Exodus 40:13. Thou shalt put upon Aaron the holy garments.
We shall first notice the garments which the high priest wore in common with the other priests:—
l. Linen drawers, reaching from the loins to the thighs (Ex. 28:42). Maimonides (Reasons, etc., p. 267) says that these were to be worn as an evidence that the divine worship sanctioned no such impurities as were associated with idolatrous worship, and that this is also the reason for the command in Exodus 20: 26.
2. A tunic, or shirt, of white linen. It was made of one piece, (see note on John 19:23, #821), had sleeves, and is supposed to have reached to the ankles, and to have been of a checker pattern (Ex. 28:39-40; 29:5).
3. A girdle. This was wound around the tunic between the waist and the shoulders. Josephus says it was four fingers broad, and “so loosely woven that you would think it were the skin of a serpent” (Ant., Book 3, chap. 7, § 3). It was embroidered in colors (Ex. 28:39).
4. The miter, or turban, made of linen, called a bonnet in Exodus 39:28, and elsewhere.
We now notice the articles of dress which were peculiar to the high priest:—
1. The robe. This was woven of blue stuff; in one piece, with an opening by which it might be put on over the head. It was worn over the tunic, but whether it reached to the knees or to the ankles is uncertain. It was beautifully ornamented at the bottom with pomegranates in purple and scarlet. Little gold bells were hung between these, and made a tinkling sound whenever the wearer moved (Ex. 39:22-26).
2. The ephod. The ordinary priest also wore an ephod (see 1 Sam. 22:18), but it was different in material and in style from that of the high priest.
This was made of beautifully colored woven work, variegated with gold threads, the art of weaving which was known to the ancient Egyptians, from whom the Israelites may have learned it. These threads were made from thin plates of gold which were cut into wires (Ex. 39:3). The ephod was in two pieces, one for the back and the other for the breast. The two pieces were joined by “shoulder pieces,” which were a continuation of the front part of the ephod (Ex. 28:6-7; 39:4). On the shoulder pieces were two precious stones, each having the names of six of the tribes of Israel. These stones were placed in gold settings, which some think made clasps for fastening the shoulder pieces together (Ex. 28:9-12). The two parts of the ephod were fastened around the body by means of a girdle, which was really a portion of the front part of the ephod (Ex. 28:8). The ephod had no sleeves.
3. The breastplate. This was made of the same material as the ephod It was half a cubit wide and a cubit in length, but being doubled, it became a half cubit square, and formed a pouch or pocket.
On the front of this were four rows of precious stones, three in each row, and on them were engraved the names of the twelve tribes. These stones were set in gold. The breastplate was fastened to the ephod by golden chains (Ex. 28:15-29). Connected with this breastplate were the Urim and Thummim —Lights and Perfections—but precisely what these were no man knows. They were used as a means of consulting Jehovah in cases of doubt (Num. 27:21; 1 Sam. 28:6). How they were used cannot now be told. Some think that the twelve stones were the Urim and Thummim the stones themselves being the Urim or 7-Lights, and the names of the tribes engraven on them being the Thummim or Perfections, because they represented the tribes in their tribal integrity. From the fact that the Urim and Thummim are said to be in the breastplate, others again think that they were separate from the twelve stones and were put into the pocket behind them. Some suppose them to have been three precious stones which were placed in this pouch of the breastplate to be used for casting lots to decide questions of doubt; and that on one of the stones was engraven, Yes, on another, No, the third being without any inscription. The stone drawn out by the high priest would indicate the answer: affirmative, negative, or no answer to be given. This may have been so, but there is no proof of it. Trench, acting on the suggestion of Züllig, supposes the urim and Thummim to have been a diamond, kept in the pouch of the breastplate, and having the ineffable name of the Deity inscribed on it. He thinks this is the “white stone” referred to in Revelation 2:17. See Trench on the Epistles to the Seven Churches, (American Edition,) p. 177.
4. The diadem. This was a plate of pure gold fastened around the miter by blue ribbons, and having engraved on it the words “HOLINESS TO THE then.” (See page 84.)