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Contemporary English Version
Exodus 25:7
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
shoham stones, and stones to be set for the efod and for the breastplate.
Onyx stones, and stones to be set in the ephod, and in the breastplate.
onyx stones and stones for mountings on the ephod and the breast piece.
onyx stones, and other jewels to be put on the holy vest and the chest covering.
onyx stones, and other gems to be set in the ephod and in the breastpiece.
onyx stones and setting stones for the [priest's] ephod and for the breastpiece.
onyx stones and setting stones for the ephod and for the breastpiece.
Onix stones, and stones to be set in the Ephod, and in the brest plate.
onyx stones, and setting stones for the ephod and for the breastpiece.
onyx stones and other stones to be set, for the ritual vest and breastplate.
onyx stones, and stones to be set in the ephod, and in the breastplate.
Also accept onyx stones and other jewels to be put on the ephod and the judgment pouch.
onyx stones, and stones for setting, for the ephod and for the breastpiece.
Onyx stones, and precious stones to be set in the ephod and in the breastplate.
carnelians and other jewels to be set in the ephod of the High Priest and in his breastpiece.
and onyx along with other gemstones for mounting on the ephod and breastpiece.
onyx stones, and stones for setting, for the ephod, and for the breast pocket.
Onix stones and set stones for the ouerbody cote and for the brestlappe.
onyx stones, and stones to be set, for the ephod, and for the breastplate.
Beryls and stones of value to be put on the ephod and on the priest's bag.
Onix stones, and stones to be set in the Ephod, and in the brest plate.
onyx stones, and stones to be set, for the ephod, and for the breastplate.
Onix stones, and stones to be set in the Ephod, and in the brest plate.
and sardius stones, and stones for the carved work of the breast-plate, and the full-length robe.
onyx stones, and stones to be set, for the ephod, and for the breastplate.
and onyx and other gemstones to be mounted on the ephod and breastpiece.
onochym stoonys, and gemmes to ourne ephod, and the racional.
shoham stones, and stones for setting for an ephod, and for a breastplate.
onyx stones, and stones to be set, for the ephod, and for the breastplate.
Onyx stones, and stones to be set in the ephod, and in the breast-plate.
onyx stones, and stones to be set for the ephod and for the breastplate.
onyx stones, and stones to be set in the ephod and in the breastplate.
onyx stones, and other gemstones to be set in the ephod and the priest's chestpiece.
onyx stones, and stones to be set in the clothing of the religious leaders.
onyx stones and gems to be set in the ephod and for the breastpiece.
onyx stones, and setting stones, - for the ephod and for the breastpiece:
Onyx stones, and precious stones to adorn the ephod and the rational.
onyx stones, and stones for setting, for the ephod and for the breastpiece.
onyx stones and setting stones for the ephod and for the breastpiece.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Onyx stones: Exodus 28:9-21
ephod: Exodus 28:4, Exodus 28:6, Exodus 28:15
Reciprocal: Exodus 39:2 - General Exodus 39:6 - onyx stones Exodus 39:8 - General
Cross-References
Abram was seventy-five years old when the Lord told him to leave the city of Haran. He obeyed and left with his wife Sarai, his nephew Lot, and all the possessions and slaves they had gotten while in Haran. When they came to the land of Canaan,
Gill's Notes on the Bible
Onyx stones,.... So called from their likeness to the nail of a man's finger: the Targum of Onkelos calls them stones of beryl; and the Targum of Jonathan gems of beryl; and the Septuagint version, stones of sardius; and some take them to be the sardonyx stones, which have a likeness both to the onyx and to the sardius:
and stones to be set in the ephod, and in the breastplate; two onyx stones were set in the ephod, one of the garments of the high priest, and an onyx stone, with eleven other precious stones, were set in the breastplate of the high priest: these stones were doubtless among the jewels set in gold and silver the Israelites had of the Egyptians, and brought with them out of Egypt.
Barnes' Notes on the Bible
Yahweh had redeemed the Israelites from bondage. He had made a covenant with them and had given them laws. He had promised, on condition of their obedience, to accept them as His own “peculiar treasure,” as “a kingdom of priests and an holy nation” Exodus 19:5-6. And now He was ready visibly to testify that He made his abode with them. He claimed to have a dwelling for Himself, which was to be in external form a tent of goats’ hair Exodus 19:4, to take its place among their own tents, and formed out of the same material (see Exodus 26:7 note). The special mark of His presence within the tent was to be the ark or chest containing the Ten Commandments on two tables of stone Exodus 31:18, symbolizing the divine law of holiness, and covered by the mercy-seat, the type of reconciliation. Moses was divinely taught regarding the construction and arrangement of every part of the sanctuary. The directions which were given him are comprised in Exodus 25:1-11. The account of the performance of the work, expressed generally in the same terms, is given Exodus 35:21-33.
Moses is commanded to invite the people to bring their gifts for the construction and service of the sanctuary and for the dresses of the priests.
Exodus 25:2
An offering - The word is used here in its general sense, being equivalent to korban, κορβᾶν korban, (compare Mark 7:11). On the marginal rendering “heave offering,” see the note at Exodus 29:27.
That giveth it willingly with his heart - The public service of Yahweh was to be instituted by freewill offerings, not by an enforced tax. Compare 1 Chronicles 29:3, 1 Chronicles 29:9,1 Chronicles 29:14; Ezra 2:68-69; 2 Corinthians 8:11-12; 2 Corinthians 9:7. On the zeal with which the people responded to the call, see Exodus 35:21-29; Exodus 36:5-7.
Exodus 25:3
Gold, and silver, and brass - The supply of these metals possessed by the Israelites at this time probably included what they had inherited from their forefathers, what they had obtained from the Egyptians Exodus 12:35, and what may have been found amongst the spoils of the Amalekites Exodus 17:8-13. But with their abundant flocks and herds, it can hardly be doubted that they had carried on important traffic with the trading caravans that traversed the wilderness, some of which, most likely, in the earliest times were furnished with silver, with the gold of Ophir (or gold of Sheba, as it seems to have been indifferently called), and with the “brass” (the alloy of copper and tin, called bronze) of Phoenicia and Egypt. Compare Exodus 38:24 note.
Exodus 25:4
Blue, and purple, and scarlet - i. e. the material dyed with these colors. The Jewish tradition has been very generally received that this material was wool. Compare Hebrews 9:19 with Leviticus 14:4, Leviticus 14:49, etc. When spun and dyed by the women, it was delivered in the state of yarn; and the weaving and embroidering was left to Aholiab and his assistants, Exodus 35:25, Exodus 35:35. The “blue” and “purple” dye are usually thought to have been obtained from shell-fish, the “scarlet” from the cochineal insect of the holm-oak.
Fine linen - The fine flax or the manufactured linen, for which Egypt was famous Ezekiel 27:7, and which the Egyptians were in the habit of using for dresses of state Genesis 41:42. It was used as the groundwork of the figured curtains of the tabernacle as well as of the embroidered hangings of the tent and the court. See Exodus 35:35.
Exodus 25:5
Rams’ skins dyed red - Skins tanned and colored like the leather now known as red morocco.
Badgers’ skins - Rather, leather, probably of a sky-blue color, formed from the skins of the תחשׁ tachash (a general name for marine animals), which was well adapted as a protection against the weather.
Shittim wood - The word שׁטים shı̂ṭṭâm is the plural form of שׁטה shı̂ṭâh, which occurs as the name of the growing tree, Isaiah 41:19. The tree is satisfactorily identified with the Acacia seyal, a gnarled and thorny tree, somewhat like a solitary hawthorn in its habit and manner of growth, but much larger. It flourishes in the driest situations, and is scattered more or less numerously over the Sinaitic Peninsula. It appears to be the only good wood produced in the wilderness. No other kind of wood was employed in the tabernacle or its furniture. In the construction of the temple cedar and fir took its place 1 Kings 5:8; 1 Kings 6:18; 2 Chronicles 2:8.
Exodus 25:6-7
See the notes to Exodus 27:0; Exodus 28:0; Exodus 30:0,
Exodus 25:8
sanctuary - i. e. a hallowed place. This is the most comprehensive of the words that relate to the place dedicated to Yahweh. It included the tabernacle with its furniture, its tent, and its court.
That I may dwell among them - The purpose of the sanctuary is here definitely declared by the Lord Himself. It was to be the constant witness of His presence among His people. Compare the marginal references.
Exodus 25:9
According to all that I shew thee - The tabernacle and all that pertained to it were to be in strict accordance with the ideas revealed by the Lord to Moses (compare Exodus 25:40; Exodus 26:30; Acts 7:44; Hebrews 8:5). The word here translated “pattern” is also used to denote the plans for the temple which were given by David to Solomon 1 Chronicles 28:11-12, 1 Chronicles 28:19; it is elsewhere rendered “form, likeness, similitude,” Deuteronomy 4:16-17; Ezekiel 8:3, Ezekiel 8:10.
The tabernacle - The Hebrew word signifies the “dwelling-place.” It here denotes the wooden structure, containing the holy place and the most holy place, with the tent which sheltered it. See Exodus 26:1 note.
Clarke's Notes on the Bible
Verse Exodus 25:7. Onyx stones — We have already met with the stone called שהם shoham, Genesis 2:12, and acknowledged the difficulty of ascertaining what is meant by it. Some think the onyx, some the sardine, and some the emerald, is meant. We cannot say precisely what it was; possibly it might have been that fine pale pebble, called the Egyptian pebble, several specimens of which now lie before me, which were brought from the coast of the Red Sea, and other parts in Egypt, by a particular friend of mine, on purpose to add to my collection of minerals.
Stones to be set in the ephod — אבני מלאים abney milluim, stones of filling up. Stones so cut as to be proper to be set in the gold work of the breastplate.
The אפד ephod. - It is very difficult to tell what this was, or in what form it was made. It was a garment of some kind peculiar to the priests, and ever considered essential to all the parts of Divine worship, for without it no person attempted to inquire of God. As the word itself comes from the root אפד aphad, he tied or bound close, Calmet supposes that it was a kind of girdle, which, brought from behind the neck and over the shoulders, and so hanging down before, was put cross upon the stomach, and then carried round the waist, and thus made a girdle to the tunic. Where the ephod crossed on the breast there was a square ornament called חשן choshen, the breastplate, in which twelve precious stones were set, each bearing one of the names of the twelve sons of Jacob engraven on it. There were two sorts of ephods, one of plain linen for the priests, the other very much embroidered for the high priest. As there was nothing singular in this common sort, no particular description is given; but that of the high priest is described very much in detail Exodus 28:6-8. It was distinguished from the common ephod by being composed of gold, blue, purple, scarlet, fine twisted linen, and cunning work, i.e., superbly ornamented and embroidered. This ephod was fastened on the shoulders with two precious stones, on which the twelve names of the twelve tribes of Israel were engraved, six names on each stone. These two stones, thus engraved, were different from those on the breastplate, with which they have been confounded. From Calmet's description the ephod seems to have been a series of belts, fastened to a collar, which were intended to keep the garments of the priest closely attached to his body: but there is some reason to believe that it was a sort of garment like that worn by our heralds; it covered the back, breast, and belly, and was open at the sides. A piece of the same kind of stuff with itself united it on the shoulders, where the two stones, already mentioned, were placed, and it was probably without sleeves. Exodus 28:2, &c.
