Exodus 27–28

Footnotes

1. 1 The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.
2. 2 The dimensions are five cubits by five cubits by three cubits high.
3. 3 Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, ).
4. 4 Heb “and three cubits its height.”
5. 5 The horns of the altar were indispensable—they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.
6. 6 The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar—of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, ).
7. 7 The word is literally “its fat,” but sometimes it describes “fatty ashes” ( “the greasy ashes”). The fat would run down and mix with the ashes, and this had to be collected and removed.
8. 8 This was the larger bowl used in tossing the blood at the side of the altar.
9. 9 The text has “to all its vessels.” This is the lamed (ל) of inclusion according to Gesenius, meaning “all its utensils” ( §143.e).
10. 10 The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, ).
11. 11 The verb is the verb “to be,” here the perfect tense with vav (ו) consecutive. It is “and it will be” or “that it may be,” or here “that it may come” halfway up.
12. 12 Heb “to the half of the altar.”
13. 13 The verb is a Hophal perfect with vav consecutive: וְהוּבָא (véhuva’, “and it will be brought”). The particle אֶת (’et) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).
14. 14 The construction is the infinitive construct with bet (ב) preposition: “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.
15. 15 The verb is used impersonally; it reads “just as he showed you.” This form then can be made a passive in the translation.
16. 16 Heb “thus they will make.” Here too it could be given a passive translation since the subject is not expressed. But “they” would normally refer to the people who will be making this and so can be retained in the translation. Nothing is said about the top of the altar. Some commentators suggest, in view of the previous instruction for making an altar out of earth and stone, that when this one was to be used it would be filled up with dirt clods and the animal burnt on the top of that. If the animal was burnt inside it, the wood would quickly burn. A number of recent scholars think this was simply an imagined plan to make a portable altar after the pattern of Solomon’s—but that is an unsatisfactory suggestion. This construction must simply represent a portable frame for the altar in the courtyard, an improvement over the field altar. The purpose and function of the altar are not in question. Here worshipers would make their sacrifices to God in order to find forgiveness and atonement, and in order to celebrate in worship with him. No one could worship God apart from this; no one could approach God apart from this. So too the truths that this altar communicated form the basis and center of all Christian worship. One could word an applicable lesson this way: Believers must ensure that the foundation and center of their worship is the altar, i.e., the sacrificial atonement.
17. 17 Or “enclosure” ().
18. 18 Heb “south side southward.”
19. 19 Or “curtains.”
20. 20 The entire courtyard of 150 feet by 75 feet was to be enclosed by a curtain wall held up with posts in bases. All these hangings were kept in place by a cord and tent pegs.
21. 21 Heb “and.”
22. 22 Heb “and thus.”
23. 23 Here the phrase “there will be” has been supplied.
24. 24 These bands have been thought by some to refer to connecting rods joining the tops of the posts. But it is more likely that they are bands or bind rings surrounding the posts at the base of the capitals (see 38:17).
25. 25 The word literally means “shoulder.” The next words, “of the gate,” have been supplied here and in v. 15. The east end would contain the courtyard’s entry with a wall of curtains on each side of the entry (see v. 16).
26. 26 Here “will be” has been supplied.
27. 27 Heb “shoulder.”
28. 28 Here the phrase “there will be” has been supplied.
29. 29 The text uses the passive participle here: they are to “be filleted with silver” or “bound round” with silver.
30. 30 Here the phrase “are to be” has been supplied.
31. 31 Heb “a hundred cubits.”
32. 32 Heb “fifty.” The text has “and the width fifty [cubits] with fifty.” This means that it is fifty cubits wide on the western end and fifty cubits wide on the eastern end.
33. 33 Here “hangings” has been supplied.
34. 34 Here the phrase “is to be” has been supplied.
35. 35 Heb “to all”; for use of the preposition lamed (ל) to show inclusion (all belonging to) see §143.e.
36. 36 Here “used” has been supplied.
37. 37 The tabernacle is an important aspect of OT theology. The writer’s pattern so far has been: ark, table, lamp, and then their container (the tabernacle); then the altar and its container (the courtyard). The courtyard is the place of worship where the people could gather—they entered God’s courts. Though the courtyard may not seem of much interest to current readers, it did interest the Israelites. Here the sacrifices were made, the choirs sang, the believers offered their praises, they had their sins forgiven, they came to pray, they appeared on the holy days, and they heard from God. It was sacred because God met them there; they left the “world” (figuratively speaking) and came into the very presence of God.
38. 38 The form is the imperfect tense with the vav showing a sequence with the first verb: “you will command … that they take.” The verb “take, receive” is used here as before for receiving an offering and bringing it to the sanctuary.
39. 39 Heb “lamp,” which must be a collective singular here.
40. 40 The verb is unusual; it is the Hiphil infinitive construct of עָלָה (’alah), with the sense here of “to set up” to burn, or “to fix on” as in Exod 25:37, or “to kindle” (U. Cassuto, Exodus, ).
41. 41 The word can mean “continually,” but in this context, as well as in the passages on the sacrifices, “regularly” is better, since each morning things were cleaned and restored.
42. 42 The has mistakenly rendered this name “the tent of the testimony.”
43. 43 The lamps were to be removed in the morning so that the wicks could be trimmed and the oil replenished (30:7) and then lit every evening to burn through the night.
44. 44 This is the first of several sections of priestly duties. The point is a simple one here: those who lead the worship use the offerings of the people to ensure that access to God is illumined regularly. The NT will make much of the symbolism of light.
45. 1 Some modern scholars find this and the next chapter too elaborate for the wilderness experience. To most of them this reflects the later Zadokite priesthood of the writer’s (P’s) day that was referred to Mosaic legislation for authentication. But there is no compelling reason why this should be late; it is put late because it is assumed to be P, and that is assumed to be late. But both assumptions are unwarranted. This lengthy chapter could be divided this way: instructions for preparing the garments (1–5), details of the apparel (6–39), and a warning against deviating from these (40–43). The subject matter of the first part is that God requires that his chosen ministers reflect his holy nature; the point of the second part is that God requires his ministers to be prepared to fulfill the tasks of the ministry, and the subject matter of the third part is that God warns all his ministers to safeguard the holiness of their service.
46. 2 The verb is the Hiphil imperative of the root קָרַב (qarav, “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.
47. 3 This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי (lékhahano-li, “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן (kohen), is uncertain.
48. 4 The genitive “holiness” is the attribute for “garments”—“garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry.
49. 5 The expression is לְכָבוֹד וּלְתִפְארֶת (lékhavod ulétif’aret, “for glory and for beauty”). W. C. Kaiser (“Exodus,” 2:), quoting the ’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service.
50. 6 Heb “And you, you will speak to.”
51. 7 Heb “wise of heart.” The word for “wise” (חַכְמֵי, khakhme, the plural construct form) is from the word group that is usually translated “wisdom, wise, be wise,” but it has as its basic meaning “skill” or “skillful.” This is the way it is used in 31:3, 6 and 35:10 etc. God gave these people “wisdom” so that they would know how to make these things. The “heart” for the Hebrews is the locus of understanding, the mind and the will. To be “wise of heart” or “wise in heart” means that they had the understanding to do skillful work, they were talented artisans and artists.
52. 8 There is no necessity to take this as a reference to the Holy Spirit who produces wisdom in these people, although that is not totally impossible. A number of English versions (e.g., , , , , , , ) do not even translate the word “spirit.” It probably refers to their attitude and ability. U. Cassuto has “to all the artisans skilled in the making of stately robes, in the heart [i.e., mind] of each of whom I have implanted sagacity in his craft so that he may do his craft successfully” (Exodus, ).
53. 9 The form is the perfect tense with the vav (ו) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.
54. 10 Or “to sanctify him” () or “to consecrate him” (, , ). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” () since the investiture is part of his being set apart for service.
55. 11 The breastpiece seems to have been a pouch of sorts or to have had a pocket, since it was folded in some way (28:16; 39:9) and contained the Urim and Thummim (Exod 28:30; Lev 8:8).
56. 12 The word “ephod” is taken over directly from Hebrew, because no one knows how to translate it, nor is there agreement about its design. It refers here to a garment worn by the priests, but the word can also refer to some kind of image for a god (Judg 8:27).
57. 13 The word תָּשְׁבֵּץ (tashbets), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus, 3:473–75). A related noun describes gold fasteners and the “settings,” or “mountings,” for precious stones (28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18; cf. Ps 45:14). The word “fitted” in 28:4 reflects the possibility that “the tunic is to be shaped by sewing, … so that it will fit tightly around the body” (C. Houtman, Exodus, 3:475).
58. 14 Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.
59. 15 Heb “receive” or “take.”
60. 16 Here the Pual perfect with the vav (ו) consecutive provides the purpose clause (equal to a final imperfect); the form follows the use of the active participle, “attached” or more Heb “joining.”
61. 17 This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, ). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.
62. 18 Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.
63. 19 Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes—the actual sons of Israel.
64. 20 This is in apposition to the direct object of the verb “engrave.” It further defines how the names were to be engraved—six on one and the other six on the other.
65. 21 Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages.
66. 22 Expert stone or gem engravers were used to engrave designs and names in identification seals of various sizes. It was work that skilled artisans did.
67. 23 Or “you will mount them” ( similar).
68. 24 Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”
69. 25 This was to be a perpetual reminder that the priest ministers on behalf of the twelve tribes of Israel. Their names would always be borne by the priests.
70. 26 Heb “a breastpiece of decision” (חֹשֶׁן מִשְׁפָּט, khoshen mishpat; so ). The first word, rendered “breastpiece,” is of uncertain etymology. This item was made of material similar to the ephod. It had four rows of three gems on it, bearing the names of the tribes. In it were the urim and thummim. J. P. Hyatt refers to a similar object found in the Egyptian reliefs, including even the twisted gold chains used to hang it from the priest (Exodus [], 282).
71. 27 Heb “four.”
72. 28 “when” is added for clarification (U. Cassuto, Exodus, ).
73. 29 The word זֶרֶת (zeret) is half a cubit; it is often translated “span.”
74. 30 U. Cassuto (Exodus, ) points out that these are the same precious stones mentioned in Ezek 28:13 that were to be found in Eden, the garden of God. So the priest, when making atonement, was to wear the precious gems that were there and symbolized the garden of Eden when man was free from sin.
75. 31 For clarity the words “the number of” have been supplied.
76. 32 The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.
77. 33 Heb “give, put.”
78. 34 Here “upper” has been supplied.
79. 35 Here “the other” has been supplied.
80. 36 Here “them” has been supplied.
81. 37 Here “other” has been supplied.
82. 38 Here “more” has been supplied.
83. 39 So Aaron will have the names of the tribes on his shoulders (v. 12) which bear the weight and symbol of office (see Isa 9:6; 22:22), and over his heart (implying that they have a constant place in his thoughts [Deut 6:6]). Thus he was to enter the presence of God as the nation’s representative, ever mindful of the nation’s interests, and ever bringing the remembrance of it before God (S. R. Driver, Exodus, ).
84. 40 The Urim and the Thummim were two objects intended for determining the divine will. There is no clear evidence of their size or shape or the material of which they were made, but they seem to have been familiar items to Moses and the people. The best example of their use comes from 1 Sam 14:36–42. Some have suggested from the etymologies that they were light and dark objects respectively, perhaps stones or sticks or some other object. They seem to have fallen out of use after the Davidic period when the prophetic oracles became popular. It may be that the title “breastpiece of judgment” indicates that these objects were used for making “decisions” (J. P. Hyatt, Exodus [], 283–84). U. Cassuto has the most thorough treatment of the subject (Exodus, ); he lists several very clear rules for their uses gathered from their instances in the Bible, including that they were a form of sacred lot, that priests or leaders of the people only could use them, and that they were used for discovering the divine will in areas that were beyond human knowledge.
85. 41 Or “judgment” (, , , ). The term is מִשְׁפָּט (mishpat), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the Lord made decisions for the Israelites. The high priest bore the responsibility of discerning the divine will on matters of national importance.
86. 42 The מְעִיל (mé’il), according to S. R. Driver (Exodus, ), is a long robe worn over the ephod, perhaps open down the front, with sleeves. It is made of finer material than ordinary cloaks because it was to be worn by people in positions of rank.
87. 43 Heb “mouth” or “opening” (פִּי, pi; in construct).
88. 44 The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.
89. 45 Or “woven work” (, , ), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.
90. 46 The expression כְּפִי תַחְרָא (kéfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. . has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, ). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” 24 (1974): 361–66.
91. 47 The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see §165.a).
92. 48 This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.
93. 49 The text repeats the idea: “you will make for its hem … all around its hem.”
94. 50 The words “the pattern is to be” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
95. 51 Heb “it”; the referent (the robe) has been specified in the translation for clarity.
96. 52 The form is a Piel infinitive construct with the lamed (ל) preposition: “to minister” or “to serve.” It may be taken epexegetically here, “while serving,” although S. R. Driver takes it as a purpose, “in order that he may minister” (Exodus, ). The point then would be that he dare not enter into the Holy Place without wearing it.
97. 53 God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments.
98. 54 The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).
99. 55 Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.
100. 56 The engraving was a perpetual reminder of the holiness that was due the Lord (Heb “Yahweh”), that all the clothing, the furnishings, and the activities were to come under that description. This corresponded to the symbolism for the whole nation of binding the law between the eyes. It was to be a perpetual reminder of commitment.
101. 57 The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.
102. 58 Heb “it will be,” an instruction imperfect.
103. 59 The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, ).
104. 60 The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction—“their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.
105. 61 This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet—that they will be acceptable.
106. 62 It is difficult to know how to translate וְשִׁבַּצְּתָּ (véshibbatsta); it is a Piel perfect with the vav (ו) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, ). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517).
107. 63 This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus, ).
108. 64 The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.
109. 65 Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in .
110. 66 Traditionally “sanctify them” (, ).
111. 67 Heb “naked flesh” (so , ); “nakedness.”
112. 68 Heb “be.”
113. 69 The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.
114. 70 This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.
115. 71 The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vélo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect—but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.
116. 72 Heb “seed.”
117. 73 So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.