28:9 “You are to take two onyx stones and engrave on them the names of the sons of Israel, 1 28:10 six 2 of their names on one stone, and the six remaining names on the second stone, according to the order of their birth. 3 28:11 You are to engrave the two stones with the names of the sons of Israel with the work of an engraver in stone, like the engravings of a seal; 4 you are to have them set 5 in gold filigree 6 settings. 28:12 You are to put the two stones on the shoulders of the ephod, stones of memorial for the sons of Israel, and Aaron will bear their names before the Lord on his two shoulders for a memorial. 7
28:30 “You are to put the Urim and the Thummim 11 into the breastpiece of decision; and they are to be over Aaron’s heart when he goes in before the Lord. Aaron is to bear the decisions 12 of the Israelites over his heart before the Lord continually.
49:16 Look, I have inscribed your name 13 on my palms;
your walls are constantly before me.
22:24 The Lord says, 14
“As surely as I am the living God, you, Jeconiah, 15 king of Judah, son of Jehoiakim, will not be the earthly representative of my authority. Indeed, I will take that right away from you. 16
2:1 (2:5) I looked again, and there was a man with a measuring line in his hand.
1 tn Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.
2 tn This is in apposition to the direct object of the verb “engrave.” It further defines how the names were to be engraved – six on one and the other six on the other.
3 tn Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages.
4 sn Expert stone or gem engravers were used to engrave designs and names in identification seals of various sizes. It was work that skilled artisans did.
5 tn Or “you will mount them” (NRSV similar).
6 tn Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”
7 sn This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.
8 tn For clarity the words “the number of” have been supplied.
9 tn The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.
10 sn 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).
11 sn 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.
12 tn Or “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
13 tn Heb “you.” Here the pronoun is put by metonymy for the person’s name.
14 tn Heb “Oracle of the
15 tn Heb “Coniah.” This is the spelling of this king’s name here and in v. 28 and 37:1. Elsewhere in Jeremiah he is called Jeconiah (24:1; 27:20; 28:4; 29:2 [see also 1 Chr 3:16, 17; Esth 2:6]) and Jehoiachin (52:31, 33 [see also 2 Kgs 24:6, 8, 12, 15; 25:27, 29; 2 Chr 36:8, 9; Ezek 1:2]). For the sake of consistency the present translation uses the name Jeconiah throughout.
16 tn Heb “As surely as I live, Jeconiah, King of Judah, son of Jehoiakim will not be a signet ring on my right hand. Indeed I will tear you off from it [i.e., pull you off of my finger as a signet ring].” The signet ring was the king’s seal by which he verified all his legal and political transactions. To have the signet ring was to exercise authority in the king’s name. For examples of this see Gen 41:42, 43; 1 Kgs 21:8; Esth 3:10; 8:2. The figure has been interpreted in the translation for the sake of clarity. The particles כִּי אִם (ki ’im) that stand after the oath formula “As I live” introduce a negative statement according to the usage of Hebrew grammar (cf. BDB 474 s.v. כִּי אִם 1.a and BDB 50 s.v. אִם 1.b[2] and compare 2 Sam 3:35). The particle כִּי that stands in front of “I will tear you off” introduces a positive affirmation according to the same rules of Hebrew grammar (cf. BDB 472 s.v. כִּי 1.c and compare 1 Sam 14:39, 44). The
17 sn The expression on that day appears as a technical eschatological term in a number of other OT passages (cf., e.g., Isa 2:11, 17, 20; 3:7, 18; Amos 8:3, 9; Hos 2:18, 21).
18 sn My servant. The collocation of “servant” and “chosen” bears strong messianic overtones. See the so-called “Servant Songs” and other messianic texts in Isaiah (Isa 41:8; 42:1; 44:4; 49:7).
19 sn The noun signet ring, used also to describe Jehoiachin (Jer 22:24-30), refers to a ring seal worn by a king or other important person and used as his signature. Zerubbabel was a grandson of King Jehoiachin (1 Chr 3:17-19; Matt 1:12); God once pronounced that none of Jehoiachin’s immediate descendants would rule (Jer 22:24-30), but here he reverses that judgment. Zerubbabel never ascended to such a lofty position of rulership; he is rather a prototype of the Messiah who would sit on David’s throne.
20 tn The repetition of the formula “says the
21 sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).
22 tn Some understand the Hebrew term עַיִן (’ayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.
23 sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the
24 sn The juxtaposition of the messenger of the
25 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.