The Tabernacle and Its Furniture by John Kitto
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whole, a trustworthy help to the better understanding of the particulars given in the sacred text, which, from lapse of time and from the disuse of the dress, would be sometimes obscure without such aid. The ordinance respecting the use of this article of dress was, that the decency of the public ministrations should not be even accidentally infringed. It would seem, that no such piece of raiment was worn by the Israelites in general: although we know from the sculptures that it was in common use with the Egyptians, from among whom they came.
The Coats of Fine Linen were also worn both by the high priest and the priests. It seems indeed to have been a kind of shirt or tunic in general use, both by men and women; for the same word (in the original) is used to describe the coat of Joseph, and the garment of Tamar, and of the bride in Solomon’s Song (Genesis 37:3; II Samuel 13:18; Canticles 5:3). Josephus says that it reached down to the feet and set close to the body. According to him, it had sleeves which were tied fast to the arms, and was girded to the breast a little above the elbows by a girdle; it had a narrow aperture for the neck, and was tied with certain strings, hanging down from the edge over the breast and shoulders. In the sacerdotal dress, this tunic was to be a “broidered coat”—a phrase which has occasioned some discussion, but which must certainly denote some peculiar pattern, or mode of ornament. If we were to give an opinion, we should say that this did not extend to the whole tunic, but to the parts about the neck and shoulders which, in similar garments, the Orientals are to this day prone to ornament with embroidery.
Girdle
The Girdle was also an article in general use among the Jews, but that of the priests is expressed by a peculiar Hebrew word (abnet), which only elsewhere occurs in Scripture with respect to the girdles of magistrates (Isaiah 22:21). It was of fine twined linen, blue, purple and scarlet. Josephus describes it as four fingers broad, passed several times around the waist, and so loosely woven that it might be taken for the skin of a serpent. He adds that the colours mentioned were embroidered in flowers; but that the warp was only of linen. The beginning of the circumvolution was at the breast; and when it had been passed several times round, it was there tied, and hung down loosely to the ankles, while the priest was not engaged in any laborious service, as in that position it appeared to most advantage; but that his movements might not be impeded by it when engaged in sacrificial services, he then threw it over his shoulder.
Turban
The Turban, Cap, or Bonnet, completed the costume of the Jewish priest. This is in Scripture simply described as of linen, without any indication of its form. We must therefore repair to Josephus, who informs us that, in his time, it was circular, covering about half the head, something like a crown, made of thick linen swathes, doubled round many times, and sewed together, surrounded by a linen border or “crown,” to hide the seams of the swathes. This was therefore something of a turban; and it is said to have fitted very closely, so that it might not fall off when the performance of his duties required the priest to bend his body down.
These articles, which constituted the official dress of the priest, were worn also by the high priest; but they formed but a portion of his dress. For, in addition to this, he had the following articles of dress and ornament.
Ephod Robe
The Robe of the Ephod, was a kind of sleeveless vest, in general use among the people, but which, as worn by the high priest, was to be of one piece of woven work, all of blue, with an aperture for the neck in the middle of the upper part, where the rim was strengthened and adorned by a border. The lower hem had a kind of fringe composed of lapels made of blue, purple and scarlet, in the form of pomegranates; and between every two pomegranates was a small golden bell—so that there was a bell and a pomegranate alternately all round. These bells served not only for ornament but for use. The use is not indeed very clearly indicated, and has been differently understood. The reason given in Exodus 28:35—“That his sound may be heard when he goeth in unto the holy
