Commentary on Exodus, Commentary · Chapter 28

Commentary on Exodus · Commentary · Chapter 28

p. 528CHAP. XXVIII.

Verſe 1. AND take thou Aaron thy brother, and his ſons with him, from among the Children of Iſrael.] Here Aaron and his Sons are deſigned to the Prieſts Office: and afterward (XXXII. 19.) the whole Tribe of Levi were Conſecrated to the LORD by a noble Act of Zeal which they performed. And at laſt (I Numb. 51. and many other places) it was made Capital for any one elſe to officiate at the Tabernacle, but they only.

That he may miniſter unto me.] Attend on me as my Servant in my Court. For Cohen ſignifies one that ſerves in miniſterio honorabili, in an honourable Office, as appears from XII Job 19. Therefore David's Sons are called by this Name, 2 Sam. VIII. 18. and it was given to the Prieſts, quatenus fuerunt primarij Dei Miniſtri, as they were the principal Miniſters of God; as Junius obſerves upon XLI Gen. 45.

In the Priests Office.] Whereſoever there hath been any Religion, there have been Prieſts; whoſe Office it peculiarly was, to Miniſter unto God in the Service belonging to him. But this is the firſt time we read of any Conſtituted in Iſrael by a Divine appointment; at leaſt, the Prieſthood was not confined to the particular Family of Aaron, who was made High Prieſt, and his Sons Prieſts of a lower Order. Some Heathens imitated this, by continuing the Prieſthood in a certain Family. For Plato ſays there were in ſome places foreign, both of Men and Women; which in the founding of a City he would not have a Law-giver alter; but where there was no ſuch Conſtitution, he would have annual Prieſts, and none but grave Men of 60 years of Age put into the Office, L. VI. de Leg. p. 759.

p. 529Even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aarons ſons.] Theſe were all the Males in this Family at preſent; whoſe Deſcendants in future Ages were all Prieſts.

Ver. 2. And thou ſhalt make holy Garments for Aarou thy brother.] If very good Authors did not affirm it, we ſhould ſcarce think it credible, that the Prieſts, among ſome of the ancient Heathens, offered Sacrifices to their Gods naked. Particularly the old Arabians, as Hottinger obſerves in his Histor. Orientalis, L. I. c. 7. But ſuch filthineſs was abhorred by moſt People, whoſe Prieſts were not only Clothed, but performed their Service at the Altar, in a peculiar Habit. So that there is ſcarce any Author, who treats of the Sacrifices and the Prieſts of the Heathens, that doth not ſpeak of their Garments alſo. As Moſes here in the firſt Inſtitution of the Prieſthood among the Jews, to offer peculiar Sacrifices at God's Houſe, takes a ſpecial care, by the Divine direction, about their Veſtments. Which the Hebrew Doctors think ſo inſeparable from the Prieſthood, that they fancy Adam, Abel and Cain did not Sacrifice without them. See III Gen. 22.

They are called holy, becauſe they might be worn by none but them; and by them, only when they miniſtred unto God.

For Aaron thy brother.] The High Prieſt had ſome Garments peculiar to himſelf, which none of the other Prieſts might wear. They were four; the Breast-plate, the Robe, the Ephod, and the Plate of Gold. There were four more he alſo wore, but they were common to him with the other Prieſts, viz. the Coat, the Drawers, the Girdle, and the Bonnet. Their Bonnets indeed and his Miter were of a different form; yet they are not conſidered, by the Jews, as diſtinct Veſtments, being both Coverings of the Head. And they make account the p. 530High Prieſt never wore at one time above eight ſorts of Garments; nor the lower above four. This is the univerſal ſenſe of the Hebrew Writers; and I cannot give any account, why Grotius mentions only ſeven Garments of the High Prieſt (reckoning the golden Plate for one) which he will have to anſwer unto the ſeven Lamps in the Candleſtick. For it is evident by this very Chapter he wore eight, viz. the Ephod, v. 8. the Brest-plate, v. 15. the Robe, v. 31. the Plate of Gold, v. 36. the embroidered Coat, the Girdle and the Mitre, v. 39. which are all ordered for Aaron the High Prieſt: and afterward (v. 42, 43.) Breeches are ordered for him as well as his Sons; which make up the number of eight.

For glory and for beauty.] To make their Office more reſpected, and ſtrike Men with an awful ſenſe of the Divine-Majeſty, whoſe Miniſters they ſaw appear in ſuch grandeur. For this, and the foregoing Precepts (as Maimonides obſerves) were given to render the Sanctuary of God more auguſt and magnificent; for which end he magnified the Dignity of thoſe who Miniſtred there; and not only ſeparated them from other Men, but ordered them to be clothed in beautiful and precious Garments, that they might appear there like Men of Honour, More Nevoch. L. III. c. 45. unto which R. Levi of Barcelona well adds, (Praecept. XCIX.) that by theſe glorious Garments the Prieſts were put in mind of their Dignity, and admoniſhed to perform the Divine Service, with a Spirit ſuitable to the greatneſs of him, unto whom they were Conſecrated. It may be ſit for me alſo to add, That there being two ſorts of Garments, which the High Prieſt wore (thoſe they called white, and theſe they called golden) both of them were very rich, and made him look gloriouſly; whether the Materials, or the Colours, or the Art wherewith they were p. 531made, be regarded; as will appear in the particular account which is given of them in this Chapter. See v. 40.

Ver. 3. And thou ſhalt ſpeak unto all that are wiſe-hearted.] So the Hebrews call thoſe, who had extraordinary skill in any Art: according to the ancient Opinion, which made the Heart the Seat of the Mind.

Whom I have filled with the Spirit of Wiſdom.] Indued with ſingular skill. For the word ruaeh in Scripture ſometimes ſignifies a Gift of God; whereby they who had it, performed what they undertook excellently. And Mechanical Arts are called Wiſdom, as well as higher Sciences: So St. Paul calls himſelf a wiſe Maſterbuilder. Which was the ancient Language of the World before the time of Pythagoras, as Cuperus obſerves (in his Apotheoſis Homeri, p. 119.) out of Georgius Diaconus his Preface to Ariſtotle's Logick, and out of Nichomachus Geraſinus, whoſe words are very remarkable. When all before Pythagoras were called by the common Name of foreign, even Builders of Houſes, and Curriers of Leather, and Pilots, foreign, and in general, every one that was skilful in any Art or publick Work; that Philoſopher denied this Name to them. Notwithſtanding which ſome Authors, in after times, ſtill obſerved the ancient uſe: inſomuch that Aelian calls Fiſhermen, who underſtood their Art well, foreign, L. I. de Animal. c. 2. and Lucian calls Perilaus foreign, a wiſe Braſier, and Ariſtotle himſelf obſerves that Phidias was called foreign, a wiſe Stone-cutter, L. V. Moral. ad Eudemum. Nor were the Latines Strangers to this Language (as Cuperus ſhows in the ſame place) which is here uſed by Moſes: whoſe intire ſenſe in theſe words is this; That the Men here ſpoken of, hoing very skilful of themſelves in their ſeveral Arts, their skill was ſo increaſed p. 532by God's ſpecial Gift, that they became marvellous Artists.

That they may make Aarons Garments.] They were firſt employed in making Garments for Aaron; which were the moſt coſtly, and required moſt care in the work about them. The principal of theſe excellent Artiſts were Bezaleel and Aholiab, XXXI. 1, 2, &c.

To conſecrate him.] To be put on at his Conſecration, XXIX. 5, 6, &c.

That he may miniſter to me in the Prieſts office.] For without theſe Garments he might not miniſter. Whence that common ſaying in the Talmud, concerning the Prieſts, While they are clothed in their Garments they are Prieſts; when they want them, they are not Prieſts. Which Maimonides expreſſes thus; When they are clothed in their Garments, their Prieſthood is upon them; when they are not clothed with them, their Prieſthood is not upon them. That is, they might no more perform Divine Service, than meer Lay-men. Whence it was that under the ſecond Temple, (when they wanted the holy Oyl to anoint him) the High Prieſt was made, meerly by clothing him, with the fore-named eight Garments. And as they might not miniſter without theſe, ſo they might not add any other to them: If they did, their miniſtry was unlawful. For which reaſon they might not wear Gloves on their Hands, or Shoes on their feet: for from their Knees (to which their Breeches reached) to their feet, they were naked; only their Coats, in ſome ſort, covered their Legs. But they ſtood barefoot in the Sanctuary while they miniſtred. We do not find indeed that God any where forbid them to miniſter in Shoes; but they being not commanded, when God orders other Veſtments, particularly Bonnets for their Heads, and ſaith here expreſly, theſe are the Garments thou ſhalt make, that Aaron may miniſter to p. 533me in the Prieſts Office; the Jews thence concluded, that God intended they ſhould uſe no other, and not ſo much as any thing on their Feet in the Sanctuary. And this out of Reverence to that holy Place; as Moſes was commanded to put off his Shoes, becauſe of the Preſence of God in that Ground where he ſtood.

Which to me is an Argument that Moſes did not intend to come as near to the Egyptian Rites, as he might with ſafety, but rather to oppoſe them. For their Prieſts had foreign on their Feet, as Herodotus tells us, L. II. c. 7. And ſo the Prieſts of ſeveral other Nations miniſtred in Shoes of ſeveral kinds: though others, it is certain, miniſtred barefoot; particularly the Prieſts of Diana at Caſtobala, as Strabo tells us, L. XII. And nothing is more known than that ſaying of Pythagoras, foreign, Sacricrifice and worſhip unſhod: The People, as well as the Prieſts, putting off their Shoes when they came to the Temple, as the Jews did.

Ver. 4. And theſe are the Garments which thou ſhalt make, &c.] Theſe, which follow, were the principal Garments wherewith the High Prieſt was clothed: beſides which there was a Plate of Gold; and alſo Breeches, common to him and all the reſt of the Prieſts.

And they ſhall make.] The skilful Men before-mentioned, were to make them by his order and direction.

Holy Garments.] Which none ſhould wear but they. See v. 2.

For Aaron thy brother, and his ſons.] Some of theſe were peculiar to Aaron; others of them common to him and to his Sons; as will appear in the particular account which is given of them afterward.

That they may miniſter unto me in the Prieſts office.] See v. 3. Theſe Garments were only to be uſed in the time p. 348of their Miniſtration: at other times they never wore them, but were then habited like other Men; as Mr. Selden proves L. II. de Succeſſion. c. 7. and at large confirms L. III. de Synedr. c. 11. n. 3. &c.

Ver. 5. And they.] i. e. The skilful Workmen before-mentioned.

Shall take gold, &c.] This Verſe directs to the Materials, of which the Prieſt's Garments were to be made. For though theſe five words denote ſo many colours; yet the firſt word and the laſt (viz. Gold and ſine Linen) ſhow the Matter alſo is included; from which Colour cannot be ſeparated. And as for the Matter of their Garments, they were made either of Woollen or Linen; nothing of Hair, or Silk being uſed in their Contexture: For as to Gold and Jewels, they were rather for Ornament, than for the making the Subſtance of the Garments. So all the Hebrew Doctors, whoſe Maxim is this, The Prieſts are not clothed in their Miniſtry at the Temple, but in Wollen and Linnen. The Matter of them indeed is not here expreſſed in this Chapter, ſave only of their Breeches, which are ordered to be made of Linen, v. 42. But in XXXIX. 27, &c. all the Garments of Aaron's Sons are expreſly ſaid to be made of fine Linen; except the Girdle, which was partly of Linen, partly of Woollen. The Garments of the High Prieſt, which the Jews call white Garments, were certainly made of Linen; and his Girdle alſo was of the ſame, without any mixture of Woollen, when he wore thoſe Garments, on the great Day of Expiation, as Braunius ſhows L. I. de Veſtitu Sac. Hebr. c. 7.

Gold.] The Hebrews ſay there was ſeven ſorts of Gold, which was diverſified either by its colour, or the place from which it came, or its goodneſs. But that which was uſed about theſe Garments, they conclude was the Gold they called tahor, which we tranſlate p. 535pure Gold, v. 22, 37. i. e. the ſineſt, and of the brighteſt colour; between a yellow and red.

And blue, and purple, and ſcarlet.] Of theſe Colours ſee XXV. 4.

And fine Linen.] The Hebrew word Scheſch ſignifies a pure kind of ſine Linen, not Silk (as ſome have imagined) for there was no ſuch thing known in Moſes his days. It was of a ſhining white Colour; and therefore all the Inferiour Prieſts were clothed in white, their Garments being made of this. And ſuch were all the Garments wherewith the High Prieſt entred into the moſt holy Place, on the great Day of Expiation. And whereſoever the Scripture ſpeaks of ſine Linen, and mentions no Colour, we are to underſtand white.

Ver. 6. And they ſhall make the Ephod.] We retain the Hebrew word, which doth not expreſs the form of this Garment; but the next Verſe teaches us ſomething of it; that it was a ſhort Garment which hung behind upon the Shoulders down to the Buttocks, and came down before upon the Breaſt and the Belly. It conſiſted of three parts; that which covered the Breaſt and the Back (which the Hebrews take to be properly called the Ephod) than the two Shoulder pieces, which came up from the Arm-holes to the Shoulders (mentioned in the next Verſe) and then the Girdle belonging to it, v. 8.

Of gold, of blue, and of purple.] See the foregoing Verſe.

And fine twined Linen.] Here is another word added to Scheſch (or ſine Linen) which is Maſchzar. Which is never joyned with any thing but Scheſch in all the Scripture; and only once found without Scheſch, which is to be underſtood XXXIX. 24. It is thought by Maimonides and other Hebrew Doctors, to ſignifie Linen of ſix threds: Some will have it, that where it p. 536is mentioned alone, it ſignifies eight thredded Linen.

With cunning work.] The Hebrew word Choſcheb, which we tranſlate cunning, ſignifies the moſt artificial, or ingenious ſort of Work; which conſiſted in the great variety of Figures and Colours that were in it; like that which is ſometimes made of divers Birds feathers; as J. Braunius ſhows L. I. de Vest. Sacr. Hebr. c. 17.

Ver. 7. It ſhall have the two ſhoulder-pieces thereof.] They are ſo called, becauſe they covered the Shoulders: from whence the LXX. call the whole Ephod, by the Name of foreign. The Jews think they were woven by themſelves, and then ſewed to the back and breaſtpieces with a Needle. So the next words ſeem to them to ſignifie.

Joyned at the two edges thereof.] Which Abarbinel interprets in this manner; The Ephod ſhall have two Shoulder-pieces, which being made by themſelves ſeparate from it, were afterwards ſewed to the two Extremities of the Ephod. But the Hebrew words, if they be examined, import no ſuch thing; but run thus, It ſhall have two ſhoulder-pieces, joyned at the two ends of it. Now they might be joyned in the very weaving of it, and not by a Needle afterward: and ſo they were in all probability, as Braunius hath endeavoured to demonſtrate.

And ſo it ſhall be joyned together.] In the Hebrew the words are no more but theſe, and it ſhall be joyned together: which may be underſtood of the coherence of the fore-part and hinder-part, by the two golden Buttons ſet with Onyx ſtones, which joyned them together on the Shoulders.

Ver. 8. And the curious girdle of the Ephod.] The word Choſheb, which we tranſlate curious Girdles, ſignifies it was of ſuch artificial Work as the Ephod it ſelf was. And it ſeems to have been two ſtrings (as we p. 537may call them) which went out of each ſide of it, and tied it to their Bodies, under their Arm-holes about the heart. So the High Prieſt had two Girdles; that Belt (as we may call it) which tied his Coat to him; and this Girdle which tied the fore-part and hinderpart of the Ephod together. It is called the Girdle of the Ephod, becauſe it was annexed to thoſe two Clothes, and not to the Shoulder-pieces.

Shall be of the ſame.] Or, Out of it: to ſignifie that the Girdle was woven together with the Ephod, and went out of it. So Jarchi and Abarbinel.

According to the work thereof.] This ſignifies it was to be made of the ſame Matter, and woven after the ſame manner, with all the Ornaments of the Ephod it ſelf; having all thoſe five Colours in it, mentioned v. 4. and here repeated again.

Ver. 9. And thou ſhalt take two Onyx-ſtones.] Concerning the Onyx-ſtone ſee II Gen. 12.

And grave on them the names of the Children of Iſrael.] The Princes (as Abarbinel obſerves) preſented Moſes with theſe Stones; on which he himſelf did not engrave the names of the Children of Iſrael, but ſome perſon skilful in that Art. For it is expreſly called, v. 11. The work of an Engraver in Stone.

Ver. 10. Six of their names on one ſtone, and the other ſix names of the rest on the other ſtone, according to their birth.] The ſix eldeſt on that Stone which was upon the right Shoulder; and the ſix younger on the other upon the left: as ſeveral of the Hebrew Doctors expound it; particularly Jarchi, with whom Joſephus agrees L. III. Antiq. c. 8. The Talmudiſts indeed diſpoſe them otherwiſe; but this is moſt ſutable to the word toledoth according to their Generations, or their Birth, as we render the latter end of the Verſe.

p. 538Ver. 11. With the work of an engraver in ſtone.] Done with ſuch Art as ſuch Workmen uſe.

Like the engravings of a ſignet.] The ſame words are uſed again v. 36. where he ſpeaks of the Engravings upon the Plate of Gold. On which Abarbinel ſaith the Letters were protuberant, as they are upon Coins, or upon Wax impreſſed with a Seal: but here on the Ephod and the Breaſt-plate, he thinks the names were cut deep in the Stones, as Letters are in a Seal. For which I can ſee no reaſon, the words being the very ſame: and therefore if the Letters were protuberant in the one, they were ſo in the other.

Thou ſhalt make them to be ſet in ouches of gold.] The Hebrew word Miſchbetzoth, which we tranſlate ouches, ſignifies as much as the Latin word funda; the ſocket, as I may ſay, wherein the Stones were ſet. Both which made a Button; not of a round figure, but ſomething like a Lozenge, or as Maimonides expreſſes it, like the figure of thoſe holes, that are in the Stomach of ſuch Animals as chew the Cud, called reticulum. See Joh. Braunius de Veſt. Saer. Heby. L. I. c. 17. n. 8. By theſe Buttons the hinder-part of the Ephod was faſtned to the fore-part upon the Shoulders; and the Breaſt-plate alſo hung upon them, by golden Chains.

Ver. 12. And thou ſhalt put the two ſtones upon the ſhoulders of the Ephod, for ſtones of memorial unto the Children of Iſrael.] This is explained in the following words, that Aaron might bear their Names before the LORD, upon his ſhoulders for a memorial. That is, might remember to recommend the XII. Tribes of Iſrael unto God, when he offered Incenſe, and made his Prayers before him. Or, for a Token that he appeared before God, in the Name of the whole People of Iſrael.

p. 539Others will have this Memorial refer to God, before whom he preſented himſelf, that he might be gracious unto his People, when the High Prieſt came thus attired, according to his own order to pray for them; with aſſurance that he would be mindful of them all. And to this the 29th Verſe ſeems to incline; where the ſame is ſaid to be the intention of engraving their Names upon the XII. Stones on the Breaſt-plate. See XXXIX. 7.

Ver. 13. And thou ſhalt make ouches of gold.] See v. 11. where the word Miſohbetzoth is explained.

Ver. 14. And two chains of pure gold at the ends, &c.] Theſe Chains did not conſiſt of many little rings, but of many threds or wires of Gold twiſted together like a Rope. For which reaſon Moſes adds, of wreathen work ſhalt thou make them. This Bartenora takes to be the meaning of the word migbaloth (which we tranſlate at the ends) which he expounds Cords or Cables. They were not, ſaith he, like to thoſe Iron Chains wherewith Priſoners are bound, conſiſting of ſeveral Joynts; but twiſted of Golden threds, till they were as thick as Cords. Others think migbaloth ſignifies equal; becauſe they were of an equal thickneſs, or of an equal length. But our Tranſlation alſo may be defended; for the ends of them were annexed to the Rings of the Breaſt-plate, v. 24. But as theſe Chains were annexed at one end to the Rings of the Breaſt-plate, ſo at the other end they were annexed to the Golden Buttons upon the Shoulders; ſo that the Breaſt-plate hung upon the Golden Buttons by the Chains.

And faſten the wreathen chains to the ouches.] Moſes only briefly mentions the two Chains in this place, to ſignifie that the Ouches in the Ephod ſerved for the ſupport of the Breast-plate, by theſe two Chains; which properly belonged to that, and not to the Ephod, as Jarchi p. 540obſerves. And therefore after directions for the Breast-plate (which here follow) they are again ſpoken of in their proper place, v. 22. As v. 27. there are two golden Rings ſpoken of, which belong to the Ephod; but not mentioned till then, becauſe by theſe Rings the Breast-plate and Ephod were knit together.

Ver. 15. And thou ſhalt make the Breast-plate] Next after the Ephod directions is given for the Choſchen, which we tranſlate Breaſt-plate; taking it, I ſuppoſe, to come from the Hebrew word Chazeh, which ſignifies the Breast. For by the change of a Letter (which is not unuſual) Choſchen may well be thought to come from thence, becauſe it lay upon the Breaſt, and covered it.

Of Judgment.] For the Prieſt wore it, when he went to conſult the Divine Majeſty, about the great Concerns of their Religion or Government; and received ſuch Anſwers, as directed them what to determine in dubious Caſes, either in War or Peace. See v. 29.

With cunning work.] See v. 6.

After the work of the Ephod thou ſhalt make it, &c.] It was to be made of the ſame Materials with the Ephod; and with the ſame Artifice, as it here follows.

Ver. 16. Four-ſquare ſhall it be being doubled.] The words are in the Hebrew, four-ſquare ſhall it be doubled. Which are to be thus underſtood, that the whole Piece was not ſquare, till it was doubled. So Maimonides. It was a Cubit long (i. e. two Spans) and its breadth a Span: but being doubled, it was a ſquare of a Span, both in length and in breadth. From whence it follows that it was hollow; ſo that it may be compared to one of our Purſes: only, it doth not appear, whether it were ſewed together at the ſides, or on one ſide, or open on both ſides; though it is commonly ſaid ſo to be. But it is poſſible that it was doubled, meerly that it might be ſtronger to bear the weight of ſo many precious p. 541Stones, and of the Rings and Chains; not that it might have any thing put between it.

A ſpan ſhall be the length thereof, &c.] This is juſt the meaſure of a Man's breaſt.

Ver. 17. And thou ſhalt ſet in it ſettings of ſtones.] Or, as it is in the Hebrew, fill it with fillings of ſtones. Which plainly ſignifies that theſe Stones were ſet, as precious Stones are now in our Rings, in a funda or hollow, which was filled up with the Stone. In the 20th Verſe we tranſlate it incloſings. So Jarchi, becauſe the Stone filled up the hollowneſs of the Ouches to which they were fitted, and therefore Moſes uſes the word ſillings. Abarbinel here obſerves that Moſes ſaith fillings of Stone, in the Singular Number, not the Plural (and ſo in the next words, four rows of Stone, not Stones, as we tranſlate it) to ſignifie that all the Stones were ſo ſet in the Breaſt-plate, as if they were but one Stone. For all the Fundae in which they were ſet, conſiſted of one maſs of Gold, wherein there were twelve Ouches, in which every ſingle Stone was ſet, as we ſee it now, in our preſent Lockets.

Even four rows of ſtones.] With a ſquare of precious ſtone.

The firſt row ſhall be a Sardius, &c.] There is ſo little certainty what theſe Stones were, that nothing can be affirmed about them; as appears by the vaſt variety of Interpretations, that have been made of them, by Writers both old and new. The firſt of them is called Odem in the Hebrew, which ſome take to be a Ruby; but have no other reaſon for it, but only becauſe foreign ſignifies red. Others take it for an Adamant; which may ſeem to be derived from Odem, as a Jaſpri is from Jaſphe. And there are ſeveral other Conjectures, but none ſo probable as that of our Tranſlators; who call it a Sardius (or Sardine Stone, as they render it IV Rev. 3.) p. 542which is of a red flaming Colour (as Braunius hath demonſtrated from ſeveral Authors, L. H. de Vest. Sacr. Hebr. c. 8. n. 8.) but, as ſome deſcribe it, with a caſt of yellow in it, like that of freſh Oyl. And it is not improbable that this Stone had the Name of Sardius from the Hebrew word Sered, which ſignifies red, XLIV Iſa. 13. as Kimchi there interprets it. And thence the Divine Majeſty is ſaid to look like a Sardine Stone (in the place above-named) becauſe he appeared in great anger. So an ancient Writer, foreign.

A Topaz.] The ſecond Stone in this row, is in Hebrew called Pitdah, which we truly tranſlate a Topaz: which was a Stone of a green Colour, not a yellow, as we now commonly underſtand it. So Pliny and others, as the ſame Braunius ſhows L. II. c. 9. where he fancies that the word Topaſion, by an eaſie change of Letters was made out of Pitdah: for the Syriack Interpreter XXI Rev. 20. calls this Stone Topadion; in which there are the ſame Letters that are in Pitdah. But however this be, it appears from the XXVIII Job 19. that this is the right Tranſlation of the word; for there it is Pitdah Cuſh, the moſt excellent Topaz Stones, being found in an Iſland belonging to Arabia, called thence by the Name of Topazion.

And a Carbuncle.] So we tranſlate the third Stone of the firſt row (which in Hebrew is called Bareketh) following perhaps Aberbinel. But the greateſt part of Interpreters take it for the Smaragdus: which good Authors deſcribe as the moſt radiant of all other Stones; and therefore called perhaps Bareketh, from its extraordinary ſplendour. For barak, every Body knows, fignifies to glitter, XXI Ezek. 10. The beſt Authors ſay, the Colour of it is a Graſs-green; wonderfully refreſhing (as Pliny deſcribes it) to the eyes, when one looks upon it.

p. 543Ver. 18. And the ſecond row ſhall be an Emeraud.] The Hebrew word Nophech, which we tranſlate Emeraud, is by moſt Interpreters taken to ſignifie a Carbuncle. Some of which Stones are white; but the moſt excellent of all other are red, ſhining like Fire, or a burning Coal: whence the Name of Carbuncle, from Carbo a hot Coal. And to this the Hebrew word Nophech agrees; which Braunius ingeniouſly conjectures comes from Phuch, which ſignifies that Red wherewith Women painted their Faces, 2 Kings IX. 30. And, in ſhort, he takes it for that Stone which now we call a Ruby. And ſo Abarbinel tranſlates it, and Luther alſo; vid. L. II. c. 11.

A Saphire.] This Stone is mentioned before, XXIV. 9. and it retains its Name to this day, almoſt among all People. So that there is no queſtion, but only what kind of Stone it was, about which Authors differ. For ſome ſay it was a white Stone, (and there are ſome ſo pale, that they incline to that rather than any other Colour) but it is plain, that Stone was called anciently a Saphire, which is now ſo called; being of the Colour of the Heavens, or the Veins, that is, a Sky-colour. See XXIV. 10. V Cantic. 14. IV Lament. 7.

And a Diamond.] So we rightly tranſlate the Hebrew word Jahalom; which is thought to come from halam, which ſignifies to break. Whence Halmuth is an Hammer, or a Mad, V Judg. 26. For the Adamant or Diamond is the hardeſt of all Stones; which breaks them all, but is broken by none, as Abarbinel ſpeaks. It was anciently accounted the moſt precious of all Gems, as Pliny acknowledges L. XXXVII. c. 4.

Ver. 19. In the third row, a Ligure.] So we tranſlate the Hebrew word Leſchem, which being no where elſe found, the meaning of it is uncertain. But a great many, both of the Ancient and Modern, tranſlate it as p. 544we do: though what a Ligure is, cannot eaſily be reſolved. Some think foreign or foreign to be nothing but the beſt Ambar. But that is no precious Stone, as all here mentioned are; and therefore (to mention no other Conjectures) Braunius thinks we are to underſtand by this word, a kind of Jacinth: of which there being divers ſorts, he judges it likely to be that which neareſt approaches to the colour of Ambar; which hath made Authors take them for the ſame. The Ancients indeed commonly by a Jacinth underſtand a Stone of a Violet colour, but more pale and dilute than in the Amethyſt: and the Stone now called an Amethyſt, was anciently called a Jacinth. Yet they mention Jacinths of divers other colours, and ſome ſhining like Fire; vide L. II. de Veſtit. Sacr. Hebr. c. 14. n. 11, 12.

An Agate.] So the Hebrew word Schebo (which is no where elſe mentioned in Scripture) is tranſlated by the greateſt part of Interpreters; who take this for that Stone the Greeks call Achates. Which is ſo well known that it needs no deſcription; being that beautiful Stone which Nature hath painted with great variety: from whence it hath got ſeveral Names, as the ſame Braunius obſerves in the ſame Book, cap. 15. n. 4. &c. And the very Name of Achates, ſeems to be derived from its various Colours: Akud in Hebrew ſignifying that which is ſpotted, as Jacob's Cattle were, XXX Gen. 35. Though now, becauſe they are common, they are of no great value; yet anciently, it appears from Theophraſtus and Pliny, they were more precious. See there n. 9.

And an Amethyst.] The Hebrew word Achlama is no more to be found in Scripture elſewhere, than the two former. But the beſt and moſt ancient Authors take it as we do, for that Stone which other Writers call an Amethyst. Which is of a bright Violet colour, or p. 545like red Wine, from whence it hath its Name in the Greek. The nearer theſe Stones came to a Purple, and the more they had of the Flame of a Carbuncle, the more precious they were eſteemed, as the forenamed Braunius ſhows L. II. c. 16. n. 56.

Ver. 20. In the fourth row, a Beryl.] The Hebrew word Tharſchiſch is very variouſly interpreted; but the LXX. Joſephus, and a great many others, take it for that which the Ancients call a Chryſolite; that is, a Stone of a golden Colour, which others call a Topaz. This Braunius indeavours to prove was the colour of Tharſchiſch out of X Dan. 5, 6. V Cant. 14. &c. See c. 17. n. 12, 13, &c.

An Onyx.] The Hebrew word Schoham we meet withal in the beginning of the Bible (II Gen. 12.) and tranſlate it as we do here, an Onyx. But Joſephus, St. Hierom, and the Vulgar, tranſlate it Sardonyx; which was of a mixt Colour, of white and red. For the moſt precious Indian Sardonyx, had a Radix (as they call it) white, like the Nail of ones Finger; and the Superficies red like Blood; and both of them tranſparent: From whence it had its Name; the Sardius Stone (as was ſaid before) being red, and the Onyx ſignifying the Nail of ones Finger. See the fore-named Braunius c. 18.

A Jaſper.] Though the Hebrew Name, which is Jaſpeh, be retained among all People to this day, yet all Interpreters have not tranſlated it as ours do, who, no doubt, are in the right. For why ſhould we not think Jaſpeh is certainly that Stone which the Greeks and Latins call Jaſpri: as we doubt not the Saphire beforementioned (v. 18.) is the Stone they call Saphirus. The beſt of theſe Stones are of a green Colour, like a Smaragdus; but ſometimes they have little ſpots or points in them, of various colours: which hath made ſome p. 546Authors call this Stone Panthera. See Braunius c. 19.

They ſhall be ſet in gold in their incloſings.] Or, more litterally, They ſhall be golden ouches, in which they are ſet. See v. 17. and v. 11.

Ver. 21. And the ſtones ſhall be with the names of the Children of Iſrael, &c.] Upon each Stone was to be engraven the Name of one of the Sons of Jacob. And, in all probability, in the ſame order wherein they were engraven upon the two Stones of the Ephod: where it is ordered they ſhould be engraven according to their birth, v. 10. And ſo Joſephus ſaith it was here, foreign, which is but the tranſlation of Moſes his words now named, according to their Generations. And ſo Maimonides underſtands it, though here it be only ſaid, according to the twelve Tribes; as if he had ſaid, upon the firſt Stone in the firſt row (viz. the Sardius) ſhall be the Name of Reuben; upon the ſecond the Name of Simeon; upon the third, the Name of Levi; and ſo of the reſt.

Like the engraving of a ſignet. See v. 11.

Ver. 22. And thou ſhalt make upon the Breaſt-plate, Chains.] Theſe Chains are not different from thoſe mentioned v. 14. as ſome imagine: who think there he ſpeaks of the Chains of the Ephod, and here of thoſe of the Breaſt-plate. For the Ephod had no Chains belonging to it, nor needed any: and the Breaſt-plate had only theſe two; which, though mentioned before, are now more exactly deſcribed in their proper place, and the uſe of them directed.

At the ends.] Concerning the word gabluth, ſee v. 14. where I obſerved, ſome think it ſignifies Cords, from gabal, which, as well as chabal, ſignifies a Rope or Cord; from whence ſome fancy comes our Engliſh word Cable.

p. 547Of wreathen work.] So many Wires of Gold were wreathed together, as to make a Chain of ſome thickneſs, like a Cord. So Bartenora interprets it. Abarbinel ſaith they were weaved; but he muſt mean ſuch a weaving as we make with our Fingers, when we twiſt ſeveral Threds together, which the LXX. call foreign, twiſted work.

Ver. 23. And thou ſhalt make upon the Breaſt-plate two rings of gold, and ſhalt put the two rings on the two ends of the Breaſt-plate.] The Breaſt-plate had four Rings in all; one at each corner of the Square. And here he gives direction for the making thoſe two, which were at the two upper corners of it: the other two are ordered v. 26.

Ver. 24. And thou ſhalt put the two wreathen chains of gold in the two rings, which are on the ends of the Breastplate.] This Verſe and the next ſhow how theſe Chains were to be diſpoſed, and for what end they ſerved. Below they were faſtned to the two Rings, in the upper part of the Breaſt-plate, as is here directed: and above they were faſtned to the two Buttons, upon the Shoulder-pieces of the Ephod, as is directed in the next Verſe. So the Breast-plate was ſupported by theſe two Chains, which hung upon the Buttons, as the Breast-plate did upon them.

Ver. 26. And thou ſhalt make two rings of gold.] That is, two other beſides thoſe mentioned v. 23.

And thou ſhalt put them upon the two ends of the Breastplate.] This is to be underſtood of the lower corners of the Breaſt-plate, as v. 23. of the higher.

In the border thereof.] In the lower Border of it.

Which is in the ſide.] Or, over againſt

The Ephod inward.] So that theſe two lowermoſt Rings were not ſeen, being inward; lying, as it were, between the Ephod and the Breast-plate.

p. 548Ver. 27. And two other rings of gold thou ſhalt make.] Theſe, though belonging to the Ephod, are not mentioned till now; becauſe the uſe of them would more plainly appear in this Place.

And ſhalt put them on the two ſides of the Ephod.] Or rather, Shoulder-pieces of the Ephod: for ſo we tranſlate it more plainly v. 7.

Ʋnderneath.] Below, or at the lower end of the Shoulder-pieces.

Towards the fore-part thereof.] Or, in its fore-part.

Over-against the coupling thereof.] Oppoſite to the Rings of the Breaſt-plate; being to be coupled to it by theſe Rings.

Above the curious girdle of the Ephod.] All this is ſaid only to mark out the place exactly, where theſe two Rings were to be faſtned to the Ephod; that the Breaſtplate might be inſeparable from it.

Ver. 28. And they ſhall bind the Breast-plate by the rings thereof, unto the rings of the Ephod, with a lace of blue, that it may be above the curious girdle of the Ephod.] A blue Lace, or Ribbon, being put through the two lower Rings of the Breast-plate, and then through the Rings of the Ephod; they by it were tied together, a little above the girdle of the Ephod.

And that the Breast-plate be not looſed from the Ephod.] And thus being joyned, they were not to be ſeparated one from another; no not out of the time of Miniſtration: but always continued ſo faſt together, that the Ephod could not be put on without the Breaſt-plate. Thus Maimonides, and the Gemara c. 7. of Joma, If any one remove the Breast-plate from the Ephod, or the Staves from the Ark, he ſhall receive forty ſtripes.

Ver. 29. And Aaron ſhall bear the names of the Children of Iſrael in the Breast-plate of Judgment, upon his heart.] Appear in the Name of the whole People of p. 549Iſrael, to beg direction of God in all difficult Caſes.

When he goeth in unto the holy place.] Where with his Face toward the Ark (where the Divine Glory ſate) he prayed to God for them.

For a memorial before the LORD continually.] That God might remember them, when he remembred him daily of the Promiſes made to them, and to their Forefathers. Which in Scripture phraſe, denotes God's gracious hearing his Prayers, when he addreſſed himſelf unto him, in the manner he required. For then he is ſaid to remember his People, when he granted their Deſires; and they remembred him, when they did as he bad them.

Ver. 30. And thou ſhalt put in the Breast-plate of Judgment.] It is called both here, and in the fore-going Verſe, the Breast-plate of Judgment, not only for the reaſon there named; but becauſe the High Prieſt (nay, the whole Body of the Prieſts, but he eſpecially) ſate as a Judge to determine ſeveral Controverſies, as appears from many places, X Lev. 11. XVII Deut. 8, 9. XIX. 7. XXXIII. 8. 2 Chron. XV. 3. &c.

The Ʋrim and the Thummim.] There is not the leaſt intimation any where what theſe were, nor any direction given to Moſes for the making of them, as there is for the reſt of the Prieſtly Attire. Which may incline one to conclude one of theſe two things: either that they were things delivered to Moſes by God himſelf, as the two Tables of Stone were; or that they are not things different from the precious Stones before-mentioned. But if the former of theſe were true, I ſhould think it would have been as plainly mentioned, that God delivered theſe unknown things to him, as that he did the two Tables of Stone. The other hath ſomething in the Scripture to countenance it. For in the XXXIX Chapter of this Book, where Moſes ſets down p. 550the making of all thoſe things which are here ordered; he mentions only the four rows of Stones, in the ſame manner as he doth here; but ſaith not a word of putting the Ʋrim and Thummim in the Breast-plate: though he ſpake particularly of other things, even of the Rings, and the Chains, and the Lace whereby it was tied to the Ephod. And on the other ſide, when he ſpeaks of habiting Aaron with all theſe Veſtments, in order to his Conſecration, he only ſaith VIII Lev. 8. that he put the Breast-plate upon him, alſo he put in the Breastplate the Ʋrim and the Thummim; but ſaith not a word of the four rows of Stones. For which it is hard to give a reaſon; unleſs it be, becauſe the Ʋrim and the Thummim were one and the ſame thing with the XII. precious Stones: So that it was indifferent, whether he ſaid Ʋrim and Thummim were put into the Breast-plate, or the XII. precious Stones; which are the only things in all this deſcription of the holy Veſtments, that can be thought to be Ʋrim and Thummim. And indeed, there being ſuch a particular direction for every thing elſe, and alſo a deſcription of their form and faſhion, (as that the Chains ſhould be of wreathen work) one cannot but think there would have been ſomething ſaid of theſe, if they had been diſtinct from what was mentioned before. Mr. Mede indeed thinks that nothing is ſaid concerning them, becauſe they were things well known to the Patriarchs. But this is well confuted lately, by another great Man, Dr. Pocock, in his late learned Commentary upon the Prophet Hoſea, pag. 149. unto which I refer the Reader, becauſe I have other things to note, and would not willingly enlarge too much on this Subject.

As for that which ſome have ſaid concerning two little Images, or Repreſentations of Angels, which were put in the hollow of the Breaſt-plate, I ſee no foundation p. 551for ſuch a Conceit. One may better ſay, that theſe two words, Ʋrim and Thummim, were written, or wrought on the Breaſt-plate; ſignifying that from hence they ſhould receive the cleareſt and moſt perfect Reſolution of all their Doubts. And of this opinion was R. Aſaria in his Meor Enajim, c. 46.

But if we take the former to be the truer Account, that he only repeats what he ſaid before (as he doth what he had ſaid of the Rings belonging to the Breaſtplate, v. 14, 22.) then the meaning is, that the XII. Stones ſhould be the moſt ſparkling, and moſt perfect, in their kind, that could be got, (for Ʋrim all acknowledge ſignifies Fires or Illuminations; and Thummim the greateſt Perfection) and that all belonging to the Breaſtplate (the Square ſtuff, the Stones engraved, the Rings, the Chains and Lace) ſhould be prepared and made ready before they were ſet in the Breaſt-plate.

And of this opinion (that the precious Stones were the Ʋrim and the Thummim) were Joſephus and the Talmudick Doctors, who therein, I take it, were in the right; though they do not give a likely account how the mind of God was declared by them.

And they ſhall be upon Aaron's heart.] So it is ſaid concerning the Names of the Children of Iſrael (v. 29.) which were engraven on the XII. Stones; and ſeems to confirm the fore-going Interpretation.

When he goeth in before the LORD.] To miniſter unto the Divine Majeſty, and to enquire of him: which he did in the Holy Place, ſtanding with his Face towards the Ark, in the Holy of Holies. Into which he went only once a year, upon a particular Buſineſs, to expiate the Sins of the People; and had not on theſe glorious Robes here mentioned; but was only clothed in fine Linen, as we read XVI Lev. And therefore it is ſtrange that Buxtorf ſhould ſay he went into the Sanctum p. 552Sanctorum with the Ʋrim and Thummim, to enquire of God. See his Hiſtory of them cap. 1. (where he alledges this Verſe for it) and cap. 3.

And Aaron ſhall bear the Judgment of the Children of Iſrael.] By Judgment is here meant the Breast-plate of Judgment, as it is called, when he begins to ſpeak of it v. 15. and in the fore-going Verſe; juſt as the Ark of the Teſtimony, is ſometimes called the Teſtimony. Or elſe the meaning is, that he ſhould carry the great Concerns of the Children of Iſrael (their weighty Cauſes and Doubts) before God; and deſire his direction, for the King, for the great Council, and for the People, in all difficult Matters, both in War and in Peace, whether belonging to Religion or to Civil Government.

Ʋpon his heart before the LORD.] He was never to appear in the Holy Place without this Breaſt-plate, with the Names of all the Children of Iſrael upon it. Many learned Men have taken notice of that paſſage in Aelian, L. XIV. Var. Hiſt. c. 34. where he relates how the Egyptian Prieſts had an Image made of Saphire Stone, about their Neck (which was called foreign, i.e. Truth) when they ſate in Judgment. And Diodorus Siculus ſaith, L. I. c. 75. that it conſiſted of more precious Stones than one; from whence ſome have imagined that Moſes took his Pattern of this Breaſt-plate. But as they did not wear this Badge of Authority, when they miniſtred about Sacred Things, but in their Civil Courts where they ſate as Judges; ſo there is no reaſon to think this Ornament of theirs, was ſo old as the time of Moſes, (there being no mention of it in Herodotus) but was rather a later Invention, unto which other Countries were not Strangers. For the Veſtal Virgins among the Romans, at leaſt ſhe that was called Maxima, wore an Ornament upon her Breaſt made of precious Stones, as a Statue digged up at Rome, in the beginning of the laſt p. 553Century, ſeems to repreſent it, (See Lipſius cap. ult. de Veſta & Veſtal.) And Gutherius hath proved that theſe Veſtal Virgins ſate in Judgment, and tried Cauſes, as the Pontifex Maximus did; and then it is likely, and not at other times, wore this Antepectorale. There is more ground alſo to ſay, that the Egyptians took their Pattern from the Jews, than that they took it from the Egyptians; there being in the time of Solomon a great Correſpondence between them, by his marriage with Pharaoh's Daughter.

Continually.] Whenſoever he appeared before the LORD, to enquire of him. The greateſt difficulty is, how the LORD anſwered by Ʋrim and Thummim? Which the Jews generally think was by the ſhining of the Stones, and the prominence of ſuch Letters in them, as made the Anſwer. If they had left out the latter part of this reſolution (about the prominence of the Letters) what they ſay would have been more likely. Eſpecially ſince Joſephus only mentions their extraordinary ſplendour; telling us, for inſtance, that when the High Prieſt enquired, whether they ſhould go to War or not? If God approved of it, there was ſuch a refulgent brightneſs in the Stones, foreign, that made all the People know, God would be preſent for their help and ſuccour. And when God did not approve of their undertaking, he ſaith there was a cloudineſs upon the Stones, as there had been for two hundred years (he confeſſes) before he wrote his Hiſtory, foreign, God being angry with them, for the tranſgreſſion of his Laws, L. III. Antiq. c. 9. But this alone could not reſolve ſuch queſtions as that, I Judg. 1. Who ſhall go up firſt to ſight against the Canaanites? To which the LORD anſwered (v. 2.) Judah ſhall go up. For if this Anſwer was p. 554given, in the way now mentioned, that Stone alone, which had the Name of Judah engraven on it, muſt have had a Splendor in it above all the reſt. Which if we ſhould ſuppoſe, yet an Anſwer could not have been given to all their queſtions, meerly by the Refulgency of all, or of any one Stone; as if they askt, Which way they ſhould go against an Enemy? Therefore it is more likely, that there was a Voice, which ſpake to the High Prieſt, from the Divine Glory, on the Mercy-ſeat; as we read there was to Moſes when he went into the moſt Holy Place to ſpeak with God, VII Numb. 89. Againſt which I do not ſee what can be objected: and it ſeems far more probable than their opinion, who think God inſpired the High Prieſt at that time, when he conſulted him, as he did the Prophets. For this makes no difference between enquiring by Ʋrim and Thummim, and by the Prophets, but only this; That God (they ſay) conſtantly anſwered when the High Prieſt conſulted him, which favour he did not always grant the Prophets. If there be any Truth alſo, in what the Jews ſay concerning the Bath-col under the ſecond Temple, it ſeems to me to tell us, That God then directed them, without the Ʋrim and the Thummim, in the ſame way as he had formerly done with it. Certain it is, that ſuch a Voice often ſpake to our Saviour, in the audience of his Apoſtles, out of the High and Holy Place in the Heavens; to ſhow that he was the Prophet like unto Moſes, whom he promiſed to raiſe up unto them, XVIII Deut. 15.

There are thoſe who have adventured to affirm, That others beſides the High Prieſt might wear the Ʋrim and Thummim, to conſult the Divine Majeſty, particularly their Kings. But how weak the Grounds of this Aſſertion are, will appear when I come to thoſe places, which they alledge to juſtifie it. I ſhall conclude what p. 555I have to note about this matter, with one Obſervation more; That this is one of the principal Reaſons, why the Government of this People before they had Kings, was (as Joſephus calls it) a Theocracy, that is, The Empire of God, becauſe he by this Oracle of Ʋrim and Thummim, preſcribed how they ſhould proceed in all their publick Affairs of great moment. And another Reaſon was, becauſe he ſtirred up Judges, when he thought it neceſſary; who being of his immediate appointment, are ſo far acknowledged by him, that when they were weary of Samuel's Government (who was a Judge) and deſired a King, God declared it was not Samuel whom they rejected, but himſelf.

Ver. 31. And thou ſhalt make the Robe.] The Hebrew word Mehil, which we tranſlate Robe, is by the Latins called Pallium, and by the LXX. foreign, a Garment coming down to the Ankles. The form of it is intimated in the next Verſe; and the matter of it is here ordered to be all of blue, i. e. of blue Cloth. Some indeed ſay of Silk: but is is certain Thechelet ſignifies Wooll died of a sky-colour. See Braunius L. I. de Vest. Sacr. Hebr. c. 9. n. 1.

Robe of the Ephod.] So called becauſe the Ephod was put upon it.

Ver. 32. And there ſhall be an hole in the top of it.] From hence the Form of it may be gathered, that it was like one of our Surplices, or Shirts without Sleeves; but with two holes on the ſides, to let their hands through. And it was put on over their Heads, it appears by this hole at the top; and ſo covered their whole Body.

In the midst thereof.] Not croſs-wiſe, from ſhoulder to ſhoulder; but long-wiſe, from the back to the middle of the breaſt, as Abarbinel expounds it. Wherein it differed from a Surplice, and from the Tunick, or Coat: p. 556the hole of which at the top, was round; whereas this was oblong, as they ſpeak.

It ſhall have a binding.] This was both for handſomneſs, and for ſtrength, that it might not be further ſlit. Joſephus mentions the former, as a reaſon for this binding or border, that there might appear no foreign (as his word is) no deformity about the Prieſt: and the Text it ſelf in the end of the Verſe mentions the latter, that it be not rent. This binding Abarbinel thinks, on the former account, was on the inſide, for decorum ſake, that nothing might be ſeen but the Robe.

Of woven work.] It was not to be ſewed to it, but woven with it of one entire piece; which could not be done without a great deal of Art. So Abarbinel, the opening or hole was not to be cut with Sciſſars, and then ſewed with a Needle; but it was woven with the very Garment.

As it were the hole of an Habergeon.] The ancient Habergions or Corſlets, being made of Leather and Linen, needed a Limbus about the Neck to keep the parts firm and tight. But whether the binding had hooks and eyes (as we call them) like thoſe which are in Corſlets, to faſten the parts together, is uncertain. Abarbinel affirms it, but without any Authority.

That it be not rent.] That is, the Robe be not rent in putting it on; or by the Ephod and Breast-plate that were upon it; for that had rendred it contemptible; a Rent among us (ſaith R. Levi Barzelonita) being diſhonourable, Praecept. CIII.

Ver. 33. And beneath upon the hem of it.] Or, upon its skirts. foreign ſaith Joſephus, towards the bottom, where it touched the feet.

Thou ſhalt make Pomegranates.] So the Hebrew word Rimmonim undoubtedly ſignifies, as Maimonides and other learned Jews affirm. Jarchi ſaith they were to be of the bigneſs of an Hens egg.

p. 557Of blue, and of purple, and of ſcarlet round about the hem thereof.] Though the Robe it ſelf was of one ſimple colour, yet the skirts of it were very much adorned by variety of Colours in the Pomegranates; which were made of Yarn dyed blue, purple and ſcarlet, (of theſe ſee XXV. 4.) and the LXX. add, of ſine Linen. For ſo we read they were made XXXIX. 24.

And bells of gold between them round about.] The Targum upon VI Eſth. 10. makes the Kings of Perſia to have worn ſuch kind of Garments. For he repreſents Ahaſuerus as ſaying to Haman, Go to my Wardrobe, and take one of my best purple Cloaks, and of the best ſilk Veſts, with Gems at the four corners of it, and golden Bells and Pomegranates hanging round about. And no doubt they were intended partly as an Ornament to the High Prieſt, their Matter being of Gold; but what their Form was, we are not told. There were round Bells in uſe amongſt them, like thoſe which we commonly ſee upon the Collars of our Horſes Necks: but Maimonides ſaith theſe were of a Pyramidal Figure, open at the bottom, with Clappers in them, like our little hand Bells.

Ver. 34. A golden bell and a pomegranate, a golden bell and a pomegranate, upon the bottom, &c.] So there was a Bell (as the Jews explain it) between every two Pomegranates; and a Pomegranate between every two Bells. But how many of each there was, is uncertain; though the Jews commonly ſay there were LXXII. Which if it was true, and the Pomegranates were of ſuch a bigneſs, as was ſaid before; this Robe would have been ſo wide at the bottom, as to have been cumberſom, eſpecially with ſo many Pomegranates and Bells, hanging upon it.

Ver. 35. And it ſhall be unto Aaron, to miniſter.] He was never to appear before God without this Garment; nor to wear it but when he Miniſtred. The ſame is p. 558ſaid of all the Prieſtly Garments, both of his and of his Sons v. 3, 4.

And his ſound ſhall be heard when he goeth in unto the holy place before the LORD.] That the People, upon this notice, might fall to their Prayers, while he was offering Incenſe; which repreſented their going up to Heaven.

And when he cometh out.] That they might then diſpoſe themſelves, to be diſmiſſed with his Bleſſing.

That he die not.] For neglecting to appear before God, in this ſolemn manner, as he required. For it is the common Maxim among the Jews, That when the Prieſts were clothed with their Garments, they were held to be Prieſts; when they were not ſo clothed, they were not Prieſts. That is, if they preſumed to miniſter without this Attire, it was an illegal act, and unacceptable to God. See v. ult.

Ver. 36. And thou ſhalt make a plate of pure gold.] The Hebrew word Zitz is tranſlated foreign by the LXX. which ſignifies a leaf expanded. And ſuch was this Plate (as we render it) a thin piece of Gold, two fingers broad (as Jarchi tells us) and ſo long as to reach from one Ear to the other; being bound to the forehead with a ſtring, which was tied behind the head; and thence is called a Crown, (XXXIX. 30.) as all things are which compaſs the forehead. And Crowns being anciently made of Flowers, or Leaves, which we call Garlands, Joſephus ſaith this Crown was adorned with the Figures of that Flower which the Greeks call foreign, of which there were three rows, L. III. Antiq. c. 8. And indeed the Hebrew word Zitz ſignifies a a Flower; which hath made ſome think this Plate had its Name from the Flowers which were wrought in it, to make it look more beautiful. See XXIX. 6.

p. 559And grave upon it like the engravings of a ſignet.] Not by cutting the Letter deep in the Plate, but by making them protuberant, like thoſe which are made by a Seal upon Wax. See v. 22.

HOLINESS TO THE LORD.] The ancient Crowns perhaps had ſome image or other in them (for in later times Domitian had a golden Crown with the Effigies of Jupiter and Minerva, as Suetonius tells us) inſtead of which God commands his own great Name to be engraven on Aaron's Crown, in theſe words; which ſignifie, that he was Separated to the Service of the most High. It is but a frivolous queſtion which the Jews make, Whether theſe words were engraven in one Line, or in two, one above another? For there is no reaſon to make us think they were not in one Line, as they are here written.

Ver. 37. And thou ſhalt put it on a blue Lace.] It hung on a Riband of blue, by which it was faſtned upon the Mitre, as it follows in the next words. The Talmudiſts fancy there were three Ribands; one at each ear, and one in the middle; which is this here mentioned. But this one was ſufficient for the purpoſe, as will appear when the next words are rightly underſtood.

That it may be upon the Mitre.] There was an order before for making a Mitre, among other Veſtments: but we have not been told hitherto, of what it was made (which is mentioned below v. 39.) nor what was the Form of it. The Latins anciently called it Stroppus, which is the ſame with the Greek foreign; being a fillet wound about the head of their Prieſts, as Feſtus tells us. Prudentius calls it tortum infulam, becauſe it was made ſometimes of three or four Ribands or Laces wreathed together, vid. Cuperus in his Apotheoſis Homeri, p. 138. The ancient Greeks call it Tiara, and Cidaris, and ſometimes Diadema; which was commonly made p. 560of byſſus or fine Linen, as appears even from the ſtory of Alexander the Great, who (as Juſtin tells us) took his Diadem from his Head, to bind up the Wounds of Lyſimachus, L. XV. which ſhows that it was made of fine Linen, which was proper for that purpoſe.

They were of divers Colours, but commonly white: and ſuch were the Diadems of Kings, which Ammianus calls faſciolam candidam regiae majeſtatis inſigne, L. XII. Such was the Mitre of the High Prieſt (v. 39.) and the Bonnets of the lower Prieſts. The former of which they called Mitznephet, and the other Migbaoth. They did not differ at all in their Matter, but only in their Form. Both conſiſted of ſixteen Ells of fine Linnen, as the Hebrew Doctors agree; but do not tell us of what breadth: which might be wrapt round ſeveral times about into what Form they pleaſed. And the Migbaoth or Bonnets, they all ſay, came lower down upon the forehead, than the Mitre; and roſe up higher, like an Hillock. But the Mitznephet did not cover the forehead at all, and was flatter than the Bonnets, but much broader, conſiſting of more folds round; like the Turbants which are now worn in the Eaſt, or like an half Sphere.

Now ſome underſtand theſe words, that it may be upon the Mitre, as if the golden Plate was bound upon the Mitre; which is contrary to what follows v. 38. it ſhall be upon Aaron's forehead. This therefore muſt be underſtood of the Lace or Riband, which was to come down over the Mitre, to faſten the golden Plate, which depended upon it. For being put through a little hole in the middle of the Plate, it went over the Mitre; and each end of it being put into the holes of the Plate, which were at each ear, it was brought up again, and tied over the Mitre. Thus we muſt interpret it, if there was but one ſtring to faſten it. It cannot be denied indeed, p. 561that ſometimes more than one thing of a kind is intended, where the Scripture ſpeaks in the ſingular Number (as in VIII. 21. X. 4, &c.) and therefore we may conceive, as I ſaid before, that there were three Ribands, one at each end, and another in the middle, by which it hung upon the forehead; whereby they might more eaſily be faſtned at the top of the Mitre.

Ʋpon the forefront of the Mitre it ſhall be.] That is, the golden Plate ſhall be in the forefront of it. By which it appears that the Hebrew Doctors rightly deſcribed it, as reaching before from ear to ear; but no part of it behind. That is, it was an half-circle, not an whole; incompaſſing only the fore-part of the Head, not like other Crowns that incompaſs it round.

Ver. 38. And it ſhall be upon Aarons forehead.] The Mitre, as I ſaid before, did not come down low (as the Bonnets did) but only covered the Crown and the upper part of the Head; the whole forehead being left bare, that there might be ſpace enough for this Plate of Gold to lye upon it; and for his Philacteries, as the Jews will have it, which were next to the Mitre, and then the Crown, a little above the Eyes. But ſome of them think the High Prieſt wore no Phylacteries, having no need of them, when he was clothed with ſo many holy Garments. But, not to trouble our ſelves with that, it appears by theſe words, that the Plate did not lye upon the Mitre, but upon the High Prieſts forehead.

That Aaron may bear the iniquity of the holy things, which the Children of Iſrael ſhall hallow in all their gifts.] Theſe words ſuppoſe there might be ſome defects in their Sacrifices and Gifts, which they conſecrated and preſented unto God (though they were ignorant of it) which were all pardoned (for that's meant by bearing, that is, taking away iniquity) by the Interceſſion of their High Prieſt, when he appeared before God with p. 562this Crown upon his Head, that is, thus perfectly and compleatly attired. Wherein he repreſented our great High Prieſt, Chriſt Jeſus; by whoſe perfect Sanctity and Satisfaction, all the Defects of our ſincere Services are ſupplied.

And it ſhall be always upon his forehead.] That is, whenſoever he went in to miniſter in the Holy Place.

That he may be accepted before the LORD.] That the Children of Iſrael, and their Sacrifices and Gifts, might be accepted when they preſented them to God; which they were not, if the High Prieſt did not appear before him, in this manner, on their behalf. The Heathens themſelves (as Athenaeus informs us, L. XV. c. 5.) thought Prayers and Sacrifices then acceptable to their Gods, when they offered them with Crowns on their Heads. And therefore a great many Authors tell us the Prieſts in all Countries, were crowned when they miniſtred; nay, the Sacrifices themſelves, and their Altars, and their holy Utenſils were crown'd; as if all their Services had been ineffectual, if made without a Crown. For they that prepared the Beaſts for Sacrifice, and the Muſicians, and all that were preſent were crowned, as appears out of ancient Coins and innumerable ancient Writers. See Cuperus Apotheoſ. Hom. p. 70.

Ver. 39. And thou ſhalt embroider the Coat of fine Linen.] This Coat is one of the Garments ordered to be made v. 4. in Hebrew called Ketonah: from whence both the Greek word foreign, and the Latin Tunica ſeem to be derived. The Matter of it was fine Linen; and therefore it was white. The Form of it was not much unlike one of our Shirts, with Sleeves coming down to the wriſts; but made pretty cloſe to the Body, and ſo long as to reach down to the heels. It was the moſt inward of all the Prieſtly Garments, being next to their p. 563Body. And, though it be not mentioned in the deſcription of it, there is no doubt, that it had a ſlit in the neck of it, by which it was put over their head, and then tied to the neck with ſtrings.

Embroidered.] The Hebrew word Taſchbetz all agree ſignifies a work with certain Figures woven in it, either of Gold, or other Materials. But what ſort of Figure, is not certain. The famous Salmaſius thinks they were round, like to our Eyes. Others take them to have been ſquare or cubical. R. Sol. Jarchi ſaith in general, that it was a work like the Ouches (as we tranſlate Miſchbetzoth) in which the precious Stones were ſet. But none, I think, hath made ſuch likely gueſſes at the figure of them as Jo. Braunius, who takes them to have been nothing elſe, but lacus aut foſſulas angulares, &c. ſuch little deep holes, as reſemble thoſe that are in one of the Stomachs of thoſe Animals that chew the Cud, called Reticulum. See L. I. de Veſtitu Sacerd. Hebraeorum, c. 17.

And thou ſhalt make the Mitre of Linen.] See v. 37. where the Mitre is mentioned.

And thou ſhalt make the girdle of needle-work.] It is mentioned before v. 4. under the name of Abanet or Abnet, which no doubt ſignifies a Girdle or Belt; yet not like our common Girdles, but like that which we call a Schaſh, being made of twined Linen, and Worſted of divers colours, as we find XXXIX. 29. where blue, and purple, and ſcarlet ſignifies Wooll, or Worſted-yarn of theſe colours. Such were the Girdles of all the Prieſts, which they wore all the year, the High Prieſt as well as the reſt; except upon one day (that of Expiation) when he had on a Girdle of fine Linen only, not mixed with Woollen. Theſe Girdles were of ſuch a length, that they might go round the Body more than once, as Joſephus tells us, L. III. Antiq. c. 8. For, if p. 564we may believe him, they were Two and thirty Ells long, and four Fingers broad, being hollow within. When they were not in the Act of Miniſtration, both ends of them hung down to their very feet, foreign, &c. (as the ſame Joſephus ſpeaks) for comelineſs ſake, that they might appear more goodly to the beholders: which agrees to what Moſes ſaith in the next Verſe, that they (as all the Prieſtly Garments, v. 2.) were made for glory and beauty. But when they went about any holy work, belonging to their Office, they threw them over their left ſhoulder, that they might not be an hindrance to them. The uſe of this Girdle was to girt their Coat cloſe to them; which they tuckt up alſo in the Girdle (when they went about their Miniſtry) to the middle of their Leggs, that it might not incumber them in their Service.

Of needle-work.] This was a different ſort of work from Taſchbetz (which we tranſlate broidered, v. 4.) and from Choſcheb (which we tranſlate cunning, v. 6, 15.) and is here called Rokem. Which ſignifies the ſame with Choſcheb, as to the variety of Colours and Figures in the Work: but Choſcheb, as the Hebrew Doctors tell us, was done by weaving, and Rokem with a Needle, as we rightly take it. Of the two Choſcheb was the moſt artificial, as the word ſeems to intimate; being wrought on both ſides with the ſame Figures, whereas Rokem was only on one ſide. This they gather from XXVI. 31. where the Vail is ordered to be made of the Work called Choſcheb, which it's probable was glorious on both ſides, both within and without the moſt Holy Place. Joſephus ſaith this Girdle was wrought with Flowers of the ſeveral Colours mentioned XXXIX. 29.

Ver. 40. And for Aarons ſons thou ſhalt make Coats.] The Coats of all the Prieſts, as well as of the High Prieſt, were embroidered, as Maimonides expreſly affirms. p. 565And it ſeems to be the ſenſe of v. 4. where he is commanded to make Garments not only for Aaron, but for his Sons (i. e. all the reſt of the Prieſts) among which the broidered Coat, may well be thought to belong to them. See XXXIX. 27.

And thou ſhalt make for them girdles.] The Girdles of the inferiour Prieſts, were the very ſame with that of the High Prieſt, (as well as their Tunicks or Coats) being to bind their Coats to their Body.

And bonnets.] How theſe differed from the Mitre of the High Prieſt, in their Form, not in their Matter, ſee v. 37.

For glory and for beauty.] The Garments of all the Prieſts were contrived to make them appear in a ſplendid and comly manner, when they miniſtred to the glorious Majeſty of God, being of ſine Linen, which was worn by the greateſt Perſons, made with great Art, eſpecially their Coats and Girdles, which were finely adorned (as I have ſhown in the Verſes foregoing) with elegant Figures, and rich Colours: for blue, or sky-colour, purple and ſcarlet belonged to Kings and Perſons of Honour. But the Garments of the High Prieſt were above all the reſt moſt glorious, and deſign… ſo to be, v. 2. For beſides thoſe common to him with all the Prieſts, which were very coſtly, he had others far more precious: particularly the Ephod and its Girdle, the Breast-plate ſet with Stones of great value, the Robe, and the Crown of Gold. The two Stones alſo on the ſhoulders of the Ephod, were not only precious in their kind, but for their bigneſs; being ſo large that. Twelve Names were engraven in them, containing Six and thirty Letters. All which conſidered, Philo had reaſon to ſay (L. de Sacerd. Hon.) it is manifest the Law drest up their Priest, foreign, to the venerableneſs and honour of a King. For the Prieſthood p. 566in old time was ſo honourable, that Kings themſelves diſcharged it: which is the reaſon that in Scripture, Princes and Prieſts have the ſame Name of Cohenim.

To all which I may add, That they took ſuch care all their Garments ſhould be for glory and beauty, that when they were foul they did not waſh them, nor repair them when they had any breach in them: but new ones were bought, and the old imployed about the Lamps in the Feaſt of Tabernacles. See Mr. Selden L. III. de Synedr. c. 11. p. 142.

Ver. 41. And thou ſhalt put them upon Aaron thy brother and his ſons with him.] As we read he did VIII Lev. 6, 7, &c. 13. and this was part of Aaron's Conſecration, v. 3. of this Chapter.

And ſhalt anoint them.] He anointed Aaron by pouring the holy Oyl upon his Head, VIII Lev. 12. but he anointed his Sons only by ſprinkling ſome of it upon their Garments (as he did upon his alſo) with the Blood of the Sacrifice, XXIX. 21. VIII Lev. 30.

And conſecrate them.] By the Sacrifice of a Ram, called the Ram of Conſecration; the Blood of which he put upon the tip of their right ear, &c. XXIX. 20. VIII Lev. 22, 23, &c. and by the Wave-offering which he put into their hands, that they might wave them before the LORD, XXIX. 24. VIII Lev. 27. From whence the phraſe for conſecrate here in this place, is in Hebrew fill their hand.

And ſanctifie them.] By the foregoing Ceremonies. For they were ſet apart to the Divine Service, by putting on their Garments, anointing them, and offering the Sacrifice of Conſecration, and by waſhing them with Water, as appears from VIII Lev. 6, 7, 12. where it is ſaid he anointed Aaron, to ſanctifie him; and v. 30. having ſprinkled their Garments, it is ſaid, he ſanctified p. 567Aaron and his Garments, and upon his Sons, and upon his Sons Garments with him.

Ver. 42. And thou ſhalt make them linen breeches.] Though theſe are mentioned in the laſt place, yet they were put on the firſt of all the Prieſts Garments; after them the Coat, which being girt about with the Girdle, the Bonnet was put upon the Prieſt's head. The High Prieſt, in like manner, having put on his Breeches, Coat and Girdle (which were common to all Prieſts) was clothed with his Robe, and next with the Ephod and Breast-plate, which were inſeparable; and laſt of all with his Mitre and the golden Crown. To which order Nature it ſelf directed them; the inward Garments being always put on before the outward.

Now as to theſe Mikneſe, which we truly render Breeches, the Matter of them was Linen, as we are here informed: and not ordinary Linen, but that which the Hebrews call Scheſch, which was fine Linen; and more than that, they were of twined (or ſix-threded) Linen, as we read XXXIX. 28. They were made with great Art, being woven of one piece, and not ſewed together, as Maimonides tells us. The Form of them was like our Breeches or Drawers, which may be the reaſon why Moſes here uſes a word of the dual Number, becauſe they had two parts, which covered each Thigh diſtinctly.

To cover their nakedneſs.] This was oppoſed, as Maimonides thinks, to the idolatrous Worſhip of Peor; which, if we may believe him, was ſo beaſtly, that it was performed by diſcovery of their Nakedneſs, More Nevoch. Part. III. c. 45.

From the Loins even to the Thighs they ſhall reach.] They were bound about the Loins with Strings, which ran through the top of them, that they might be drawn ſtraiter, or looſer as they pleaſed; and came down the p. 568Thighs, as far as to their Knees. There were ſome Breeches anciently, which covered the Leggs alſo, and came down to the Feet, ſuch as Sailers uſe in cold Countries: but theſe did not come down ſo low; the intention of them being only to cover thoſe Parts (as it goes before) which ought not to be expoſed. For though they had a Coat over their whole Body, yet that being looſe and wide below, by ſome accident or other, thoſe Parts might have been ſeen which ought to be ſecret, if that had not been prevented by theſe Drawers, which ſo covered the lower Parts, that nothing could poſſibly be ſeen. For in this they differed from our Drawers, that they had no opening, either behind or before. Some think before this time there were no ſuch thing as Breeches in uſe among the Hebrews; nor after this, among any other Men, but the Prieſts in their Miniſtration. But in latter Ages they came in uſe, as appears from III Dan. 21.

Ver. 43. And they ſhall be upon Aaron, and upon his ſons, when they come in unto the Tabernacle, or when they come near unto the Altar to miniſter in the holy place.] They could not be permitted ſo much as to appear in the Tabernacle, much leſs to miniſter, eſpecially in the Holy Place, without their holy Vestments. Which they wore there only, but in no other place: for at home, or abroad, or in the Sanhedrim, and all other places out of the Temple, they wore common Garments, ſuch as other Men did. Inſomuch that St. Paul could not diſtinguiſh the High Prieſt, when he ſate in the Court by his Habit from other Judges, XXIII Acts 5. And accordingly we read XLII Ezek. 14. XLIV. 17, 18, 19. an expreſs Precept for putting off the Prieſts Garments, and laying them up in the Chambers appointed for that purpoſe, when they went out of the Court where they miniſtred. The High Prieſt, as Maimonides informs p. 569us, had a Chamber, or Veſtry peculiar to himſelf, where his Garments were laid up, when he put them off, as the Robes of Kings are in their Wardrobe. Of this one cannot reaſonably doubt, that they being not only precious, but ſacred things, were kept ſafe in the Temple, which was an holy place. And ſo were the Garments of the Inferiour Prieſts, as we may learn from Ezra and Nehemiah: who, among other things put into the Treaſury, mention a certain number of Prieſts Garments, II Ezra 69. VII Nehem. 70. In their Veſtries alſo there were peculiar Cheſts, where every ſort of Veſtment were kept by themſelves. All the Breeches, for inſtance, which had this Inſcription Mikneſe, i. e. Breeches. In like manner all the Coats and the Bonnets had two diſtinct Cheſts with this Inſcription, Ketonoth and Migbaoth: and ſo had the reſt, as we are told in the Miſna Tamid c. 5.

But while they were in the Temple they might keep on their holy Garments (only not ſleep in them there) even at thoſe hours when they did not miniſter. Which this Text ſeems to ſuppoſe, when it ſaith, they ſhall be upon them, when they come into the Tabernacle, as well as when they come near unto the Altar to miniſter. Thus the Talmudiſts; In the Temple they might keep on their Garments, whether in the time of their Miniſtration, or out of it. But this they underſtand only of their Breeches, their Coat and Bonnet: for their Girdle they were bound to lay aſide as ſoon as they had done Miniſtring.

That they bear not iniquity and die.] That God do not puniſh them with Death, for being ſo prophane as to appear before him, without their holy Garments, which he appointed to preſerve his Service from contempt.

It ſhall be a ſtatute for ever unto him, and his ſeed after him.] That is, as long as there ſhall be any Prieſts of p. 570the Order of Aaron, they ſhall appear before God in theſe Garments. But that Prieſthood being aboliſhed, by the true eternal Prieſthood of Chriſt, there is no longer any uſe of them; no more than of the Sacrifices thoſe Prieſts offered, which are compleated in the Sacrifice of Chriſt. As for the Jewiſh ſenſe of theſe words, it is manifeſt, that it hath been long confuted; there having been no Prieſthood, nor holy Garments, nor Sacrifices, no nor Temple among them, for above Sixteen hundred years. Nay, before the coming of our Saviour, ſome of the Prieſtly Ornaments, and thoſe the chief of all, were gone, viz. the Ʋrim and the Thummim in the Breaſt-plate; which they generally confeſs were not in the ſecond Temple; and it may be a queſtion, whether they continued to the end of the firſt. But the truth is, there was the Breast-plate and the Ephod, and conſequently the Ʋrim and Thummim, as to its Matter and Form (though it had loſt its uſe, there being no Anſwers from God given by it) and accordingly all the reſt of the Prieſtly Garments remained as long as there was any Prieſthood; which is the full ſenſe of theſe words, a ſtatute for ever to him, and his ſeed after him.