Exegetical and Hermeneutical Commentary of Exodus 28:4
And these [are] the garments which they shall make; a breastplate, and an ephod, and a robe, and an embroidered coat, a miter, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office.
4. The vestments to be made: a pouch ( v. 15 ff.), an ephod ( v. 6ff.), a robe ( v. 31 ff.), a tunic ( v. 39), a turban, and a sash ( ib.).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 4. Breastplate] choshen. See Clarke on Ex 25:7.
Ephod] . See Clarke on Ex 25:7.
Robe] meil, from alah, to go up, go upon; hence the meil may be considered as an upper coat, a surtout. It is described by Josephus as a garment that reaches down to the feet, not made of two distinct pieces, but was one entire long garment, woven throughout. This was immediately under the ephod. See Clarke on Ex 28:31, c.
Broidered coat] kethoneth, tashbets, what Parkhurst translates a close, strait coat or garment according to Josephus, “a tunic circumscribing or closely encompassing the body, and having tight sleeves for the arms.” This was immediately under the meil or robe, and answered the same purpose to the priests that our shirts do to us. See Clarke on Ex 28:13.
Mitre] mitsnepheth. As this word comes from the root tsanaph, to roll or wrap round, it evidently means that covering of the head so universal in the eastern countries which we call turban or turband, corrupted from the Persian [Persic] doolbend, which signifies what encompasses and binds the head or body; and hence is applied, not only to this covering of the head, but to a sash in general. As the Persian word is compounded of [Persic] dool, or dawal, a revolution, vicissitude, wheel, c., and [Persic] binden, to bind it is very likely that the Hebrew words dur, to go round, and benet, a band, may have been the original of doolbend and turband. It is sometimes called [Persiac] serbend, from [Persic] ser, the head, and [Persic] binden, to bind. The turban consists generally of two parts: the cap, which goes on the head; and the long sash of muslin, linen, or silk, that is wrapped round the head. These sashes are generally several yards in length.
A girdle] abnet, a belt or girdle; see before. This seems to have been the same kind of sash or girdle, so common in the eastern countries, that confined the loose garments about the waist; and in which their long skirts were tucked up when they were employed in work, or on a journey. After being tied round the waist, the two ends of it fell down before, to the skirts of their robes.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
An ephod was a short upper garment, made without sleeves, which was girt about the body. And it was twofold; the one made of fine linen, which was common not only to all the priests, as 1Sa 2:18; 22:18; but to some others also upon solemn and sacred occasions, as 2Sa 6:14; the other made of divers stuffs and colours, peculiar to the high priest; the parts whereof were not sewed, but tied together.
A robe; an upper garment like a surplice.
A broidered coat; an under coat curiously wrought with circular works like eyes, as the word notes, and richly adorned with gems and other things.
A mitre; a kind of bonnet or cap for the covering of the head, supposed to be something like a Turkish turban for the form of it. A
girdle, to enclose and fasten all the other garments, which were loose in themselves, that he might be more expeditious in his work.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And these are the garments which they shall make,…. Some for Aaron and some for his sons, some peculiar to the high priest, and others in common to him and other priests:
a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle; of each of which, with others, there is a more particular account in this chapter, and will be observed in their order:
and they shall make holy garments for Aaron thy brother, and his sons: as those before mentioned, with some others not mentioned; some for Aaron only, and others that were to be worn by his sons also:
that he may minister unto me in the priest’s office; these were absolutely necessary to the execution of the priestly office, and an essential qualification for it, and without which it was not lawful to serve in it.
Fuente: John Gill’s Exposition of the Entire Bible
4. And these are the garments. Here again I must remind my readers, that they should abandon all subtle speculations, and be contented with simplicity. I might repeat many plausible allegories, which perhaps would find more favor with some than a sound knowledge of facts. If any should delight in this kind of child’s play, let him only read what Jerome wrote to Fabiola; in which he collected almost everything that he possibly could from the writings of others; but nothing will be found except dull trifling, the folly of which it is painful even to report, much more to refute. Those who are conversant with my writings, are aware that I do not willingly find fault with the opinions of others; but when I reflect how dangerous are those itching ears, with which many are troubled, I am obliged to prescribe this remedy. Six principal parts of the dress are enumerated. What the Greeks call the λογεῖον, and the Latins the pectorale, was like a square breastplate attached by small chains, so as to be connected with the ephod. Inclosed in it were twelve stones to represent the tribes of Israel; and the Urim and Thummim were also annexed to it. But what its form might be, cannot be certainly declared from the words of Moses; and since even the Jews also differ among themselves, let us be satisfied with its comparison to a breastplate. I have no objection to the opinion, that its name (162) was derived from strength, or a treasure. But this is worthy of the utmost attention, that the priest bore the sons of Abraham as it were upon his heart, not only that he might present them to God, but that he might be mindful of them, and anxious for their welfare. The twelve precious stones were by no means given to be symbols of the twelve tribes as a cause for awakening their pride, as if they were so highly esteemed on the score of their own dignity or excellence; but they were thus reminded that the whole value, in which believers are held by God, is derived from the sanctity of the priesthood. Therefore, let us learn from this figure, that:, however vile and abject we may be in ourselves, and so altogether worthless refuse, yet inasmuch as Christ deigned to ingraft us into this body, in Him we are precious stones. And to this Isaiah seems to allude in the passage before cited, where, speaking of the restoration of the Church, which was to take place under the reign of Christ, he says, “Behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires; and I will make thy windows with carbuncles, and all thy borders with pleasant stones;” for immediately after the exposition follows, “And all thy children shall be taught of the Lord.” (Isa 54:11.) Therefore what was to be fulfilled in Christ, was typified by the external sign under the Law; viz., that though we sojourn in the world, yet are we united with Christ by faith, as if we were one with Him; and, besides, that He takes care for our welfare, as if He bore us enclosed in His heart; and, finally, that when our heavenly Father regards us in Him, He esteems us above all the wealth and splendor of the world.
As to the Urim and Thummim, it appears probable to me that they were two conspicuous marks on the breastplate, corresponding to these names; for the supposition of some of the Jews, (163) that the ineffable name of God was placed beneath its texture, is not free from foolish and dangerous superstition. I pass over other fancies, which are equally frivolous; nor am I anxious to know what was the form of either of them; the fact itself is sufficient for me. By the Urim, therefore, or splendors, I doubt not but that the light of doctrine, wherewith the true Priest illuminates all believers, was represented; first, because He is the one “light of the world,” without which all things are full of darkness; and because in Him “are hid all the treasures of wisdom and knowledge.” (Joh 8:12; Col 2:3.) Hence did Paul justly glory that he knew nothing but Jesus Christ, (1Co 2:2,) since His priesthood sufficiently and more than sufficiently enlightens us. As then the people were admonished that their eyes should be directed to the splendor of the priest, so now we must diligently remember what Christ Himself teaches, that “he that followeth him shall not walk in darkness.” (Joh 8:12.) On the other hand, the Thummim, which signifies perfections, was a symbol of the perfect and entire purity which is only to be sought in Christ; for He would not have been a meet high priest unless He had been perfect, free from every spot, and deficient in nothing which is required unto complete holiness. It is not, then, an improper distinction, that the Urim refers to the light of doctrine, and the Thummim to the life; and this is indeed in some measure applicable to the pastors of the Church, who ought to shine both in sound doctrine and in integrity of life. But it was God’s design to shew that neither of these things is to be sought anywhere except in Christ; since from Him we obtain both light and purity, when He deigns to make us partakers of them according to the measure of His free bounty. Whence it follows, that they who seek for the least spark of light or drop of purity out of Christ, plunge themselves into a labyrinth, where they wander in mortal darkness, and inhale the deadly fumes of false virtues unto their own destruction.
What the Scripture sometimes relates, as to the inquiries made by Urim and Thummim, it was a concession made by God to the rudeness of His ancient people. The true Priest had not yet appeared, the Angel of His Almighty counsel, by whose Spirit all the Prophets spoke, who, finally, is the fountain of all revelations, and the express image of the Father; in order then that the typical priest might be the messenger from God to man, it behooved him to be invested with the ornaments of Christ. Thus even then believers were taught in a figure, that Christ is the way by which we come to the Father, and that He also brings from the secret bosom of His Father whatever it is profitable for us to know unto salvation, hence that fiction of the Jews is contradicted, that the responses were given in this way: if a question was asked respecting a particular tribe, that the stone which represented it was lighted up; and that the colors of the stones were changed according as God refused or assented. For even if we allow that the Urim and Thummim were the rows of precious stones themselves, still this imagination is altogether unmeaning. But, as I have said, by the very form of the breastplate God would testify that the fulness of wisdom and integrity was contained in it; for which reason it is called “the breastplate of judgment,” i.e., of the most perfect rectitude, which left nothing to be desired; for the word משפט mishphot, often signifies in Scripture whatsoever is well and duly ordered. The interpretation which some give, that “judgment” means “inquiry,” because the priest only asked for responses when he had the breastplate on, is too restricted, and is even proved to be erroneous by sundry passages. Let this then be deemed settled, that this honorable appellation is meant to express a correct and infallible rule ( ordinem.) Because the breastplate was, as it were, a part of the ephod, it is therefore sometimes comprehended in that word; in which it may be well also to observe, that this peculiar ephod of the high priest’s was different from the others, of which mention is made elsewhere; for all of the sacerdotal lineage wore an ephod in the performance of religious duties. (1Sa 14:3.) Even David, when he danced before the Ark, wore his ephod, (2Sa 6:14😉 and this custom is still retained by the Jews at their chief festivals. The rest I will introduce presently in their proper places.
(162) The Hebrew name of the breastplate, viz., חשן, is a word whose root has not been preserved in the Heb. But in the Arabic its root signifies elegant, or adorned with beauty, according to Simon’s Lexicon. There is no discoverable reason for its signifying strength, or a treasure. — W.
(163) “R. Salomon thinketh, that the Urim and Thummim was nothing else but the name of Jehovah, which was written in letters and put within the breastplate; which name some ancient Hebrews, even before Christ, did take to signifie the Trinitie. In this word, יהוה Jehovah, they would have the first letter yod, taken for the Father; he, for the Son, which letter is doubled to signifie his two natures, the humane and divine; and vau, which is a conjunctive copulative, signifieth the Holy Ghost. — Vatab. But between these words, Urim and Thummim, and the name Jehovah, there seemeth to be small affinitie.” — Willet in loco.
Fuente: Calvin’s Complete Commentary
(4). These are the garments.The garments peculiar to the high priest are taken first, and described with great elaboration in thirty-six verses (4-39). The most conspicuous was the breastplate, described in Exo. 28:13-30, and here mentioned first of all. Next to this came the peculiar vestment called the ephod, a sort of jerkin or waistcoat, upon which the breastplate was worn (described in Exo. 28:6-12). Under the ephod was the long robe of blue, called the robe of the ephod, which may be considered as the main garment, and which is described in Exo. 28:31-35. Upon his head the high priest wore a mitre or turban (described in Exo. 28:36-38); and inside his robe he wore a linen shirt or tunic, secured by a girdle (Exo. 28:39). Underneath the tunic he wore linen drawers (Exo. 28:42-43). Nothing is said as to any covering for his feet; but it is probable that they were protected by sandals.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4, 5. These are the garments In these two verses the principal articles of the priestly dress are mentioned, and the materials which were to be used in making them, but the fuller description of the several articles is given in the sequel of the chapter .
Fuente: Whedon’s Commentary on the Old and New Testaments
Were not these robes worn by the priests to remind the people of the robe of Jesus’ s righteousness, and his garments of salvation? Isa 61:10 ; Psa 132:9-16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 28:4 And these [are] the garments which they shall make; a breastplate, and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office.
Ver. 4. An ephod. ] Not that which was common to all priests, 1Sa 2:18 ; 1Sa 22:18 but peculiar to the high priest. See Exo 28:6 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
garments. In this verse and Exo 28:39 general. See Structure above.
and. Note the Figure of speech Polysyndeton, App-6.
Aaron’s garments described first. There were in all eight: (1) the mitre (with its plate); (2) the breast- plate; (3) the ephod; (4) the robe of the ephod; (5) the tut ban; (6) the girdle; (7) the drawers; (8) the coat. Eight is the Dominical number, or number of the Lord See App-10.
Fuente: Companion Bible Notes, Appendices and Graphics
garments
(See Scofield “Exo 29:5”).
Fuente: Scofield Reference Bible Notes
a breastplate: Choshen, in Hebrew is used for the square breast-plate of the high priest, in which were set twelve precious stones, each being engraved with the name of one of the sons of Jacob. Exo 28:15, Exo 39:8-21, Isa 59:17, Eph 6:14, 1Th 5:8, Rev 9:17
ephod: The ephod seems to have been a short cloak, without sleeves. Exo 28:6-14, Exo 39:2-5, Exo 39:21, Exo 39:22, Lev 8:7, Lev 8:8, 1Sa 2:18, 1Sa 22:18, 1Sa 23:6, 1Sa 30:7, 2Sa 6:14
a robe: The word meil, from alah, to ascend, go up on, may be considered as an upper garment that goes up or over the rest, a surtout. Exo 28:31-34, Exo 39:25, Exo 39:26
broidered: Exo 28:29, Exo 28:40, Lev 8:7
a mitre: Exo 39:28, Lev 8:9
a girdle: Isa 11:5
Reciprocal: Exo 25:7 – ephod Exo 28:37 – the mitre it Exo 28:39 – embroider Exo 28:41 – minister Exo 29:29 – holy Lev 8:13 – coats Lev 16:4 – holy linen coat Lev 16:24 – his garments Jdg 17:5 – ephod 1Sa 2:19 – a little coat 1Sa 2:28 – And did I Hos 3:4 – ephod
Fuente: The Treasury of Scripture Knowledge
28:4 And these [are] the garments which they shall make; a breastplate, and an {c} ephod, and a robe, and a broidered coat, a mitre, and a girdle: and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto me in the priest’s office.
(c) A short an straight coat without sleeves, put on top of his garments to keep them close to him.