Keluaran 28:31-39

28:31 “You are to make the robe ¹  of the ephod completely blue. 28:32 There is to be an opening ²  in its top ³  in the center of it, with an edge all around the opening, the work of a weaver, ⁴  like the opening of a collar, ⁵  so that it cannot be torn. ⁶  28:33 You are to make pomegranates ⁷  of blue, purple, and scarlet all around its hem ⁸  and bells of gold between them all around. 28:34 The pattern is to be ⁹  a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe. 28:35 The robe ¹⁰  is to be on Aaron as he ministers, ¹¹  and his sound will be heard ¹²  when he enters the Holy Place before the Lord and when he leaves, so that he does not die.

28:36 “You are to make a plate ¹³  of pure gold and engrave on it the way a seal is engraved: ¹⁴  “Holiness to the Lord.” ¹⁵  28:37 You are to attach to it a blue cord so that it will be ¹⁶  on the turban; it is to be ¹⁷  on the front of the turban, 28:38 It will be on Aaron’s forehead, and Aaron will bear the iniquity of the holy things, ¹⁸  which the Israelites are to sanctify by all their holy gifts; ¹⁹  it will always be on his forehead, for their acceptance ²⁰  before the Lord. 28:39 You are to weave ²¹  the tunic of fine linen and make the turban of fine linen, and make the sash the work of an embroiderer.

[28:31]  ¹ tn The מְעִיל (mÿ’il), according to S. R. Driver (Exodus, 307), is a long robe worn over the ephod, perhaps open down the front, with sleeves. It is made of finer material than ordinary cloaks because it was to be worn by people in positions of rank.

[28:32]  ² tn Heb “mouth” or “opening” (פִּי, pi; in construct).

[28:32]  ³ tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.

[28:32]  ⁴ tn Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.

[28:32]  ⁵ tn The expression כְּפִי תַחְרָא (kÿfi takhra’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23. Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek (Exodus, 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’,” VT 24 (1974): 361-66.

[28:32]  ⁶ tn The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165.a).

[28:33]  ⁷ sn This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.

[28:33]  ⁸ tn The text repeats the idea: “you will make for its hem…all around its hem.”

[28:34]  ⁹ tn The words “the pattern is to be” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.

[28:35]  ¹⁰ tn Heb “it”; the referent (the robe) has been specified in the translation for clarity.

[28:35]  ¹¹ tn The form is a Piel infinitive construct with the lamed (ל) preposition: “to minister” or “to serve.” It may be taken epexegetically here, “while serving,” although S. R. Driver takes it as a purpose, “in order that he may minister” (Exodus, 308). The point then would be that he dare not enter into the Holy Place without wearing it.

[28:35]  ¹² sn God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments.

[28:36]  ¹³ tn The word צִּיץ (tsits) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus, 818).

[28:36]  ¹⁴ tn Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.

[28:36]  ¹⁵ sn The engraving was a perpetual reminder of the holiness that was due the Lord (Heb “Yahweh”), that all the clothing, the furnishings, and the activities were to come under that description. This corresponded to the symbolism for the whole nation of binding the law between the eyes. It was to be a perpetual reminder of commitment.

[28:37]  ¹⁶ tn The verb is the perfect tense with the vav (ו) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.

[28:37]  ¹⁷ tn Heb “it will be,” an instruction imperfect.

[28:38]  ¹⁸ tn The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord, and if aught was done irregularly, the intention at least was good” (Exodus, 385).

[28:38]  ¹⁹ tn The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction – “their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.

[28:38]  ²⁰ tn This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet – that they will be acceptable.

[28:39]  ²¹ tn It is difficult to know how to translate וְשִׁבַּצְּתָּ (vÿshibbatsta); it is a Piel perfect with the vav (ו) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517).