the Second Week after Easter
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Exodus 28:30
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You shall put in the breastplate of judgment the Urim and the Tummim; and they shall be on Aharon's heart, when he goes in before the LORD: and Aharon shall bear the judgment of the children of Yisra'el on his heart before the LORD continually.
And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the Lord : and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually.
And you will put the Urim and the Thummim on the breast piece of judgment, and they will be on the heart of Aaron when he comes before Yahweh, and Aaron will bear the judgment of the Israelites on his heart before Yahweh continually.
And put the Urim and Thummim inside the chest covering so that they will be on Aaron's heart when he goes before the Lord . They will help in making decisions for the Israelites. So Aaron will always carry them with him when he is before the Lord .
"You are to put the Urim and the Thummim 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 of the Israelites over his heart before the Lord continually.
"In the breastpiece of judgment you shall put the Urim (Lights) and the Thummim (Perfections) [to be used for determining God's will in a matter]. They shall be over Aaron's heart whenever he goes before the LORD, and Aaron shall always carry the judgment (verdict, judicial decisions) of the sons of Israel over his heart before the LORD.
"And you shall put in the breastpiece of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD; and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually.
Also thou shalt put in the brest plate of iudgement the Vrim and the Thummim, which shalbe vpon Aarons heart, when he goeth in before the Lord: and Aaron shall beare the iudgement of the children of Israel vpon his heart before the Lord continually.
You shall put in the breastpiece of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he comes in before Yahweh; and Aaron shall carry the judgment of the sons of Israel over his heart before Yahweh continually.
He must also wear on his breastpiece the two small objects that he uses to receive answers from me.
You are to put the urim and the tumim in the breastplate for judging; they will be over Aharon's heart when he goes into the presence of Adonai . Thus Aharon will always have the means for making decisions for the people of Isra'el over his heart when he is in the presence of Adonai .
And thou shalt put into the breastplate of judgment the Urim and the Thummim, that they may be upon Aaron's heart when he goeth in before Jehovah; and Aaron shall bear the judgment of the children of Israel upon his heart before Jehovah continually.
Put the Urim and Thummim inside the judgment pouch. They will be over Aaron's heart when he goes before the Lord . So Aaron will always carry with him a way of judging for the Israelites when he is before the Lord .
And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be on Aaron's heart, when he goes in before the Lord . Thus Aaron shall bear the judgment of the people of Israel on his heart before the Lord regularly.
And you shall put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aarons heart when he enters before the LORD; and Aaron shall bear the judgments of the children of Israel upon his heart before the LORD continually.
Put the Urim and Thummim in the breastpiece, so that Aaron will carry them when he comes into my holy presence. At such times he must always wear this breastpiece, so that he can determine my will for the people of Israel.
Place the Urim and Thummim in the breastpiece for decisions, so that they will also be over Aaron’s heart whenever he comes before the Lord. Aaron will continually carry the means of decisions for the Israelites over his heart before the Lord.
And you shall put the Urim and the Thummim into the breast pocket of judgment; and they shall be on the heart of Aaron in his going before the face of Jehovah. And Aaron shall bear the judgment of the sons of Israel on his heart before the face of Jehovah continually.
And in the brestlappe of iudgment thou shalt put light and perfectnesse, that they be vpon Aaros hert, whan he goeth in before the LORDE, and that he maye beare the iudgment of the children of Israel vpon his hert before the LORDE allwaye.
And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before Jehovah: and Aaron shall bear the judgment of the children of Israel upon his heart before Jehovah continually.
And in the bag you are to put the Urim and Thummim, so that they may be on Aaron's heart whenever he goes in before the Lord; and Aaron may have the power of making decisions for the children of Israel before the Lord at all times.
And thou shalt put in the brestlap of iudgment the Urim & the Thummim, and they shalbe [euen] vpo Aarons heart whe he goeth in before the Lord: and Aaron shall beare the iudgement of the children of Israel vpon his heart before the Lorde alway.
And thou shalt put in the breastplate of iudgement, the Urim and the Thummim, and they shall bee vpon Aarons heart, when he goeth in before the Lord: and Aaron shall beare the iudgement of the children of Israel vpon his heart, before the Lord continually.
A bell by the side of a golden pomegranate, and flower-work on the fringe of the robe round about.
And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
And place the Urim and Thummim in the breastpiece of judgment, so that they will also be over Aaron's heart whenever he comes before the LORD. Aaron will continually carry the judgment of the sons of Israel over his heart before the LORD.
Forsothe thou schalt sette in the racional of doom, techyng, and treuthe, whiche schulen be in the brest of Aaron, whanne he entrith bifor the Lord, and he schal bere the doom of the sones of Israel in his brest in the siyt of the Lord euere.
`And thou hast put unto the breastplate of judgment the Lights and the Perfections, and they have been on the heart of Aaron, in his going in before Jehovah, and Aaron hath borne the judgment of the sons of Israel on his heart before Jehovah continually.
And you shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron's heart, when he goes in before Yahweh: and Aaron shall bear the judgment of the sons of Israel on his heart before Yahweh continually.
And thou shalt put in the breast-plate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron's heart, when he goes in before Yahweh: and Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
And you shall put in the breastplate of judgment the Urim and the Thummim, Leviticus 8:8)">[fn] and they shall be over Aaron's heart when he goes in before the Lord. So Aaron shall bear the judgment of the children of Israel over his heart before the Lord continually.
Insert the Urim and Thummim into the sacred chestpiece so they will be carried over Aaron's heart when he goes into the Lord 's presence. In this way, Aaron will always carry over his heart the objects used to determine the Lord 's will for his people whenever he goes in before the Lord .
"Put the Urim and the Thummim into the breast-piece over Aaron's heart when he goes before the Lord. Aaron will carry the judging of the people of Israel over his heart before the Lord all the time.
In the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be on Aaron's heart when he goes in before the Lord ; thus Aaron shall bear the judgment of the Israelites on his heart before the Lord continually.
Thus shalt thou place, in the breastpiece for giving sentence, the lights and the perfections, so shall they be upon the heart of Aaron when he goeth in before Yahweh, - so shall Aaron bear the sentence of the sons of Israel, upon his heart before Yahweh continually.
And thou shalt put in the rational of judgment doctrine and truth, which shall be on Aaron’s breast, when he shall go in before the Lord: and he shall bear the judgment of the children of Israel on his breast, in the sight of the Lord always.
And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be upon Aaron's heart, when he goes in before the LORD; thus Aaron shall bear the judgment of the people of Israel upon his heart before the LORD continually.
"You shall put in the breastpiece of judgment the Urim and the Thummim, and they shall be over Aaron's heart when he goes in before the LORD; and Aaron shall carry the judgment of the sons of Israel over his heart before the LORD continually.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the Urim and Thummim, ×ת ××ר×× ××ת ×ת××× the Urim and Thummim, lights and perfections; rendered by the LXX ×××שף×Ϛ ××× ×××××××, manifestation and truth; and, by the Vulgate, doctrina et veritas, doctrine and truth. Among the various and contradictory opinions respecting the form and substance of these mysterious appendages, the most probable seems to be that of Josephus, Philo, Bp. Patrick, Parkhurst, and the Jewish writers generally; who state, that they were no other than the twelve precious stones of the high priest's breastplate. In support of this statement, it is observed:
1. That in the description of the high priest's breastplate, Exodus 39:8, et seq., the Urim and Thummim are not mentioned, but only the rows of stones; and on the contrary, in Leviticus 8:8, the Urim and Thummim are expressly mentioned, but not a word is said of the four rows of stones.
2. As Moses has given such a particular description of every thing relative to the high priest's dress, these would certainly have been described had they been different from what was previously mentioned. Leviticus 8:8, Numbers 27:21, Deuteronomy 33:8, Judges 1:1, Judges 20:18, Judges 20:23, Judges 20:27, Judges 20:28, 1 Samuel 23:9-12, 1 Samuel 28:6, 1 Samuel 30:7, 1 Samuel 30:8, Ezra 2:63, Nehemiah 7:65
bear the judgment: Zechariah 6:13
upon his heart: 2 Corinthians 6:11, 2 Corinthians 6:12, 2 Corinthians 7:3, 2 Corinthians 12:15, Philippians 1:7, Philippians 1:8, Hebrews 2:17, Hebrews 4:15, Hebrews 9:12, Hebrews 9:24
Reciprocal: Exodus 28:15 - the breastplate Exodus 28:29 - in the Joshua 9:14 - asked not 1 Samuel 23:6 - an ephod Song of Solomon 8:6 - as a seal John 11:51 - being
Gill's Notes on the Bible
And thou shall put in the breastplate of judgment the Urim and the Thummim,.... What these interpreters are at a loss about, both Jewish and Christian; some have confessed their ignorance of them, have conjectured they were only these two words and put in the duplicature of the breastplate; that the name of Jehovah, with other divine were put there and so called; and some have that they were little images, the same with the teraphim, the high priest carried in the folds of breastplate, by which consultation was made; others have thought them to be a work purely divine, of Jehovah's putting there; for my own part I am to follow Josephus x, who takes them to be the same with the twelve stones; and it is observable that where the stones are mentioned nothing is said of the Urim and Thummim, and where the Urim and Thummim are observed, no notice is taken of the stones, see Exodus 39:10 the use of these was to have the names of the children of Israel engraven upon them, and so be borne on the heart of Aaron when he went into the holy place, as is here said of the Urim and Thummim; and that consultation might be made by them in matters of moment and difficulty, as appears from various other passages of the Scripture,
Numbers 27:21 and but in what manner this was done, and in what way the answer was given and understood, are not easily accounted for: some say, by the brightness or protuberance of the letters on the stones; others, by the shining and splendour of the stones, which is more probable; others, by an inward impression on the mind of the priest; and others, by an articulate voice, which seems best of all: the Septuagint render these two words "manifestation and truth"; and Aelianus y reports, that the chief and oldest among the Egyptian priests and judges wore an image of a sapphire stone about his neck, which they called "truth": and, according to Diodorus Siculus z, this image was of more precious stones than one; for he says, the president in the Egyptian courts of judicature had on his neck, hanging on a golden chain, an image of precious stones, which they called truth: but there is no reason to believe that this custom was as ancient as the times of the Israelites in Egypt, or that they borrowed this from them; but rather, that the Egyptians did this in imitation of what the high priest among the Jews wore, which they might learn from the Jews in Solomon's time, or in later ages; the words Urim and Thummim signify "lights and perfections", agreeably to which is the paraphrase of Jonathan;
"Urim, which enlighten their words, and manifest the hidden things of the house of Israel, and Thummim, which perfect their works, by the high priest, who seeks instruction from the Lord by them:''
they were typical of Christ, in whom all lights and perfections are; all light is in him; the light of nature and reason is from him, as the Creator, and is given to every man that comes into the world; the light of grace is with him, and communicated to all his people at conversion, and in all the after degrees and supplies of it; all light and knowledge in divine things is from him, the knowledge of God, of himself, and of the Gospel, and the truths of it; and the light of glory will be from him: all the perfections of deity, the whole fulness of the Godhead, all human perfections, which make him as man in all things like unto us, but far exceeding us; as Mediator, all the blessings and promises of the covenant are in him; all the gifts of the Spirit, and a fulness of all grace; there are in him perfect righteousness, perfect holiness, all light, life, strength, wisdom, joy, and comfort a: and these stones, or Urim and Thummim, may be an emblem also of the saints, being made light and perfect righteousness in Christ, from whom they have both:
and they shall be upon Aaron's heart, when he goeth in before the Lord; either into the holy or into the most holy place, just as the names of the children of Israel on the stones are said to be,
Numbers 27:21- :,
and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually; not only bear their names and remember their cases, make intercession for them, and represent their persons, in all which he was a type of Christ, but bear their judgment, have that at heart, and administer it unto them; and in all doubtful and difficult cases inquire of God what was fit and right to do for them, or for them to do: so Christ has the government of his people both at heart and in his hands; all judgment is committed to him, and he is the righteousness of his people now, and will be their Judge hereafter.
x Antiqu. l. 3. c. 7. sect. 5. y Var. Hist. l. 14. c. 34. z Bibliothec. l. 1. p. 68. a See a Discourse of mine, called Levi's Urim and Thummim, found with Christ, &c. published in 1725.
Barnes' Notes on the Bible
(Compare Exodus 39:1-31.) Moses is now commanded to commit all that pertains to the offerings made to the Lord in the sanctuary to the exclusive charge of the members of a single family, who were to hold their office from generation to generation. In the patriarchal times, the external rites of worship had generally been conducted by the head of the tribe or family, in accordance with the principle involved in the dedication of the firstborn Exodus 13:2; Numbers 3:12-13. Moses, as the divinely-appointed and acknowledged leader of the nation, had, on a special occasion, appointed those who were to offer sacrifice, and had himself sprinkled the consecrating blood of the victims on the people Exodus 24:5-6, Exodus 24:8. On the completion of the tabernacle, after Aaron and his sons had been called to the priesthood, he took chief part in the daily service of the sanctuary Exodus 40:23-29, Exodus 40:31-32 until the consecration of the family of Aaron, on which occasion he appears to have exercised the priestâs office for the last time (Leviticus 8:14-29; compare Exodus 29:10-26). The setting apart of the whole tribe of Levi for the entire cycle of religious services is mentioned Numbers 3:5-13; Numbers 8:5-26; Numbers 18:1-32.
Exodus 28:1
Nadab and Abihu, the two older sons of Aaron, had accompanied their father and the seventy Elders when they went a part of the way with Moses up the mountain Exodus 24:1, Exodus 24:9. Soon after their consecration they were destroyed for offering âstrange fire before the Lordâ Leviticus 10:1-2. Eleazar and Ithamar are here mentioned for the first time, except in the genealogy, Exodus 6:23. Eleazar succeeded his father in the High priesthood, and was himself succeeded by his son Phinehas Judges 20:28. But Eli, the next high priest named in the history, was of the line of Ithamar. The representatives of both families held office at the same time in the days of David. See 1 Chronicles 24:1-3; 2 Samuel 8:17.
Exodus 28:3
The spirit of wisdom - See Exodus 31:3 note. What may be especially noticed in this place is, that the spirit of wisdom given by the Lord is spoken of as conferring practical skill in the most general sense.
Garments to consecrate him - A solemn recognition of the significance of an appointed official dress. It expresses that the office is not created or defined by the man himself Hebrews 5:4, but that he is invested with it according to prescribed institution. The rite of anointing was essentially connected with investiture in the holy garments Exodus 29:29-30; Exodus 40:12-15. The history of all nations shows the importance of these forms.
Exodus 28:5
With the exception of the gold, the materials were the same as those of the tabernacle-cloth, the veil of the tabernacle and the entrance-curtain of the tent Exodus 26:1, Exodus 26:31, Exodus 26:36; Exodus 25:4. The gold was made into thin flat wires which could either be woven with the woolen and linen threads, or worked with the needle. In regard to the mixture of linen and woollen threads in the High priestâs dress, see Leviticus 19:19.
Exodus 28:6-12
The ephod - Exodus 39:2-7. The Hebrew word has the same breadth of meaning as our word vestment. The garment was worn over the shoulders, and was the distinctive vestment of the High priest, to which âthe breast-plate of judgmentâ was attached Exodus 28:25-28.
Cunninq work - Skilled work, or work of a skilled man Exodus 35:35.
Exodus 28:7
Compare Exodus 39:4. The ephod consisted of two principal pieces of cloth, one for the back and the other for the front, joined together by shoulder straps (see Exodus 28:27 note). Below the arms, probably just above the hips, the two pieces were kept in place by a band attached to one of the pieces. On the respect in which the ephod of the High priest was held, see 1 Samuel 2:28; 1Sa 14:3; 1 Samuel 21:9; 1 Samuel 23:6-9; 1 Samuel 30:7. But an ephod made of linen appears to have been a recognized garment not only for the common priests 1 Samuel 22:18, but also for those who were even temporarily engaged in the service of the sanctuary 1 Samuel 2:18; 2Sa 6:14; 1 Chronicles 15:27.
Exodus 28:8
The curious girdle ... - Rather: the band for fastening it, which is upon it, shall be of the same work, of one piece with it. This band being woven on to one of the pieces of the ephod, was passed round the body, and fastened by buttons, or strings, or some other suitable contrivance.
Exodus 28:11
Like the engravings of a signet - Compare Exodus 28:21, Exodus 28:36. These words probably refer to a special way of shaping the letters, adapted for engraving on a hard substance. Seal engraving on precious stones was practiced in Egypt from very remote times.
Ouches of gold - Gold settings formed not of solid pieces of metal, but of woven wire, wreathed round the stones in what is called cloisonnee work, a sort of filigree, often found in Egyptian ornaments. These stones, as well as those on the breastplate, were perhaps in the form of ovals, or rather ellipses, like the cartouches, containing proper names, in hieroglyphic inscriptions. The word âouchesâ is used by Shakespeare, Spenser, and some of their contemporaries in the general sense of âjewels.â
Exodus 28:12
Upon the shoulders - i. e. upon the shoulder pieces of the ephod. See Exodus 28:7.
Upon his two shoulders - Compare Isaiah 9:6; Isaiah 22:22. The high priest had to represent the Twelve tribes in the presence of Yahweh; and the burden of his office could not be so aptly symbolized anywhere as on his shoulders, the parts of the body fittest for carrying burdens.
Verse 13-30
Compare Exodus 39:8-21.
Exodus 28:14
Rather, two chains of pure gold shalt thou make of wreathen work, twisted like cords. They were more like cords of twisted gold wire than chains in the ordinary sense of the word. Such chains have been found in Egyptian tombs.
Exodus 28:15
The breastplate of judgment - The meaning of the Hebrew word rendered âbreastplate,â appears to be simply âornamentâ. The term breastplate relates merely to its place in the dress.
Exodus 28:16
Doubled - To give it stability, or to form what was used as a bag for the Urim and Thummim: the latter appears to be the more likely.
Exodus 28:17
Settings - Ouches of âcloisonnecâ work, like those mentioned in Exodus 28:11.
A sardius - i. e. âthe red stone.â The Sardian stone, or sard, was much used by the ancients for seals; and it is perhaps the stone of all others the best for engraving.
Topaz - Not the stone now called the topaz: it may have been the chrysolite, a stone of a greenish hue.
A carbuncle - More probably the beryl, which is a kind of emerald.
Exodus 28:18
An emerald - Rather the garnet, which when cut with a convex face is termed the carbuncle.
A sapphire - Not the stone now called the sapphire; the lapis-lazuli is most probably meant.
A diamond - There is no trace of evidence that the ancients ever acquired the skill to engrave on the diamond, or even that they were acquainted with the stone. The âdiamondâ here may possibly be some variety of chalcedony, or (perhaps) rock crystal.
Exodus 28:19
A ligure - Amber, which came from Liguria.
Exodus 28:20
A beryl - Supposed to be a brilliant yellow stone, identified with what is now nown as the Spanish topaz.
A jasper - Probably the green jasper.
Exodus 28:22
Chains ... - See Exodus 28:14.
Exodus 28:23
On the two ends of the breastplate - The extremities spoken of here, and in the next verse, must have been the upper corners of the square. The chains attached to them Exodus 28:25 suspended the breastplate from the ouches of the shoulder pieces Exodus 28:9, Exodus 28:11-12.
Exodus 28:27
âAnd two rings of gold shalt thou make and put them on the two shoulder pieces of the ephod, low down in the front of it, near the joining, above the band for fastening it.â It would seem that the shoulder pieces were continued down the front of the ephod as far as the band (see Exodus 28:8); the joining appears to have been the meeting of the extremities of the shoulder pieces with the band. These rings were attached to the shoulder pieces just above this joining.
Exodus 28:28
The curious girdle of the ephod - The band for fastening it (see Exodus 28:8 note).
Exodus 28:29
See Exodus 28:12; the same names engraved on the stones of the breastplate were worn over the heart, the seat of the affections, as well as of the intellect, to symbolize the relation of love and of personal interest which the Lord requires to exist between the priest and the people.
Exodus 28:30
The Urim and the Thummim - âThe Light and the Truth, or perfection.â
From the way in which they are spoken of here and in Leviticus 8:8, compared with Exodus 28:15-21, it would appear that the Urim and the Thummim were some material things, previously existing and familiarly known, that they were separate from the breastplate itself, as well as from the gems that were set upon it, and were kept in the bag of the breastplate Exodus 28:16.
By means of them the will of Yahweh, especially in what related to the wars in which His people were engaged, was made known. They were formally delivered by Moses to Aaron Leviticus 8:8, and subsequently passed on to Eleazar Numbers 20:28; Numbers 27:21. They were esteemed as the crowning glory of the tribe of Levi Deuteronomy 33:8. There is no instance on record of their being consulted after the time of David.
The opinion has prevailed to a great extent that the Urim and the Thummim were of Egyptian origin, and two small images of precious stone, and that the divine will was manifested through them by some physical effect addressed to the eye or the ear.
Others prefer the view that they were some means for casting lots. Appeals to lots were made under divine authority by the chosen people on the most solemn occasions Leviticus 16:8; Numbers 26:55; Joshua 7:14-18; Joshua 13:6; Jos 18:8; 1 Samuel 14:41-42; Acts 1:26, and it must have been a truth commonly recognized by the people that though âthe lot was cast into the lap, the whole disposing thereof was of the Lordâ Proverbs 16:33.
Exodus 28:31-35
The robe of the ephod - Exodus 39:22-26. A frock or robe of the simplest form, woven without seam, wholly of blue. It was put on by being drawn over the head. It appears to have had no sleeves. It probably reached a little below the knees. It must have been visible above and below the ephod, the variegated texture of which it must have set off as a plain blue groundwork.
Exodus 28:32
An habergeon - Corselets of linen, such as appear to be here referred to, were well known amongst the Egyptians.
Exodus 28:35
His sound - Its sound, i. e. the sound of the robe, that the people, who stood without, when they heard the sound of the bells within the tabernacle, might have a sensible proof that the high priest was performing the sacred rite in their behalf, though he was out of their sight.
That he die not - The bells also bore witness that the high priest was, at the time of his ministration, duly attired in the dress of his office, and so was not incurring the sentence of death (see also Exodus 28:43). An infraction of the laws for the service of the sanctuary was not merely an act of disobedience; it was a direct insult to the presence of Yahweh from His ordained minister, and justly incurred a sentence of capital punishment. Compare Exodus 30:21; Leviticus 8:35; Leviticus 10:7.
Exodus 28:36-43
Compare Exodus 39:27-31.
Exodus 28:36
Holiness to the Lord - This inscription testified in express words the holiness with which the high priest was invested in virtue of his sacred calling.
Exodus 28:37
A blue lace - The plate was fastened upon a blue band or fillet, so tied round the mitre as to show the plate in front.
The mitre - A twisted band of linen Exodus 28:39 coiled into a cap, to which the name mitre, in its original sense, closely answers, but which, in modern usage, would rather be called a turban.
Exodus 28:38
Bear the iniquity of the holy things - The Hebrew expression âto bear iniquityâ is applied either to one who suffers the penalty of sin (Exodus 28:43; Leviticus 5:1, Leviticus 5:17; Leviticus 17:16; Leviticus 26:41, etc.), or to one who takes away the sin of others (Genesis 50:17; Leviticus 10:17; Leviticus 16:22; Numbers 30:15; 1 Samuel 15:25, etc.). In several of these passages, the verb is rightly rendered to forgive. The iniquity which is spoken of in this place does not mean particular sins actually committed, but that condition of alienation from God in every earthly thing which makes reconciliation and consecration needful. Compare Numbers 18:1. It belonged to the high priest, as the chief atoning mediator between Yahweh and His people (see the note at Exodus 28:36), to atone for the holy things that they might be âaccepted before the Lordâ (compare Leviticus 8:15, note; Leviticus 16:20, Leviticus 16:33, note): but the common priests also, in their proper functions, had to take their part in making atonement (Leviticus 4:20; Leviticus 5:10; Leviticus 10:17; Leviticus 22:16; Numbers 18:23, etc.).
Exodus 28:39
The coat of fine linen - A long tunic, or cassock. Josephus says that it was worn next the skin, that it reached to the feet, and that it had closely fitting sleeves. The verb translated âembroiderâ appears rather to mean weave in diaper work. The tissue consisted of threads of one and the same color diapered in checkers, or in some small figure.
The girdle of needlework - The girdle of the work of the embroiderer Exodus 26:1; Exodus 35:35. The word translated âgirdleâ is different from that so rendered in Exodus 28:8 (see the note), and is probably Egyptian. Josephus says that it was wound several times round the body, and that its ends ordinarily hung down to the feet, but were thrown over the shoulder when the priest was engaged in his work.
Exodus 28:40
Bonnets - Caps of a simple construction which seem to have been cup-shaped.
Exodus 28:41-43
The dress of white linen was the strictly sacerdotal dress common to the whole body of priests Ezekiel 44:17-18. âThese were for glory and for beautyâ not less than âthe golden garmentsâ (as they were called by the Jews) which formed the high priestâs dress of state Exodus 28:2. The linen suit which the high priest put on when he went into the most holy place on the day of atonement, appears to have been regarded with unique respect (Compare Exodus 31:10; Leviticus 16:4, Leviticus 16:23), though it is nowhere stated that it was distinguished in its make or texture, except in having a girdle Exodus 28:39 wholly of white linen, instead of a variegated one. The ancient Egyptian priests, like the Hebrew priests, wore nothing but white linen garments in the performance of their duties.
Exodus 28:43
That they bear not iniquity and die - See Exodus 28:35, note; Exodus 28:38 note.
Clarke's Notes on the Bible
Verse Exodus 28:30. Thou shalt put in the breastplate - the Urim and the Thummim — What these were has, I believe, never yet been discovered.
1. They are nowhere described.
2. There is no direction given to Moses or any other how to make them.
3. Whatever they were, they do not appear to have been made on this occasion.
4. If they were the work of man at all, they must have been the articles in the ancient tabernacle, matters used by the patriarchs, and not here particularly described, because well known.
5. It is probable that nothing material is designed. This is the opinion of some of the Jewish doctors. Rabbi Menachem on this chapter says, "The Urim and Thummim were not the work of the artificer; neither had the artificers or the congregation of Israel in them any work or any voluntary offering; but they were a mystery delivered to Moses from the mouth of God, or they were the work of God himself, or a measure of the Holy Spirit."
6. That God was often consulted by Urim and Thummim, is sufficiently evident from several scriptures; but how or in what manner he was thus consulted appears in none.
7. This mode of consultation, whatever it was, does not appear to have been in use from the consecration of Solomon's temple to the time of its destruction; and after its destruction it is never once mentioned. Hence the Jews say that the five following things, which were in the first temple, were wanting in the second:
"1. The ark with the mercy-seat and cherubim;
2. The fire which came down from heaven;
3. The shechinah or Divine presence;
4. The Holy Spirit, i.e., the gift of prophecy; and
5. The Urim and Thummim."
8. As the word ××ר×× urim signifies LIGHTS, and the word ת××× tummim, PERFECTIONS, they were probably designed to point out the light-the abundant information, in spiritual things, afforded by the wonderful revelation which God made of himself by and under the LAW; and the perfection - entire holiness and strict conformity to himself, which this dispensation required, and which are introduced and accomplished by that dispensation of light and truth, the GOSPEL, which was prefigured and pointed out by the law and its sacrifices, c. and in this light the subject has been viewed by the Vulgate, where the words are translated doctrina et veritas, doctrine and truth - a system of teaching proceeding from truth itself. The Septuagint translate the original by δηλÏÏÎ¹Ï ÎºÎ±Î¹ αληθεια, the manifestation and the truth; meaning probably the manifestation which God made of himself to Moses and the Israelites, and the truth which he had revealed to them, of which this breastplate should be a continual memorial.
All the other versions express nearly the same things, and all refer to intellectual and spiritual subjects, such as light, truth, manifestation, doctrine, perfection, c., c., not one of them supposing that any thing material is intended. The Samaritan text is however different it adds here a whole clause not found in the Hebrew: [Samaritan] veasitha eth haurim veeth hattummim, Thou shalt make the Urim and the Thummim. If this reading be admitted, the Urim and Thummim were manufactured on this occasion as well as the other articles. However it be, they are indescribable and unknown.
The manner in which the Jews suppose that the inquiry was made by Urim and Thummim is the following: "When they inquired the priest stood with his face before the ark, and he that inquired stood behind him with his face to the back of the priest and the inquirer said, Shall I go up? or, Shall I not go up? And forthwith the Holy Ghost came upon the priest, and he beheld the breastplate, and saw therein by the vision of prophecy, Go up, or Go not up, in the letters which showed forth themselves upon the breastplate before his face." See Numbers 27:18, Numbers 27:21; Judges 1:1; Judges 20:18, Judges 20:28; 1 Samuel 23:9-12; 1 Samuel 28:6; and see Ainsworth.
It was the letters that formed the names of the twelve tribes upon the breastplate, which the Jews suppose were used in a miraculous way to give answers to the inquirers. Thus when David consulted the Lord whether he should go into a city of Judea, three letters which constituted the word ×¢×× aloh, GO, rose up or became prominent in the names on the breastplate; ×¢ ain, from the name of Simeon, × lamed from the name of Levi, and × he from the name of Judah. But this supposition is without proof.
Among the Egyptians, a breastplate something like that of the Jewish high-priest was worn by the president of the courts of justice. Diodorus Siculus has these words: ÎÏοÏει δ' Î¿Ï ÌÏÎ¿Ï ÏεÏι Ïον ÏÏαÏηλον εκ ÏÏÏ ÏÎ·Ï Î±ÌÎ»Ï ÏεÏÏ Î·ÏÏημενον ζÏδιον ÏÏν ÏÎ¿Î»Ï ÏελÏν λιθÏν Î¿Ì ÏÏοÏηγοÏÎµÏ Î¿Î½ ÎÎÎÎÎÎÎÎ. "He bore about his neck a golden chain, at which hung an image set about with or composed of precious stones, which was called TRUTH." - Bib. Hist., lib. i., chap. lxxv., p. 225. And he farther adds, "that as soon as the president put this gold chain about his neck, the legal proceedings commenced, but not before. And that when the case of the plaintiff and defendant had been fully and fairly heard, the president turned the image of truth, which was hung to the golden chain round his neck, toward the person whose cause was found to be just," by which he seemed to intimate that truth was on his side.
AElian, in his Hist. Var., lib. xxxiv., gives the same account. "The chief justice or president," he says, "was always a priest, of a venerable age and acknowledged probity. ÎιÏε δε και αγαλμα ÏεÏι Ïον Î±Ï Ïενα εκ ÏαÏÏειÏÎ¿Ï Î»Î¹Î¸Î¿Ï , και εκαλειÏο αγαλμα ÎÎÎÎÎÎÎ. And he had an image which was called TRUTH engraved on a sapphire, and hung about his neck with a gold chain."
Peter du Val mentions a mummy which he saw at Cairo, in Egypt, round the neck of which was a chain, having a golden plate suspended, which lay on the breast of the person, and on which was engraved the figure of a bird. This person was supposed to have been one of the supreme judges; and in all likelihood the bird, of what kind he does not mention, was the emblem of truth, justice, or innocence.
I have now before me paintings, taken on the spot by a native Chinese, of the different courts in China where criminal causes were tried. In these the judge always appears with a piece of embroidery on his breast, on which a white bird of the ardea or heron kind is represented, with expanded wings. All these seem to have been derived from the same source, both among the Hebrews, the Egyptians, and the Chinese. And it is certainly not impossible that the two latter might have borrowed the notion and use of the breastplate of judgment from the Hebrews, as it was in use among them long before we have any account of its use either among the Egyptians or Chinese. The different mandarins have a breast-piece of this kind.
