Exodus 28:42
And you shall make them linen breeches to cover their nakedness; from the loins even to the thighs they shall reach:
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(42) Thou shalt make them linen breeches.—Rather, linen drawers. Drawers reaching from the waist to a little above the knee were the sole garment of many in Egypt, a necessary garment of all. Their object was as here stated.

28:40-43 The priest's garments typify the righteousness of Christ. If we appear not before God in that, we shall bear our iniquity, and die. Blessed is he, therefore, that watcheth, and keepeth his garments, Re 16:15. And blessed be God that we have a High Priest, appointed of God, and set apart for his work; furnished for his high office by the glory of his Divine majesty, and the beauty of perfect holiness. Happy are we, if by the law spiritually understood, we see that such a High Priest became us; that we cannot draw near to a holy God, or be accepted, but by him. There is no light, no wisdom, no perfection, but from him; no glory, no beauty, but in being like unto him. Let us take encouragement from the power, love, and compassion of our High Priest, to draw near with boldness to the throne of grace, that we may obtain mercy, and find grace to help in time of need.The dress of white linen was the strictly sacerdotal dress common to the whole body of priests Ezekiel 44:17-18. "These were for glory and for beauty" not less than "the golden garments" (as they were called by the Jews) which formed the high priest's dress of state Exodus 28:2. The linen suit which the high priest put on when he went into the most holy place on the day of atonement, appears to have been regarded with unique respect (Compare Exodus 31:10; Leviticus 16:4, Leviticus 16:23), though it is nowhere stated that it was distinguished in its make or texture, except in having a girdle Exodus 28:39 wholly of white linen, instead of a variegated one. The ancient Egyptian priests, like the Hebrew priests, wore nothing but white linen garments in the performance of their duties.42. linen breeches—drawers, which encompassed the loins and reached half way down the thighs. They are seen very frequently represented in Egyptian figures. Including both. Compare Exodus 20:26. And thou shalt make them linen breeches to cover their nakedness,.... Or "the flesh of nakedness" (q), that part of the body which ought not to be naked and exposed to view, and which, when it is, causes shame and ridicule; what part is designed is easily gathered from the next clause; great care was taken, in the service of God's house, to preserve decency, prevent immodesty, and to guard against laughter and levity, and the like care should be always taken; see Gill on Exodus 28:2,

from the loins even unto the thigh they shall reach; they were to reach above the navel near the heart, and to the end of the thigh, which is the knee, as Maimonides says (r); who also observes, that they had strings, but had no opening before or behind, but were drawn up round like a purse; they were a sort of drawers, and somewhat like our sailors' trousers.

(q) "carnem nuditatis", Montanus, Vatablus, Drusius; "carnem nudam", Junius & Tremellius; "carnem verendorum", Tigurine version; "carnem pudendorum", Piscator. (r) Cele Hamikdash, c. 8. sect. 18.

And thou shalt make them linen breeches to cover their nakedness; from the loins even unto the thighs they shall reach:
42, 43. The linen drawers, to be worn by the priests during their ministrations in the Tent of meeting or at the altar. A dictate of reverence and modesty. The layman was forbidden to go up by steps to the altar, lest he should expose his person upon it (Exodus 20:26): for the priests, who did go up upon the altar (see on Exodus 27:5), and were otherwise frequently engaged in or near the Tent of meeting, special garments were provided, in order to prevent the same unseemliness. Among the Romans the Flamen Dialis similarly (Gell. x. 15), ‘tunicam intimam nisi in locis tectis non exuit, ne sub caelo tanquam sub oculis Jovis nudus sit’ (cited by Kn.).

breeches] Only in this connexion (Exodus 39:28, Leviticus 6:10; Leviticus 16:4; and in Ezek.’s regulations for the priesthood, Ezekiel 44:18†): from the description, evidently what we should call either loincloths or drawers. LXX. περισκελῆ; Jos. (Ant. iii. 7. 1) διάζωμα περὶ τὰ αἰδοῖα.Verse 42. - Linen breeches. Rather, "linen drawers" (Kalisch), such as we see worn by the Egyptians generally, reaching from the waist to a little above the knee. (See Wilkinson in Rawlinson's Herodotus, vol. 2. p. 113, 2nd ed.) This also was of linen (Herod. 2:83). Unto the thighs - i.e., to the bottom of the thighs where they adjoin on the knee. The fourth article of the high priest's dress was the diadem upon his head-band. ציץ, from צוּץ to shine, a plate of pure gold, on which the words ליהוה קדשׁ, "holiness (i.e., all holy) to Jehovah," were engraved, and which is called the "crown of holiness" in consequence, in Exodus 39:30. This gold plate was to be placed upon a riband of dark-blue purple, or, as it is expressed in Exodus 39:31, a riband of this kind was to be fastened to it, to attach it to the head-band, "upon the fore-front (as in Exodus 26:9) of the head-band," from above (Exodus 39:31); by which we are to understand that the gold plate was placed above the lower coil of the head-band and over Aaron's forehead. The word מצנפת, from צנף to twist or coil (Isaiah 22:18), is only applied to the head-band or turban of the high priest, which was made of simply byssus (Exodus 28:39), and, judging from the etymology, was in the shape of a turban. This is all that can be determined with reference to its form. The diadem was the only thing about it that had any special significance. This was to be placed above (upon) Aaron's forehead, that he "might bear the iniquity of the holy things, which the children of Israel sanctified, with regard to all their holy gifts,...as an acceptableness for them before Jehovah." עון נשׁא: to bear iniquity (sin) and take it away; in other words, to exterminate it by taking it upon one's self. The high priest was exalted into an atoning mediator of the whole nation; and an atoning, sin-exterminating intercession was associated with his office. The qualification for this he received from the diadem upon his forehead with the inscription, "holiness to the Lord." Through this inscription, which was fastened upon his head-dress of brilliant white, the earthly reflection of holiness, he was crowned as the sanctified of the Lord (Psalm 106:16), and endowed with the power to exterminate the sin which clung to the holy offerings of the people on account of the unholiness of their nature, so that the gifts of the nation became well-pleasing to the Lord, and the good pleasure of God was manifested to the nation.

(Note: See my Archaeology i. pp. 183-4. The following are Calvin's admirable remarks: Oblationum sanctarum iniquitas tollenda et purganda fuit per sacerdotem. Frigidum est illud commentum, si quid erroris admissum est in ceremoniis, remissum fuisse sacerdotis precibus. Longius enim respicere nos oportet: ideo oblationum iniquitatem deleri a sacerdote, quia nulla oblatio, quatenus est hominis, omni vitio caret. Dictu hoc asperum est et fere παράδοξον, sanctitates ipsas esse immundas, ut venia indigeant; sed tenendum est, nihil esse sane purum, quod non aliquid labis a nobis contrahat.... Nihil Dei cultu praestantius: et tamen nihil offerre potuit populus, etiam a lege praescriptum, nisi intercedente venia, quam nonnisi per sacerdotem obtinuit.)

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