^28:31“You are to make the robe⁴² of the ephod completely blue. ^28:32There is to be an opening⁴³ in its top⁴⁴ in the center of it, with an edge all around the opening, the work of a weaver,⁴⁵ like the opening of a collar,⁴⁶ so that it cannot be torn.⁴⁷^28:33You are to make pomegranates⁴⁸ of blue, purple, and scarlet all around its hem⁴⁹ and bells of gold between them all around. ^28:34The pattern is to be⁵⁰ a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe. ^28:35The robe⁵¹ is to be on Aaron as he ministers,⁵² and his sound will be heard⁵³ when he enters the Holy Place before the Lord and when he leaves, so that he does not die.

^28:36“You are to make a plate⁵⁴ of pure gold and engrave on it the way a seal is engraved:⁵⁵ “Holiness to the Lord.”⁵⁶^28:37You are to attach to it a blue cord so that it will be⁵⁷ on the turban; it is to be⁵⁸ on the front of the turban,

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Footnotes

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.
43 Heb “mouth” or “opening” (פִּי, pi; in construct).
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.
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.
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.
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).
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.
49 The text repeats the idea: “you will make for its hem … all around its hem.”
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.
51 Heb “it”; the referent (the robe) has been specified in the translation for clarity.
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.
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.
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).
55 Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.
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.
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.
58 Heb “it will be,” an instruction imperfect.

In other versions

ESVEnglish Standard Version

“You shall make the robe of the ephod all of blue. It shall have an opening for the head in the middle of it, with a woven binding around the opening, like the opening in a garment, so that it may not tear. On its hem you shall make pomegranates of blue and purple and scarlet yarns, around its hem, with bells of gold between them, a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. And it shall be on Aaron when he ministers, and its sound shall be heard when he goes into the Holy Place before the Lord, and when he comes out, so that he does not die.

“You shall make a plate of pure gold and engrave on it, like the engraving of a signet, ‘Holy to the Lord.’ And you shall fasten it on the turban by a cord of blue. It shall be on the front of the turban.

NIVNew International Version (2011)

“Make the robe of the ephod entirely of blue cloth, with an opening for the head in its center. There shall be a woven edge like a collar around this opening, so that it will not tear. Make pomegranates of blue, purple and scarlet yarn around the hem of the robe, with gold bells between them. The gold bells and the pomegranates are to alternate around the hem of the robe. Aaron must wear it when he ministers. The sound of the bells will be heard when he enters the Holy Place before the Lord and when he comes out, so that he will not die.

“Make a plate of pure gold and engrave on it as on a seal: holy to the Lord. Fasten a blue cord to it to attach it to the turban; it is to be on the front of the turban.

CSBChristian Standard Bible

“You are to make the robe of the ephod entirely of blue yarn. There should be an opening at its top in the center of it. Around the opening, there should be a woven collar with an opening like that of body armor so that it does not tear. Make pomegranates of blue, purple, and scarlet yarn on its lower hem and all around it. Put gold bells between them all the way around, so that gold bells and pomegranates alternate around the lower hem of the robe. The robe will be worn by Aaron whenever he ministers, and its sound will be heard when he enters the sanctuary before the Lord and when he exits, so that he does not die.

“You are to make a pure gold medallion and engrave it, like the engraving of a seal: Holy to the Lord. Fasten it to a cord of blue yarn so it can be placed on the turban; the medallion is to be on the front of the turban.

NLTNew Living Translation

“Make the robe that is worn with the ephod from a single piece of blue cloth, with an opening for Aaron’s head in the middle of it. Reinforce the opening with a woven collar so it will not tear. Make pomegranates out of blue, purple, and scarlet yarn, and attach them to the hem of the robe, with gold bells between them. The gold bells and pomegranates are to alternate all around the hem. Aaron will wear this robe whenever he ministers before the Lord, and the bells will tinkle as he goes in and out of the Lord’s presence in the Holy Place. If he wears it, he will not die.

“Next make a medallion of pure gold, and engrave it like a seal with these words: Holy to the Lord. Attach the medallion with a blue cord to the front of Aaron’s turban, where it must remain.

LEBThe Lexham English Bible

“And you will make the robe of the ephod totally of blue yarn. And the opening for his head will be in the middle of it; its opening will have an edge all around, the work of a weaver; it will be like the opening of a sturdy garment for it, so that it will not be torn. And you will make on its hem pomegranates of blue and purple and crimson yarns on its hem all around and bells of gold in the midst of them all around, a gold bell and a pomegranate, a gold bell and a pomegranate, on the hem of the robe all around. And it will be on Aaron for serving, and its sound will be heard at his coming into the sanctuary before Yahweh and at his going out, so that he will not die.

“And you will make a pure gold rosette, and you will engrave on it with seal engravings: “A holy object for Yahweh.” And you will place it on a blue cord, and it will be on the turban, at the front of the turban it will be.

KJV 1900King James Version

And thou shalt make the robe of the ephod all of blue. 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, as it were the hole of an habergeon, that it be not rent. And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about: A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. And it shall be upon Aaron to minister: and his sound shall be heard when he goeth in unto the holy place before the Lord, and when he cometh out, that he die not. And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. 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.

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