Exodus 28:8
And the curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.
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(8) The curious girdle.—The word khésheb, which is thus translated, means properly “device,” “ornamental work,” and has not in itself the sense of “belt” or girdle.” Still, there is no reason to doubt that the khêsheb of the ephod was in fact a girdle, as Josephus calls it (Ant. Jud., iii. 7, §4), though named from the peculiar skill displayed in its patterning. Josephus says it was “a girdle dyed of many hues, with gold interwoven in it.”

Shall be of the same.—Not sewn on, but woven continuously with the front or back piece.

28:6-14 This richly-wrought ephod was the outmost garment of the high priest; plain linen ephods were worn by the inferior priests. It was a short coat without sleeves, fastened close to the body with a girdle. The shoulder-pieces were buttoned together with precious stones set in gold, one on each shoulder, on which were engraven the names of the children of Israel. Thus Christ, our High Priest, presents his people before the Lord for a memorial. As Christ's coat had no seam, but was woven from the top throughout, so it was with the ephod. The golden bells on this ephod, by their preciousness and pleasant sound, well represent the good profession that the saints make, and the pomegranates the fruit they bring forth.The curious girdle ... - Rather: the band for fastening it, which is upon it, shall be of the same work, of one piece with it. This band being woven on to one of the pieces of the ephod, was passed round the body, and fastened by buttons, or strings, or some other suitable contrivance.6-14. ephod—It was a very gorgeous robe made of byssus, curiously embroidered, and dyed with variegated colors, and further enriched with golden tissue, the threads of gold being either originally interwoven or afterwards inserted by the embroiderer. It was short—reaching from the breast to a little below the loins—and though destitute of sleeves, retained its position by the support of straps thrown over each shoulder. These straps or braces, connecting the one with the back, the other with the front piece of which the tunic was composed, were united on the shoulder by two onyx stones, serving as buttons, and on which the names of the twelve tribes were engraved, and set in golden encasements. The symbolical design of this was, that the high priest, who bore the names along with him in all his ministrations before the Lord, might be kept in remembrance of his duty to plead their cause, and supplicate the accomplishment of the divine promises in their favor. The ephod was fastened by a girdle of the same costly materials, that is, dyed, embroidered, and wrought with threads of gold. It was about a handbreadth wide and wound twice round the upper part of the waist; it fastened in front, the ends hanging down at great length (Re 1:13). The girdle of the ephod was for the closer fastening and girding of it. Which is upon it: this is added to distinguish it from the other girdle, Exodus 28:4, which was to gird all the garments, and was tied in a lower place.

Of the same; either,

1. Of the same piece; or rather,

2. Of the same kind of materials and workmanship, as the following words explain it.

And the curious girdle of the ephod, which is upon it,.... Which was worn along with it, and went out from it like two thongs, as Jarchi says, which girt the ephod close to the back and breast:

shall be of the same; of the same matter as the ephod, and woven in the same manner, and together with it:

according to the work thereof; wrought with the same coloured, curious, and cunning work:

even of gold, of blue, and purple, and scarlet, and fine twined linen; and from the gold in it, it was called a golden girdle, to distinguish it from others, and with it the priest was girt under the arm holes about the paps, to which the allusion is, Revelation 1:13 and is an emblem of the close union of the human nature of Christ to his divine which is the effect of his love to his people; which, as it is seen in his incarnation, so more especially in his sufferings and death; and it may denote his strength to do his work as a priest, his readiness to perform it, and his faithfulness and integrity in it; righteousness being the girdle of his loins, and faithfulness the girdle of his reins.

And the {d} curious girdle of the ephod, which is upon it, shall be of the same, according to the work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.

(d) Which went about his upmost coat.

8. And the artistically woven band (or simply, And the band: see below) of its attachment, which is upon it, shall be, &c.] ‘Artistically woven band’ is in the Heb. one word, ḥçsheb, cognate apparently with ḥôshçb, ‘designer,’ v. 6. As however the entire ephod was to be of the same material, and the ḥçsheb was indeed to be of the same piece with it, it is not apparent why the term should be applied to this particular part of the entire fabric: hence many suppose ḥçsheb to be derived by metathesis from ḥçbesh (from ḥâbash, to bind on), and to mean simply band (cf. késheb, and kébesh, both = ‘lamb’). Whichever etymology be adopted, the general sense remains the same: the band, as the following words shew, was to be of the same work, and the same piece, as the ephod itself, though perhaps of a different pattern, so as to form a border along the bottom of the ephod. The word is used only of this band of the ephod: vv. 27, 28, Exodus 29:5 ("" Leviticus 8:7), Exodus 39:5; Exodus 39:20-21†.

of its attachment] cognate with ‘ephod’; the word which in Isaiah 30:22 is rendered ‘plating’ (viz. of gold round an idol), probably lit. encasement. The rend. ‘to gird’ is not sufficiently distinctive.

Verse 8. - The curious girdle. Josephus says of the ephod, ζώνῃ περισφίγγεται βάμμασι διαπεποικιλμένῃ χρυσοῦ συνυφασμένου, "it is fastened with a girdle dyed of many hues, with gold interwoven in it." Hence its name, khesheb, which means properly "device" or "cunning work." Of the ephod. Rather "of its girding" - i.e. "wherewith it (the ephod) was to be girded." Shall be of the same. Compare above, Exodus 25:19. The girdle was to be "of one piece" with the ephod, woven on to it as part of it, not a separate piece attached by sewing. According to the work thereof. Rather, "of like workmanship with it." Exodus 28:8"And the girdle of its putting on which (is) upon it, shall be of it, like its work, gold, etc." There was to be a girdle upon the ephod, of the same material and the same artistic work as the ephod, and joined to it, not separated from it. The חשׁב mentioned along with the ephod cannot mean ὕφασμα, textura (lxx, Cler., etc.), but is to be traced to חשׁב equals חבשׁ to bind, to fasten, and to be understood in the sense of cingulum, a girdle (compare Exodus 29:5 with Leviticus 8:7, "he girded him with the girdle of the ephod"). אפדּה is no doubt to be derived from אפד, and signifies the putting on of the ephod. In Isaiah 30:22 it is applied to the covering of a statue; at the same time, this does not warrant us in attributing to the verb, as used in Exodus 9:5 and Leviticus 8:7, the meaning, to put on or clothe. This girdle, by which the two parts of the ephod were fastened tightly to the body, so as not to hang loose, was attached to the lower part or extremity of the ephod, so that it was fastened round the body below the breastplate (cf. Exodus 28:27, Exodus 28:28; Exodus 39:20-21).
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