Covenants in the Old Testament Table

Functions of Priests Table

28:1 Aaron Moses’ elder brother, who will be the first high priest of Israel. See note on 4:14.

serve as priests for me Israelite priests were responsible for conducting sacrifices and other religious duties associated with the tabernacle.

Nadab and Abihu See 6:23; 24:1–11. Nadab and Abihu were killed by God in response to their improper offering of holy fire (see Lev 10:1 and note).

Eleazar The eldest surviving son of Aaron who became high priest after Aaron’s death (Num 20:24–29).

Ithamar Another son of Aaron and a priest who oversaw the tabernacle’s construction (Exod 38:21). The house of Eli, known from the stories of the life of Samuel, was apparently descended from Ithamar’s line (1 Sam 14:3; 1 Chr 24:3; compare Ezra 8:2).

28:2 holy garments The garments were set apart for priestly use only.

for glory and for splendor These are no modest garments. In fact, they are designed to catch the eye and to glorify the office of the priesthood.

28:3 the skilled of heart The Hebrew phrase used here, chakhmei-lev, means wise of heart. Israelites considered the heart to be the source of intelligence as well as emotions. Hence, to be wise of heart refers to giftedness in intellect and craftsmanship. This giftedness was also thought to be a divine gift (ruach chokhmah; “spirit of wisdom”).

Old Testament Anthropology

consecrate The consecration of the priests, including Aaron, is directed in Exod 29 and carried out in Lev 8–9.

28:4 garments The same materials used for the tabernacle were provided to make the priestly garments. Thus, the priesthood was connected conceptually and materially to the sanctuary.

an ephod A robe or tunic for the upper body to waist level; the most sacred item of clothing worn by the high priest.

28:5 gold The most precious metal available to Israel. This would have certainly added to the beauty of the garments.

fine linen The Hebrew term used here, shesh, derives from an Egyptian term denoting cloth of very high quality.

28:7 two joining shoulder pieces at its two edges On each shoulder of the garment was a piece holding an onyx stone, on which were written the name of 6 tribes of Israel (thus 12 all).

28:9 onyx The Hebrew term used here, shoham, refers to a gem of some kind. Possibilities include onyx and lapis lazuli.

engrave Writing on stone was usually done with a hammer, chisel, and a careful hand.

28:10 according to their genealogies For the birth of the Jacob’s twelve sons, see Gen 29:31–30:24

28:11 filigree settings An ornamental, often intricate pattern

28:12 will bear their names The high priest is to bear the people on his shoulders, both literally and metaphorically, by ensuring that the sacrificial duties were carried out properly.

remembrance The names engraved on this garment served as a constant reminder to both the high priest and to Yahweh that the reason for maintaining the divine favor and presence was the fate of the people to whom Yahweh bound Himself.

28:15 a breast piece of Worn over the chest and thus over the ephod. It was approximately nine inches square (Exod 28:16). Twelve gemstones, inscribed with the names of Israel’s tribes, were fastened to it in four rows of three (see vv. 17–21 and note on v. 17). The breastpiece also had a pouch containing the Urim and Thummim (see note on v. 30). It is called a choshen mishpat in Hebrew (which may be rendered “breastpiece of judgment”) because the Urim and Thummim were used to determine God’s will.

28:16 a span A measurement slightly more than a half cubit, approximately nine inches.

28:17 stone Precise identifications of these gemstones are unknown, but there were active quarries that produced precious stones throughout Egypt and the Sinai Peninsula, long before the exodus. These stones may have been plundered from the Egyptians (12:35–36), or the Israelites had contact with traders who provided such goods. Three of the gems named here appear only in this passage and its parallel in 39:10–13. Nine of the terms are listed in Ezek 28:13 as gems associated with the Garden of Eden.

28:21 seal Refers to a stone engraved with a unique design that may be set into a ring. The seal or signet was used to sign a document by stamping the symbol into the wax seal that secured the document, or, in some instances, the clay envelope that enclosed the document. The comparison of these stones with seals most likely refers to the way in which they were to be engraved.

28:29 on his heart The placement of the names of the tribes over the heart is both literal and symbolic. The literal bearing of the names speaks to the purpose of the priesthood and its significance for the well-being and prosperity of the people of Israel.

sanctuary Contained the altar of incense, the lampstand, and the table for the bread of the Presence. See note on 26:1.

28:30 the Urim and the Thummim Two objects that, together, served as a means of discerning God’s will when Israel’s leaders were unable to do so (see Num 27:21; 1 Sam 28:6; Ezra 2:63; compare Neh 7:65). The Bible never describes the Urim and Thummim explicitly, and their exact use and form remain unknown. These items are not mentioned in Exod 39, when the breastpiece is actually constructed.

28:31 the robe of the ephod This is the main garment that goes under the ephod, since the ephod only covers above the waist.

28:33 pomegranates of This fruit is a symbol of abundance. Pomegranates are listed among the foods available in the promised land (Deut 8:8).

28:35 its sound Since only the high priest could go into the most holy place to stand before the ark of the covenant (though only once a year; Lev 16:16–17), the sound of the bells (or lack thereof) would alert Yahweh to his approach and departure. The sound would also allow those outside to know if the priest was alive.

a pure gold rosette Likely a reference to priestly headwear. Elsewhere, the Hebrew word used here, tsits, occurs in parallel with the Hebrew word atarah (which denotes headwear such as a crown or garland; see Isa 28:1). Additionally, tsits occurs in parallel with the Hebrew word nezer, which likely refers to an ornamental headband worn by royalty (Exod 39:30; Lev 8:9).

A holy object for Yahweh This is a literal mark of dedication to Yahweh, setting the high priest apart from all other priests as belonging exclusively to Yahweh. Items that were dedicated to Yahweh were not to be used for any common purpose.

28:38 will bear the guilt of This phrase means either that the priest must carry away guilt (Exod 34:7; Lev 10:17; Num 14:18; Hos 14:3; Mic 7:18; Pss 32:5; 85:3) or be responsible for guilt (Exod 28:43; Lev 5:1, 17; 7:18). Leviticus 22:15–16 indicates that the high priest was accountable for any impropriety in ritual or worship (compare Num 18:1).

holy gifts Items which the people have dedicated to Yahweh, presumably for use by the priests.

28:40 for glory and for splendor Like the garments of the high priest (Exod 28:2), these garments are also to have a certain aesthetic quality that communicates the status and role of the priest who wears them.

28:41 you will anoint them See 30:22–25. The oil used to anoint priests was forbidden for any other use. Since the tabernacle and the high priest were anointed with the same oil, the anointing apparently marked the person or thing as set apart for sacred service.

ordain them and consecrate them This takes place in Lev 8–9, after the tabernacle is consecrated and Yahweh communicates the instructions for the priestly duties to Moses (Lev 1–7).

28:42 undergarments of The Hebrew phrase used here, besar erwah, which is literally rendered “naked flesh,” is likely a euphemism. This suggests that the robe under the ephod (Exod 28:31) was short enough to risk a sighting of the priest’s genitalia. Compare 20:26 and note.

loins to thigh The area to be covered to prevent offensive exposure.

28:43 they will not bear guilt and die The repulsion caused by seeing a priest’s genitals is likely connected to the requirement that the priests abstain from sexual contact during their time of service to the sanctuary (compare Lev 22:1–9). Regular priests (that is, not the high priest) did not work in the sanctuary year round, but were on a rotating schedule that allowed them to spend most of the year with their wives and families.