EXODUS
CHAPTER 28
Aaron and his sons to be consecrated and anointed to minister in priest’s office—Aaron’s garments to include a breastplate, an ephod, a robe, a coat, a mitre, and a girdle—Breastplate of judgment to contain twelve precious stones with names of tribes of Israel thereon—Urim and Thummim to be carried in breastplate.
1 AND take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, [ A setting apart from the rest of the children of Israel. ] that he may minister unto me in the priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.
2 And thou shalt make holy garments for Aaron thy brother for glory and for beauty.
[ This is what God dod when he created the earth itself, so we have symbolism in the garment of what God is trying to do with each of us, make us glorious and beautiful. ]
3 And thou shalt speak unto all that are wise hearted, [ Hearts that have learned to be in the proper place with God. We might say the wisdom to submit to the will of God. ] whom I have filled with the spirit of wisdom, that they may make Aaron’s garments to consecrate him, that he may minister unto me in the priest’s office.
[ Different take here on the priesthood that it is to minister unto the Lord. When you think about it all that God does is under the power of the priesthood. So his priesthood is also to fulfill his word, not just minister to others. ]
4 And these are the garments which they shall make; a breastplate, and an ephod, [ So what is this ephod that Aaron wore? Like an apron that was worn over the robe. The anchor Bible dictionary, it says this of the ephod, which is worn by the high priest, quote, “‘It apparently was an apron-like garment suspended from the waist level downward.'” So here, just like what we saw in the Garden of Eden with Adam and Eve, who wore aprons made from the leaves of the tree of life, the high priest in ancient Israel also wore an apron as part of the high priestly clothing. In both cases, we’re meant to understand that these aprons are of divine origin. ] and a robe, and a broidered coat, a mitre, [ A hat or a cap. ] and a girdle: a [ A sash. ] and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me [ Do a work for me. What you wear teaches you about what you bear. ] in the priest’s office.
5 And they shall take gold, and blue, and purple, and scarlet, and fine linen.
[ Is this not the same as the material that is used to make the tabernacle? Why? Because what we wear should reflect on the house in which we serve. Interesting in respect to the phrase "are ye not the temples of God?" Here they are dressed the part, clothed the same. ]
6 ¶ And they shall make the ephod [ Like an apron that was worn over the robe. ] of gold, of blue, and of purple, of scarlet, and fine twined linen, [ The ephod, the girdle, and the hem of the priest’s clothes were all woven from gold, blue, purple, red, and white fibers ( also Exodus 26:31-33). Those were the colors used on the veil of the tabernacle. Just as the veil separates the presence of God from the profane, the entire priest’s ensemble did the same. It demarcated him as worthy to enter sacred space, and mediate others into that sacred space.
It represents being able to transition from the earthly sphere to the heavenly one. He represents that liminality between the earthly, and the heavenly. Once the priest had donned the full vestiture of his priesthood, we then took on the appearance of the temple itself, specifically the temple veil. He received its image in his countenance and appearance, which allowed him to transition into the presence of the Lord.
Thus, the priestly clothes represent the participant’s readiness to enter the presence of God, and their status as a being of sanctity and holiness. Josephus, who was an important Roman Jewish historian and lived from 37 to 100 AD, and wrote “Jewish antiquities”. In Jewish activities vol 3 154 to 156, Josephus speaks of the vestments that were worn by the high priest in the Israelite tabernacle, and the later temple. And this is what Josephus says:
“This robe is a tunic descending to the ankles, enveloping the body and with long sleeves, tightly laced around the arms. They girded at the breast, winding to a little above the armpits, the sash, which is of the breadth of about four fingers and has an open texture, giving it the appearance of a serpent’s skin. Wound it first time at the breast, After passing around it once again, it is tied, and then hangs at length, seeping to the ankles.”
It is interesting to note that the sash that is worn by the high priest in the temple has the appearance of serpent’s skin. Orlov then quotes an author by the name of Fletcher Lewis, who examined this description by Josephus in detail, and he says this:
“The High Priest wears a vanquished leviathon(sea snake/monster). The sash hanging at his side evokes the image of a limp and defeated serpent in the hands of its conqueror.” This is really interesting when you consider that in Revelation 1:13 the risen Christ is depicted wearing a golden sash. “One like the son of man, clothed with a garment down to the foot, and gird about the paps with a golden girdle.”
A girdle here is used to refer to a belt. So, if these scholars are correct, then we now know why the risen Lord wears a golden sash which hangs down to his ankles. He is the great high priest. He is the one who conquers and vanquishes Satan, the sea serpent and his followers, to the depths of the lifeless primordial ocean. He’s the one who stands victorious as the conqueror of evil. And it’s by slaying the Leviathan, the evil-doer, that greater life and light comes into the world. So, every time you see a depiction of Christ, the King of Kings, vested in a golden sash, you can think of how he vanquished the sea serpent. He(Christ) shall have power to crush the serpants head.(Gen 3:15) ] with cunning work. [ The craftsmanship is done with great attention to detail. ]
7 It shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together.
8 And the curious [ Intricate with detail. Like Liahona with "curious workmanship". ] girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.
10 Six of their names on one stone, and the other six names of the rest on the other stone, according to their birth.
11 With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold.
12 And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the LORD upon his two shoulders for a memorial.
[ So the entire house of Israel is found and bore up upon the shoulders of the High Priests. The hope of Israel rests upon these men. Reference to the same promises made by those in the waters of Mormon to bear one another's burdens. ]
13 ¶ And thou shalt make ouches [ The gold or silver setting of a precious stone. The gold settings of the engraved stones forming the breast-plate of the high priest are intended; the onyx stones forming the fibula or brooch for holding together the two sides of the breast-plate being said to be "enclosed in ouches (settings) of gold" (Exodus 39:6). Not only were these two onyx or beryl stones so set, but the 12 stones forming the front of the breast-plate were "inclosed in gold in their settings" (Exodus 28:20). The same word occurs in Psalms 45:13, where the king's daughter is said to have her clothing "in-wrought with gold," i.e. embroidered with gold thread or wire. Exodus 39:3 tells us how this wire was produced. From this fact it may be inferred that the settings of the breast-plate were not solid pieces of gold, but were formed of woven wire wreathed round the stones, in a sort of filigree. ] of gold;
14 And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches.
[ These chains will be attached to the breastplate to hold it in place. ]
15 ¶ And thou shalt make the breastplate of judgment [ The breastplate has a name - the Breastplate of judgement. ] with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.
16 Foursquare it shall be being doubled; [ Again a perfect square. ] a span shall be the length thereof, and a span shall be the breadth thereof.
17 And thou shalt set in it settings of stones, even four rows of stones: [ A list of precious stone all set in their proper place of the breastplate of judgement which would be worn over the heart of the high priest. ] the first row shall be a sardius, [ A precious stone that is a variety of cornelian, varying in color from pale yellow to reddish orange. According to ancient tradition, it was believed to prevent unpleasant dreams, to make its possessor wealthy, and to sharpen the wit. ] , a topaz, [ Topaz is a stone of love and good fortune, and it was believed to be effective for bringing successful attainment of goals. It is great for attracting the right person into one’s life, for friendship, love or business, or to improve existing relationships. It enkindles honesty, faithfulness and trust. ] , and a carbuncle: [ Carbuncle stones are among the precious stones that have a rich red color and are known to possess various healing properties. This beautiful gemstone possessing a rich red color, is said to be found in the East Indies. Furthermore, holding this gem towards sunlight causes it to turn into a color like that of burning coal. ] this shall be the first row.
18 And the second row shall be an emerald, [ Emerald is the bluish green to green variety of beryl, a mineral species that includes aquamarine. Emerald is the stone of love and friendship and keeps partnerships in balance. ] a sapphire, and a diamond.
20 And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.
21 And the stones [ Each stone found on the breastplate is different, but they are all precious in a different way. They each serve a different purpose. ] shall be with the names of the children of Israel, [ Each one of the children of Israel are associated with a stone. Suggesting that each one if different, and precious in it's own unique way as well. Each are given a respective name and representation. ] twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.
23 And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.
24 And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate.
25 And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulderpieces of the ephod before it.
26 ¶ And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward.
27 And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.
28 And they shall bind the breastplate 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, and that the breastplate be not loosed from the ephod.
29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment [ The High Priest wore stones on his breastplate and on his shoulders that had inscriptions of the names of the 12 tribes of Israel. In this way, he symbolically bore the children of Israel into the presence of the Lord, when he entered the Holy of Holies. On top of that, the Israelite High Priest wore a mitre or headdress that bore a place with the inscription “Holiness to the Lord.” See vs 36 ] upon his heart, [ Each of the tribes are represented and found close to his heart. ] when he goeth in unto the holy place, for a memorial [ A rememberance of each. While this breatplate would have looked very impressive to those who saw it worn that was not the point. The point was it was to focus attention on each tribe, that each is precious, that each is unique, that each is know and remembered to the Lord. ] before the LORD continually.
30 ¶ And thou shalt put in the breastplate of judgment the Urim and the Thummim; [ Lights and perfections. How do we access light in its perfect form? We need to access the source of all light - God. ] and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment [ So if you are going to act as the judge for the children of Israel then you need to do so with perfect light. ] of the children of Israel upon his heart before the LORD continually.
31 ¶ And thou shalt make the robe of the ephod [ The robe worn directly under the apron. ] all of blue.
32 And there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, [ It should have a collar. ] as it were the hole of an habergeon, [ Chain mail. A protection from the swords and spears of the enemy. So think of it as a rain poncho that you put your head through, all one piece with a hole in the middle and to it attach a collar. Symbolism to cover you, to protect you to atone for you (which is what covering does). The symbolism here is that this is a real war and there will be real casualties. The destroyer is dead serious in doing his job so we need all the protect we can have. ] , that it be not rent.
33 ¶ And beneath upon the hem of it [ The bottom part of the robe. ] thou shalt make pomegranates [ The pomegranate is a symbol for fruitfulness. If you break one open it is full of seeds. A symbol of fertility and new life. Are you fruitful in your service as a minister to those whom you are called to minister too? ] of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about:
[ You hear them coming their presence is known. ]
34 A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.
[ So a pomegranate and then a bell alternating all the way around the hem. A pomegranate contains a lot of seeds, and in Jewish tradition it is representative of the promises given to Abraham, Isaac and Jacob. (Gen, 15:5) ]
35 And it shall be upon Aaron to minister: and his sound [ From the bells on the hem. ] shall be heard when he goeth in unto the holy place before the LORD, and when he cometh out, that he die not.
36 ¶ And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. [ The same inscription is found over the doors to the temple. The Israelite High Priest wore a mitre or headdress that bore a place with the inscription “Holiness to the Lord.” So not only did the high priest take upon himself the names of the Israel, he took upon himself the name of Christ. In entering the presence of the Lord in the Holy of Holies, he not only represented the average Israelite, but he also represented and resembled the Lord himself. So he’s bringing together the symbols of Israel and of the Lord on himself, combining the two. Taking upon us the name of Christ means assuming a new identity, and making Christ a part of who we are. Taking upon ourselves Christ’s name also entails keeping it sacred because God’s name is powerful. ]
37 And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be.
[ An etched piece of mettal that reads "Holiness To The Lord". So everyone that see's the High Priest sees what he is about., and the high priest has to have at the top of his mind the label that he is wearing. ]
38 And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things, [ The high priest has to listen to the one who is repenting. That sometimes can be very hard you get taken down a little with the person each time, you take a little burden with you as you struggle to do what is right in their behalf. They can hear the sins of the sinful and not become sinful themselves. You will not entertain the sins of the confessor, but Holiness To The Lord will be on your mind. ] which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.
39 ¶ And thou shalt embroider the coat of fine linen, and thou shalt make the mitre of fine linen, and thou shalt make the girdle of needlework.
40 ¶ And for Aaron’s sons [ Thise who will wear the priestly robes but not the High priests robe. ] thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty.
41 And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, [ The use of the olive oil. Gethsemane symbolism. Another way that we take upon ourselves Christ’s name in the temple is through washing and anointing.
Many are familiar with the explanation that Christ means “anointed one.” It comes from the Greek word Χρίστος, which does indeed mean “anointed one.” Jesus is the Anointed One of Israel. Jesus was Anointed to perform the Atonement. Jesus was Anointed to be the Savior.
When we are anointed in a priesthood blessing or in a temple ordinance, we are becoming a “Christos” or a Christ. We become consecrated to do a great work, to be a savior to others.
Anointing is an incredibly versatile symbol because it was used in so many ways in antiquity. Oil gives life and rejuvenation. It was a salve for healing. Oil was the primary source of domestic light in ancient Israel. Oil can also represent the Holy Spirit. Anointing was part of embalming, and as preparation for burial. In order for the sons of Aaron to operate as priests, they needed to be anointed, consecrated, and sanctified. Through their anointing, the priests became saviors on mount zion. They represented all of Israel before the Lord and performed ordinances that the Israelites could not do by themselves. Through washing and anointing ordinances today, we are likewise sanctified and become saviors on mount zion to perform ordinances for those who cannot do it themselves.
Anointing is used to appoint the kings of Israel and other ancient Near Eastern cultures. In 1 Samuel 16, the prophet Samuel anointed David, the son of Jesse, to be the future king of Israel.
And the Lord said, Arise, anoint him: for this is he. Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward. (1 Samuel 16:12–13)
so anointing is a symbol of royalty, kingship, and coronation. And this symbol has persisted well into the modern era. Friedrich I was anointed king of Prussia by two Protestant bishops. Kings are anointed and become “Christs” because they represent the people and assume leadership over them.
Those who are anointed today assume the roles of prophets, priests, and kings. Anointing sanctifies someone for a higher calling, and specifically consecrates them towards the work of Christ. ] , and consecrate them, [ Consecrate - "male yad" means to fill the hand. Hand in cup shape to offer to the Lord or to receive from the Lord. They often carried insence in their cupped hand to the alter in the tabernacle. IN addition with their hands in cupping shape they were receiving the authority from God to be his representatives. In coronation ceremonies the king or queen would often hold a orb in their hand as a sign they received authority and as a emblem of revelation see PGP Facsimile. Also of significance is what Jesus described that he received a bitter cup from the Father. To dedicate and make sacred. To fill or be full. ] and sanctify them, [ Set them apart and make them holy. ] that they may minister unto me in the priest’s office.
42 And thou shalt make them linen breeches [ Or an undergarment. Symbolism with Adam and Eve. ] to cover their nakedness; from the loins even unto the thighs they shall reach:
43 And they [ Garments - The Midrash Rabbah shares an interesting mashal (parable)
Speaking of the priestly garments, it sites Shemot (Exodus) 28:43, which states, "Aharon and his sons are to wear them when they go into the tent of meeting and when they approach the altar to minister in the Holy Place, so that they won't incur guilt and die...". "To what can this be compared?
It is stated; "There was once a prince whose servant would enter into the presence of the king on behalf of the prince; but the servant was afraid of those who stood by the king lest one of them should attack him. What did the king do? He clothed him in his royal purple cloak, so that all who saw him might be afraid of him.
Similarly, Aharon used to enter [into the Divine Presence]... and had it not been for the many merits which entered with him and aided him (the priestly apparel), he would have been unable to go in, on account of the angels that were there. For this reason did God provide him garments after the pattern of the divine garments...." (see Exodus 40:13) ] shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy place; that they bear not iniquity, and die: it shall be a statute for ever unto him and his seed after him.