Exodus 28

Exodus 28:3

Augustine of Hippo: And you speak with all the wise men of mind, whom I have filled with the spirit of understanding. The Greek has the word isolate, which we usually translate into Latin for sensum (sense), not intellectum (understanding). Now, the. Scripture often speaks of the inner meaning we call understanding, as in the Epistle to the Hebrews: On the other hand, solid food is for adults, for those who, by habit, have their senses exercised in the discernment of good and evil (Hb 5,14). The Greek has here aiszesis, a term that we have translated by sensus (senses). And what spirit should we see here but the Holy Spirit? And they shall make these garments: a pectoral, a humeral, a tunic, and an embroidered tunic. It is necessary to point out these so called garments, etc., since previously it had been proposed that only one was made (Cf Exodus 28,2). The Latin translators have thought that it was better to say embroidered tunic than fringed tunic, whose well-placed fringes would serve as decoration for the dresses. — QUESTIONS ON EXODUS, Q. 114 (tr. J. Litteral, draft)

Exodus 28:8

Gregory the Dialogist: Which ephod is also rightly ordered to be made of gold, blue, purple, twice dyed scarlet, and fine twined linen, that it may be shewn by how great diversity of virtues the priest ought to be distinguished. Thus in the priest’s robe before all things gold glitters, to shew that he should shine forth principally in the understanding of wisdom. And with it blue, which is resplendent with aerial colour, is conjoined, to shew that through all that he penetrates with his understanding he should rise above earthly favours to the love of celestial things; lest, while caught unawares by his own praises, he be emptied of his very understanding of the truth. With gold and blue, purple also is mingled: which means, that the priest’s heart, while hoping for the high things which he preaches, should repress in itself even the suggestions of vice, and as it were in virtue of a royal power, rebut them, in that he has regard ever to the nobility of inward regeneration, and by his manners guards his right to the robe of the heavenly kingdom. … But with gold, blue, and purple, twice died scarlet is conjoined, to show that all excellences of virtue should be adorned with charity in the eyes of the judge within; and that whatever glitters before men may be lighted up in sight of the hidden arbiter with the flame of inward love. And, further, this charity, since it consists in love at once of God and of our neighbour, has, as it were, the lustre of a double dye. He then who so pants after the beauty of his Maker as to neglect the care of his neighbours, or so attends to the care of his neighbours as to grow languid in divine love, whichever of these two things it may be that he neglects, knows not what it is to have twice dyed scarlet in the adornment of his ephod. But, while the mind is intent on the precepts of charity, it undoubtedly remains that the flesh be macerated through abstinence. Hence with twice dyed scarlet fine twined linen is conjoined. For fine linen springs from the earth with glittering show: and what is designated by fine linen but bodily chastity shining white in the comeliness of purity? And it is also twisted for being interwoven into the beauty of the ephod, since the habit of chastity then attains to the perfect whiteness of purity when the flesh is worn by abstinence. And, since the merit of affliction of the flesh profits among the other virtues, fine twined linen shews white, as it were, in the diverse beauty of the ephod. — The Book of Pastoral Rule, Part 2, Chapter 3

Exodus 28:14

Augustine of Hippo: What is called aspidiscas (linkers) in the priestly garment? Is it perhaps a kind of bowl, which in Latin is derived from scutum (shield), because the Greeks call the scutum aspida (shield)? Or call aspidiscas (engarces) to those objects that are carefully set, as are the chains, deriving the word of asp (asp, snake)? The length will be one spithama (span) and the width of one spithama (span) (Cf Exodus 28,16). Some Latin translators have thus explained this word: ‘Measure of the palm of the hand extended from the tip of the thumb to the tip of the little finger.’ And the stones correspond to the names of the children of Israel according to their births (Exodus 28,21), that is, according to the order of their birth. 116 (Exodus 28.22). And you will make on the rational intertwined borders, braided of pure gold. The poverty of the Latin language has caused the word rationale to be invented (rational, pectoral), since the Greek text has a logic, not a logikon. Now, we usually call rationale (rational) to what the Greeks call logikón. But as it is doubtful whether in the Greek language logos; means verbum (word) or rationem (reason), since it is a term that can mean both, where our translators believed that logion meant verbum (word) translated it by eloquium (elocution, word), as they did in the psalm: The words (eloquia) of the Lord are sincere words (eloquia), in which eloquia (words) (Ps. 11,7) corresponds to logic. But here, in the priestly dress, which was to be made of gold, and hyacinth, and purple, and scarlet twine and fine twisted linen, of square and double shape, and which the priest should wear on his chest and which was called logical, is doubtful yes that word must be translated by rationem (reason) or by verbum (word). Our translators have thought that it comes rather from rationem (reason) and that is why they have translated it by rationale (rational). 117 (Exodus 28.26). On the Urim and the Thummim. - “You will place on the rational judgment: Doctrine and Truth. What does this passage mean? Were Doctrine and Truth placed above rational on a strip of cloth or on a metal plate? because, according to the text, they were really attached to the garment of the priest. It is a difficult question to solve. Many interpreters imagine that it was a stone, the color of which changed according to good or bad fortune, when the priest entered the sanctuary; from there, according to them, these words “Aaron will carry on his bosom the judgments of the children of Israel,” God using the Urim and Thummim, to manifest to his people the expression of his wills. There is, however, some likelihood that these words, Doctrine and Truth, were engraved on the rational. — QUESTIONS ON EXODUS, Q. 115 (tr. J. Litteral, draft)

Exodus 28:21

Ambrose of Milan: Of these twelve, as of twelve precious stones, is the pillar of our faith built up. For these are the precious stones—sardius, jasper, smaragd, chrysolite, and the rest—woven into the robe of holy Aaron, even of him who bears the likeness of Christ, that is, of the true Priest. [These] stones [are] set in gold and inscribed with the names of the sons of Israel, twelve stones close joined and fitting one into another, for if any should sunder or separate them, the whole fabric of the faith falls in ruins. — Exposition of the Christian Faith 2, INTRODUCTION 4

Cyril of Alexandria: And on the breast of the high priest were certain stones hanging, twelve in number, in the midst of which were placed two other stones, manifestation and truth. By means of a riddle through these the chorus of the holy apostles is clearly signified being, as it were, in a circle around Emmanuel, who is manifestation and truth. For he manifested the truth by having taken away the worship of God in shadows and in types. — LETTER 55.28

Tertullian: But why was it that [Christ] chose twelve apostles, and not some other number? 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 embodied language 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; and in the twelve stones appointed by Joshua to be taken out of the Jordan and set up for the ark of the covenant. — AGAINST MARCION 4.13.3-4

Exodus 28:27

Augustine of Hippo: And you will make a gown of hyacinth, which hangs up to the heels. And you shall make an opening in the middle of it, to take out its head, that is, what the Greeks call peristomium. This opening will have around a woven border, an interwoven opening, that is, the border should not be sewn on the outside. This is what seems to mean interwoven aperture. That is why he adds later: From it, so that it does not break, that is, from the opening itself, the border must be sewn with the dress. — QUESTIONS ON EXODUS, Q. 118 (tr. J. Litteral, draft)

Exodus 28:30

Gregory the Dialogist: On this breastplate it is further carefully prescribed that the names of the twelve patriarchs should be engraved. For to carry always the fathers registered on the breast is to think without intermission on the lives of the ancients. For the priest then walks blamelessly when he pores continually on the examples of the fathers that went before him, when he considers without cease the footsteps of the Saints, and keeps down unlawful thoughts, lest he advance the foot of his conduct beyond the limit of order. And it is also well called the breastplate of judgment, because the ruler ought ever with subtle scrutiny to discern between good and evil. Hence in the same place it is written, “But thou shall put in the breastplate of Aaron doctrine and truth, which shall be upon Aaron’s breast, when he goeth in before the Lord, and he shall bear the judgment of the children of Israel upon his breast in the sight of the Lord continually.” For the priest’s bearing the judgment of the children of Israel on his breast before the face of the Lord means his examining the causes of his subjects with regard only to the mind of the judge within, so that no admixture of humanity cleave to him in what he dispenses as standing in God’s stead, lest private vexation should exasperate the keenness of his censure. And while he shews himself zealous against the vices of others, let him get rid of his own lest either latent grudge vitiate the calmness of his judgment, or headlong anger disturb it. — The Book of Pastoral Rule, Part 2, Chapter 2

Exodus 28:31

Augustine of Hippo: And when Aaron has begun to carry out his priestly ministry, his voice will be heard (tinkling), as he enters the sanctuary in the presence of the Lord and when he goes out, so that he does not die. The Scripture says that upon entering and leaving the voice of the bells will be heard, and puts so much emphasis on this detail, that it comes to say: so that it does not die. He wanted to signify that in the priestly dress there are certain data that certainly allude to the Church through these bells, so that the behavior that the priest should observe is known, as the Apostle says: Show yourself an example of good works for all. (Tt 2,7) Or that other text: What you have heard me in the presence of many witnesses confide everything to faithful men and to those who are capable, in turn, of teaching it to others (2Tm 2,2). Is there something else? Whatever that is, it’s something big. When entering and leaving, it is equivalent to (the voice) “of the one that comes out” and “of the one who enters”. The voice is by the tinkle, because, being bells, it is more a tinkle than a voice. 120 (Exodus 28.36-38). And you will make a sheet of pure gold and engrave on it the shape of a seal, the holiness of the Lord. And you will put it on a double hyacinth twine cord, and it will be on the miter; It will be in the front of the miter. And it shall be on the forehead of Aaron, for Aaron shall blot out the sins concerning holy things, whatsoever things the children of Israel shall sanctify, to every offering of holy things that they do. I do not see how “the holiness of the Lord” can be engraved on a sheet, unless it is done through letters. Some say they were four Hebrew letters, which, it is believed, formed and still form the ineffable name of God, which the Greeks call tetragrámmaton. But whatever those letters may be or whatever they may be, as I said, I would be inclined to think that only the sanctity or sanctification of the Lord could have been formed with golden letters if the Greek word agiasma is to be translated. The text says that the priest clears the sins related to holy things: whatever the children of Israel will sanctify, every offering of the holy things they do. I believe that it refers to the sacrifices they offer for their sins. We should not think that it refers to holy men, but to holy things, because the things that are offered for sins are holy. Speaking of the picture, he added these words: For Aaron will blot out the sins concerning the holy things, whatever the children of Israel will sanctify, every offering of the holy things that they do. This means that the priest will carry everything they offer for their sins. And these things are called holy, because they are sanctified, and they are called sins, because they are offered for sins, as the Scripture clearly remembers in many places. He then says: And it will be on the forehead of Aaron always as a thing favorable to them in the presence of the Lord. This refers to that plate that is considered ornament of the forehead, trust in a holy life that only the priest who leads that life truly and perfectly, not in a symbolic way, but in reality, only he can erase the sins, without having need to offer sacrifices for their own. 121 (Exodus 28.37). When the Scripture speaks of Aaron and the sons of Aaron and commands Moses how they should dress and anoint, what does it mean by saying: And will you fill their hands to exercise my priesthood? Is it perhaps the offerings you have to present to God? 122 (Exodus 28.38). And you will make them linen breeches to cover the nakedness of their color, which will reach them from the waist to the thighs. Since such a large dress covers the whole body, what do the words mean: You will make them linen breeches to cover the nakedness of their color, as if that nakedness could appear wearing such a large dress? I see no other reason but that the author wanted there to be a sign of chastity or continence here. And the dress indicates precisely that this virtue should not be understood as possessed by oneself, but granted by God. 123 (Exodus 29.8.9). Speaking of the sons of Aaron, the Scripture says: And you shall clothe them with tunics and gird them with sashes and surround them with “cidaras.” It is not known what the cidarim or cidaras script calls, because the latin translators have not translated that word and it is not currently used. I think that it is not something to cover the head, as some have said, because in that case it would not say: You will surround them. It should be something that was used for the body, not for the head. 124 (Exodus 29.9). And they will possess my priesthood forever. We have already said many times before why it is said forever (in sempiternum) about these significant things. This priesthood was actually changed, so that they would have it forever according to the order of Melchizedek, not according to Aaron’s. For there is an oath, without any repentance from God, that indicates the change. The Lord swore and did not repent; you are, he says, an eternal priest according to the order of Melchizedek (Sal 109,4). From the order of Aaron it is said that it will be forever (in sempiternum) either because the time of its validity was not limited or because it meant eternal things. But nowhere has it been said of the priesthood of Aaron that the Lord swore and would not have repented. And for that reason, in that priesthood according to the order of Melchizedek it was said: He will not repent. With this he indicates that he repented concerning Aaron’s priesthood, that is, that he changed it. 125 (Exodus 29.9). What does it mean: And consecrate the hands of Aaron and the hands of his sons? Does the power perhaps mean by the hands in such a way that they too could consecrate something, but indicating that their own power was consecrated with the sanctification with which they were to be sanctified by Moses according to the divine mandate? — QUESTIONS ON EXODUS, Q. 119 (tr. J. Litteral, draft)

Exodus 28:34

Gregory the Dialogist: Hence in person proclaims to His disciples this which we have already cited, Have salt in yourselves, and have peace one with another. It is as though He should say in a figure through the dress of the priest: Join ye pomegranates to bells, that in all ye say ye may with cautious watchfulness keep the unity of the faith. … According to Divine precept, to bells are added pomegranates. For what is signified by pomegranates but the unity of the faith? For, as within a pomegranate many seeds are protected by one outer rind, so the unity of the faith comprehends the innumerable peoples of holy Church, whom a diversity of merits retains within her. — The Book of Pastoral Rule, Part 2, Chapter 4