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13 And the breadth of the court on the east side eastward, shall be fifty cubits.

14 The hangings of one side of the gate shall be fifteen cubits; their pillars three, and their sockets three.

15 And on the other side shall be hangings fifteen cubits: their pillars three, and their sockets three.

16 And for the gate of the court, shall be a hanging of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework: and their pillars shall be four, and their sockets four.

17 And all the pillars, round about the court shall be filleted with silver; their hooks shall be of silver, and their sockets of brass.

q Heb. fifty by fifty.-r Lev. 24. 2-8 Heb. to ascend up-t Ch. 26. 31, 33.-u Ch. 30. 8. 1 Sam. 3. 3. 2 Chron. 13. 11.

was made with pillars or posts, and hangings. It was one hundred cubits in length, about fifty-eight yards and a half, the breadth, as we learn from ver. 12. and 18. and five cubits, or nearly three yards high, ver. 18. And as this was but half the height of the tabernacle, chap. xxvi. 16. that sacred building might easily be seen by the people from without.

Verse 16. And for the gate of the court] It appears that the hangings of this gate were of the same materials and workmanship with that of the inner covering of the tabernacle, and the outer and inner veil.-See chap. xxvi. 36. Verse 19. All the vessels shall be of brass.] It would have been improper to have used instruments made of the more precious metals about this altar, as they must have been soon worn out by the severity of the service.

Verse 20. Pure oil olive beaten] That is, such oil as could easily be expressed from the olives, after they had been bruised in a mortar, the mother drop, as it is called, which drops out of itself, as soon as the olives are a little broken; and which is much purer, than that which is obtained, after the olives are put under the press.

Columella, who is a legitimate evidence in all such matters, says, that the oil which flowed out of the fruit either spontaneously, or with little application of the force of the press, was of a much finer flavour than that which was obtained otherwise.-Quoniam longè melioris saporis est, quod minore vi præli, quasi luxurians defluxerit.-CoLUM. lib. xii. c. 50.

To cause the lamp to burn always] They were to be kept burning through the whole of the night; and, some think, all the day besides: but there is a difference of sentiment upon this subject.-See the note on the following

verse.

This oil and continual flame, were not only emblematical of the unction and influences of the Holy Ghost, but also of that pure spirit of devotion, which ever animates the hearts and minds of the genuine worshippers of the true God. The temple of VESTA, where a fire was kept perpetually burning, seems to have been formed on the model of the tabernacle; and from this, the followers of Zeratusht, commonly called Zoroaster, appear to have derived their doctrine of the perpetual fire, which they still worship as an emblem of the Deity.

Verse 21. The tabernacle of the congregation] The place where all the assembly of the people were to worship; where the God of that assembly was pleased to reside; and to which, as the habitation of their king and protector, they were ever to turn their faces, in all their adorations.

Before the testimony] That is, the ark where the tables of the covenant were deposited. See chap. xxv. 16.

Aaron and his sons] These and their descendants being the only legitimate priests, God having established the priesthood in this family.

Shall order it from evening to morning] Josephus says, the whole of the seven lamps burned all the night; in the morning four were extinguished, and three kept burning through the whole day. Others assert that the whole seven were kept lighted both day and night continually; but it appears sufficiently evident from 1 Sam. iii. 3. that these lamps were extinguished in the morning: And ere the lamp of God went out in the temple of the Lord, where the ark of God was: and Samuel was laid down to sleep, &c. See also chap. xxx. 8. And when Aaron LIGHTETH THE LAMPS AT EVEN. It appears therefore, that the business of the priests was to light the lamps in the evening; and either to extinguish them in the morning, or permit them to burn out: having put in, the night before, as much oil as was necessary to last till daylight.

18 The length of the court shall be a hundred cubits, and the breadth fifty, every where, and the height five cubits of fine twined linen, and their sockets of brass.

19 All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be of brass.

20 And thou shalt command the children of Israel, that they bring thee pure oil olive beaten, for the light, to cause the lamp to burn always, 21 In the tabernacle of the congregation, without the veil, which is before the testimony: " Aaron and his sons shall order it from evening to morning before the LORD: it shall be a statute for ever unto their generations, on the behalf of the children of Israel.

v Ch. 28. 43. & 29. 9, 28. Lev. 3. 17. & 16. 31. & 24. 9. Numb. 18. 23. & 19. 21. 1 Sam. 30. 25.

A statute for ever] This ordering of the lamps night and morning, and attendance on the service of the tabernacle, was a statute that was to be in full force while the tabernacle and temple stood; and should have its spiritual accomplishment in the Christian Church to the end of time. Reader, the tabernacle and temple are both destroyed: the church of Christ is established in their place. The seven golden candlesticks were typical of this church and the glorious light it possesses; Rev. i. 12-20. and Jesus Christ, the Fountain and Dispenser of this true light, walks in the midst of them. Hast thou that celestial flame to enlighten and animate thy heart, in all those acts of devotion, which thou professest to pay to him as thy Maker, Redeemer, and Preserver? What is thy profession, and what thy religious acts and services without this ? A sounding brass-a tinkling cymbal.

Tertullian asserts, that all the ancient heathens borrowed their best notions from the Sacred Writings: "Which," says he, "of your poets, which of your sophists have not drunk from the fountain of the prophets? It is from those sacred springs that your philosophers have refreshed their thirsty spirits: and if they found any thing in the Holy Scriptures which hit their fancy, or which served their hypothesis, they took and turned it to a compliance with their own curiosity; not considering those writings to be sacred and unalterable, nor understanding their true sense every one altering them according to his own fancy." Apologet.

The reader's attention has already been called to this point several times in the preceding parts of this work, and the subject will frequently recur. At the conclusion of chap. xxv. we had occasion to observe, that the heathens had imitated many things in that divine worship prescribed by Moses; but in application to their own corrupt system, every thing was in a certain measure falsified and distorted; yet not so far as to prevent the grand outlines of primitive truth from being discerned. One of the most complete imitations of the tabernacle, and its whole service, is found in the very ancient temple of Hercules. founded probably by the Phenicians, at Gades, now Cadiz, in Spain; so minutely described by Silius Italicus, from actual observation. He observes, that though the temple was at that time very ancient, yet the beams were the same that had been placed there by the founders, and that they were generally supposed to be incorruptible; a quality ascribed to the shittim wood, termed ROK BOHITOK, incorruptible wood, by the Septuagint. That women were not permitted to enter this temple, and that no swine were ever suffered to come near it. That the priests did not wear parti-coloured vestments, but were always clothed in fine linen, and their bonnets made of the same. That they offered incense to their god, their clothes being ungirded-for the same reason doubtless given, chap. xx. 26. that in going up to the altar nothing unseemly might appear; and therefore they permitted their long robes to fall down to their feet. He adds, that by the laws of their forefathers, they bore on their sacerdotal vestments the latus clarus, which was a round knob or stud of purple, with which the robes of the Roman knights and senators were adorned; which these priests seem to have copied from the breastplate of judgment, made of cunning work, embroidered with purple, blue, &c. See ch. xxviii. 15. They also ministered barefooted, their hair was trimmed or cut off, and they observed the strictest continency; and kept a perpetual fire burning on their altars. And he further adds, that there was no image or similitude of the gods to be seen in that sacred place. This is the substance of his description: but as some of my readers may wish to see the original, I shall here subjoin it.

CHAPTER XXVIII.

Aaron and his sons are set apart for the priest's office, 1. Garments to be provided for them, 2, 3 What these garments were, 4, and of what made, 5. The ephod, its shoulder pieces and girdle, 6-8. The two onyx stones, on which the names of the twelve tribes were to be engraven, 9-14. The breastplate of judgment, its twelve preciona stoues, engravings, rings, chains, and its use, 15-29 The Urim and Thummm, 30. The robe of the ephod, its bor ler, bells, pomegranates, &c. and their use, 31-35. The plate of pure gold, and its motto, 36, to be placed on Aaron's mitre, 37, 38. The embroidered coat for Aaron, 39. Coats, girules, and Aaron and his sons to be anointed for the priest's office, 1. Other

bonnets, 40.

articles of clothing, and their use, 12, 43. An. Exol. Isr. L.

Sivar.

ND take unto thee

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Athy brother, and his sons with

w Numb. 18. 7. Ecelus. 45. 6. Hebr. 5.1, 4.-x Lev. 8. 7, 30. Namb. 20. 26, 23.

Ch. 29. 5, 29. & 31. 10. & 39. 1, 2 Ecclus. 45. 7, 8.

Vulgatum (nec cassa fides) ab origine fani
Imposites durare trabes, solasque per ævum
Condentum novisse manus: hic credere gaudent
Consediese Deum, seniumque repellere templis.
Tum, queis fas et honos adyti penetralia nosse,
Foemineos prohibent gressus, ac limine curant
Satigeros arcere sues: nec discolor ulli
Ante aras cultus: velantur corpora lino,
E: Pelusiaco præfulget stamine vertex.
Discinctis mos tura dare, atque e lege parentum
Sacrificam lato vestem distinguere clavo.
Pes nudus, tonsæque comæ, castumque cubile,
Irrestincta focis, servant altaria flammæ.
Sed nulla effigies, simulacrave nota Deorum
Majestate locum, et sacro implevere timore.

Punicor. lib. iii. ver. 17-31.

This is such a remarkable case, that I think myself justified in quoting it at length, as an extraordinary monument, though corrupted, of the tabernacle and its service. It is probable that the original founders had consecrated this temple to the true God, under the name of N EL, the strong God, or N EL GIBBOR, the strong, prevailing, and victorious God, Isai. ix. 5. out of whom the Greeks and Romans made their Hercules, or god of strength: and to make it agree with this appropriation, the labours of Hercules were sculptured on the doors of this temple at Gades.

In foribus labor Aleida Lernæa recisia Anguibus Hydra jacet, &c. &c.

NOTES ON CHAPTER XXVIII. Verse 1. Aaron-and his sons] The priesthood was to be restrained to this family, because the public worship was to be confined to one place; and previously to this, the eldest in every family officiated as priest, there being no settled place of worship. It has been very properly observed, that if Moses had not acted by the divine appointment, he would not have passed by his own family, which continued in the condition of ordinary Levites; and established the priesthood, the only dignity in the nation, in the family of his brother Aaron. "The priests, however, had no power of a secular nature; nor does it appear from history, that they ever arrived at any, till the time of the Asmoneans or Maccabees." See the note on chap. xix. 22. Verse 2. For glory and for beauty] Four articles of dress were prescribed for the priests in ordinary; and four more for the high priest. Those for the priests in general, were a coat, drawers, a girdle, and a bonnet. Besides these, the high priest had a robe, an ephod, a breastplate, and a plate or diadem of gold on his forehead. The garments, says the sacred historian, were for honour and for beauty. They were emblematical of the office in which they ministered. 1. It was honourable. They were the ministers of the Most High; and employed by him in transacting the most important concerns between God and his people; concerns in which all the attributes of the Divine Being were interested, as well as those which referred to the present and eternal happiness of his creatures. 2. They were for beauty. They were emblematical of that holiness and purity which ever characterise the Divine Nature, and the worship which is worthy of him; and which are essentially necessary to all those who wish to serve him in the beauty of holiness here below; and without which none can ever see his face in the realms of glory. Should not the garments of all those who minister in holy things still be emblematical of the things in which they minister? Should they not be for glory and beauty, expressive of the dignity of the Gospel ministry, and that beauty of holiness, without which none can see the Lord? As the high priest's vestments, under the law, were emblematical of what was to come, should not the vestments of the ministers of the Gospel bear some resemblance to what is come? Is then the dismal black, now worn by almost all kinds of priests and ministers, for glory and beauty? Is it emblematical of any thing that is good, glorious, or excellent? How unbecoming of the glad tidings announced by Christian ministers, is a colour, emblematical of nothing but mourning and woo, sin, desolation, and death? How inconsistent the habit and office of these men? Should it be said, "these are only shadows, and are

him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.

2 And thou shalt make holy garments for Aaron thy brother, for glory and for beauty.

3 And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments me in the priest's office. to consecrate him, that he may minister unto

y Ch. 31. 6. & 35. 31-35. & 36. 1, 2. Isai. 28. 24-29-z Ch. 31. 3. & 35. 30, 31. Deut. 34.9. James 1. 17.

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useless because the substance is come.' I ask, why then is black almost universally worn? Why is a particular colour preferred, if there be no signification in any? Is there not a danger, that in our zeal against shadows, we shall destroy, or essentially change the substance itself? Would not the same sort of argumentation exclude water in baptism, and bread and wine in the sacrament of the Lord's Supper? The white surplice, in the service of the church, is almost the only thing that remains of those ancient and becoming vestments, which God commanded to be made for glory and beauty. Clothing emblematical of office, is of more consequence than is generally imagined. Were the great officers of the crown, and the great officers of justice, to clothe themselves like the common people, when they appear in their public capacity, both their persons and their decisions would be soon held in little estimation.

Verse 3. Whom I have filled with the spirit of wisdom] So we find that ingenuity in arts and sciences, even those of the ornamental kind, comes from God. It is not intimated here, that these persons were filled with the spirit of wisdom for this purpose only; for the direction to Moses is, to select those whom he found to be expert artists; and those who were such, God shows, by these words, had derived their knowledge from himself. Every man should be permitted, as far as possible, to follow the bent or direction of his own genius, when it evidently leads him to new inventions, and improvements on old plans. How much has the labour both of men and cattle been lessened, by improvements in machinery! And can we say that the wisdom which found out these improvements, did not come from God? No man by course of reading, or study, ever acquired a genius of this kind: we call it natural, and say it was born with the man: Moses teaches us to consider it as divine. Who taught NEWTON to ascertain the laws by which God governs the universe; through which discovery, a new source of profit and pleasure has been opened to mankind, through every part of the civilized world? No reading, no study, no example, formed his genius. God, who made him, gave him that compass and bent of mind, by which he made those discoveries; and for which his name is celebrated in the earth. When I see NAPIER inventing the logarithms; COPERNICUS, DES CARTES, and KEPLER, contributing to pull down the false systems of the universe; and NEWTON demonstrating the true one; and when I see the long list of PATENTEES of useful inventions, by whose industry and skill, long and tedious processes in the necessary arts of life have been shortened, labour greatly lessened, and much time and expense saved; I then see, with Moses, men who are wise-hearted, whom God has filled with the spirit of wisdom for these very purposes; that he might hold man by man, and that as time rolls on, he might give to his intelligent creatures, such proofs of his being, infinitely varied wisdom, and gracious providence, as should cause them to depend on him, and give him that glory which is due to his name.

How pointedly does the prophet Isaiah refer to this sort of teaching, as coming from God, even in the most common, and less difficult arts of life. The whole passage is worthy of the reader's most serious attention.

"Doth the ploughman plough all day to sow? doth he open and break the clods of his ground? When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the rye, in their place? For HIS GOD DOTH INSTRUCT HIM to discretion, and doth teach him. For the fitches are not threshed with a threshing instrument, neither is a cart-wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen. This also cometh forth from the LORD of hosts, who is wonderful in counsel, and excellent in working.' See Isai. xxviii. 24-29.

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work thereof; even of gold, of blue, and purple, and scarlet, and fine twined linen.

9 And thou shalt take two onyx stones, and grave on them the names of the children of Is rael:

10 Six of their names on one stone, and the other six names of the rest, on the other stone, according to their birth.

11 With the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones with the names of the children of Israel: thou shalt make them to be set in ouches of gold.

12 And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron

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f Or, embroidered. Ch. 39. 20. Isai. 11. 5. Rev. 1. 13.-g Wisd. 18. 24-h Ver. 29. Ch. 39. 7.

reached down to the feet, not made of two distinct pieces, but was one entire long garment, woven throughout. This was immediately under the ephod. See on ver. 31, &c.

Broidered coat] pawn and cetonet tashbets, what Parkhurst translates a close straight coat or garment:according to Josephus, "a tunic circumscribing, or closely encompassing the body, and having tight sleeves for the arms. This was immediately under the meil or robe, and answered the same purpose to the priests, that our shirts do to us. See on ver. 13.

Mitre] DD mitsnepheth. As this word comes from the root tsanaph, to roll, or wrap round, it evidently means that covering of the head so universal in the eastern countries, which we call turband or turbant, corrupted from the Persian doolbend, which signifies what encompasses and binds the head or body; and hence is applied not only to this covering of the head, but to a sash in general. As the Persian word is compounded of JP dool or dawal, a revolution, vicissitude, wheel, &c. and binden, to bind; it is very likely that the Hebrew words dur, to go round and benet, a band, may have been the original of doolbend and turbant. The turbant consists generally of two parts, the cap, which goes on the head; and the long sash, of muslin, linen, or silk, that is wrapped round the head. These sashes are generally several yards in length.

This principle, that God is the author of all arts and sciences, is too little regarded: Every good gift, and every perfect gift, says St. James, comes from above, from the FATHER of LIGHTS. Why has God constructed every part of nature with such a profusion of economy and skill, if he intended this skill should never be discovered by man, or that man should not attempt to examine his works in order to find them out? From the works of CREATION, what proofs, astonishing and overwhelming proofs, both to believers and infidels, have been drawn both of the nature, being, attributes, and providence of God! What demonstrations of all these have the Archbishop of Cambray, Dr. Nieuwentyt, Dr. Derham, and Mr. Charles Bonnet, given in their philosophical works! And who gave those men this wisdom? GOD, from whom alone MIND, and all its attributes proceed. While we see Count de Buffon and Swammerdam examining and tracing out all the curious relations, connexions, and laws of the ANIMAL kingdom: Tournefort, Ray and Linné, those of the VEGETABLE;-Theophrastus, Werner, Klaproth, Cronstedt, Morveau, Reaumur, Kirwan, and a host of philosophical chemists, Boerhaave, Boyle, Stahl, Priestley, Lavoisier, Foureroy, and Black, those of the MINERAL ;-the discoveries they have made, the latent and important properties of vegetables and minerals which they have developed, the powerful machines which through their discoveries have been constructed, by the operations of which the human slave is restored to his own place in society, the brute saved from his destructive toil in our manufactories, and inanimate, unfeeling NATURE caused to perform the work of all these better, more expeditiously, and to much more profit, shall we not say, that the hand of GOD is in all this? He alone girded those eminent men, though many of them knew him not; he inspired them with wisdom and understanding; by his all-pervad- Verse 8. The curious girdle of the ephod] The word ing and all-informing Spirit, he opened to them the en- anchosheb, rendered here curious girdle, signifies trance of the paths of the depths of science; guided them merely a kind of diaper or embroidered work; see the in their researches; opened to them successively, more and note on chap. xxvi. 1. and is widely different from more of his astonishing treasures; crowned their perse-abnet, which is properly translated girdle, ver. 4. The vering industry with his blessing, and made them his meaning, therefore, of the text, according to some, is this, ministers for good to mankind. The antiquary and the that the two pieces, ver. 7. which connected the parts of medalist are also his agents: their discernment and pene- the ephod at the shoulders, where the onyx stones were tration come from him alone. By them, how many dark set, should be of the same texture with the ephod itself, ages of the world have been brought to light, how many i. e. of gold, blue, purple, scarlet, and fine twined linen, names of men and places, how many customs and arts embroidered together. But others suppose, that some that were lost, restored! And by their means, a few busts, kind of girdle is meant, different from the abnet, ver. 39. images, stones, bricks, coins, rings, and culinary uten- being only of plain workmanship. sils, the remaining wrecks of long passed numerous cen- Verse 9. Two onyx stones] See on chap. xxv. 7. turies, have supplied the place of written documents, and Verse 11. Like the engravings of a signet] So, sigcast a profusion of light on the history of man, and the nets or seals were in use at this time, and engraving on history of providence! And let me add, that the provi-precious stones, was then an art; and this art, which was dence which preserved these materials, and raised up men to decipher and explain them, is, itself, gloriously illustrated by them.

Of all those men, and the noble list might be greatly swelled, we may say the same that Moses said of Bezaleel and Aholiab. GOD hath filled them with the Spirit of God, in wisdom, and in understanding, and in knowledge; and in all manner of workmanship, to devise cunning works; to work in GOLD, and in SILVER, and in BRASS, in CUTTING of STONES, CARVING of TIMBER, and in ALL MANNER of WORKMANSHIP. Chap. xxxi. 3-6. The WORKS of the Lord are great; sought out of all them that have pleasure therein. Psal. cxi. 2.

Verse 4. Breastplate]choshen. See on chap. xxv. 7. Ephod] DN See the note on chap. xxv. 7. Robe] by mêil, from by âlah, to go up, go upon; hence the meil may be considered as an upper coat, a surtout. It is described by Josephus as a garment that

A girdle] an abnet, a belt or girdle: see before. This seems to have been the same kind of sash or girdle, so common in the eastern countries, that confined the loose garments about the waist; and in which their long skirts were tucked up, when they were employed in work, or on a journey. After being tied round the waist, the two ends of it fell down before, to the skirts of their robes.

one of the most elegant and ornamental, was carried, in ancient times, to a very high pitch of perfection, and particularly among the ancient Greeks; such a pitch of perfection, as has never been rivalled, and cannot now be even well imitated. And it is very likely, that the Greeks themselves borrowed this art from the ancient Hebrews, as we know it flourished in Egypt and Palestine, long before it was known in Greece.

Verse 12. Aaron shall bear their names before the Lord] He was to consider, that he was the representative of the children of Israel: and the stones on the ephod, and the stones on the breastplate, were for a memorial, to put Aaron in remembrance, that he was the priest and mediator of the twelve tribes; and, speaking after the manner of men, God was to be put in mind of the children of Israel, their wants, &c. as frequently as the high priest appeared before him with the breastplate and the ephod.-See ver. 29.

shall bear their names before the LORD, upon | chains at the ends of wreathen work, of pure his two shoulders, i for a memorial.

13 And thou shalt make ouches of gold; 14 And two chains of pure gold at the ends; of wreathen work shalt thou make them, and fasten the wreathen chains to the ouches.

15 And thou shalt make the breast-plate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.

16 Foursquare it shall be, being doubled; a span shall be the length thereof, and a span shall be the breadth thereof.

17 And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, a carbuncle: this shall be the first row.

18 And the second row shall be an emerald, a sapphire, and a diamond.

19 And the third row a ligure, an agate, and an amethyst.

20 And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their • inclosings.

21 And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.

22 And thou shalt make upon the breastplate,

gold.

23 And thou shalt make upon the breastplate Ptwo rings of gold, and shalt put the two rings on the two ends of the breastplate.

24 And thou shalt put the two wreathen chains of gold in the two rings, which are on the ends of the breastplate.

25 And the other two ends of the two wreathen chains, thou shalt fasten in the two ouches, and put them on the shoulder pieces of the ephod before it.

26 And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate, in the border thereof, which is in the side of the ephod, inward.

27 And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod, underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.

28 And they shall bind the breastplate by the rings thereof, unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.

29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment, upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually.

1 See Josh. 4. 7. Zech. 6. 14.-k Ch. 39. 8.-1 Ch. 39. 10, &c.-m Heb. fill it in n Or, ruby.-o Heb. fillings.-p Ch. 25. 11-15.-q Ch. 28. 14. & 39. 15.-r Ch. 23. fillings of stone.

Verse 13. Ouches of gold] sawn mishebetsoth, strait places, sockets to insert the stones in, from pa shabats, to close, inclose, straiten. Socket, in this place, would be a more proper translation, as ouch cannot be traced up to any legitimate authority. It appears sometimes to signify a hook, or some mode of attaching things together.

Verse 15. The breastplate of judgment] choshen mishpat, the same as the choshen, see chap. xxv. 7. but here called the breastplate of judgment, because the high priest wore it upon his breast, when he went to ask counsel of the Lord, to give judgment in any particular case. As also when he sat as judge to teach the law, and to determine controversies. See Lev. x. 11. Deut. xvii. 8, 9. Verse 16. Foursquare shall it be] Here we have the exact dimensions of this breastplate, or more properly breast-piece, or stomacher. It was a span in length and breadth when doubled, and consequently two spans long, one way, before it was doubled. Between these doublings, it is supposed, the Urim and Thummim were placed. See on ver. 30.

Verse 17. Four rows of stones] With a name on each stone, making in all, the twelve names of the twelve tribes. And as these were disposed according to their birth, ver. 10. we may suppose they stood in this order, the stones being placed also in the order in which they are produced, ver. 17-20.

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upon a

יהורה יששכר

זבולן

Sons of Leah.

17 Sons of Bilhah, Naphthalin (Rachel's maid.

Gad FOURTH ROW. was engraven

נר

J אשר יוסף בנימין

Sons of Zilpah, Leah's maid.

Beryl or Chrysolite Asher Onyx or Sardonyx Joseph Sons of Rachel. Jasper Benjamin In this order, the Jews in general agree to place them; see the Jerusalem Targum on this place; and the Targum upon Canticles v. 14. and see also Ainsworth. The Targum of Jonathan says, "these four rows were placed opposite to the four quarters of the world;" but this could only be when laid down horizontally, for when it hung on the breast of the high priest, it could have had no such VOL. I.-36

7, 25. & 39. 4-s Ver. 12

position. As it is difficult to ascertain in every case, what these precious stones were, it may be necessary to consider this subject more at large.

1. A SARDIUS, DN odem, from the root adam, he was ruddy, the ruby, a beautiful gem of a fine deep red colour. The sardius, or sardie stone, is defined to be a precious stone of a blood red colour, the best of which come from Babylon.

2. A TOPAZ, MD pitdah, a precious stone of a pale dead green, with a mixture of yellow; sometimes of a fine yellow, and hence it was called chrysolite, by the ancients, from its gold colour. It is now considered by mineralogists as a rariety of the sapphire.

3. CARBUNCLE, npa bareket, from prɔ barak, to lighten, glitter, or glister, a very elegant gem of a deep red colour, with an admixture of scarlet. From its bright lively colour, it had the name carbunculus, which signifies a little coal; and among the Greeks avbext, anthrax, a coal, because when held before the sun it appears like a piece of bright burning charcoal. It is found only in the East Indies, and there but rarely.

4. EMERALD, 7 nophec, the same with the ancient Smaragdus; it is one of the most beautiful of all the gems, and is of a bright green colour without any other mixture. The true oriental emerald is very scarce, and is only found at present in the kingdom of Cambay.

5. SAPPHIRE, DO saphir. See this described, chap. xxiv. ver. 10.

6. DIAMOND, D yahalom, from on halam, to beat, or smile upon; the diamond is supposed to have this name from its resistance to a blow, for the ancients have assured us, that if it be struck with a hammer, upon an anvil, it will not break, but either break them, or sink into the surface of that which is softest. This is a complete fable; as it is well known that the diamond can be easily broken, and is capable of being entirely volatilized or consumed by the action of fire. It is however the hardest, as it is the most valuable of all the precious stones hitherto discovered, and one of the most inflammable substances in nature.

7. LIGURE, leshem, the same as the jasyncth or hyacinth, a precious stone of a dead red colour, with a considerable mixture of yellow.

8. AGATE, shebo, this is a stone that assumes such a variety of hues and appearances, that Mr. Parkhurst thinks it derives its name froin the root 2 shab, to turn, to change, "as from the circumstance of the agate changing its ap pearance without end, it might be called the varier." Agates are met with so variously figured in their substance, that they seem to represent the sky, the stars, clouds, earth, water, rocks, villages, birds, trees, flowers, men, and animals of different kinds. Agates have a white, reddish, yel lowish or greenish ground. They are only varieties of the fint, and the lowest in value of all the precious stones, 291

30 ¶ And thou shalt put in the breastplate | in before the LORD:" and Aaron shall bear the of judgment, the Urim and the Thummim; and judgment of the children of Israel upon his heart, they shall be upon Aaron's heart, when he goeth before the LORD continually.

t Lev. 8. 8. Numb. 27. 21. Deut. 33. 8. 1 Sam. 23. 6. Ezra 2. 63.

Neh. 7. 65. Ecclus. 45. 10.-u Zech. 6. 13. 2 Cor. 7. 3. Heb. 2. 17.

9. AMETHYST, non achelamah, a gem generally of a what manner, he was thus consulted, appears in none. purple colour, composed of a strong blue and deep red. 7. This mode of consultation, whatever it was, does not The oriental amethyst is of a dove colour, though some are appear to have been in use from the consecration of Solopurple, and others white like diamonds. The name ame- mon's temple, to the time of its destruction; and after its thyst is Greek, burros, and it was so called, because it destruction, it is never once mentioned. Hence the Jews was supposed that it prevented inebriation. say, that the fire following things, which were in the first temple, were wanting in the second. "1. The ark with the mercy-seat, and cherubim. 2. The fire which came down from heaven. 3. The Shechinah, or divine presence. 4. The Holy Spirit, i. e. the gift of prophecy. 5. And the Urim and Thummim."

10. The BERYL, tarshish. Mr. Parkhurst derives this name from tar, to go round, and we shas, to be vivid or bright in colour. If the beryl be intended, it is a pellucid gem of a bluish green colour, found in the East Indies, and about the gold mines of Peru. But some of the most learned mineralogists and critics suppose the chrysolite to be meant: this is a gem of a yellowish green colour, and ranks at present among the topazes. Its name, in Greek, chrysolite, xeurox130s, literally signifies the golden

stone.

11. The ONYX, one shoham. See the notes on Gen. ii. 12. Exod. xxv. 7. There are a great number of different sentiments on the meaning of the original; it has been translated beryl, emerald, prasius, sapphire, sardius, ruby, carnelian, onyx, and sardonyx. It is likely that the nanie may signify both the onyx and sardonyx. This latter stone is a mixture of the chalcedony and carnelian, sometimes in strata, at other times blended together, and is found striped with white and red strata, or layers. It is generally allowed, that there is no real difference, except in the degree of hardness, between the onyx, carnelian, chalcedony, sardonyx, and agate. It is well known that the onyx is of a darkish horny colour, resembling the hoof or nail, from which circumstance it has its name. It has often a plate of a bluish white or red in it, and when on one or both sides of this white, there appears a plate of a reddish colour, the jewellers, says Woodward, call the stone a sardonyx.

8. As the word as urim signifies LIGHTS, and the word Don thummim PERFECTIONS; they were probably designed to point out the light, the abundant information in spiritual things, afforded by the wonderful revelation which God made of himself by, and under the LAW; and the perfection, entire holiness, and strict conformity to himself, which this dispensation required; and which are introduced and accomplished by that dispensation of light and truth, the GOSPEL, which was prefigured and pointed out by the law, and its sacrifices, &c. and in this light the subject has been viewed by the Vulgate, where the words are translated Doctrina et Veritas, doctrine and truth; a system of teaching, proceeding from truth itself. The Septuagint translate the original by inawσis nei mantsia, the manifestation and the truth; meaning probably the manifestation which God made of himself to Moses and the Israelites, and the truth which he had revealed to them; of which this breastplate should be a continual memorial.

All the other versions express nearly the same things, and all refer to intellectual and spiritual subjects, such as light, truth, manifestation, doctrine, perfection, &c. &c. not one of them supposing that any thing material is intended. The Samaritan text is however different: it adds here 12. JASPER, E yashpeh. The similarity of the He- a whole clause not found in the Hebrew: mez brew name has determined most critics and mineralogists styg XX XX veâsita et hato adopt the jasper, as intended by the original word. The urim ve et ha-tummim, Thou shalt make the Urim and jasper is usually defined, a hard stone, of a bright beau- the Thummim. If this reading be admitted, the Urim tiful green colour; sometimes clouded with white, and and Thummim were manufactured on this occasion, as spotted with red or yellow. Mineralogists reckon not less well as the other articles. However it be, they are indethat fifteen varieties of this stone, 1. green, 2. red, 3. yel- scribable and unknown. low, 4. brown, 5. violet, 6. black, 7. bluish gray, 8. milky white, 9. variegated with green, red, and yellow clouds, 10. green, with red specks, 11. veined with various colours, apparently in the form of letters, 12. with variouslycoloured zones, 13. with various colours, mixed without any order, 14. with many colours together, 15. mixed with particles of agate.

In examining what has been said on these different precious stones, by the best critics, I have adopted such explanations, as appeared to me to be best justified by the meaning and use of the original words; but I cannot say that the stones which I have described are precisely those intended by the terms in the Hebrew text; nor can I take upon me to assert that the tribes are arranged exactly in the manner intended by Moses; for as these things are not laid down in the text, in such a way as to preclude all mistake, some things must be left to conjecture. Of several of these stones many fabulous accounts are given by the ancients, and indeed by the moderns also: these I have in general omitted, because they are fabulous; as also all spiritual meanings, which others have found so plentifully in each stone, because I consider some of them puerile, all futile, and not a few dangerous.

Verse 30. Thou shalt put in the breastplate-the URIM and THUMMIM] What these were, has, I believe, never yet been discovered. 1. They are nowhere described. 2. There is no direction given to Moses, or any other, how to make them. 3. Whatever they were, they do not appear to have been made on this occasion. 4. If they were the work of man at all, they must have been articles in the ancient tabernacle, matters used by the patriarchs, and not here particularly described, because well known. 5. It is probable that nothing material is designed. This is the opinion of some of the Jewish doctors. Rabbi Menachem on this chapter says, "The Urim and Thummim were not the work of the artificer; neither had the artificers, nor the congregation of Israel in them any work, or any voluntary offering: but they were a mystery delivered to Moses from the mouth of God; or they were the work of God himself; or a measure of the Holy Spirit." 6. That God was often consulted by Urim and Thummim, is sufficiently evident from several Scriptures; but how, or in

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The manner in which the Jews suppose that the inquiry was made by Urim and Thummim, is the following:"When they inquired, the priest stood with his face before the ark; and he that inquired, stood behind him, with his face to the back of the priest. And the inquirer said, Shall I go up? or, Shall I not go up? And forthwith the Holy Ghost came upon the priest, and he beheld the breastplate, and saw therein, by the vision of prophecy, Go up, or, Go not up, in the letters which showed forth themselves upon the breastplate, before his face." See Numb. xxvii. 18, 21. Judg. i. 1. xx. 19, 28. 1 Sam. xxiii. 9-12. xxviii. 6. And see Ainsworth.

It was the letters that formed the names of the twelve tribes upon the breastplate, which the Jews suppose, were used in a miraculous way, to give answers to the inquirers. Thus when David consulted the Lord whether he should go into a city of Judea, three letters which constituted the word by alah, Go, rose up, or became prominent in the names on the breastplate; y ain from the name of Simeon, lamed from the name of Levi, and he from the name of Judah. But this supposition is without proof.

Among the Egyptians, a breastplate, something like that of the Jewish high priest, was worn by the president of the courts of justice. Diodorus Siculus has these words, Εφορει δ' ουτος περί τον τραχηλον εκ χρυσης αλυσίως ηρτημενον ζώδιον των πολυτελών λίθων, ο προσηγόρευον ΑΛΗΘΕΙΑΝ. “ΗΘ bore about his neck a golden chain, at which hung an image set about or composed of precious stones, which was called TRUTH." Bib. Hist. lib. 1. chap. lxxv. p. 225. And he farther adds, "that as soon as the president put this gold chain about his neck, the legal proceedings commenced, but not before. And that when the case of the plaintiff and defendant had been fully and fairly heard, the president turned the image of truth, which was hung to the golden chain round his neck, towards the person whose cause was found to be just," by which he seemed to intimate that truth was on his side.

Elian in his Hist. Var. lib. xxxiv. gives the same account. "The chief justice, or president, he says, "was always a priest, of a venerable age, and acknowledged probity. Ex 8 x agarμa e Tov AUXIVA IN ONTC11050 it, x2 szakisto zynkμ¤ AAHOEIA. That he had an image

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