Exodus 31:10

Exo 31:10. The clothes of service — Wherewith the ark, the table, the candlestick, and golden altar, were covered when the camp removed, Num 4:6.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Verse 10. Clothes of service] Vestments for the ordinary work of their ministry; the holy garments - those which were peculiar to the high priest.

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

(10) The cloths of service.—Modern critics generally suppose the state robes of the high priest to be meant (Keil, Knobel, De Wette, Kalisch, Cook); but the Rabbinical interpreters understand the cloths in which the ark and other vessels of the sanctuary were wrapped when the camp was moved from place to place (see Num_4:6-13). These, like the cloths here spoken of (Exo_39:1), were to be of blue, and purple, and scarlet; and it would be natural to distinguish them from the “holy garments,” as is done both here and also in Exo_35:19; Exo_39:1; Exo_39:41. They had, however, not been previously mentioned in the directions. Perhaps the true explanation is, that under the words “cloths of service” (bigdey sĕrâd, or bigdeh hassĕrâd) are included both the garments of Aaron and also those of his sons, the two later clauses of the verse being exegetical of the first clause. In that case, we should translate: The robes of service, both the holy garments for Aaron the priest, and also the garments of his sons. Exo_39:41 is decidedly favourable to this interpretation.

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

10. the garments of plaited (?) work] in the Heb. a peculiar expression, of most uncertain meaning, not found before, but recurring (with the addition, ‘for ministering in the holy place’) in Exo_35:19, Exo_39:1; Exo_39:41†. No root שרד occurs in Heb.: in post-Bibl. Hebrew and Aramaic (see NHWB. iii. 587b) derivatives mean a plaited basket, a sieve, a grating before an oven; Onk. also uses sârâdâ for a grating in Exo_27:4, and for a hanging in Exo_27:9, &c.: hence, if the word is correctly handed down,—and it occurs four times,—it can, with our present knowledge, be only explained to mean something of the nature of plaited work. The reference is evidently to the artistically woven garments of the priests (ch. 28). The ‘and’ before ‘the holy garments’ is better omitted, as in Exo_35:19, and (in the Heb.) Exo_39:41 : the garments in question were the ‘holy’ ones. LXX. (στολαὶ λειτουργικαί), Pesh. Targ. render garments of ministry (cf. RVm.); either treating שרד, very improbably, as though it were the same as שרת, or finding שרת four times in their MSS. for שרד,—a not less improbable alternative. ‘Finely wrought’ (RV.) yields an excellent sense; but unfortunately has no philological justification.

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 the clothes of service,.... Either those the priests ministered in in the time of service, and which they never wore but when in it, and so might with propriety be so called, and what they were the following words explain; or else these were clothes of blue, purple, and scarlet, and coverings of badgers' skins, in which the ark, the shewbread table, the candlestick, and the golden altar, and other instruments of the tabernacle were wrapped, as Aben Ezra observes, when the Israelites journeyed in the wilderness, see Num 4:5.

and the holy garments for Aaron the priest; the breastplate, ephod, and robe, the broidered coat, mitre, and girdle, Exo 28:4.

and the garments of his sons to minister in the priest's office; the bonnets, coats, girdles, and breeches, Exo 28:40.

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

The cloths of service, wherein the ark and other sacred utensils were wrapped up when they were to be removed. See Exo 35:19; Num 4.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Clothes of service — These are perhaps best understood of the ministerial official robes of the high priest, described in Exo_28:6-38, as distinguished from “the coat of fine linen,” (Exo_28:39,) and the other garments worn in common by Aaron and his sons, (Exo_28:40-43.) Others understand by these clothes of service the inner curtains of the tabernacle, or the cloth wraps in which the vessels of the tabernacle were bound up when they were carried from place to place in the march to Canaan. The passage might also be translated, “And the clothes of service, even the holy garments for Aaron the priest, and the garments of his sons;” thus making the clothes of service include the holy garments both of Aaron and his sons.

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

The cloths of service. Rather "the vestments of officei.e. , the distinguishing vestments of the High Priest, which he alone was allowed to wear. These were the blue robe, the ephod, the girdle of the ephod, and the breast-plate. (Exo_28:6-35) The holy garments. The rest of the High Priest"s dressi.e. , the linen drawers, the diapered tunic, the inner girdle and the mitre (ib, 39, 43; Lev_16:4) which constituted his whole apparel on the great day of atonement. The garments of his sonsi.e, the linen drawers, tunics, girdles, and caps, mentioned in Exo_28:40, Exo_28:42.

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

General Information:

Yahweh continues speaking to Moses.

finely-woven garments

These were clothing made from narrow linen threads that someone twisted together to make a stronger thread. See how you translated a similar phrase in Exodus 28:8.

These craftsmen

"These people who are skilled in making beautiful things"

translationWords

holy

Aaron

priest

servant

anoint

oil

incense

holy place

command

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

‎ואת בגדי השרד AND THE GARMENTS OF THE SERVICE — I think — according to the plain sense of the verse — that one cannot say that Scripture is here speaking of (referring to) the priestly garments, because to them refer the next words: “and the garments of holiness for Aaron the priest, and the garments of his sons to minister as priests”. But these בגדי שרד are identical with the garments of blue purple wool, and red purple wool, and crimson wool which are mentioned in the chapter (Numbers IV.) giving an account of Israel’s encampments: (Numbers 4:12) “and they shall put them in a garment of blue purple”; (Numbers 4:13) “and spread a garment of red purple thereon”; (Numbers 4:8) “and they shall spread upon them a garment of crimson”. And indeed my opinion appears correct, because it is said, (Exodus 39:1) “And of the blue purple, and of the red purple, and of the crimson, they made garments of the service (בגדי שרד) to minister in the holiness”, and linen is not mentioned among them (these materials). Now if Scripture were speaking of the priestly garments it could not have omitted “linen”“, for we do not find in respect of even one of them (of the priestly garments) mention of red purple or crimson without linen.

בגדי השרד GARMENTS OF SERVICE — Some explain שרד to mean work and service (cf. שרת to serve), as the Targum renders it: לבושי שמושא, “garments for the service”. There is, however, no other example of it (of שרד) in Scriptures. I, however, think that it is an Aramaic expression, like the Targum of קלעים, hangings, which Onkelos renders by שרדין, and of מכבר, “grate”, which he renders by שרדא, both words denoting net-work, and they are called “garments of שרד, net-work”, because they were woven not in the ordinary way but with the needle (a kind of crochet-work), made with many holes; “lacies” in old French; English, net or mesh-work.

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.

AND THE GARMENTS OF ‘HA’SROD.’ I do not know why He did not command the making of these garments at the beginning, as He did concerning all the [rest of the] work of the Tabernacle and the garments of Aaron and his sons, for it would have been proper that He say to Moses, “and thou shalt make cloth of blue-purple to cover with it the ark, and a red-purple cloth to cover with it the altar, Verse 13. and a cloth of scarlet to cover with it the table,” and now when charging Moses about those who were to make these things, He should have included these garments with the rest of the work. Perhaps there was no insistence on how they were to be made, and they could have made these garments of srod of one kind alone, but they made them of blue-purple, red-purple and scarlet. They did not want to make them of linen, as that is not distinguished, as are those other colors. After they made them, G-d willed that the blue-purple cloth be for the ark, the red-purple for the altar, and the scarlet for the table. Therefore, it was sufficient to command them in brief [here] when He gave the command about those who were to do all the work, for these garments of ‘ha’srod’ were to be made according to their understanding.Now it is not befitting that a garment made to cover [the sacred vessels] should have many holes in it, as Rashi has said. Rather, the word ha’srod is of the term sarid (a lone survivor), because all these garments were of one kind, as Rabbi Abraham ibn Ezra said.All this I have written in accordance with the line of thought of Rashi. Yet all this availeth me nothing. For what meaning is there in the Holy One, blessed be He, saying to Moses that they should make “garments of kela,” (hangings) (above 27:9) Onkelos translates s’radin. Similarly he translates the Hebrew word michbar (grate) (ibid., Verse 4) as s’rada. On the basis of these translations of Onkelos, Rashi suggests here that the word ha’srod is an Aramaic term, which means “garments of net-work,” because they were made with many holes. — It is with reference to this basis for Rashi’s explanation that Ramban says, “garments of kela.” or “garments of s’ridah,” without explaining to him how many of them there should be, two or a hundred, how long and wide they should be, and why they should be made altogether, since the matter cannot be understood at all from this communication [stated here]? Moreover, why are they mentioned always before the garments of Aaron? etc. — Likewise further, 35:19, and 39:41. Besides, what is the meaning of the phrase, the garments of ‘ha’srod’, for ministering in the holy place, for this seems to refer to the sacrificial rites in the holy place, just as He says, or when they come near to the altar to minister in the holy place. Similarly, even he who cometh into the Tent of Meeting to minister in the holy place, 29:30. does not refer to outer work, or the carrying of the holy vessels. Furthermore, it is written, and they will make all that I commanded thee: the Tent of Meeting etc., and the garments of ‘ha’srod’ etc., and the incense of sweet spices; according to all that I have commanded thee shall they do. But He had not commanded him before about the garments of ‘ha’srod’ at all!What appears from the words of our Rabbis is that the garments of ‘ha’srod’ are the actual garments of the priesthood. This is mentioned in Tractate Yoma. (further 35:19)? If not for the garments of the priesthood [which are worn during the service which brings atonement to Israel], there would not have been left a survivor [a sarid] of Israel’s enemies.” The final expression is a euphemism. But the whole quotation shows that the garments of ‘ha’srod’ refer to the actual garments of the priests. If that is so, it is correct that we translate the garments of ‘ha’srod’ as “the garments of uniqueness,” that is to say, the garments which when worn designate the outstanding one of the people, the highest among his brethren. Similarly, ‘u’basridim’ whom the Eternal shall call means the remnants of those who have survived, [the word being] of the root, escape ‘v’sarid’ (and remain). [The garments of ‘ha’srod’] thus allude to the garments of Aaron, which are so called [‘unique’] because only one of the generation may wear them — Aaron in his lifetime, and after him the priest that is highest… upon whose head the anointing oil is poured, and that is consecrated to put on the garments. And Scripture always mentions Aaron’s garments in a way of honor, as it says: for splendor and for beauty; holy garments;, Verse 4. the golden plate, the holy crown. It is for this reason that they are called the garments of ‘ha’srod’ — garments of royalty. This is the meaning of the verse, And the garments of ‘ha’srod’ (the High Priest) to minister in the holy place, and the holy garments for Aaron the priest, Scripture thus reverting [in the second half of the verse] to explain [that the garments of ha’srod are for Aaron]. Similarly it is mentioned in the section beginning, And they brought the Tabernacle unto Moses.. And the reason why in this section of See, I have called by name it says, And the garments of ‘ha’srod,’ ‘and’ the holy garments for Aaron the priest [when the second half of the verse should have been without the connective vav which signifies “and,” since, as explained, it is in apposition to the first ], is to indicate that these garments are superior in two qualities: they are garments of ha’srod [the High Priesthood], and they are garments of holiness. This is in order to tell us that only the outstanding one among the people should wear them, [and only] when he comes in to minister in the holy place. And seeing that He did not mention here the phrase, to minister in the holy place, 29:30. He added in explanation that they are garments of s’rod and garments of holiness. Besides, there are many cases in Scripture where a redundant vav occurs. And the reason why Scripture states, And of the blue-purple, and red-purple, and scarlet, they made garments of ‘srod,’ is a term referring to the garments of the High Priest, why then does the verse not mention the linen, of which the garments of Aaron were also made? This is because etc. is because it comes to explain These are the accounts of the Tabernacle, 38:21. giving an accounting — because of their importance — of the gold, silver and brass, how much of them the Israelites brought and what they did with them; therefore it then said afterwards that of the blue-purple, and the red-purple, and scarlet which were brought to them they made the garments of ‘srod’ (the High Priest), neither more nor less. Thus it did not mention the linen because it is not as costly a matter [as the rest]. Perhaps they brought so much [of the linen] that it was left over [and therefore Scripture did not mention it]. Then Scripture there refers back and explains [what they did with the blue-purple, the red-purple, etc.] and says, and they made the holy garments for Aaron, as the Eternal commanded Moses, is a term referring to the garments of the High Priest, why then does the verse not mention the linen, of which the garments of Aaron were also made? This is because etc. And he made the ephod of gold, 39:2. and then finished the [whole] subject.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.