Exodus 28:2-8

28:2 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. 28:5 The artisans ¹¹  are to use ¹²  the gold, blue, purple, scarlet, and fine linen.

28:6 “They are to make the ephod of gold, blue, purple, scarlet, and fine twisted linen, the work of an artistic designer. 28:7 It is to have two shoulder pieces attached to two of its corners, so it can be joined together. ¹³  28:8 The artistically woven waistband ¹⁴  of the ephod that is on it is to be like it, of one piece with the ephod, ¹⁵  of gold, blue, purple, scarlet, and fine twisted linen.

[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).

[28:5]  ¹¹ tn Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.

[28:5]  ¹² tn Heb “receive” or “take.”

[28:7]  ¹³ tn Here the Pual perfect with the vav (ו) consecutive provides the purpose clause (equal to a final imperfect); the form follows the use of the active participle, “attached” or more Heb “joining.”

[28:8]  ¹⁴ tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.

[28:8]  ¹⁵ tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.