Exodus 28:13

(13) Ouches of gold.—“Buttons” or “rosettes” of similar open-work to that which formed the setting of the onyx stones upon the shoulders of the ephod (Exo_28:11). These “buttons” must have been sewn on to the ephod.

2. THE BREASTPLATE.

(13-30) The space devoted to the “breastplate” is indicative of its high importance. It was the most costly, most magnificent, and most conspicuous of the high priest’s garments, while at the same time it was the most mysterious. Externally it was a blaze of gold and jewels; internally it held those strange and precious objects known as “the Urim and the Thummim” (Exo_28:30), by means of which the Divine will was made known to the high priest, and through him to the people. The basis of the garment was a linen fabric of similar materials and workmanship with the ephod (Exo_28:15), square in shape, about nine inches each way, and “doubled,” so as to form internally a bag or pocket. Upon this linen groundwork were fastened twelve “stones,” or jewels, set in an open-work of gold, and arranged in four rows, three in each (Exo_28:17-21). These stones covered probably the greater portion of the external surface of the breastplate. To its two upper corners were attached two rings of gold, which were made fast by means of gold chains to buttons (“ ouches”) on the upper part of the ephod; and to its two lower corners were attached similar rings, which were fastened by a lace to rings of the same material on the lower part of the ephod (Exo_28:13-14; Exo_28:22-28).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Verse 13. Ouches of gold] משבצת mishbetsoth, strait places, sockets to insert the stones in, from שבץ 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. ouches] filigree settings or rosettes (v. 11).

13, 14. Two rosettes of gold to be made, with chains of gold attached to them. The object of these chains is explained in vv. 22–5: they are to attach the ‘breastplate’ to the shoulder-straps.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And thou shalt make ouches of gold. Or sockets of gold, to put the two onyx stones in, Exo 28:11 for of other ouches we read not, excepting the enclosings, in which the twelve stones of the breastplate were set, Exo 28:20 and these are again mentioned because of the chains to be fastened to them, of which in the following verse.

and these are again mentioned because of the chains to be fastened to them, of which in the following verse.

Exodus 28:14

exo 28:14

exo 28:14

exo 28:14And two chains of pure gold at the ends,.... The use of which was to hang the breast plate on, after described; one end of them was fastened to rings on the ouches in the shoulder pieces, and the other end to rings on the breastplate, and thus it hung:

of wreathen work shall thou make them; these chains were not made after the manner of circles or ringlets coupled together, as chains usually are, but of golden wires twisted together as a rope is twisted

and fasten the wreathen chains to the ouches; to the ouches on the shoulder pieces of the ephod, in which the onyx stones were set, very probably to rings that were in these ouches.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Hooks. Septuagint aspidiscas, "imitating the form or biting of an asp." (Calmet) --- Gold, on the ephod, by which the rational was suspended from the shoulders. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

13, 14. Ouches… chains — These were designed in some way to fasten the ephod and breastplate together, (comp. Exo_28:25,) and so serve to introduce the description of the latter.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 13-30. THE BREAST-PLATE. It has been noticed that the ephod had for its main object or purpose to be a receptacle for the breastplate which was attached to it after it had been put on, and formed its principal ornament. The Hebrew word khoshen, which is translated "breast-plate," means "ornament;" and the khoshen must certainly have been the most striking and brilliant object in the whole attire of the high priest. Externally, it did but repeat the symbolism of the ephod, exhibiting the high priest as the representative of the twelve tribes, whose names were engraved upon its twelve stones, as well as upon the onyxes of the ephod. Internally, it had, however, another, and a deeper import. It contained within it the Urim and the Thummim (ver. 30), by means of which God was consulted, and signified his will to his people. This must be regarded as its main end and use. It was from the decisions thus given that it received the name of "the breastplate (or ornament) of judgment.

Ouches of gold. "Buttons" according to one view (Cook): "sockets," according to another (Kalisch): "rosettes," according to a third (Keil). Some small ornament of open-work (see the comment on ver. 11), which could be sewn on to the ephod, and whereto a chain might be attached, seems to be intended. The object was to fasten the "breast-plate" firmly to the ephod.

Vers. 13-30. The Teachings of the Breast-plate.

The breast-plate of judgment has many aspects, and teaches us several important truthse.g. :

I THE PRECIOUSNESS OF SOULS IN GOD"S SIGHT. The tribes of Israel are represented by gems gems of the most precious kinds known to, and workable by the engravers of the day sard, and onyx, and carbuncle, and lapis lazuli, and chrysolite, and perhaps turquoise. We are reminded by this of the saying of the Lord recorded by the prophet Malachi (that fear me) shall be mine in that day when I make up my jewels". (Mal_3:17) His own elect are the "jewels" of Christ, wherewith he decks himself as a bridegroom with his ornaments. (Isa_61:10) As Israel was of old, not only his "special people," but his "peculiar treasure", (Exo_19:5) so are Christians now each one of them dear to him; each one of them purchased with his blood; each one of them a stone in that glorious temple whereof he is the chief corner stone a "white stone," having on it "a new name written". (Rev_2:17 Rev_3:12)

II THE VARIETY IN THEIR GIFTS. Each stone in the breast-plate was different from all the rest each had its own peculiar beauty. One was more brilliant, one more lovely in its hue, one more curious from its complexity. Yet the breast-plate needed all, would not have been perfect without all. None could say to its neighbour have no need of thee." Contrast with its neighbours heightened the effect of each and so added to its beauty. It is the same with Christ"s "jewels no two are alike each has his own peculiar characteristics, his idiosyncrasy. And the crown in which the jewels are set is rendered more beautiful than it would otherwise have been by this diversity and variety. An endless repetition of even that which is most lovely pails. Of the thousands upon thousands whom Christ has saved and will save, no two but will be different; no one but will add somewhat to the majesty and beauty of the Church in heaven by its peculiar and distinctive character.

III THE HIGH VALUE OF HIDDEN GIFTS OF WISDOM AND KNOWLEDGE. It was not from its external beauty from the gold and purple, and scarlet, and blue, and fine linen of its main fabric, or from its ouches and its golden chains of wreathed work; or even from the dazzling brilliancy and varied hues of its twelve gems that the breast-plate of the high priest drew either its main value or its honourable title. It was "the breast-plate of judgment;" and this "judgment" was wholly unconnected with the external beauty and gorgeous appearance of the breast-plate. Hidden away in the treasury of its innermost folds lay the mysterious objects, known as "light" and "perfection," by means of which the priest pronounced his "judgments," and declared the will of God to the people.

These constituted the true glory of the breastplate. While the twelve stones symbolised the twelve tribes, with their varied gifts and faculties (Gen_49:3-27; Deu_33:6-25) the Urim and the Thummim symbolised light and perfection intellectual and moral excellence those best gifts of wisdom and moral knowledge which are the crowning graces of the regenerate human being. (Eph_1:8, Eph_1:17; Php_1:9; Col_1:9, Col_1:10; etc.)

IV THE PROPRIETY OF REFERRING ALL OUR DOUBTS TO GOD FOR DECISION. Though the Christian Church does not enjoy, any more than did the post-captivity Jewish Church, (Ezr_2:63) the advantage of oracular responses from on high, though our High Priest is gone before us into the holiest, and has taken with him the light and perfection, which are his alone, yet it is still possible to refer doubts to God, and so obtain light enough to serve as a guide to conduct. If we take our difficulties to God on our knees, and ask his counsel upon them in a faithful spirit, we have full reason to trust that we shall receive illumination from him. What after prayerful communion with God appears to us the best course to take, we may accept as his decision, his voice speaking to us. How consoling and encouraging the thought that we can, each one for himself, in the solitude of our chambers cast the burthen of our cares upon One who is perfectly good and perfectly wise, and who has promised to be our guide unto death!

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The Breastplate

v. 13. And thou shalt make ouches of gold, clasps or buckles;

v. 14. and two chains of pure gold at the ends, attached to the clasps; of wreathen work shalt thou make them, by braiding gold wire, and fasten the wreathen chains to the ouches, so that the buckles, which probably had the form of rosettes, were firmly attached to the braided chains, the entire ornament being intended for holding the breastplate.

v. 15. And thou shalt make the breastplate of judgment, that being its full technical name, with cunning work, with the highest artistic workmanship; 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.

v. 16. Foursquare it shall be being doubled, folded together to form a sort of pocket; a span shall be the length thereof, and a span shall be the breadth thereof, a span being half a cubit.

v. 17. And thou shalt set in it settings of stones, fill its outer side with rows of precious gems, even four rows of stones. The first row shall be a sardius, a topaz, and a carbuncle; this shall be the first row.

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

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

v. 20. And the fourth row a beryl, and an onyx, and a jasper (or a chrysolite, a beryl, and a jasper); they shall be set in gold in their inclosings, that is, in their settings. The modern names pretty accurately reproduce the Hebrew names, and may be accepted as fairly exact. The settings of the stones seem to have been ornamental clasps, which were of value also in fastening the stones to the heavy cloth of the breastplate. "The twelve precious stones denote the variety, manifoldness, and totality of the natural and gracious gifts bestowed on the people of God, and united in the one spirit of heavenly preciousness. "

v. 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; everyone with his name shall they be according to the twelve tribes, corresponding both in number and in names.

v. 22. And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold. Cf v. 14.

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

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

v. 25. And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, in the clasps connected with the onyx stones on the shoulders, and put them on the shoulder-pieces of the ephod before it.

v. 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, on the lower edge, on the rear, or inner, side, facing the ephod.

v. 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. The description indicates that these rings were placed on the shoulder-pieces of the ephod in the center below, where it was held together above the girdle.

v. 28. And they shall bind the breastplate by the rings thereof, that is, the lower rings, unto the rings of the ephod with a lace of blue, with threads of the hyacinth material which was used in the weaving of the cloth, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod. It was not only to be prevented from moving up and down, but also from sliding back and forth as it was worn, and from falling forward as the high priest stooped over.

v. 29. And Aaron shall bear the names of the children of Israel in the breastplate of judgment, of judicial sentence, upon his heart, when he goeth in unto the Holy Place, for a memorial before the Lord continually, v. 12.

v. 30. And thou shalt put in the breastplate of judgment, in the pocket formed by its fold, the Urim and the Thummim (light and perfection; or revelation and truth); and they shall be upon Aaron’s heart when he goeth in before the Lord; and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually, that is, the sentence of salvation, or righteousness, and the sentence of judgment; as the high priest he was the mediator between God and the people. Every high priest appearing before the Lord with the Urim and Thummim thereby became the advocate of the people, and usually received from the Lord such illumination as served to protect the children of Israel in their promised rights, Num 27:21. Christ is our High Priest. He is our Advocate with the Father; He reveals to us God’s light and truth, God’s gracious and good will toward us, by which we receive counsel and comfort in dark days. The Word of the Lord is a lamp unto our feet and a light upon our path.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

Yahweh continues to tell Moses what the people must do.

settings

These are pieces of metal that hold each stone onto the ephod. See how you translated this in Exodus 28:11.

two braided chains of pure gold like cords

"two chains of pure gold that are braided like cords"

translationWords

gold

pure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ועשית משבצת AND THOU SHALT MAKE SETTINGS — two settings, for the minimum number of settings (the plural) is two. In this section it explains to you only part of their purpose, whilst in the section dealing with the breast-plate it completes for you the explanation about them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.