The holy vestments for Aaron and his sons.
God commandeth Moyses to make diuers sortes of vestures for Aaron and his sonnes, prescribing the matter, maner, and ornaments therof.
1Take unto thee also Aaron thy brother with his sons, from among the children of Israel, that they may minister to me in the priest’s office: Aaron, Nadab, and Abiu, Eleazar, and Ithamar.Oltre a ciò fa' venire a te Aronne tuo fratello co' suoi figliuoli separati dagli altri figliuoli d'Israele, affinché faccian le veci di miei sacerdoti: Aronne, Nadab, e Abiu, Eleazar, e Ithamar.TAKE vnto thee also Aaron thy brother with his sonnes, from among the children of Israel, that they may doe the function of priesthoode vnto me: Aaron, Nadab, and Abiu, Eleazar, and Ithamar.Applica quoque ad te Aaron fratrem tuum cum filiis suis de medio filiorum Israël, ut sacerdotio fungantur mihi: Aaron, Nadab, et Abiu, Eleazar, et Ithamar. 2And thou shalt make a holy vesture for Aaron, thy brother, for glory and for beauty.E farai le vestimenta sacre pel tuo fratello Aronne per maestà, e ornamento.And thou shalt make an holie vesture to Aaron thy brother for glorie and bewtie.Faciesque vestem sanctam Aaron fratri tuo in gloriam et decorem. 3And thou shalt speak to all the wise of heart, whom I have filled with the spirit of wisdom, that they may make Aaron’s vestments, in which he being consecrated, may minister to me.E parlerai a tutti quelli che hanno sapienza in cuore, i quali io ho ripieni di spirito d'intelligenza, perché facciano le vestimenta di Aronne, colle quali santificato eserciti egli il mio sacerdozio.And thou shalt speake to al the wise of hart, whom I haue replenished with the spirit of wisdome, that they make Aarons vestures, wherin he being sanctified may minister to me.Et loqueris cunctis sapientibus corde quos replevi spiritu prudentiæ, ut faciant vestes Aaron, in quibus sanctificatus ministret mihi. 4And these shall be the vestments that they shall make: A rational and an ephod, a tunic and a strait linen garment, a mitre and a girdle. They shall make the holy vestments for thy brother Aaron and his sons, that they may do the office of priesthood unto me.Or ecco le vestimenta, che quelli faranno: il Razionale, e l'Ephod, la tonaca (jacintina) e la tonaca di lino stretta, la berretta, e la cintura. Queste vestimenta sante faranno ad Aronne tuo fratello, e ai suoi figliuoli, affinché faccian le funzioni del mio sacerdozio.And these shal be the vestments that they shal make: Rationale and an Ephod, a tunike and a straite linnen garment, a mitre and a girdle. They shal make the holie vestments for thy brother Aaron and his sonnes, that they may doe the function of priesthood vnto me.Hæc autem erunt vestimenta quæ faciet: rationale et superhumerale, tunicam et lineam strictam, cidarim et balteum. Facient vestimenta sancta fratri tuo Aaron et filiis ejus, ut sacerdotio fungantur mihi.
5And they shall take gold, and violet, and purple, and scarlet twice dyed, and fine linen.E prenderanno dell'oro, e del giacinto, e della porpora, e del cocco a due tinte, e del bisso.And they shal take gold, and hyacinth, and purple, and scarlet twise died, and silke.Accipientque aurum, et hyacinthum, et purpuram, coccumque bis tinctum, et byssum. 6And they shall make the ephod of gold, and violet, and purple, and scarlet twice dyed, and fine twisted linen, embroidered with divers colours.E faranno l'Ephod di oro, di giacinto, e di porpora, e di scarlatto a due tinte, e di bisso torto, con lavoro di varii colori.And they shal make the Ephod of gold and hyacinth and purple, and scarlet twise died, and twisted silke, embrodered with diuers colours.Facient autem superhumerale de auro et hyacintho et purpura, coccoque bis tincto, et bysso retorta, opere polymito. 7It shall have the two edges joined in the top on both sides, that they may be closed together.(L'Ephod) avrà alla sommità due aperture, una da un lato, l'altra dall'altro, le quali si richiuderanno.It shal ••u• two edges ioyned in the toppe on both sides, that they •a• be closed togetherDuas oras junctas habebit in utroque latere summitatum, ut in unum redeant. 8The very workmanship also, and all the variety of the work, shall be of gold, and violet, and purple, and scarlet twice dyed, and fine twisted linen.Il tessuto di esso, e tutto il vario lavoro sarà di oro, e di giacinto, e di porpora e di scarlatto a due tinte, e di bisso torto.The verie Workemanship also and al the varietie of the worke shal be of gold and hyacinth, and purple, and scarlet twise died, and twisted silke.Ipsa quoque textura et cuncta operis varietas erit ex auro et hyacintho, et purpura, coccoque bis tincto, et bysso retorta. 9And thou shalt take two onyx stones, and shalt grave on them the names of the children of Israel:E prenderai due pietre di oniche, e in esse scolpirai i nomi de' figliuoli d'Israele:And thou shalt take two Onyx stones, and shalt graue in them the names of the children of Israel:Sumesque duos lapides onychinos, et sculpes in eis nomina filiorum Israël: 10Six names on one stone, and the other six on the other, according to the order of their birth.Sei nomi sopra l'una, e gli altri sei sopra l'altra pietra secondo l'ordine del loro nascere.six names in one stone, and the other six in the other, according to the order of their natiuitie.sex nomina in lapide uno, et sex reliqua in altero, juxta ordinem nativitatis eorum.
11With the work of an engraver, and the graving of a jeweller, thou shalt engrave them with the names of the children of Israel, set in gold and compassed about:In queste (pietre) con l'arte dell'incisore, e del lapidario scolpirai i nomi de' figliuoli d'Israele, e le incastrerai, e le serrerai nell'oro:After the worke of a grauer and the grauing of a lapidarie, thou shalt graue them with the names of the children of Israel, sette in gold and compassed about:Opere sculptoris et cælatura gemmarii, sculpes eos nominibus filiorum Israël, inclusos auro atque circumdatos: 12And thou shalt put them in both sides of the ephod, a memorial for the children of Israel. And Aaron shall bear their names before the Lord upon both shoulders, for a remembrance.E le metterai dall'uno e dall'altro lato sull'Ephod in memoria de' figliuoli d'Israele. E Aronne porterà i loro nomi dinanzi al Signore sull'uno e sull'altro omero per ricordanza.and thou shalt put them in both sides of the Ephod, a memorial for the children of Israel. And Aaron shal beare their names before the Lord vpon both shoulders, for a remembrance.et pones in utroque latere superhumeralis, memoriale filiis Israël. Portabitque Aaron nomina eorum coram Domino super utrumque humerum, ob recordationem. 13Thou shalt make also hooks of gold.Farai ancora gli uncinelli d'oro,Thou shalt make also hookes of gold,Facies et uncinos ex auro, 14And two little chains of the purest gold, linked one to another, which thou shalt put into the hooks.E due catenelle d'oro finissimo, delle quali gli anelli sieno inseriti l'uno nell'altro, e le quali tu attaccherai agli uncinelli.and two litle cheynes of most pure gold linked one to an other, which thou shalt put into the hookes.et duas catenulas ex auro purissimo sibi invicem cohærentes, quas inseres uncinis. 15And thou shalt make the rational of judgment with embroidered work of divers colours, according to the workmanship of the ephod, of gold, violet, and purple, and scarlet twice dyed, and fine twisted linen.Farai ancora il Razionale del giudizio di lavoro a più fila, tessuto come l'Ephod d'oro, di giacinto, e di porpora, e di cocco a due tinte, e di bisso torto.The Rationale of iudgement also thou shalt make with embrodered worke of diuers colours, according to the workmanship of the Ephod of gold, hyacinth, and purple, and scarlet twise died, and twisted silke.Rationale quoque judicii facies opere polymito juxta texturam superhumeralis, ex auro, hyacintho, et purpura, coccoque bis tincto, et bysso retorta.
16It shall be four square and doubled: it shall be the measure of a span both in length and in breadth.Ei sarà quadro, e doppio: avrà di misura un palmo tanto in lunghezza, come in larghezza.It shal be foure square and duble: it shal haue the measure of a palme aswel in length as in bredth.Quadrangulum erit et duplex: mensuram palmi habebit tam in longitudine quam in latitudine. 17And thou shalt set in it four rows of stones . In the first row shall be a sardius stone, and a topaz, and an emerald:E in esso porrai quattro ordini di pietre: nel primo filare sarà il sardio, il topazio, e lo smeraldo:And thou shalt set in it foure rewes of stones: In the first rew shal be the stone sardius, and topazius, and the emeraud:Ponesque in eo quatuor ordines lapidum: in primo versu erit lapis sardius, et topazius, et smaragdus: 18In the second a carbuncle, a sapphire, and a jasper:Nel secondo il carbonchio, il zaffiro, e il jaspide:in the second the carbuncle, the sapphire, and the iasper:in secundo carbunculus, sapphirus, et jaspis: 19In the third a ligurius, an agate, and an amethyst:Nel terzo il ligurio, l'agata e l'ametisto:in the third a ligurius, an achates, an amethyst:in tertio ligurius, achates, et amethystus: 20In the fourth a chrysolite, an onyx, and a beryl. They shall be set in gold by their rows.Nel quarto il crisolito, l'oniche, e il berillo: saranno incastrati nell'oro filare per filare:in the fourth a chrysolith, an onyx, and beryllus. they shal be set in gold by their rewes.in quarto chrysolithus, onychinus, et beryllus. Inclusi auro erunt per ordines suos. 21And they shall have the names of the children of Israel: with twelve names shall they be engraved, each stone with the name of one according to the twelve tribes.E porteranno i nomi dei figliuoli d'Israele: vi saranno scolpiti dodici nomi, in ciascuna pietra il nome d'una delle dodici tribù.And they shal haue the names of the children of Israel: with twelue names shal they be grauen, euerie stone with the names of euerie one according to the twelue tribes.Habebuntque nomina filiorum Israël: duodecim nominibus cælabuntur, singuli lapides nominibus singulorum per duodecim tribus. 22And thou shalt make on the rational chains, linked one to another, of the purest gold:Farai al Razionale le catenelle d'oro purissimo, inseriti gli anelli d'esse l'uno nell'altro:Thou shalt make in the Rationale cheynes linked one to an other of the purest gold:Facies in rationali catenas sibi invicem cohærentes ex auro purissimo,
23And two rings of gold, which thou shalt put in the two ends at the top of the rational.E due anelli d'oro, i quali metterai in cima al Razionale dall'una e dall'altra parte:and two ringes of gold, which thou shalt put in both the toppes of the Rationale:et duos annulos aureos, quos pones in utraque rationalis summitate: 24And the golden chains thou shalt join to the rings, that are in the ends thereof.E farai passare le catenelle d'oro per gli anelli, che saranno alle cime del Razionale.and the golden cheynes thou shalt ioyne to the ringes, that are in the edges therof:catenasque aureas junges annulis, qui sunt in marginibus ejus, 25And the ends of the chains themselves, thou shalt join together with two hooks, on both sides of the ephod, which is towards the rational.E accomoderai i capi delle catenelle ai due uncinelli dall'uno e dall'altro lato dell'Ephod, che guarda il Razionale.and the endes of the cheynes them selues thou shalt couple with two hookes on both sides of the Ephod, which is toward the Rationale.et ipsarum catenarum extrema duobus copulabis uncinis in utroque latere superhumeralis quod rationale respicit. 26Thou shalt make also two rings of gold, which thou shalt put in the top parts of the rational, in the borders that are over against the ephod, and look towards the back parts thereof.Farai ancora due anelli d'oro, i quali tu porrai agli angoli del Razionale, agli orli, che son dirimpetto all'Ephod dalla parte di dietro del medesimo.Thou shalt make also two ringes of gold which thou shalt put in the toppes of the Rationale, in the brimmes, that are ouer against the Ephod, & looke toward the backe partes therof.Facies et duos annulos aureos, quos pones in summitatibus rationalis, in oris, quæ e regione sunt superhumeralis, et posteriora ejus aspiciunt. 27Moreover also other two rings of gold, which are to be set on each side of the ephod beneath, that looketh towards the nether joining, that the rational may be fitted with the ephod,E parimente due altri anelli d'oro, i quali debbono mettersi da basso all'uno e all'altro lato dell'Ephod, dove loro corrispondono gli anelli inferiori (del Razionale), affinché questo possa congiungersi coll'Ephod.Moreouer also other two ringes of gold, which are to be set on both sides of the Ephod beneth, that looketh toward the nether ioyning, that the Rationale may be fitted with the Ephod,Necnon et alios duos annulos aureos, qui ponendi sunt in utroque latere superhumeralis deorsum, quod respicit contra faciem juncturæ inferioris, ut aptari possit cum superhumerali, 28And may be fastened by the rings thereof unto the rings of the ephod with a violet fillet, that the joining artificially wrought may continue, and the rational and the ephod may not be loosed one from the other.E si serrerà il Razionale pe' suoi anelli cogli anelli dell'Ephod, mediante un legacciolo di giacinto, affinché sieno uniti con arte, e non possano dividersi l'uno dall'altro il Razionale e l'Ephod.and may be fastened by the ringes therof vnto the ringes of the Ephod with a lace of hyacinth, that the ioyning artificially wrought may continew, and the Rationale and Ephod may not be separated one from the other.et stringatur rationale annulis suis cum annulis superhumeralis vitta hyacinthina, ut maneat junctura fabrefacta, et a se invicem rationale et superhumerale nequeant separari.
29And Aaron shall bear the names of the children of Israel in the rational of judgment upon his breast, when he shall enter into the sanctuary, a memorial before the Lord for ever.E Aronne ogni volta che entrerà nel santuario, porterà i nomi de' figliuoli d'Israele nel Razionale del giudizio sopra il suo petto per memoria eterna davanti al Signore.And Aaron shal beare the names of the children of Israel in the Rationale of iudgement vpon his brest, when he shal enter into the Sanctuarie, a memorial before the Lord for euer.Portabitque Aaron nomina filiorum Israël in rationali judicii super pectus suum, quando ingredietur Sanctuarium, memoriale coram Domino in æternum. 30And thou shalt put in the rational of judgment doctrine and truth, which shall be on Aaron’s breast, when he shall go in before the Lord: and he shall bear the judgment of the children of Israel on his breast, in the sight of the Lord always.E porrai sul Razionale del giudizio Dottrina, e Verità: Aronne le avrà sul petto ogni volta che entrerà alla presenza del Signore: e porterà sempre il giudizio de' figliuoli d'Israele sul suo petto al cospetto del Signore.And thou shalt put in the Rationale of iudgement Doctrine, and Veritie, which shal be on Aarons brest, when he shal goe in before the Lord: and he shal beare the iudgement of the children of Israel on his brest, in the sight of the Lord alwayes.Pones autem in rationali judicii Doctrinam et Veritatem, quæ erunt in pectore Aaron, quando ingredietur coram Domino: et gestabit judicium filiorum Israël in pectore suo, in conspectu Domini semper. 31And thou shalt make the tunic of the ephod all of violet,Farai ancora la veste dell'Ephod tutta di giacinto,And thou shalt make the tunike of the Ephod al of hyacinth,Facies et tunicam superhumeralis totam hyacinthinam, 32In the midst whereof above shall be a hole for the head, and a border round about it woven, as is wont to be made in the outmost parts of garments, that it may not easily be broken.In cima alla quale vi sarà un'apertura per la testa, e intorno ad essa un'orlatura tessuta, simile a quella che suole farsi nell'infime parti delle vesti, affinché non si rompa facilmente.in the middes wherof aboue shal be a hole for the head, and a border round about it wouen, as is wont to be made in the vtmost partes of garments, that it may not easely be broken.in cujus medio supra erit capitium, et ora per gyrum ejus textilis, sicut fieri solet in extremis vestium partibus, ne facile rumpatur.
33And beneath at the feet of the same tunic, round about, thou shalt make as it were pomegranates, of violet, and purple, and scarlet twice dyed, with little bells set between:Da basso poi nell'infima parte della stessa veste farai intorno come delle melagrane di iacinto, e di porpora, e di cocco a due tinte, frapponendovi in mezzo de' sonagli.And beneth at the feete of the same tunike, round about, thou shalt make as it were pomegranates, of hyacinth, and purple, and scarlet twise died, litle belles interposed betwen,Deorsum vero, ad pedes ejusdem tunicæ, per circuitum, quasi mala punica facies, ex hyacintho, et purpura, et cocco bis tincto, mistis in medio tintinnabulis, 34So that there shall be a golden bell and a pomegranate, and again another golden bell and a pomegranate.Talmente che vi sarà un sonaglio d'oro, e poi una melagrana, e quindi un altro sonaglio d'oro, e poi una melagrana.so that there be a bel of gold and a pomegranate: and againe an other bel of gold and a pomegranate.ita ut tintinnabulum sit aureum et malum punicum: rursumque tintinnabulum aliud aureum et malum punicum. 35And Aaron shall be vested with it in the office of his ministry, that the sound may be heard, when he goeth in and cometh out of the sanctuary, in the sight of the Lord, and that he may not die.E Aronne la vestirà in facendo l'uffizio del suo ministero, affinché si senta il suono, quand'egli entra nel santuario al cospetto di Dio, e ne esce, e affinché egli non muoja.And Aaron shal be vested with it in the office of his ministerie, that the sound may be heard, when he goeth in and cometh out of the Sanctuarie, in the sight of the Lord, and that he die not.Et vestietur ea Aaron in officio ministerii, ut audiatur sonitus quando ingreditur et egreditur sanctuarium in conspectu Domini, et non moriatur. 36Thou shalt make also a plate of the purest gold: wherein thou shalt grave with engraver’s work, Holy to the Lord.Farai ancora una lamina di finissimo oro, nella quale farai incidere a bulino: La Santità al Signore.Thou shalt make also a plate of the purest gold: wherin thou shalt graue after the worke of a grauer, Holie to the Lord.Facies et laminam de auro purissimo, in qua sculpes opere cælatoris, Sanctum Domino. 37And thou shalt tie it with a violet fillet, and it shall be upon the mitre,E la legherai con un nastro di jacinto, ed essa starà sopra la tiara,And thou shalt tie it with a lace of hyacinth, and it shal be vpon the mitre,Ligabisque eam vitta hyacinthina, et erit super tiaram, 38Hanging over the forehead of the high priest. And Aaron shall bear the iniquities of those things, which the children of Israel have offered and sanctified, in all their gifts and offerings. And the plate shall be always on his forehead, that the Lord may be well pleased with them.Pendendo sulla fronte del pontefice. E Aronne porterà le iniquità commesse dai figliuoli d'Israele nelle obblazioni tutte, e nei doni, che eglino avranno offerti, e consacrati. Questa lamina sarà sempre sulla fronte di lui, affinché sia placato con essi il Signore.hanging ouer the forehead of the high Priest. And Aaron shal carie the iniquities of those thinges, which the children of Israel haue offered and sanctified, in al their giftes and donaries. And the plate shal be alwayes in his forehead, that the Lord may be wel pleased with them.imminens fronti pontificis. Portabitque Aaron iniquitates eorum, quæ obtulerunt et sanctificaverunt filii Israël, in cunctis muneribus et donariis suis. Erit autem lamina semper in fronte ejus, ut placatus sit eis Dominus.
39And thou shalt gird the tunic with fine linen, and thou shalt make a fine linen mitre, and a girdle of embroidered work.E farai la tonaca stretta di bisso, e la tiara di bisso, e la cintura lavorata a varii colori.And thou shalt gird the tunike with silke, and thou shalt make a silken mitre, and a bawdrike of embrodered worke.Stringesque tunicam bysso, et tiaram byssinam facies, et balteum opere plumarii. 40Moreover, for the sons of Aaron thou shalt prepare linen tunics, and girdles and mitres for glory and beauty:Pe' figliuoli poi d'Aronne preparerai tonache di lino, e le cinture, e le tiare per maestà, e ornamento.Moreouer for the sonnes of Aaron thou shalt prepare linnen tunikes, and bawdrikes and mitres for glorie and bewtie:Porro filiis Aaron tunicas lineas parabis et balteos ac tiaras in gloriam et decorem: 41And with all these things thou shalt vest Aaron thy brother, and his sons with him. And thou shalt consecrate the hands of them all, and shalt sanctify them, that they may do the office of priesthood unto me.E tutte queste vestimenta metterai ad Aronne tuo fratello, e insieme a' suoi figliuoli. E consacrerai le mani di tutti loro, e li santificherai, affinché esercitino il mio sacerdozio.And with al these thinges thou shalt vest Aaron thy brother, and his sonnes with him. And thou shalt consecrate the handes of them al, and shalt sanctifie them, that they may doe the function of priesthood vnto me.vestiesque his omnibus Aaron fratrem tuum et filios ejus cum eo. Et cunctorum consecrabis manus, sanctificabisque illos, ut sacerdotio fungantur mihi. 42Thou shalt make also linen breeches, to cover the flesh of their nakedness, from the reins to the thighs:Farai ancora le brache di lino, le quali copriranno la indecente nudità da' lombi fino a tutta la coscia:Thou shalt make also linnen breches, to couer the flesh of their turpitude from the reynes vnto the thighes:Facies et feminalia linea, ut operiant carnem turpitudinis suæ, a renibus usque ad femora: 43And Aaron and his sons shall use them when they shall go into the tabernacle of the testimony, or when they approach to the altar to minister in the sanctuary, lest being guilty of iniquity they die. It shall be a law for ever to Aaron, and to his seed after him.E di esse faranno uso Aronne, e i suoi figliuoli, quando entreranno nel tabernacolo della testimonianza, o quando si accosteranno all'altare per servire nel santuario, affinché come rei di trasgressione non muoiano. Ciò sarà legge sempiterna per Aronne, e pe' suoi discendenti dopo di lui.and Aaron and his sonnes shal vse them when they shal enter into the tarberbernacle of testimonie, or when they approch to the Altar to minister in the Sanctuarie, lest guiltie of iniquitie they die. It shal be a law for euer to Aaron, and to his seede after him.et utentur eis Aaron et filii ejus quando ingredientur tabernaculum testimonii, vel quando appropinquant ad altare ut ministrent in sanctuario, ne iniquitatis rei moriantur. Legitimum sempiternum erit Aaron, et semini ejus post eum.
28:1
28:2
Calmet
And beauty, that all may be filled with awe, and adore the majesty of God. (Calmet)
28:3
Heart. The Hebrews generally attributed to the heart, what we give to the head.
Wisdom. All good, both in the order of grace and of nature, proceeds from God.
Calmet
Consecrated, as if they imparted a sort of virtue. (Calmet)
28:4
Rational and ephod. See Exodus 25:7.
Tunic, long robe or cloak of blue wool.
Garment, next the body, and woven very close and thick.
Mitre, like a tiara or turban of linen, or rather of byssus, or fine cotton. This was never laid aside in the temple; as, to appear uncovered was then esteemed a mark of insolence. Eneas introduced the Phrygian custom into Italy, of sacrificing with a cap on the head.
Calmet
Girdle, for his under-garment, besides that which formed a part of the ephod. (Calmet)
St. Jerome
By these vestments, we are admonished to exercise the virtues of discretion, etc. (St. Jerome, ep. ad Fab.)
28:6
28:7
Josephus
Together, by the hooks, under the two precious stones. (Josephus, [Antiquities?] 3:8.)
28:8
Calmet
Work. Hebrew, "all the work, and the girdle, shall be of the same" materials, and not sewed on afterwards. (Calmet)
28:9
Calmet
Onyx. Septuagint, emeralds. (Calmet)
Haydock
Hebrew shoham, which the Protestants render onyx-stone. (Haydock)
28:10
28:12
Tirinus
Remembrance, for both, ver. 29. The sins or burdens of the people, were thus to be borne by the high priest, and he was to make intercession for them. (Tirinus)
28:13
Calmet
Hooks. Septuagint aspidiscas, "imitating the form or biting of an asp." (Calmet)
Haydock
Gold, on the ephod, by which the rational was suspended from the shoulders. (Haydock)
28:14
Calmet
Linked, etc. The present Hebrew has "at the ends," migbaloth. But the Vulgate seems to have read more properly k instead of g, as in Exodus 26:4. (Calmet)
28:15
The rational of judgment. This part of the high priest's attire, which he wore at his breast, was called the rational of judgment; partly because it admonished both priest and people of their duty to God; by carrying the names of all their tribes in his presence; and by the Urim and Thummim, that is, doctrine and truth, which were written upon it: and partly because it gave divine answers and oracles, as if it were rational and endowed with judgment.
28:16
Calmet
Span, or half a cubit, (Ezechiel 43:13, 17,) formed like a purse, in which the Rabbins say the Urim and Thummim were placed. (Calmet)
28:17
Stones. It is difficult to ascertain the true names of these stones, interpreters are so much at variance; as they are also respecting the names of the 12 patriarchs, which were engraven upon each. They probably stood according to the order of their birth, ver. 10, 21. Thus Ruben, Simeon, and Levi, would occupy the first places, upon the sardius, topaz, and emerald. See on these stones Pliny, Natural History 27:5; 38:8.
28:18
The carbuncle, (ruby) sapphire, and jasper, (or diamond) had on them Juda, Dan, and Nephtali.
28:19
Ligurius, agate, and amethyst, (or eumeces; Pliny, Natural History 37:7.) had Gad, Aser, and Issachar.
28:20
Calmet
Chrysolite, (beryl or opale,) onyx, (Septuagint, beryl; Chaldean, or emerald; Calmet) beryl, (Hebrew, jasper; Septuagint etc., onyx) were inscribed with the names of Zabulon, Joseph, and Benjamin. In Ezechiel 28:13, the jasper stone comes in the sixth place, as it does in the Vulgate here. (Calmet)
Haydock
The mystical interpretation of these stones, may be seen in Cornelius A Lapide. St. Epiphanius has written a learned work on the 12 precious stones. (Haydock)
28:28
Calmet
Another. Hence the ephod, rational, urim, etc., are used to denote the same thing. See 1 Kings 30:7. (Calmet)
28:30
Challoner
Doctrine and truth. Hebrew Urim and Thummim: illuminations and perfections. These words, written on the rational, seem to signify the light of doctrine, and the integrity of life, with which the priests of God ought to approach to him. (Challoner)
Calmet
Aurim means things brilliant, "declarations," Septuagint, and thomim, "perfections," or "truths." Some imagine, that God required the stones of the rational to be of the utmost brilliancy and perfection; Oleaster and Josephus (Antiquities 3:8,) say, it was by the appearance of those stones that the high priest was enlightened, when he consulted God. If God approved of what was in agitation, they assumed a surprising brightness, as well as those on the high priest's shoulders. But this had not happened for 200 years before he began his history. The Urim and Thummim were not in the second temple, 1 Esdras 2:63. Some think these words were engraven on stones in the rational. Whether God explained his will by articulate sounds, as (Matthew 3:17,) this is my beloved son, or internally instructed the high priest, when he was consulted, cannot be determined. (Calmet)
Tirinus
St. Chrysostom is of the former opinion. "If any thing was to be known, a voice came from between the cherubim, from the propitiatory, to declare what would happen." As the Jews lost the propitiatory, when they were led captives to Babylon, it seems they never afterwards obtained this privilege of having an oracle. God sometimes instructed them by his prophets. But, for a long time, none had appeared; that all might attend more earnestly to the voice of the Messias. (Tirinus)
Haydock
Judgment. He shall be the supreme judge in religious matters, and must strive to pass sentence according to the dictates of my law, with truth. (Haydock)
The chief judge in Egypt wore a golden chain, hanging from the neck on the breast, to which was attached the image of Truth, on a sapphire stone. Olian (Var. Hist. 34:14,) also observes, that this office was always held by a venerable and honest priest.
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St. Jerome
Bells, to denote the harmony of the universe, (Philo) and that all the actions of a priest ought to give edification. (St. Jerome)
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Die, for coming in disrespectfully, without giving notice. See Judith 14:8.
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Plate; reaching from ear to ear, two fingers' breadth, tied behind like a diadem, Wisdom 18:24.
Calmet
Holy, or "sanctity, belongeth to the Lord," and all who approach to Him, ought to be holy. (Calmet)
Josephus represents the ornaments of the high priest's head, like the triple crown of the pope. (Antiquities 3:8.)
28:38
Calmet
Iniquities. This means, perhaps, that he shall wear these grand vestments and crown only on the solemn day of expiation, when he makes atonement for all the sins of the people, as a figure of Jesus Christ. Josephus tells us, that on other occasions, he wore a less costly attire. (Jewish Wars 5:6. or 15.) (Calmet)
Haydock
By bearing on his forehead kodesh la Yehovah, "Holiness to the Lord," he confessed that all mankind were sinners, and stood in need of pardon. (Haydock)
28:40
St. Thomas Aquinas
Linen. In Ezechiel (xliv. 17,) woollen garments are forbidden to be worn by priests. Many of the pagans required their priests to be clothed in white linen. All these prescriptions of God, which seem to us so minute, had a more sublime and mysterious meaning. For in the priestly robe....was the whole world, by the colours denoting the air, light, earth, and water: the two stones on his shoulders, signified the sun and moon, as the 12 did the signs of the zodiac, or the glory of the fathers; and thy majesty was written upon the diadem of his head, Wisdom 18:24. Thus the priest was a mediator between God and his people, and was to be solicitous for the welfare of all. (St. Thomas Aquinas, 1, 2, q. 102, a. 5; St. Augustine; St. Jerome; etc.)
28:41
Consecrate. Hebrew and Septuagint, "thou shalt anoint and fill their hands" with oil, and the instruments of their office.
28:42
Suetonius
Linen breeches, descending as far as the knees. (St. Jerome) In Exodus 39:29, they seem to have been made of byssus, or cotton. But as linen is prescribed in all other places, perhaps a word has crept in there, by mistake of the transcribers. They were intended to remind the priests of superior modesty, as they were not commonly worn. Homer never mentions them. Virgil only specifies the cloak and tunic of Evander. Augustus wore breeches and stockings in winter. (Suetonius)
Calmet
But the ancient breeches were not like ours, but resembled rather an apron or girdle, enveloping both thighs, and hanging from the waist. (Calmet)
28:15
The rational of judgment.... This part of the priest’s attire, which he wore at his breast, was called the rational of judgment; partly because it admonished both priest and people of their duty to God, by carrying the names of all their tribes in his presence; and by the Urim and the Thummim, that is, doctrine and truth, which were written upon it; and partly because it gave divine answers and oracles, as if it were rational and endowed with judgment.
28:30
Doctrine and Truth.... Hebrew, Urim and Thummim: illuminations and perfections. These words, written on the rational, seem to signify the light of doctrine and the integrity of life, with which the priests of God ought to approach him.
28:1
Vocation necessarie to spiritual function. Heb. 5.
28:4
These vestments sign fie that Bishopes and Priestes must haue special vertues, discretion. puritie of life, sincere intention, contemplatiō of God, supportation of the peoples infirmitie. solicitude of their good, exampla• life, sound doctrin, and band of vnion. S. Hiero. ad Fabiol. de vestitu Sacerdotum. to. 3.
28:30
Knowledge of the cause, and sincere proceding therin, are the two keyes of right iudgement.
28:1
St Irenaeus of Lyons † AD 202 Against Heresies 2.24.4
… Moses delivered the law to the people in five books. Each table which he received from God contained five commandments. The veil covering the holy of holies had five pillars. The altar of burnt-offering also was five cubits in breadth. Five priests were chosen in the wilderness,—namely, Aaron,
28:2
St Irenaeus of Lyons † AD 202 Against Heresies 1.18.4
… For they declare that the twelve sons of Jacob, from whom also sprung twelve tribes,— the breastplate of the high priest, which bore twelve precious stones and twelve little bells,
28:4
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 3.4
… Fearful, indeed, and of most awful import, were the things which were used before the dispensation of grace, as the bells, the pomegranates, the stones on the breastplate and on the ephod, the girdle, the mitre, the long robe, the plate of gold, the holy of holies, the deep silence within.
28:5
St Irenaeus of Lyons † AD 202 Against Heresies 2.24.4
… The veil covering the holy of holies had five pillars. The altar of burnt-offering also was five cubits in breadth. Five priests were chosen in the wilderness,—namely, Aaron, Nadab, Abiud, Eleazar, Ithamar. The ephod and the breastplate, and other sacerdotal vestments, were formed out of five
28:8
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.3
… so that, while he humbles the bent of his mind to no passions, he may shew with how great beauty of the ephod he is covered on each shoulder. Which ephod is also rightly ordered to be made of gold, blue, purple, twice dyed scarlet, and flue twined linen (
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Tertullian † AD 220 The Five Books Against Marcion 4.13
… In truth, I might from this very point conclude of my Christ, that He was foretold not only by the words of prophets, but by the indications of facts. For of this number I find figurative hints up and down the Creator’s dispensation in the twelve springs of Elim; in the twelve gems of Aaron’s priestly vestment;
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.2
… Let them therefore perceive within themselves how purified they ought to be who carry in the bosom of their own personal responsibility living vessels to the temple of eternity. Hence by the divine voice it is enjoined (
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St Irenaeus of Lyons † AD 202 Against Heresies 1.18.2
… So also, according to them, the courts of the tabernacle constructed by Moses, being composed of fine linen, and blue, and purple, and scarlet, pointed to the same image. Moreover, they maintain that the long robe of the priest falling over his feet, as being adorned with four rows of precious stones,
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St Justin Martyr † AD 165 Dialogue with Trypho 42
“Moreover, the prescription that twelve bells
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.4
… For hence it is that the Holy Spirit sat upon the first pastors under the appearance of tongues ( Acts ii. 3 ); because whomsoever He has filled, He himself at once makes eloquent. Hence it is enjoined on Moses that when the priest goes into the tabernacle he shall be encompassed with bells (
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.4
… Let him, therefore, who strives to speak wisely fear greatly, lest by his eloquence the unity of his hearers be disturbed. Hence Paul says, Not to be more wise than behoveth to be wise, but to be wise unto sobriety ( Rom. xii. 3 ). Hence in the priest’s vestment, according to Divine precept, to bells are added pomegranates (
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Polycrates of Ephesus † AD 196 Polycrates, Bishop of Ephesus 1
… I speak of Philip, one of the twelve apostles, who is laid to rest at Hierapolis; and his two daughters, who arrived at old age unmarried; his other daughter also, who passed her life under the influence of the Holy Spirit, and reposes at Ephesus; John, moreover, who reclined on the Lord’s bosom, and who became a priest wearing the mitre,
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.4
… xxviii. 33 ); that is, that he shall have about him the sounds of preaching, lest he provoke by his silence the judgment of Him Who beholds him from above. For it is written, That his sound may be heard when he goeth in unto the holy place before the Lord and when he cometh out, that he die not (
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Tertullian † AD 220 A Strain of the Judgment of the Lord 1
Attend, who wear upon their marked front
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.31.3
… Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 22.7
… And very truly; for that had communion with devils, but this, with God. Thou hast anointed my head with oil . With oil He anointed thine head upon thy forehead, for the seal which thou hast of God; that thou mayest be made the engraving of the signet, Holiness unto God
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.6
… He is also himself a ruler and a ruler of more dignity than the other. For the sacred laws take and place under his hands even the royal head. And when there is need of any good thing from above, the Emperor is accustomed to fly to the priest: but not the priest to the Emperor. He too hath his breast-plate, that of right eousness.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.18
… “And thou shalt make them linen breeches to cover their shame: from the loins even to the thighs they shall reach, and Aaron and his sons shall wear them, when they enter into the tabernacle of witness, and when they come unto the altar of the holy place to offer sacrifice, that they lay not sin upon themselves and die.”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 63.2
… “The man in whom there shall be any blemish or stain shall not approach to offer gifts to God?” Also in Exodus: “And let the priests which come near to the Lord God sanctify themselves, lest perchance the Lord forsake them.” And again: “And when they come near to minister at the altar of the Holy One, they shall not bring sin upon them, lest they die.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 67.1
… For in Exodus God speaks to Moses, and warns him, saying, “Let the priests which come near to the Lord God sanctify themselves, lest the Lord forsake them.” And again: “And when they come near to the altar of the Holy One to minister they shall not bring sin upon them, lest they die.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 71.2
… “And when they come near to minister at the altar of the holy place, they shall not bear iniquity upon them, lest they die.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… mss. “carry up”) the whole sacrifice. But what is “reasonable ( λογικὴ ) service?” It means spiritual ministry, conversation according to Christ. As then he that ministereth in the house of God, and officiateth, of whatever sort he may be, then collects himself ( συστέλλεται Ezech. xliv. 19 ), and becomes more dignified;
28:1
In Hebrew, cause thy brother to come to thee with his sons, namely that thou mayest consecrate them priests, and clothe them with priestly garments. See here the divine vocation of the Levitical priests to the ministries of God; and how no one ought to presume to such an office unless he be called by God as Aaron was. The innovators, stirred up by a spirit of giddiness, thrust themselves into sacred things not at God's calling, but of their own accord. But that Moses ordains his brother a priest, what else does it mystically commend, except that all who wish to be Aaron, that is priests and teachers, ought with such study and love to cleave to meditation upon the divine law (for Moses the lawgiver represents this), that they seem to be bound to him by a connection as it were of blood? Allegorically, Aaron was a type of Christ, who is the brother of Moses, because Christ and Moses, that is the old and new testament, are as it were brothers to each other, agree and correspond.
28:2
Holy garments, namely priestly ones; it is an enallage of number. Note: The garment of priests is called holy, because it was to be consecrated with oil, dedicated to the worship of God, and removed from profane uses, and to be used only by the holy, that is by priests sanctified by God, that is consecrated, in a holy place. Furthermore, here the priestly garments are numbered and described in reverse order: for thus the high priest was clothed, as appears in Leviticus chapter viii. First he put on breeches: over these he cast a linen tunic, and girded it with a girdle: over this he put on a hyacinthine tunic, over which he girded an ephod with a rational with a second girdle: on his head he placed a tiara, to which was affixed a golden plate, with this inscription: Holiness to the Lord. For the glory and adornment of priests and priestly duties, just as in the New Testament priestly ornaments (let heretics rage as they will) are rightly employed for the same reason in divine worship. For, as Blessed Ivo of Chartres rightly argues, epistle 124, if in the old law the priest was thus adorned: therefore much more in the new law, it was fitting that the priest should use sacred vestments for divine worship, and especially for consecrating the body and blood of the Lord: for this demands propriety, equity and natural reverence; and to do otherwise would be uncivil, profane, rustic and barbarous. There was, and is, also another use of these garments, namely: First, that the priest always bear in mind, as in his garments, the memory of the people, and pray to the Lord earnestly for them. Second, that through them the priest be reminded of justice and holiness, as well as of doctrine and study of the law, and of all his duty. See Bede.
28:3
The wise of heart are here called skilled craftsmen, namely tailors, embroiderers, jewelers, etc., as appears in chapter xxxvi, verse 1. For wisdom and prudence are confounded among the Hebrews, and are taken most broadly, so as to signify also art and mechanical skill. Moreover, these craftsmen were Bezalel and Oholiab, and their assistants, of whom in chapter xxxv, verse 30. The spirit of prudence, that is prudence breathed into them by me. For spirit in Hebrew is attributed by metaphor to any habit, action and living thing, and almost connotes that the thing is received from elsewhere and breathed in. Thus the spirit of gentleness is gentleness itself breathed in by God, Galatians chapter vi, verse 6; of wisdom and understanding, is wisdom and understanding itself, Ecclesiasticus xv, 5. Thus in Isaiah chapter xi, the seven gifts of the Holy Spirit are called the spirit of counsel, fortitude, fear, piety, etc., that is counsel, fortitude, fear, piety given and breathed in by the Holy Spirit. So St. Cyprian, book I Against the Jews, chapter xx; Hilary in Matthew chapter xv; Gregory of Nazianzus, oration on Pentecost; Basil, Against Eunomius, sermon 5, chapter xiv; Augustine, Against Faustus, book XII, chapter xv. Furthermore, "prudence" here signifies art. "By the spirit therefore of prudence," that is, by the art of making or fashioning these sacred garments; which art is a natural gift of God, as are also the other arts; sometimes however it is a supernatural gift infused by God, as is sufficiently hinted here in chapter xxxv, verse 30, where it is said of Bezalel: "And God filled him with the spirit of God, with wisdom and understanding, to devise and make work in gold and silver and brass, and in the cutting of stones, and in the work of carpentry, whatsoever can be artificially devised, He gave in his heart. Oholiab also," etc.
28:4
Namely the hyacinthine, which in Hebrew is מעיל meil, and in Latin is called absolutely a tunic; but another tunic was called כתנת תשבץ ketonet tasbets, that is a linen tunic drawn tight. Thus the Hebrews, Chaldeans and Septuagint; for the Hebrew root שבץ schabats means to draw tight: for this tunic drew the body tight like an undergarment. Other Hebrews translate tasbets as a tunic of enclosure, in which namely the 12 gems were enclosed. Others, as St. Augustine testifies, translate it as a tunic with horns, that is with curls. Others, as a tunic with eyes, that is painted with eyes in Phrygian work. All these understand by this tunic a hyacinthine one, not a linen one: but while they deviate from the ancients, they go astray into many uncertainties. It is more to be believed that we should follow the one St. Jerome in his letter to Fabiola On the Vestments of the Priest, where he expressly interprets meil as a hyacinthine tunic, and ketonet as a linen tunic, and this is evident from Exodus chapter 39, verses 22 and 27, and Leviticus chapter 8, verse 7, in the Hebrew.
28:6
This is the first vestment of the priest, which is called "the shoulder-piece"; or, as the Septuagint has it, ἐπωμίς, and as Aquila has it, ἐπόραμμα; in Hebrew it is called אפוד ephod, that is a mantle or outer vestment, which is put on over other garments, from the root אפד aphad, that is he puts on, he put on. The ephod was a vestment proper to the priest, which covered both his breast and his shoulders, and was almost like an undergarment woven all around, but open at the top, as also at the bottom, completely. Therefore no part of the ephod either on the breast, or on the back, or at the sides was open; nor was it connected by knots or clasps, so that it could be opened by removing them: for the ephod was woven all around with a continuous and uniform texture and completely covered. Secondly, the ephod extended down to the girdle: for it was girded with it. Thirdly, in the ephod around the breast there was an opening for inserting the breastplate; hence although the ephod is called by Philo a breastplate, it is rather called by the Septuagint, our Vulgate and others a shoulder-piece, because it was completely woven on the shoulders, while there was an open space on the breast for the breastplate. Fourthly, the ephod had on the shoulders two onyx stones, on which were engraved the 12 names of the sons of Israel, as is evident from verse 9. Fifthly, the ephod was woven and variegated from threads of gold, hyacinthine, purple, scarlet and linen in varied work, as is evident from this verse. Sixthly, Abulensis and Sixtus Senensis, book III of the Library, chapter 12, think that the ephod lacked sleeves, and was like a monastic scapular. But it is more true that the ephod had sleeves: for Josephus teaches this expressly. Finally, Philo, book II On Monarchy, teaches that the breastplate or ephod was like a breastplate: Josephus also asserts that the ephod was similar to a breastplate, book VI of the Jewish War, chapter 6. Just as therefore soldiers are adorned and protected by a breastplate, so priests by the ephod: for they themselves are soldiers of God and of the temple, as I have said elsewhere. In varied work, that is, in work of various colors and threads. Whence the Septuagint call it the work of the weaver of varied colors. For the ephod was woven from a linen warp, and a three-colored weft, namely hyacinthine, scarlet and purple, as St. Jerome says, with golden threads interwoven. Such was this ephod, which the priest alone used. For there was another ephod of linen, or of linen and of the purest whiteness throughout, which was used by the lower priests and Levites, and also by laymen who in any way served divine worship, as Abulensis teaches in book I of Kings, chapter 22, Question 27. Such was the ephod of Samuel, I Kings chapter 2, verse 18, and of the priests slain by Saul, I Kings chapter 22, verse 18; David also used such a one dancing before the ark, II Kings chapter 6, verse 14. Thus St. Jerome in his letter to Fabiola On the Vestments of the Priest.
28:7
In Hebrew it is, two shoulders joined shall be at the extremities of it, and thus it shall be joined, as if to say: The ephod not under the armpits at the sides, as Abulensis and others think; but above each shoulder part it shall have two edges, so that through them the priest may more conveniently insert his head, and thus put on the ephod: but when the priest had put on the ephod, then these edges were fastened with a clasp. Josephus adds that two onyx stones on the shoulders, concerning which verse 9, were in place of clasps. Hence our Translator calls these two edges the edges of the top, because they were not on the side of the ephod, but at the head and shoulders, while the rest of the body in the ephod was continuous weaving, as I said: hence the ephod is called from אפד aphad, which means not only to put on, but also to gird or tighten, as is evident from Exodus chapter 29, verse 5; Leviticus chapter 8, verse 7, in the Hebrew, because the ephod tightened the looser garments underneath, and completely girded them with its tight and continuous weaving. Thus Oleaster, Cajetan and Arias in Aaron.
28:9
Thus do others translate everywhere. The Septuagint alone translates, thou shalt take two emeralds. Josephus calls these onyx stones sardonyx, either from the country, namely that they were brought from Sardis; or from the color, in that they were red with a sardian color, as St. Jerome says. Josephus adds that the onyx stone which was on the right side, whenever the high priest sacrificed, shone with such brightness that it could be seen even from a distance. The names of the six sons of Jacob, namely Reuben, Simeon, Judas, Dan, Naphtali and Gad, were engraved on the right onyx, says Josephus; the six remaining were engraved on the left, namely Asher, Issachar, Zebulun, Ephraim, Manasses and Benjamin; see concerning these sons Genesis cap. xxix and xxx. For Levi is not numbered among the 12 tribes, although Abulensis here counts him: but in his place and in the place of Joseph, two sons of Joseph, namely Ephraim and Manasses, succeeded, adopted as sons by their grandfather Jacob, Gen. cap. xlviii, vers. 5. Thus Josephus lib. III, cap. xi. For the priest himself, being a Levite, represented his own tribe of Levi by himself; whence it would not have been fitting to inscribe Levi on the vestment of the priest. Mystically, it signified that the priest by his office ought to pray for each tribe of the people, and to bear them as it were upon his shoulders, so that he might be as it were an Atlas of the people.
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Hebrew: with openings, that is, with carvings, of a seal, as if to say: Thus shalt thou engrave these two onyx stones, and inscribe upon them the names of the children of Israel, just as a seal is wont to be engraved with letters and the insignia of its master.
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In Hebrew it is: thou shalt put on each side of the ephod stones of memorial for the children of Israel; and this in three ways: for, as Bede teaches, lib. III De Tabern. cap. iv, for three reasons Aaron the high priest always bore the names of the Patriarchs among the sacrifices both on his shoulders and on his breast. The first was, that he himself might always remember the faith and good life of the twelve Patriarchs, and might imitate it. The second was, that he might be mindful of the twelve tribes, which were born from these Patriarchs, in prayers and sacrifices; thus St. Jerome. The third was, that the people, seeing the names of the fathers written on the vestment of their high priest, might take care diligently lest, departing from their merits, they should decline to the contagion of errors; thus St. Jerome. Fourth, that the priest might know that the people and his subjects must be borne not only on his breast, but also on his shoulders: they are borne on the breast when they are loved; on the shoulders when their burdens are borne, according to that passage in Galatians cap. vi: "Bear ye one another's burdens, and so you shall fulfil the law of Christ." Thy neighbor groans under the burden of poverty, relieve his burden with alms: he lies under the burden of sickness, raise him up: he lies under the weight of sin, lift him up: he is choleric, melancholic, pusillanimous, bear and carry him on the shoulders of thy patience, charity, consolation; thus shalt thou fulfil the law of God and Christ. Hence allegorically, the ephod signified the obedience of the charity of Christ, by which he himself subjected his shoulders to the cross for our sins, says Rupertus, whence the two onyx stones signified the two hemispheres, says Philo and St. Jerome, namely the whole world, for which Christ suffered. Thus that Abbot in Vitis lib. V, cap. x, at the end, explaining the habit of the ancient monks, says: "The cowl, which we wear, is a sign of innocence; the shoulder-piece, by which we bind our shoulders and neck, is a sign of the cross; and the girdle by which we gird ourselves is a sign of fortitude. Let us conduct ourselves according to what our habit signifies: for doing all things with desire, we shall never fail." Tropologically, the ephod signified the burden of the Gospel and the yoke of the Lord. For in the undertaking and obedience of this, consists the perfection and happiness of the Christian. Thus also the pagan Agesilaus, when asked why the Spartans were happier and more powerful than others, said: "Because they exercise themselves more than others in commanding and obeying." And King Agis, when asked what discipline was chiefly exercised in Sparta, answered: "The skill of commanding and obeying." But more precisely and truly Theopompus, when someone said that the safety of Sparta proceeded from this, that it had kings fit for commanding, replied that this was not the cause, but that the citizens knew how to obey. Thus Plutarch in Lacon. Morally, the vestment by which the priest, that is, the faithful one devoted to God, is clothed and adorned, is the ephod, that is, obedience. Obedience, says St. Gregory, lib. XXXV Moral. cap. x, is the sole virtue which implants the other virtues in the mind, and keeps them implanted. And: Obedience is better than sacrifices, because through sacrifices the flesh of another is slain, but through obedience one's own will is slain.
28:13
Namely, so that by them the breastplate might be fastened to the ephod: for the chains of the breastplate were fastened directly to the ephod by four rings, existing in its four corners; but because the weight of the gems in the breastplate was great, these two chains were added, which were inserted into the breastplate externally in its two rings, and this through hidden tubes, so that they would not appear, so that thus the ephod and breastplate seemed to be one texture, as Josephus and Jerome say. Moreover, these chains ascended to the shoulders and were fastened by rings, or, as our translator better renders it, by golden hooks, existing at the top of the ephod at the back. Moses mentions these chains and hooks again in the breastplate verses 24 and 25. Thus Abulensis. Coherent with each other, that is to say, Make two chains, the individual rings of which are mutually fastened together. Thus Abulensis, Hugh of St. Victor and others. For neither could the left chain cohere with the right or vice versa, but both the right and the left, interwoven, or rather linked and woven together, was with its rings or loops, as is customary in chains.
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This is the second vestment of the pontiff, which was the most sacred part of the ephod itself, that is, the shoulder-piece, and of all the priestly vestments. It was called by the Hebrews חשן choshen, by the Greeks λογεῖον, by the Latins the breastplate, and this first, because it admonished the pontiff and consequently the people of those things which with the greatest wisdom and reason of the pontiff in his office, sacrifices and priesthood were to be considered, and which were signified by the names of the sons of Israel, and by the Urim and Thummim, that is, by the doctrine and truth, which were inscribed on the breastplate. Secondly, because this breastplate gave oracles, as if it were endowed with a provident and prophetic mind or reason: whence the breastplate could be called both vocal and verbal; for the Greek λογεῖον signifies both, says St. Augustine, Questions CXVI. Hence it is called the breastplate of judgment; of judgment, I say, partly human, that is, of the duty and office of the priest and of the people of Israel; partly divine, by which namely God spoke His sentence through the pontiff. For the pontiff, clothed with the breastplate, consulted the Lord concerning doubtful matters, and was instructed by Him concerning the same, as performing the priestly office in the name of the whole people, and soon he himself announced God's judgment, that is, His sentence and oracle, to the people. Tropologically, the breastplate of judgment signifies the purity of thoughts, likewise prudence and circumspection, and the reason for the examination of ourselves both internal and external, namely both of conscience and of external works, which especially adorn the priest; see Bede, book III On the Tabernacle, chapter v, and Gregory, II part of the Pastoral, chapters 11 and following.
28:16
Not geometrically, but physically, that is to say, it shall be square: for this breastplate was not longer on one side; but in all its parts it was equilateral: for it had a palm or span, that is, twelve fingers in length, and as many in width. And double, namely doubled, and consisting of double cloth, so that it could sustain the stones, or gems placed in it.
28:17
The Lord Himself expressed and described these rows of stones for mysteries. These stones, says St. Jerome, we read in the diadem of the prince of Tyre, Ezekiel xxviii, and in the Apocalypse of St. John chapter xxi, but in another order: for in the Apocalypse the twelve stones signify the twelve Apostles, who are the foundations of the Church militant and triumphant: whence under the names and appearance of these stones, the order or diversity of virtues is indicated, says St. Jerome. Tropologically, the four rows of gems are the four cardinal virtues, says St. Jerome to Fabiola, which, while they are mixed with each other, produce twelve combinations. Three stones in each row are the three theological virtues, says Bede. Allegorically, Tertullian, book IV Against Marcion, chapter xiii, teaches that by these twelve gems are signified the twelve Apostles. In the first row there shall be a sardius stone. The sardius shines with the appearance of fire, and signifies Reuben, the firstborn of Jacob. Tropologically, sardius signifies fervent doctrine and martyrdom; hence in the Apocalypse, chapter xxi, it is attributed to St. Bartholomew. The second is topaz, which is partly blue, partly golden in color. Topaz agrees with Simeon, bold and undaunted. Tropologically, topaz signifies a heavenly spirit, and unbroken in all things; hence in the Apocalypse it is attributed to James, the brother of the Lord. The third is emerald, which is most green. Emerald is Judah, who, if you exclude Levi, was the third son of Jacob; for emerald signifies the strength of Judah, and the perpetual scepter, ever green until Christ, Genesis chapter xlix, verse 10. Tropologically, emerald signifies virginity; hence in the Apocalypse xxi, it is attributed to St. John, who ever a virgin, wonderfully flourished in his virginity.
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In the second order the first is the carbuncle, in Greek ἄνθραξ, that is, burning coal. This is fitting for Dan and the Danites, who by their strength burned Laish, and for Samson the Danite, who binding burning torches to the tails of foxes, set fire with them to the crops of the Philistines. Tropologically, the carbuncle signifies burning charity; in the Apocalypse it is assigned to James the brother of St. John, who, burning with love of Christ, was the first of the Apostles to fall as a martyr for Christ. The second is the sapphire, which is blue, that is, of heavenly color, and shines with golden points. This is fitting for Naphtali, from whom most of the Apostles were descended. Tropologically, the sapphire signifies those who in body are on earth, but in mind and life dwell in heaven; hence in the Apocalypse it is assigned to St. Andrew. The third is the jasper, a most firm and green gem. Jasper is fitting for Gad: for the tribe of Gad, being very strong, led the other tribes to the promised land. Tropologically, jasper signifies the strength of faith: hence in the Apocalypse it is assigned to St. Peter, who is the rock and foundation of the Church after Christ.
28:19
The first is the ligure. It is probable that it is the hyacinth, because St. Jerome thus interprets it, and the hyacinth is a most precious stone, which it is not probable would be omitted here. This is fitting for the tribe of Asher, which was richer and more delicate than the others. Tropologically, the hyacinth signifies contempt for earthly things and love of heavenly things; hence in the Apocalypse it is fitting for Simon the Canaanite. The second is the agate, so called from the Achates river in Sicily. This signifies the tribe of Issachar, situated among sinners, yet preserving holiness. In the Apocalypse, to the agate corresponds the chrysoprase, and it is assigned to Jude Thaddaeus. The third is the amethyst, which is purple, rosy and violet. The amethyst is fitting for Zebulun. Tropologically, the amethyst signifies humility; hence in the Apocalypse it is given to Matthias.
28:20
The first is the chrysolite, which is partly of golden, partly of sea color. This is fitting for the tribe of Ephraim, which obtained royal power in Jeroboam and held it for a very long time. Tropologically, the chrysolite signifies penance; hence in the Apocalypse it is assigned to Matthew. The second is the onyx, so called from its resemblance to a human fingernail. This signifies Manasseh, on account of the purity of his morals and his humanity; hence also in the Apocalypse it is given to Philip. Tropologically, the onyx signifies purity and innocence. The third is the beryl, which like water struck by the sun's rays, is ruddy and beautiful; but it does not shine unless it is polished into six-sided forms. It is brought from India, hence in the Apocalypse it is assigned to Thomas, the Apostle of India. But here it is assigned to the tribe of Benjamin. Tropologically, the beryl signifies a strong and heroic spirit, conquering all adversities. Note: These twelve gems are no less significant for the high priest wearing them on his breast than for the twelve tribes inscribed upon them. Hence allegorically, Christ, prefigured through the ancient high priest, is first sardius, because he expels fears; second, topaz, because he shone upon the world with heavenly charity; third, emerald, because he delights the sight of Angels and Saints; fourth, carbuncle, because he is the light of the world; fifth, sapphire, because his doctrine and life are heavenly; sixth, jasper, because he is the strongest rock of the Church; seventh, hyacinth, because he is meek and humble of heart; eighth, agate, because he is fierce against the unfaithful; ninth, amethyst, because he resists sloth; tenth, chrysolite, because he came to call sinners to salvation; eleventh, onyx, because he is pure in morals; twelfth, beryl, because he remained steadfast in every temptation and cross. Thus nearly Salmeron, vol. VII, tract. 11.
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In Hebrew it is, thou shalt engrave them with the engraving of a seal according to their names. Both the Hebrew and the Septuagint, the Chaldean and our version expressly say that the very names were engraved on the gems, as is evident from verses 9, 10, 11, 12, 21, 29. Thus Lyra, Abulensis, Vatable, and others explain it throughout.
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These are the same as those in verse 13, as I said there.
28:26
In this verse 26 and the following two, another fastening of the breastplate with the ephod is described, another, I say, from the two little chains ascending to the shoulders: for the little chains were on the outside, but this fastening was internal and immediate: for the breastplate had in its four corners four golden rings, to which as many rings in the ephod corresponded opposite, so that each ring of the breastplate was fastened with the ring of the ephod corresponding to it by a hyacinthine band.
28:29
In Hebrew upon his heart, but heart in Hebrew also signifies the breast. The high priest is therefore commanded, as previously in verse 12 upon the shoulders, so now upon the breast to bear the names of the tribes of Israel engraved upon the rational, that he may be reminded of the salvation of the souls committed to him, and that he may not only bear them upon his shoulders, but cherish them in the innermost bosom of his heart by his care and prayer. St. Bernard, in epistle 42 to the Archbishop of Sens, teaches that the duty of a bishop consists in two things, namely that in all his acts he seek nothing else, first, the glory of God; second, the salvation of his people: "Doing this," says the pontiff, "he will fulfill not only the office of a pontiff, but also the etymology of the name, making himself a bridge between God and his neighbor."
28:30
For doctrine and truth, in Hebrew it is urim and tummim. Some derive urim from the root iara, that is, to teach, because our translator renders urim as doctrine; but tummim they derive from aman, that is, he believed. Others derive it from or, that is, light, so that urim is the same as lights or illuminations; but tummim from the root tamam, that is, he perfected, so that tummim is the same as integrities, or perfections. There is a grave question here: what were urim and tummim in the rational? It seems more probable that these two names, urim and tummim, that is, doctrine and truth, were inscribed upon the rational, so that when Scripture says: "Thou shalt put in the rational doctrine and truth," the sense is: thou shalt inscribe in the rational these two names: Doctrine and Truth, just as two words were inscribed upon the high priest's tiara: "Holiness to the Lord," as we shall see in verse 36. St. Augustine prefers this opinion to others, Questions CXVII; Philo, book III of the Life of Moses; Rupertus, Hugo the Cardinal and Victorinus; Radulphus, Alcazarius, and Bellarmine. St. Jerome also favors it, and St. Gregory, and Rabanus; likewise Cyril in the exposition of the Nicene Creed. It is sufficiently clear from Scripture that God was accustomed to be consulted through urim and to give oracles through the high priest clothed in pontifical vestments and the rational; for thus in Numbers XXVII, 21, it is said: "Eleazar shall consult the Lord;" in Hebrew it is, Eleazar shall inquire of the Lord in the judgment of urim. The historical and literal reason for inscribing urim and tummim was, that by this the dignity of the priesthood might be commended to the people, when they saw the high priest clothed in the rational and urim to be instructed by God concerning future events, and to pour forth oracles in the place of God. The allegorical reason was, that the high priest bearing urim and pouring forth oracles might be a type of Christ the supreme High Priest and Prophet, through whom truth was made, and brought to us from the bosom of the Father, John chapter I, verses 17 and 18. The moral reason was, that the priest bearing urim and tummim might be continually reminded of his duty: first, that he should have urim, that is, illumination and doctrine, acquired both by study, and more by piety and prayer. Again, urim, that is, inflammation and zeal, by which he might kindle the people to the law and love of God. For urim in Hebrew signifies both light and shining fire. Such was the urim of St. John the Baptist: for he was himself "a burning and shining lamp." Second, that he should have tummim, that is, truth, both in heart, and in mouth, and especially in life, namely integrity and perfection of life. For just as the mouth should correspond to the heart, so life should correspond to mouth and heart. Let truth therefore adorn the breast of Christ and Christians, as a divine and most beautiful ornament. For, as St. Augustine says, epistle 9: "The truth of Christians is incomparably more beautiful than Helen of the Greeks: for on behalf of this our Martyrs fought more fiercely against this Sodom, than a thousand heroes fought on behalf of that one against Troy."
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This is the third vestment of the high priest. For the first was the ephod, the second was the rational, the third is this tunic, which is therefore called the tunic of the ephod, that is, the shoulder-worn tunic, because the ephod with the rational lay immediately upon it. Thus St. Jerome. Note first: This tunic was looser than a tight tunic, and descended down to the ankles. Second, this tunic was hyacinthine, that is, made of wool of a violet color; for it signified that the life of the priest ought to be heavenly, and so until the end. Third, St. Jerome teaches that this tunic had sleeves. Fourth, this tunic had at its lower hem seventy-two pomegranates, and as many bells, so that by the sound of these the high priest might proceed with sound, entering the Holy of Holies.
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"The opening," that is, an aperture; in Hebrew it is the mouth of the head, that is, the hole at the top, through which the head is passed. "It was," says St. Jerome, "this tunic open in the upper part by which it is put on at the neck, which is called the opening." And the edge thereof round about woven. "This edge was a border or hem of the opening, covering and strengthening the sides of the opening round about: "as the border of a coat of mail shall be to it, that it be not rent."
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Josephus describes these things thus: "The lower garment," he says, "was adorned with a border distinguished by the image of pomegranates, from which golden bells hung in such a way that each pomegranate was situated between two bells, and conversely each bell between two pomegranates." Ecclesiasticus chapter XLV, verse 10, says that there were many of them; St. Jerome and Isidore count precisely seventy-two pomegranates, and the same number of bells.
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That is, that he may not die on account of disobedience: for I will and command that the sound of the high priest, namely the ringing of his bells, be heard in the entering and going out of the tabernacle, to arouse in him and in the people the reverence owed to me, namely that he may not enter my house except with a prior ringing, by which he himself and the people hearing it may be admonished of my majesty, whose temple he enters. Hence the Wise Man says in chapter XVIII, verse 24: "In the robe of the high priest the whole world was." For the linen breeches figured chastity; the linen tunic signified the earth; the hyacinthine tunic signified the air by its color; the bells signified thunders; the pomegranates signified lightnings; the ephod signified heaven and the universe; the breastplate signified the earth; the mitre signified heaven; the golden plate signified God, whence it had inscribed upon it the Tetragrammaton. Tropologically, the bells signify the preaching and teaching of the priest. St. Jerome says: "The knowledge and learning of God's High Priest ought to be so great that both his steps and his movements, and all his utterances are vocal." And St. Chrysostom, homily 73 on Matthew: "It befits a teacher, whether he speaks or is silent, whether in banquets or elsewhere, to excel other men." And St. Augustine, in book IV of On Christian Doctrine, chapter xxvii: "That the preacher may be heard obediently, however great the grandeur of his diction, the life of the speaker has greater weight." The bells are golden, to signify that all the speech of the high priest ought to be golden, concerning charity, holiness and divine things. The pomegranate, which in one rind contains many seeds, designates the unity of faith; or, as Bede says, the manifold operation of virtues covered by the protection of one charity. Finally, Origen notes, homily 9, that the high priest has these bells at the beginning and end of his garment, so that concerning the final times and the end of the world he may never be silent, according to him who said: "Remember thy last things, and thou shalt never sin."
28:36
This is the fourth garment of the high priest. For this plate was not a mitre, but an addition and ornament to the mitre. Note first: This plate was of the purest gold, which extended from the forehead to the temples, and was bound to the mitre with a hyacinthine ribbon. Thus Josephus. Second, inscribed upon it was the name of God, the Tetragrammaton, which we read as Lord or Jehovah: for this in Hebrew is קדש ליהוה Kodesh la-YHWH, that is, holiness to the Lord. Josephus says this name was expressed in golden letters; St. Jerome and Isidore count precisely four letters, namely the Tetragrammaton. The sense therefore is: The high priest is the holy one of the Lord, that is, consecrated to the Lord, and therefore ought to be wholly holy and divine, and in all things make himself like to God, as far as is possible, according to that: "Be ye holy, because I am holy." Furthermore, this plate, as Josephus has it, was like a crown. Hence it is said in Ecclesiastes chapter XLV, verse 14: "A golden crown upon his mitre, expressed with the sign of holiness." And Aaron shall bear the iniquities of them which they have offered. In Hebrew: Aaron shall bear the sin of the holy things, that is, of the sacred oblations, as if to say Aaron shall bear, that is, shall take away, the sin, that is, the defect of the oblations, if any less worthy ones be offered by the people. The high priest therefore expiated and sanctified them. Allegorically, Christ bore the plate inscribed "Holy to the Lord," because He Himself through His Cross and Passion, as high priest, bore our sins, and expiated the sacrifices offered for us. The chief attribute of God is holiness. "For holiness," as St. Dionysius says, "is free from all defilement, most uncontaminated and most perfect purity." Hence the Seraphim, in Isaiah vi, cry out thrice to the holy God, saying: "Holy, holy, holy, Lord God of hosts."
28:39
Here are described the three remaining vestments of the pontiff, namely the close-fitting tunic of fine linen, which was the fifth vestment; the mitre, which was the sixth; and the girdle, which was the seventh vestment. Note first: The fine linen tunic, or linen close-fitting tunic, was the fifth vestment, which lay immediately upon the body of the pontiff, beneath the hyacinthine tunic. It was woven entirely, not sewn from parts, as Josephus says. This is that seamless tunic, of which Christ bore the type in his Passion. "The soldiers therefore," says St. John, cap. XIX, "when they had crucified him, took his garments, and his coat: now the coat was without seam, woven from the top throughout." Just as therefore the tunic of the old pontiff was seamless, so also the tunic of Christ the supreme Pontiff was seamless, signifying the Church to be one, undivided and indivisible. The mitre was the sixth vestment. St. Jerome thus describes it from Josephus: "The fourth kind of vestment is a small round cap, such as we see depicted on Ulysses, as if a hemisphere were divided in half, and one part placed upon the head; it has no point at the top, nor does it cover the whole head down to the hair, but leaves a third part from the front uncovered; it is of fine linen, and so skillfully covered with a linen cloth, that no trace of needle appears on the outside." Bede adds that these tiaras had small crowns; the coronet on the pontiff's tiara was golden, but on the tiara of the other priests they were of fine linen. The girdle was the seventh vestment. It was a belt, by which the fine linen tunic was girded. Josephus says it was four fingers wide, and adorned with Phrygian work, so that a serpent appeared to be woven in it. Tropologically, the linen tunic lying close to the body signifies chastity so necessary to the priest. The girdle signifies the other virtues inciting chastity, and moreover prudence and fortitude; for chastity must be armed with the sword of modesty, as St. Jerome says. Thus St. Thomas, I II, Quest. CII, art. 5, ad 9. Linen aptly signifies the sanctity of priests; for first, it is most pure. Second, linen, loving simplicity, rejects all dye and paint: it is therefore a symbol of a simple and candid mind. Third, linen, though thin, is nevertheless sinewy and robust: such ought to be the strength of the priest. Fourth, "Linen," says Pliny, "is always made better by injury;" thus true sanctity of priests is increased by adversities. For these reasons the Apostles retained white linen in sacred rites in imitation of Aaron.
28:40
The vestments of the inferior priests were only four: the tunic, the girdle, the tiara and the breeches. The first was a linen tunic, the same as the fifth of the pontiff. The second was the girdle, the same as the seventh of the pontiff. The third was the tiara, or cap, which Josephus calls καλυπτρα. The lesser priests therefore lacked the hyacinthine tunic, the ephod, the rational, and the golden plate with the name of the tetragram, which the pontiff had. Note: The priests put on these vestments when they entered the tabernacle to sacrifice, or to perform some other priestly duty. When the pontiff performed some priestly duty, he was clothed in eight vestments, but the others were clothed in only four. Except on the feast of expiation: then indeed the pontiff entering the Holy of Holies was clothed as a common priest in four of his vestments; for that was a day of affliction, Levit. xvi, 4.
28:42
The breeches were the fourth vestment of the inferior priests. They were also part of the vestments of the pontiff, although they are not counted in the number of his vestments: for they were held as an undergarment, not as a vestment. St. Jerome gives the reason: namely, priestly reverence and decorum, lest, if it should happen that the priest slipped in the labor of slaying and offering victims, his nakedness should be seen. For a similar reason God commanded that the priest should not ascend to the altar by steps, Exod. cap. xx, 26. Tropologically, the breeches signify chastity uniquely required in the priest. Whence also in Hebrew they are called מכנסים michnesaim, from the root כנס canas, that is, he gathered, as if you should say, constrictors of the two loins and thighs. From the loins to the thighs. Inclusive. For the breeches, as St. Jerome teaches, extended from the loins to the knees. No mention is made here of stockings or leg-coverings; whence it appears that the priests ministered to the tabernacle with bare feet.
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That is to say, I will that this statute concerning sacred vestments be observed by Aaron and his successors forever: namely, as long as the Aaronic priesthood shall endure, and this old typical law. Allegorically, the law of the old priesthood was eternal, because it signified the things of the priesthood of Christ, which will endure forever. Thus that law was eternal, not in itself, but in the truth of Christ, which it foreshadowed. Thus St. Augustine, Questions CXXIV. Morally, here all the external adornment of priests signifies what kind of interior adornment his should be, and how much he ought to stand out and shine before the people. St. Ambrose teaches the same thing: "You see," he says, "that nothing plebeian is required in priests, nothing popular, nothing common with the multitude: sober gravity apart from the crowds, serious life, singular weight of dignity—the dignity of the priesthood claims these for itself." St. Gregory, Part I of the Pastoral, chapter III: "Let the pastor," he says, "be outstanding in action, so that by living he may show the way of life to his subjects; and the flock, which follows the pastor's voice and ways, may proceed better by examples than by words."
Machine translation from the Latin, not reviewed.
28:6
v. 6 « Facient autem superhumerale de auro et hyactntho et purpura, coccoque bis tincto et bysso retorta, opere polymito ». Describitur pontificis ephod, de quo Dominus ait 1 Reg. 2, 28 : « Et elegi eum (Aaron) ex omnibus tribubus Israel,... ut portaret ephod coram me ». Cf. ib. 14,3; 21,10; 23,6. 9; 30,7. Licet de ephod . minorum sacerdotum sileat Ex., gestabant illi tamen « ephod lineum » (1 Reg. 22,18), imo Samuel eodem induebatur (2,18) et David, dum transferretur arca (2 Reg. 6,154; 1 Par. 15,977). Licet igitur ephod non solis sacerdotibus reservabatur, tamen ita erat sacerdotum proprium, ut vel superstitiosum cultum celebrantes sacerdotes illud gestaverint (Iud. 8,97; 17,5; 18,14. 17. 18. 20). Ceterum vestis haee, quod nota esset omnibus, vix describitur : unde licebit fortasse inferre, eos, qui ante Moysen apud Hebraeos functi sint sacerdotio, usos esse etiam ipsos ephod. Secundum 1 Reg. 2,18; 9 Reg. 6,14, qui induebatur ephod, eo accingebatur. Etiam Lev. 8,8 ephod cingulo adstringitur. Imo LXX vertentes Ex. 38,31 zxcS4ong; et 2 Reg. 6,15 et 1 Par. 15,27 c:9^5, Suggerunt ephod fuisse vestem talarem. Jos. (Ant. III. 7. 5) ei tunicae (y1:0») formam tribuit et manicas. v. Y « Dwas oras tunctas habebit in. utroque latere [summitatum], ut in unum redeant ». Textus est vexatissimus. Hebr. : Duo humeri coniuncti erunt ei ad duas extremitates eius, et coniungentur. Pro ON legunt 5v Sam. Chald. Syr. h. l. et 39,4 omnes. Illos humeros seu oras esse scapularis duas partes, anteriorem et posteriorem, concedunt omnes. r'?3n non est coniungibilis (Dillm.), sed coniunctus : at quomodo iidem humeri modo dicuntur esse coniuncti, modo coniungendi? Copulam: unam ignorant Sam. LXX : Duo humeri erunt, ei coniuncti, in duabus extremitatibus coniungentur. Sententia est plana, habetque eundem sensum cum 39,4, qui textus utique idem atque noster versus edicit. Extremitates vero illas merito Vulg. Targ. interpretati sunt latera. Igitur humeros illos in summitate vestis scapularis cohaerere, superfluum erat dicere, cum id omnis vestis seapularis sit proprium. At cohaerebant in extremitatibus oppositis, quae ante et retro dependebant, seu in lateribus, quae infra brachia utrobique connexa illas, quas Ios. appellat manicas, efficiebant.
28:8
v. 8 « Ipsa quoque textura |et cuncta operis] varietas erit ex auro. et hyacintho et purpura coccoque bis tincto et bysso retorta ». 39m a zvn, opere polymito texere, hinc Vulg. textura, sed 39,5 balteum. Porro illo 3vn accingebatur ephod. 29,5; Lev. 8,7. Cum tamen nunquam vocetur balteum aut cingulum, praeplacet illud vocare fasciam. Quod sequitur *n72N secundum Is. 30,22 unice verti potest operimenti eius, et fasclae operimentum satis prudenter Hier. interpretatus est cuncta operis varietas, 1. e. totum opus polymitum, quo fascia ornabatur. Tamen sic habetur pleonasmus, nam opus polymitum fuisse ex auro etc., per se patet. Aut vox significationem habet, quam ignoramus, aut uti Syr. et Lev. 8,7 legendum est T2Nn 3vn, aut cum LXX pro tn2N legendum est n2n2: fascia humerorum , i. e. fascia, quae vestis humeralis partem anteriorem et posteriorem circa lumbos continebat. En tibi igitur vestem humeralem seu scapularem, eamque aut talarem aut certe infra lumbos demissam, cuius duae alae infra brachia iungebantur, deorsum fortasse rursum separabantur, adnexam habentem fasciam, et ipsam byssinam, qua vestis circa lumbos adstringebatur. Cum qua veste simplici, commoda et decora confer, quae alii quidam interpretes imaginali sunt monstra, v. g. E. Riehi : Handwoerterbuch des biblischen Altertums, Leipzig 188^, articulo Ephod.
28:9
v. 9 « Sumesque duos lapides onychinos », — nnv Gen. 2,12; Ex... 25,7 : non satis constat, quaenam haec gemma fuerit — « et sculpes in eis nomina filiorum. Israel »;
28:10
v. 40 « sez nomina in lapide uno, et sex reliqua in altero, iuxta ordinem nativitatis eorum ». "Tradit Ios., sex natu maiorum nomina humerum dexterum occupasse : unde fere sequitur, nomina omnia ?wzfta ordinem nativitatis invicem exce-- pisse. Tamen eum non necessario sensum esse vocis nnn, diximus ad 6,16, sed xaxà «Xe yevícew a0:0», secundum generationes eorum : nomina erant eorum, qui immediate ab Israele patriarcha geniti erant ; ergo pro Ephraim et Manasse unum prostabat nomen Ioseph (Ps. Jon.), qui si seorsim sceribebantur, tredecim, non duodecim erant nomina.
28:11
v. 11 « Opere sculptoris [et caelatura) gemmaru sculpes eos nominibus filiorum Israel, inclusos auro atque circumdatos ». Hebr. : opere sculpturae sigillt, y3N von nvYo; et cf. similes expressiones iun nvyo 96,1 et npinvro 27,16. Sigilla sculpta apud Aegyptios et Babylonios antiquitus fírequentissima : cf. Gen. 38,18; ^1,42. Hebr : circumdatos , inclusos auro. Vortasse n32'2 est serius adscripta explanatio vocis n*Xav'2, quae secus non occurrit.
28:12
v. 12 « E/ pones ín utroque latere » — Hebr. humero, quae pars utrumque humerum pontifieis tegebat — « superhumeralis, memoriale filiis Israel » ; « non quo aliquid revocetur ad memoriam filiis Israel, sed de ipsis in memoriam revocetur » (Bonfr.), et quidem non Aaroni (Ca?.), qui non facile conspiciebat, quae humeris erant infixa, sed Deo (Tost.). Satis convenienter etiam Va. (ad v. 29) expressionem ita explicat : « ut Deus si& memor duodecim patriarcharum », ad hos quippe imprimis nomina illa pertinebant. Sicut igitur alias Deus creditur misericordiam esse largiturus ob memoriam Abraham, Isaac et Iacob, ita h. l. ob memoriam duodecim patriarcharum, quibus per os morientis Iacob suas promiserat benedictiones. « Portabitgue Aaron nomina eorum coram Domino super utrumque humerum 0b recordationem ».
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v. 13 « Facies et uncinos ez auro », — sed quae vox (Mar.) h. 1l. «nctnos vertitur, eadem v. 11 vertebatur 2ncílusos, et designabat margines illos aureos seu capsas, quibus oniches fixi retinebantur. Repetit 1gitur v. 13, quod ibi dicebatur, cui v. 1* aliquid superaddit —
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v. 14 « et. duas catenulas ex auro. purissimo [sibi invicem| cohaerentes , quas inseres uncinis », seu verius marginibus. n5a35 nw (ct. 28,14) sane idem est, quod n233 nvmw 28,29 et 39,15 : catenae vel catenulae, non spissae (Dillm.), eam quippe significationem radix hebraea 523 ignorat, sed limitum seu marginum. Sc. vestis illa scapularis debuit habere aperturam, qua caput introduceretur; ea apertura circa pontificis collum habebat marginem ; ilum marginem corollae instar adornabant catenae illae. Quae erant nVY3 Laws opus fabri catenarum, eius artificis, qui metalla torquet in catenas : correspondet quippe n2Y vocibus awn, 2p vm. Et pones catenas tortiles super margines, eis affiges. — LXX : xacagsuc(usva 2v dUsoty : pro n523 legebant formam vocis 3*23, caliz floris, et participium explieationis gratia adscripserunt. Vox v nincertae est derivationis. LX X A2» vel Xoyzic», quam vocem Ios. Ant. III. 8. 9 interpretatur oraculum, Hier. autem vertit rationale. E contra Syr. N2*03, /horazx.
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v. 15 « Rationale quoque vudici » (ef. v. 30) « facies opere polymito , iuxta tezxturam. superhumeralis » — Hebr. : sicut opus ephod?, eodem operis et texturae genere — « ez auro, hyacintho et purpura coccoque bis tincto et bysso retorta ». v. 16 « Quadrangulum » seu potius quadratum (cf. 27,1) « erit et duplex », replicatum (cf. 26,9) in modum perae, in qua v. 30 Urim et Thummim recondantur. « Mensuram palmi habebit tam in longitudine quam in latitudine ». v. 47 « Ponesque zn eo quatuor ordines » trinorum « /apidum. In primo versu erit. lapis sardius et topazius et smaragdus »;
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v. 18 « tn secundo carbunculus, sapphirus et iaspis »;
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v. 19 « Zn tertio ligurius , achates et amethystus »;
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v. 20 « in quarto. chrysolithus, onychaznus et beryllus. Inclusi auro erunt per ordines suos » , Hebr. in impletione sua, sc. v. 41 impletur in illud (rationale) zmpletio lapidum , repletur fixis per quatuor ordines lapidibus. Sam. inclusi capsis aureis etc. In lapidibus vix non omnia sunt dubia. Fere unice audiendi sunt LXX, qui rem - oculis, ut credere fas est, conspexere, quorumque: vestigia terunt Vulg. Ios. Interpretes LXX posteriores tentando potius, quam e definita scientia rem exponunt. Augetur difficultas inde, quod eaedem voces graecae et latinae non easdem semper apud diversos auctores gemmas designaverint. — DN ex ipso etymo gemmam rubram designare videtur, quod expressere Targ. Syr.; LXX Vulg. sardius i. e. achates carneolus, aliis suggerentibus rubinum. Porro sardius reperitur in Babylonia, Aegypto, Arabia, India. — n TO2, qui Iob 28,19 e Chus afferri traditur, communiter censetur esse topazius, imo nomen idem deprehendi affirmant, dummodo primas duas nominis hebraei consonantes transponas. Reperitur in Aegypto et in insula Sinus Arabici. — np, quod verbotenus vertit Symm. zcpaóvtoc. Nomen. idem esse censent atque marakata, qua forma nomen semiticum ad Indos transiisse affirmant, hocque rursus idem esse atque nomen smaragdus. heperitur hic in Cypro, Aegypto, Aethiopia, Persia, Seythia etc. — 322 carbunculus, LXX Ios. &v0paz, ergo rubinus. Ez.27,16 Syri hane gemmam Phoenicibus afferunt. Reperitur in India, Aethiopia et Africa septentrionali, unde et carchedonius dicitur (Targ. Hier.) a Carthagine. — Q'2D omnibus consentientibus est sapphirus; a Ios. hoc et sequens nomen transponuntur. Reperitur in Aethiopia et India. An vero hoc apud Hebraeos nomine etiam lapis lazuli veniat (cf. Dillm.), ambigitur. Iob 28,6. 16. — con creditur esse iaspis, qui reperitur in Asia Minore, Perside et India, et saepe sigillis adhibebatur. Alii suggerunt, 35V" v. 20 esse iaspin : tamen assonantia nominis fortuita esse potest. — n5 ligurius (Vulg. LXX) : sed quae gemma ligurii nomine veniat, non constat. — "Aw, assyr. sabi (Schr.), achates reperiebatur in Aegypto, India, Creta. — anonN, amethustus reperitur in Aegypto, Arabia, India. — v'wvn, chrysolithus : sed an eadem, quae nunc, gemma eo nomine h. l. intelligatur, non liquet (cf. Dillm.). Perperam e nomine infertur, gemmam in Hispania reperiri, cum nomen Tharsis, uti alia nomina (cf. quae diximus ad Gen. 10), probabilius cum gente homonyma varia Asiam inter et Hispaniam loca peragraverit. — Qnw : de eo diximus ad Gen. 2,16; Ex. 28,9. — n5Ewn" beryllus esse creditur; alii iaspin interpretantur. — In sequentibus LXX v. 23-28 omittunt, inter v. 29 et 30 sententiam aliquam inserunt. bus ».
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v. 99 « Factes in rationali catenas sibi invicem cohaerentes, ex auro purissimo ». Duas, uti v. 1*4, fuisse docet v. 24. Versum DilIm. censet esse praeposteram v. 14 repetitionem; falsum esse yon 5v, cum uti v. 1* agatur de catenis non rationali, sed superhumerali affixis ; desiderari ante n*523 articulum. Haec ipsa tamen evincunt, Dillm. non intellexisse textum et agi v. 22 de aliis atque v. 1 catenis. Heór. : Faciesque in rationalt catenas marginum opere fabri catenarum, ex auro purissimo. Et nota, catenas marginum non eas solum vocari, quae uti v. 1*4 totae margini applicentur, sed illas etiam, quarum pars marginem sequatur, quaeve marginem una sui extremitate attingant, altera ultra marginem protensa. v. 23 « Ef » facies in rationali « duos annulos aureos, quos pones. in utraque rationalis summitate ». LXX &gyXc, Hebr. in duabus extremitatibus , quae possunt intelligi aut margo dexter et sinister, aut fortasse commodius duo anguli summitatis (Vulg.). Sam. duas capsas aureas et duos annulos. aureos : Sc. capsis annuli adhaerebant; hae porro capsae non sunt eaedem atque illae
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v. 20. v. 94 « Catenasque aureas vunges annulis, qui sunt 1n marginibus eius ». Hebr. : Et pones, firmabis duas catenas (v. 92) tortiles aureas in duobus annulis, qui sunt in extremitatibus rationalis. Una utriusque catenae extremitas uni annulo inserebatur.
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v. 25 « Etzpsarum catenarum extrema duobus copulabis uncinis in utroque latere superhumeralis, quod rationale respicit ». Hebr. : Et duas reliquas extremitates duarum catenarum | affiges duobus marginibus, et affiges humeris ephodi, in fronte. Per margines autem v. 11. 13 dicebamus designari eapsas aureas, quibus includebantur magni illi duo v. 9 onyches, et quibus duae item v. 1^ catenae affigebantur. Porro, cum illi duo onyches v. 12 essent in humeris pontificis, etiam catenae v. 25 humeris affigebantur et, cum catenae eaedem a pectore ad humeros ascenderent, affigebantur 2n. fronte, in parte anteriore. Vidimus, quomodo rationale adaptetur superhumerali a parte superiore, sc. in humeris : iam docemur, quomodo inferius eidem adaptetur.
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v. 26 « Facies et duos annulos aureos, quos pones in summitattbus rationalis, in oris, quae eregione sunt superhumeralis et poslertora etus aspiciunt ». Ubi collocandi fuerint isti annuli, e modo data versione vix perspexerit quis. Hebr. : pones eos in duabus extremitatibus rationalis, in labio eius , quod est versus — Sam. ^an ^v in coniunctione , in contactu — epAod introrsum (cf. 25,11). Ergo hi etiam annuli collocandi sunt in értremitatibus rationalis , non necessario iisdem quae annulos exteriores v. 23 habebant, fortasse in extremitatibus inferioribus : at collocandi sunt in parte ephod attingente, 1n parte intertore, quae oculis non patebat, ubi rationale ephodo superponebatur. v. 21 « Necnon et alios duos annulos aureos , qui ponendi sunt in utroque latere superhumeralis deorsum , quod respicit contra faciem iuncturae inferioris , ut aptari possit cum. superhumerali ». Aunulis v. 26 descriptis respondent alii annuli duo in ipso ephod. Hebr. - ponesque eos in. duobus humeris ephod deorsum, n fronte eius , secus coniunctionem eius , supra fasciam ephodi. Humeri intelliguntur ephodi ala anterior non prope scapulas, sed cirea lumbos et fasciam. Quid per coniunctionem intelligatur, novimus e v. 7 collato cum 26,3 sqq. : est nomen, si ita h. l. fas est loqui, suturae, qua labium alae posterioris unitur labio alae anterioris; suntque eiusmodi suturae seu coniunctiones duae, una in dextro et altera in sinistro femore. Ut autem annuli vere dieantur affigiduobus humeris, non humero anteriori tantum, affigendi erunt ?psi coniunctioni, et tum poterunt adhuc diei esse 7n fronte ephod, quia sc. ab aliquo coram pontifice stante poterunt ambo simul conspici. Tandem quaeri potest, illi annuli affiganturne ipsi immediate suturae, an fasciae quae ei superinducitur, docemurque annulos esse supra fasciam : primum pontifex ephod induebatur et fascia stringebat, postea rationale induebatur.
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v. 28 « Et stringatur rationale annulis suis cum annulis superhumeralis vitta hyacinthina, ut maneat iunctura fabrefacta, et a se invicem rationale et superhumerale nequeant separari ». Hebr. : ut sit seu maneat rationale super fasciam ephodi, et non dimoveatur rationale de supra ephod. Sensus est perspieuus : vitta illa hyacinthina transmittitur per duos annulos, qui sunta parte interiore rationalis, itemque per duos annulos, qui eonspiciuntur supra fasciam ephodi secus coniunctiones; dein vitta constringitur itaque fit, ut rationale firmiter adhaereat fasciae ephodi ipsique ephod, nec possit loco cedere neque sursum neque oblique. Apud Erman p. ^03 depictum habes pontificem Mempheos gerentem in pectore ornamentum quoddam, quod aliqui rationali comparavere.
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v. 99 « Portabitque Aaron nomina filiorum Israel in rationalt tudicii super pectus suum, quando ingredietur sanctuarium , memoriale coram Domino in aeternum », perpetuum, sc. quamdiu cultus ille durabit. Opponitur hie cor et rationale humeris et ephod v. 12. Memoriale porro erit explicandum, utiibidem.
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v. 30 « Pones autem zn rationali iudicii Doctrinam et Veritatem, quae. erunt in pectore Aaron, quando ingredietur. coram. Domino; et. gestabit 1udicium filiorum Israel in pectore suo n conspectu Domini semper ». Dicitur hic et v. 15 rationale iudicii, quia in rationali reponitur zudictum filiorum Israel, quod est Urim et Thummim. Num. 27,21 (Hebr.) habetur expressio consulere dudicium Urim : Urim et Thummim illud iudicium quasi pronuntiabant, iudicium idem hie sonat atque oraculum, responsio. Cuiusmodi autem oracula ediderit Urim et Thummim conlicias e Iud. 20,18. 23. 28; 1 Reg. 23,2; 28,6; 30,8; 2 Reg. 2,1; 5,19. 23; 1 Par. 11,10. 1^, quae oracula licet non ab Urim profecta esse affirmentur, tamen eidem non improbabiliter attribuuntur. Cf. etiam, quae diximus ad 1 Reg. 11,37. ^1. Item cf. 1 Esdr. 2,63; 2 Esdr. 7,65. Variorum de Urim et Thummim placita recenset et discutit Calm.; sed in re, de qua tam parum nos scriptura docet, satius est sapere ad sobrietatem. Igitur e nostro textu et e Lev. 8,8 patet, Urim et Thummim collocatum esse intra rationale, quod (v. 16) perae formam habebat : ergo Urim et Thummim non sunt duodecim gemmae rationali exterius affixae, quidquid de illis dicat Ios. Ant. III. 8. 9, qui multo post deperditum Urim et Thummim tempore vixit. Voces, si reapse hebraeae sint, vertendae sunt luces et perfectiones seu, cum pluralis hebraeus quandoque sit mere intensivus, lux et perfectio, plenitudo lucis et perfectionis. Nota, Deut. 33,8 voces inverso ordine legi : Thummim et Urim. Ceteroqui expressio potest etiam esse £v 9|X 9uoty, itaque eam fortasse accipiebat Vulg. secuta LXX : 5j» OÀAooty xol t2» dd 0stxv. Fuisse in illa pera figuras aliquas instar theraphim, intulere aliqui ex Os. 3,4 : « quia dies multos sedebunt filii Israel sine rege et sine principe, et sine sacrificio et sine altari, et sine ephod etsine theraphim ». Ubi theraphim censent scribi pro Urim et Thummim : contra quos tamen cf. Knabenbauer. Ceterum non omnia ante legem mosaicam theraphim erant proscripta, potuitque Deus unum aliquod eorum consecrare, sicut etiam Cherubim arcae approbavit. Alii comparant , quae traduntur apud Diodor. Sicul. II. 3 et Aelianum XIV. 34, apud. Aegyptios supremos iudices, cum sedebant in tribunali, gestasse e collo aurea catena suspensam parvam veritatis ima.- ginem. Cf. Smith p. 208 sqq. Ceterum e nostro textu illud fere efficitur, fuisse Urim et Thummim non novam aliquam inter Israelitas rem, quae necessario erat accurate describenda, sed venerandae antiquitatis sacrum, quod vix nominare fas esset, . multo autem minus aspicere aut describere. Quod vero Sam. solus versui praefigit : et facies Urim et Thummim, addititium videtur. Describitur tunica 5v. Quod vestimenti genus inter simplicium sacerdotum vestes v. 40 et Lev. 8,13 nonrecensetur. Videtur tamen antiquitus non apud solos sacrorum ministros in usu fuisse : Samuel 1 Reg. 28,15 illo induebatur, etiam quando non erat occupatus sacris faciendis; Ionathas 18,4 suam tunicam Davidi dono dedit; David (2 Reg. 6,15; 1 Par. 15,97) saltavit coram arca indutus tunica et ephod. An forte prophetae, reges regumque filii hoc sacrum vestimenti genus mutuati sunt? 1 Reg. 28,14 videtur innuere, non omnes tum cives ea tunica indui consuevisse. Aliunde vix non semper vestes sacrae apud varios populos adhibebantur eae, quae antiquitus fuerant communes.
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v. 31 « Facies et tunicam superhumeralis totam hiyacinthinam », non uti ephod e bysso albo coloribus distincto confectam. Vocatur £un?ca ephod., « quia semper induitur, cum ephod sumendum est » (Cafm.). Vocatur a Ps. lon. v525, mantellum, et utique erat talaris (Jos. IIl. 1. h), longior ephodo, quia malogranata conspici oportebat.
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v. 39 « In. cuius medio [supra] erit capitium », apertura pro immittendo capite, quam /os. affirmat fuisse oblongam, ad medium fere pectus descendentem ; Ca/m. suggerit fuisse rotundam, qualis apud veteres depingi consueverit; sed reapse in. eiusmodi re s. textu non definita aliqua Iudaeis antiquis libertas concedenda est et aliqua morum decursu temporis vicissitudo. Aperturas etiam brachiorum affirmat Ios., quae suas sane habebant oras textiles, ne et ipsae rumperentur. « Et ora per gyrum etus teztilis, sicut fieri solet in extremis vestium partibus , ne [facile| rumpatur ». Erit opus. teztoris 3»8, non 3vn vel np elus sc. artificis, qui pannum unius coloris texit, non coloribus aut figuris distinctum. Qui et totam tunicam texebat inconsutilem (Ios.), simulque oras capitii, brachiorum itemque infimam prope pedes oram non suebat, sed texebat. 45 nU x&Onn E2. zat Aeyóuevoy est Nói, Sam. mnn, quam vocem eum Chald, interpretantur thoracem, comparantque linothoraces, quos egregios texebant. Aegyptii (Herod. II. 182; III. 47; Aelian. IX. 17; Plin. XIX. 2). Sed lectio est plane in-
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v. 33 « [Deorsum vero] ad pedes », 1. e. in ora, « eiusdem tunicae] per circuitum quasi mala punica facies » seu malogranata, « ez Ayacintho et purpura et cocco bis tincto », — Sam. LXX et bysso retorta — «miztis in medio tintinnabulis »,v. 35h «dta ut tintinnabulum sit aureum et malum punicum, rursumque tintinnabulum aliud aureum et malum punicum ». Quae Eccli. 45,10 (9) scribit fuisse « plurima », C/em. Al. (Strom. V. 6; M. 9.64) fuisse 360, Ps. Jon. 11, Hier. (ad Fabiolam ep. 65,15; M. 92.615) 72. Quorum numerorum si aliquis genuinus supponatur, praeferendus erit 72 (9 »« 8) numero 71, qui nullo nomine numerorum sacrorum est affinis. Verum, num in hae re non aliqua Iudaeis concedenda est libertas? num mos, si quis erat, immutatus semper perseravit?
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v. 35 « Et vestietur ea Aaron in of ficio ministerti », non ad profanum usum (Tos/.), « ut audiatur sonitus, quando ingreditur et egreditur sanctuarium » , non. solum sanetum sanctorum (Jos. Bell. Iud. VI. 6), « 2n conspectu Domni, et non moriatur ». Theodoret. : « ut Aaron sonum audiens cum timore sacra munera obeat, memor Dei eadem mandantis ». Sy/v. : ut populus sonum audiens commonefieret debitae reverentiae ; comparatque tintinnabula in ritibus christianis adhiberi solita. Quam alteram explanationem confir- mare videtur Eccli. : « in memoriam filiis gentis suae ». Statuitur tandem poena mortis, non miraculo sed iudicio infligendae, ubi pontifex sanctuarium ingrediatur sacra facturus, tunicam vero sacram non indutus. v. 36-39 minora quaedam recenset.
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v. 36 « Facies et laminam de auro purissimo, 1n. qua sculpes opere caelatoris Sanctum Domino ». Consecratus Iahve est pontifex prae reliquis Israelitis omnibus. v*x flos (LXX xécaXov) vel potius foltum (Is. 40,6 sq. ; Iob. 15,2) : hine /amina, uti nos etiam dicimus « feuille », quam Ps. Jon. ait pertigisse « atempore ad tempus ». Sap. 18,24 dicitur « diadema » et Eccli. 45,1 « corona ». Vocatur etiam vp $2, « unctio sacra » seu sacrae unctionis insigne (Ex. 29,6; 39,29; Lev. 8,9); et cf. Ps. 131 (132), 18, ubi de christo dicitur : « super ipsum autem efflorebit sanctificatio mea », Y» v» 5v".
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v. 97 « Ligabisque eam vitta. hyacinthina, et erit super tiaram », in parte anteriori tiarae (Hebr.). Quomodo sit liganda, non dicitur : fortasse non tam ipsa lamina frontalis erat novum quid Hebraeis, sed sola inscriptio. n23x: a 3x volvere, genus aliquod turbani : sed, quam altum demissumve fuerit, ignoramus.
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v. 38 « Immznens frontz ponttficis. Portabitgue Aaron iniquitates eorum , quae obtulerunt et sanctificaverunt fili Israel , in cunctis muneribus [et donariis] suis ». Hebr. : iniquitates (rerum) sanctarum, quae sanctificaverunt filii Israel , quoad omnia. donaria eorum sacra. Krgo non sufferet Aaron omnia omnino populi dona offerentis peccata (Ljr.), sed « tollet iniquitatem, quam admittere possent Israelitae in sanctificationibus suis, h. e. in oblationibus suis sanctis et in omnibus aliis donis, si quid peccent non rite offerendo, aut ea offerendo, quae offerri non debent, vel propter non oblata munera : condonabitur eis propter summum sacerdotem. Is Christum repraesentabat » (Vat.). « Erit autem lamina semper », dum sacris operabitur (Sy/v.), « in fronte eius, ut placatus sit. eis Dominus ». v. 39 « Stringesque » — seu verius tezes (nav LXX Aq. Symm. Theod. interpretati sunt nomen aliquod a radiee y2v, contorquere, derivatum : nodos) — « tunicam » inferiorem nzn2, cuti proxime adhaerentem, talarem et manicatam (los. Ant. III.
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7. 2), óysso et tiaram bysstnam facies , et balteum » — «zw, cf, Lev. 16,4 — « opere plumarit » (cf. 26,31). Haec quod satis nota essent, non describuntur.
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Simplieium sacerdotum vestes, fortasse quod essent res omnibus nota, paucis absolvuntur; perpauca 39,95-27 adduntur. v. 40 « Porro filiis Aaron tunicas lineas parabis » — nzni, albas utique, quales etiam erant nobilium (Gen. 41,42) et sacerdotum Aegyptiorum — « e/ balteos » — 'e33N — « ac tiaras » — rvyaac — « in gloriam et decorem » (cf. v. 2). Tiara, quod diversum a pontificis tiara nomen habeat, diversa fuisse censenda est, nec ulla ratio est supponendi cum Ios., Cai., pontifiiem duas simul tiaras gestasse. Vestes hucusque recensitae sunt vestes sacrae, nam feminalia v. &2 sacra non sunt neque 29,5 recensentur. Monetur v. ^1 Moyses, illis vestibus sacris induendos esse sacerdotes, antequam consecrentur : « Vestzesque his omnibus Aaron fratrem tuum et filios eius cum eo; et [cunctorum] consecrabis » — Hebr. : unges et implebis — « manus, sanctificabisque illos, ut sacerdotio fungantur mih? ». lam illa dezmplendis manibus expressio etiam apud Assyros legitur (Schrader ad h. 1., 1n Addendis) : « Assur manum eius implevit regia auctoritate, quae sui similem non habet ». Ergo sacerdotum manus implentur dignitate, potestate. Cf. dicenda ad 99,9 et ante 29,8. | Legi 20,26, quae lex erat naturalis potius quam positiva, lex alia esse voluit in hoc castitatis et continentiae, quae 1deo per indumentum significatur, ut non a se ipso habita, sed data intelligatur » (Aug.). Quaeres, cur haec de feminalibus appendicis instar adscribantur, expedita antea universa de vestibus sacris disputatione. Feminalia, licet a Deo praescriberentur, non erant vestes sacrae, non illis Lev. 8,7 Moyses Aaronem et filios induit, non vetabantur sacerdotes iis uti etiam in vita privata. Deseriptis vestibus sacris apte adnectitur cap. 29 ritus ordinandorum sacerdotum : non sola quippe veste sacra constat sacerdos, sed accedente consecratione. 99,1-9 traditur ipse ordinationis ritus tam pro pontifice quam pro sacerdotibus; v. 10-28 sacrificia tum offerenda explicantur; v. 29 sq. agitur de veste sacra Aaron in eius successoribus ordinandis adhibenda ; v. 31-3^ de epulo sacro ordinationis; v. 35- 31 de solemnitate ordinationis septiduo producenda; v. 38-46 tandem describitur intima eum Iahve necessitas, quae in sanctuario ita instructo rebus et personis sacris populo electo obtinget. Arg. — Productis tam oblationibus quam ordinandis, lavantur hi, induuntur vestes sacras, solus Aaron ungitur in capite; atque his ordinatio stricte dicta absolvitur. Cap. XXIX
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Moses in the two official and essential altars of the Tabernacle, later enlarged in Solomon's Temple: a) the altar of holocausts (Ex. 28:1-8; 38:1-7), the altar par excellence (I Reg. 2:28), in the court, destined also for unbloody sacrifices, of acacia wood covered with bronze, called therefore also the "bronze altar" …
ITHAMAR (Heb.: 'Ithamar') - Youngest son of Aaron (Ex. 6:23); consecrated priest together with his brothers and Aaron (Ex. 28:1, 4, 29); he supervised the making of the sacred furnishings (Ex. 38:21). When Nadab and Abihu were struck down for their ritual offense, Eleazar and I. assumed all the priestly functions …
28:2
II. A variant of the r. was a silver or gold plaque (in place of the cloth one) of the type of the ephod of the Jewish high priest (Ex. 28, 2-4), with little chains or clasps, attached to the amice, mentioned in the 12th century by Ivo of Chartres and Honorius; Sicard of Cremona (v.) also lists it among the pontifical ornaments; …
28:3
expiation; over it he wore sumptuous garments (Ex. 28:3-39; 39:1-31; Lev. 8:7-9): 1) a special tunic (mē'il) without sleeves, adorned at the lower hem with embroidered pomegranates alternating with golden bells; 2) the ephod (v.) formed of …
… It has its origin in God (Ex. 28:3; 1 Kings 3:9; 5:9; Is. 28:26; Ecclus. 38:6); its basis is the "fear of God" (Prov. 1:7; 9:10; Job 28:28; Ecclus. 1:16-22; Ps. 110:10). Especially after the exile, wisdom …
28:4
EPHOD (Heb. אֵרֶד). - Among the sacred vestments of Aaron there appear (Ex. 28:4) the ῥόξειν ("breastpiece," Vulg. rationale), and the e. (Vulg. superhumerale). …
RATIONAL (SACRED SCRIPTURE). - Name given by the Vulgate (rationale) to the most sacred part of the ornament of the Jewish high priest, which he wore on his breast (hence also called the "pectoral" περατήθων by the Septuagint in Ex. 28:4) when he entered the sanctuary. …
28:6
… "They shall make the e. of gold, of violet, of purple, of scarlet and of twisted fine linen: work of embroidery" (Ex. 28:6).
28:9
Some identify the bōten with the e. (cf. Ex. 28:9 ff. with 28:17 ff.). …
… It is a red gem set in the ephod and in the breastpiece of the high priest (cf. Ex. 25:7; 28:9 etc.). …
28:15
… "of judgment," because "the high priest drew the oracle from it to decide questions or cases of greater moment or difficulty" (Vaccari), was made, like the e., of gold (gold threads), of violet, etc., and in it were set four rows of precious stones (Ex. 28:15-21); these stones were 12 "engraved in the manner of a seal, each with its own name, for the 12 tribes." "The breastpiece shall be fastened by its rings to the rings of the e. with a …
… In Ex. 28:15-30 there is a detailed description (cf. Sir. 45:10-11), which emphasizes its symbolic meaning.
28:25
… Among the Hebrews, according to Ex. 28:25-27, it was equivalent to 300 shekels. …
28:29
… In this way the high priest, in the most solemn act of his functions, carried "the names of the children of Israel over his heart... for a continual remembrance before Jahweh" (Ex. 28:29). But the greatest prerogative of the rational was to contain the 'urim and tummim (v.), "light and perfection," from which the high priest drew the answers of Jahweh in important circumstances. …
28:30
They were kept in a small pouch hanging from the breast of the high priest, to whom alone their use belonged (Ex. 28:30; Lev. 8:8; Num. 27:21; Deut. 33:8). They were considered part of the priestly garment, the ephod (v.), indeed implicitly understood under that latter name, although never explicitly …
28:31
… Within the breastpiece were placed the 'ūrim and tummim, "lights" and "integrity" or "lights" and "truth" (Vulg. doctrina et veritas), perhaps two stones, of various color or shape, from which the divine response was drawn. Ex. 28:31 ff. further speaks of the "robe" of the e. provided with golden bells: "Aaron shall wear it for ministering, so that its sound may be heard when he enters the holy place in the presence …
28:33
Chasuble (Planeta, Casula, Amphibolus)
… Until the 12th century fabrics of a single color or design prevailed; afterwards fabrics with some geometric or floral design were used by preference, especially the pomegranate (perhaps with reference to Ex. 28:33) or with figures of real or fantastic animals. …
28:41
Māšīah, a passive participle, like māšīah, of the verb mīh "to anoint" (with the sense, generally, of consecrating someone for a high religious-social function: priest [Ex. 28:41 and 30:23-32; Lev. 8:12], prophet [I Kings 10:16] or king [I Sam. 10:1; etc.]), occurs 35 times in the Hebrew Bible. …
… In the Old Testament the term is applied to priests (Ex. 28:41), who received the power and the special mission of guiding or governing Israel. …
28:43
… Four obligatory elements, predominantly white in color, constituted their "sacred vestments," which they could not wear (except the breeches) outside the sacred place (Ex. 28:43; Ex. 42:14; 44:19): the breeches, the ankle-length tunic with sleeves, the girdle of polychrome byssus, the tiara or turban consisting of a band
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.