Discovery BoxExodus 28:2-4
Context28:2 You must make holy garments 1 for your brother Aaron, for glory and for beauty. 2 28:3 You 3 are to speak to all who are specially skilled, 4 whom I have filled with the spirit of wisdom, 5 so that they may make 6 Aaron’s garments to set him apart 7 to minister as my priest. 28:4 Now these are the garments that they are to make: a breastpiece, 8 an ephod, 9 a robe, a fitted 10 tunic, a turban, and a sash. They are to make holy garments for your brother Aaron and for his sons, that they may minister as my priests.
Exodus 28:40-43
Context28:40 “For Aaron’s sons you are to make tunics, sashes, and headbands 11 for glory and for beauty.
28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them 12 and ordain them 13 and set them apart as holy, 14 so that they may minister as my priests. 28:42 Make for them linen undergarments to cover their naked bodies; 15 they must cover 16 from the waist to the thighs. 28:43 These must be on Aaron and his sons when they enter 17 to the tent of meeting, or when they approach 18 the altar to minister in the Holy Place, so that they bear no iniquity and die. 19 It is to be a perpetual ordinance for him and for his descendants 20 after him. 21
Exodus 39:1-31
Context39:1 From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. 22
39:2 He made the ephod of gold, blue, purple, scarlet, and fine twisted linen. 39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave 23 them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer. 39:4 They made shoulder pieces for it, attached to two of its corners, so it could be joined together. 39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, 24 of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.
39:6 They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal 25 with the names of the sons of Israel. 26 39:7 He put 27 them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.
39:8 He made the breastpiece, the work of an artistic designer, in the same fashion as the ephod, of gold, blue, purple, and scarlet, and fine twisted linen. 39:9 It was square – they made the breastpiece doubled, nine inches long and nine inches wide when doubled. 39:10 They set on it 28 four rows of stones: a row with a ruby, a topaz, and a beryl – the first row; 39:11 and the second row, a turquoise, a sapphire, and an emerald; 39:12 and the third row, a jacinth, an agate, and an amethyst; 39:13 and the fourth row, a chrysolite, an onyx, and a jasper. They were enclosed in gold filigree settings. 39:14 The stones were for the names of the sons of Israel, twelve, corresponding to the number of 29 their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.
39:15 They made for the breastpiece braided chains like cords of pure gold, 39:16 and they made two gold filigree settings and two gold rings, and they attached the two rings to the upper 30 two ends of the breastpiece. 39:17 They attached the two gold chains to the two rings at the ends of the breastpiece; 39:18 the other 31 two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it. 39:19 They made two rings of gold and put them on the other 32 two ends of the breastpiece on its edge, which is on the inner side of the ephod. 33 39:20 They made two more 34 gold rings and attached 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. 39:21 They tied the breastpiece by its rings to the rings of the ephod by blue cord, so that it was above the waistband of the ephod, so that the breastpiece would not be loose from the ephod, just as the Lord had commanded Moses.
39:22 He made the robe of the ephod completely blue, the work of a weaver. 39:23 There was an opening in the center of the robe, like the opening of a collar, with an edge all around the opening so that it could not be torn. 39:24 They made pomegranates of blue, purple, and scarlet yarn and twisted linen 35 around the hem of the robe. 39:25 They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates. 39:26 There was 36 a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe, to be used in ministering, 37 just as the Lord had commanded Moses.
39:27 They made tunics of fine linen – the work of a weaver, for Aaron and for his sons – 39:28 and the turban of fine linen, the headbands of fine linen, and the undergarments of fine twisted linen. 39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses. 39:30 They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.” 39:31 They attached to it a blue cord, to attach it to the turban above, just as the Lord had commanded Moses.
Exodus 39:41
Context39:41 the woven garments for serving 38 in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.
[28:2] 1 sn The genitive “holiness” is the attribute for “garments” – “garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.
[28:2] 2 tn The expression is לְכָבוֹד וּלְתִפְארֶת (lÿkhavod ulÿtif’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.
[28:3] 3 tn Heb “And you, you will speak to.”
[28:3] 4 tn Heb “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 31:3, 6 and 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.
[28:3] 5 sn There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., NAB, NIV, NCV, NRSV, TEV, CEV, NLT) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” (Exodus, 371).
[28:3] 6 tn The form is the perfect tense with the vav (ו) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.
[28:3] 7 tn Or “to sanctify him” (ASV) or “to consecrate him” (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” (NIV) since the investiture is part of his being set apart for service.
[28:4] 8 sn The breastpiece seems to have been a pouch of sorts or to have had a pocket, since it was folded in some way (28:16; 39:9) and contained the Urim and Thummim (Exod 28:30; Lev 8:8).
[28:4] 9 sn The word “ephod” is taken over directly from Hebrew, because no one knows how to translate it, nor is there agreement about its design. It refers here to a garment worn by the priests, but the word can also refer to some kind of image for a god (Judg 8:27).
[28:4] 10 tn The word תָּשְׁבֵּץ (tashbets), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus, 3:473-75). A related noun describes gold fasteners and the “settings,” or “mountings,” for precious stones (28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18; cf. Ps 45:14). The word “fitted” in 28:4 reflects the possibility that “the tunic is to be shaped by sewing, … so that it will fit tightly around the body” (C. Houtman, Exodus, 3:475).
[28:40] 11 sn 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).
[28:41] 12 sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.
[28:41] 13 tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33.
[28:41] 14 tn Traditionally “sanctify them” (KJV, ASV).
[28:42] 15 tn Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”
[28:43] 17 tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.
[28:43] 18 tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.
[28:43] 19 tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.
[28:43] 21 sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.
[39:1] 22 sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.
[39:3] 23 tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.
[39:5] 24 tn Heb “from it” or the same.
[39:6] 25 tn Or “as seals are engraved.”
[39:6] 26 sn The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.
[39:10] 28 tn That is, they set in mountings.
[39:14] 29 tn The phrase “the number of” has been supplied.
[39:16] 30 tn Here “upper” has been supplied.
[39:18] 31 tn Here “other” has been supplied.
[39:19] 32 tn Here “other” has been supplied.
[39:19] 33 tn Heb “homeward side.”
[39:20] 34 tn Here “more” has been supplied.
[39:24] 35 tn The word is simply “twined” or “twisted.” It may refer to the twisted linen that so frequently is found in these lists; or, it may refer to the yarn twisted. The LXX reads “fine twined linen.” This is not found in the text of Exod 28:33, except in Smr and LXX.
[39:26] 36 tn The words “there was” are supplied in the translation for stylistic reasons.
[39:26] 37 tn The infinitive “to minister” is present; “to be used” is supplied from the context.
[39:41] 38 tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.
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