people were sensible of God's being present for their assistance. Whence it came to pass that those Greeks, who had a veneration for our laws, because they could not possibly contradict this, called that breastplate the Oracle. Now this breastplate, and this sardonyx, left off shining two hundred years before I composed this book, God having been displeased at the transgressions of his laws.

  For as to those stones, which we told you before, the high priest bare on his shoulders, which were sardonyxes, … the one of them shined out when God was present at their sacrifices; I mean that which was in the nature of a button on his right shoulder, bright rays darting out thence, and being seen even by those that were most remote; which splendor yet was not before natural to the stone. … Yet will I mention what is still more wonderful than this: for God declared beforehand, by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; for so great a splendor shone forth from them before the army began to march, that all the people were sensible of God's being present for their assistance. Whence it came to pass that those Greeks, who had a veneration for our laws, because they could not possibly contradict this, called that breastplate the Oracle. Now this breastplate, and this sardonyx, left off shining two hundred years before I composed this book, God having been displeased at the transgressions of his laws.

  Josephus, Antiquities of the Jews, Antiquities 3.8.9; translated by William Whiston (1737); the text of Project Gutenberg. The edition

  A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.

• Rashi1040–1105JewishCommentary on the Torah · on Exodus 28:12–30FOR A MEMORIAL — so that the Holy One, blessed be He, will see the names of the tribes written before Him and He will remember their righteousness (cf. Exodus Rabbah 38:8). … THE BREAST-PLATE OF JUDGMENT — it was so called because it atoned for any error in judgment (cf. Zevachim 88b; Jerusalem Talmud Yoma 7:5). Another explanation of why it is called “the breast-plate of משפט”, is because it makes its statements clear (definite — so that there can be no doubt about their meaning) and its promise is true … THE URIM AND THE THUMMIM — This was an inscription of the Proper Name of God which was placed between the folds (i. e. the two pieces forming the front and back) of the breast-plate through which it (the breast-plate) made its statements clear … and its promises true … In the second Temple there was certainly the breast-plate (although other objects employed in the Temple Service were missing) for it was impossible that the High Priest should have lacked a garment, but that Divine Name was not within it.

  FOR A MEMORIAL — so that the Holy One, blessed be He, will see the names of the tribes written before Him and He will remember their righteousness (cf. Exodus Rabbah 38:8). … THE BREAST-PLATE OF JUDGMENT — it was so called because it atoned for any error in judgment (cf. Zevachim 88b; Jerusalem Talmud Yoma 7:5). Another explanation of why it is called “the breast-plate of משפט”, is because it makes its statements clear (definite — so that there can be no doubt about their meaning) and its promise is true … THE URIM AND THE THUMMIM — This was an inscription of the Proper Name of God which was placed between the folds (i. e. the two pieces forming the front and back) of the breast-plate through which it (the breast-plate) made its statements clear … and its promises true … In the second Temple there was certainly the breast-plate (although other objects employed in the Temple Service were missing) for it was impossible that the High Priest should have lacked a garment, but that Divine Name was not within it.

  Rashi, Commentary on the Torah, on 28:12, 28:15 and 28:30; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition

  Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.

• John Calvin1509–1564ReformedCommentaries · on Exodus 28:9–29That the connection between the priest and the people might be made more plain, God not only placed on his breast the memorials of the twelve tribes, but also engraved their names on his shoulders. Thus all occasion of envy was removed, since the people would understand that this one man was not separated from the others for the sake of private advantage, but that in his one person they were all a kingdom of priests … These stones are called "stones of memorial;" and again, "for a memorial" to the children of Israel; as is also afterwards repeated of the twelve stones; which some expound, that "God may be mindful of the children of Israel;" others, that "the priest himself may remember them;" others, that "the children of Israel may remember that God is reconciled to them for the sake of the one Mediator;" but I simply interpret it, that they were a monument of the mutual agreement between God and them; as if God would shew by a visible sign that He embraced them and received them into His sanctuary, as often as they were offered in this manner.

  That the connection between the priest and the people might be made more plain, God not only placed on his breast the memorials of the twelve tribes, but also engraved their names on his shoulders. Thus all occasion of envy was removed, since the people would understand that this one man was not separated from the others for the sake of private advantage, but that in his one person they were all a kingdom of priests … These stones are called "stones of memorial;" and again, "for a memorial" to the children of Israel; as is also afterwards repeated of the twelve stones; which some expound, that "God may be mindful of the children of Israel;" others, that "the priest himself may remember them;" others, that "the children of Israel may remember that God is reconciled to them for the sake of the one Mediator;" but I simply interpret it, that they were a monument of the mutual agreement between God and them; as if God would shew by a visible sign that He embraced them and received them into His sanctuary, as often as they were offered in this manner.

  John Calvin, Commentaries, on 28:9–29; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition

  The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.

• Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 28:1–2Moses … was very well pleased to see his brother Aaron invested in this office, and his sons after him, while (how great soever he was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard for the glory of God, that he had so little regard to the preferment of his own family. … These glorious garments were appointed, (1.) That the priests themselves might be reminded of the dignity of their office, and might behave themselves with due decorum. (2.) That the people might thereby be possessed with a holy reverence of that God whose ministers appeared in such grandeur. (3.) That the priests might be types of Christ, who should offer himself without spot to God, and of all Christians, who have the beauty of holiness put upon them, in which they are consecrated to God.

  Moses … was very well pleased to see his brother Aaron invested in this office, and his sons after him, while (how great soever he was) his sons after him would be but common Levites. It is an instance of the humility of that great man, and an evidence of his sincere regard for the glory of God, that he had so little regard to the preferment of his own family. … These glorious garments were appointed, (1.) That the priests themselves might be reminded of the dignity of their office, and might behave themselves with due decorum. (2.) That the people might thereby be possessed with a holy reverence of that God whose ministers appeared in such grandeur. (3.) That the priests might be types of Christ, who should offer himself without spot to God, and of all Christians, who have the beauty of holiness put upon them, in which they are consecrated to God.

  Matthew Henry, Commentary on the Whole Bible, on 28:1–5; 1706–1714; the text of the Free Use Bible API. The edition

  An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.

• John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Exodus 28:31–38The bells gave notice to the people in the outer court, when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time, Luke 1:10, … Aaron must come near to minister in the garments that were appointed him, that he die not. … On the golden plate fixed upon Aaron's forehead, like an half coronet, reaching, as the Jews say, from ear to ear, must be engraven, Holiness to the Lord - Aaron must hereby be minded, that God is holy, and that his priests must be holy. … It must likewise be engraven like the engravings of a signet, so deep, so durable … Aaron must have this upon his forehead, that he may bear the iniquity of the holy things, and that they may be accepted before the Lord - Herein he was a type of Christ, the great Mediator between God and man. Thro' him what is amiss in our services is pardoned … Thro' him likewise what is good is accepted; our persons, our performances are pleasing to God upon the account of Christ's intercession, and not otherwise.

  The bells gave notice to the people in the outer court, when he went into the holy place to burn incense, that they might then apply themselves to their devotions at the same time, Luke 1:10, … Aaron must come near to minister in the garments that were appointed him, that he die not. … On the golden plate fixed upon Aaron's forehead, like an half coronet, reaching, as the Jews say, from ear to ear, must be engraven, Holiness to the Lord - Aaron must hereby be minded, that God is holy, and that his priests must be holy. … It must likewise be engraven like the engravings of a signet, so deep, so durable … Aaron must have this upon his forehead, that he may bear the iniquity of the holy things, and that they may be accepted before the Lord - Herein he was a type of Christ, the great Mediator between God and man. Thro' him what is amiss in our services is pardoned … Thro' him likewise what is good is accepted; our persons, our performances are pleasing to God upon the account of Christ's intercession, and not otherwise.

  John Wesley, Explanatory Notes upon the Old Testament, on 28:31, 28:36–37 and 28:38; Bristol, 1765. The edition

  The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.

• Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 28:33–35His sound shall be heard - The bells were doubtless intended to keep up the people's attention to the very solemn and important office which the priest was then performing, that they might all have their hearts engaged in the work; and at the same time to keep Aaron himself in remembrance that he ministered before Jehovah, and should not come into his presence without due reverence. That he die not - This seems an allusion to certain ceremonies which still prevail in the eastern countries. Jehovah appeared among his people in the tabernacle as an emperor in his tent among his troops. At the doors of the tents or palaces of grandees was generally placed some sonorous body, either of metal or wood, which was struck to advertise those within that a person prayed for admittance to the presence of the king, etc. As the tabernacle had no door, but a veil, and consequently nothing to prevent any person from going in, Aaron was commanded to put the bells on his robe, that his sound might be heard when he went into the holy place before the Lord.

  His sound shall be heard - The bells were doubtless intended to keep up the people's attention to the very solemn and important office which the priest was then performing, that they might all have their hearts engaged in the work; and at the same time to keep Aaron himself in remembrance that he ministered before Jehovah, and should not come into his presence without due reverence. That he die not - This seems an allusion to certain ceremonies which still prevail in the eastern countries. Jehovah appeared among his people in the tabernacle as an emperor in his tent among his troops. At the doors of the tents or palaces of grandees was generally placed some sonorous body, either of metal or wood, which was struck to advertise those within that a person prayed for admittance to the presence of the king, etc. As the tabernacle had no door, but a veil, and consequently nothing to prevent any person from going in, Aaron was commanded to put the bells on his robe, that his sound might be heard when he went into the holy place before the Lord.

  Adam Clarke, Commentary on the Holy Bible, on 28:35; 1810–1826; the text of the Free Use Bible API. The edition

  A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.

• Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 28:29–30What the Urim and Thummim really were, cannot be determined with certainty, … Now, if we refer to Num 27:21, where Joshua as the commander of the nation is instructed to go to the high priest Eleazar, that the latter may inquire before Jehovah, through the right of Urim, how the whole congregation should walk and act, we can draw no other conclusion, than that 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 that this medium was bound up with the official dress of the high priest, though its precise character can no longer be determined. … The heart, according to the biblical view, is the centre of the spiritual life, … Hence to bear upon the heart does not merely mean to bear in mind, but denotes "that personal intertwining with the life of another, by virtue of which the high priest … stood in the deepest sympathy with those for whom he interceded" (Oehler in Herzog's Cycl.).

  What the Urim and Thummim really were, cannot be determined with certainty, … Now, if we refer to Num 27:21, where Joshua as the commander of the nation is instructed to go to the high priest Eleazar, that the latter may inquire before Jehovah, through the right of Urim, how the whole congregation should walk and act, we can draw no other conclusion, than that 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 that this medium was bound up with the official dress of the high priest, though its precise character can no longer be determined. … The heart, according to the biblical view, is the centre of the spiritual life, … Hence to bear upon the heart does not merely mean to bear in mind, but denotes "that personal intertwining with the life of another, by virtue of which the high priest … stood in the deepest sympathy with those for whom he interceded" (Oehler in Herzog's Cycl.).

  Keil and Delitzsch, Biblical Commentary on the Old Testament, on 28:30; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition

  Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.