Êxodo 25

Êxodo 25

Spurgeon - Morning and Evening - “Oil for the light.”—Exodus 25:6 My soul, how much thou needest this, for thy lamp will not long continue to burn without it. Thy snuff will smoke and become an offence if light be gone, and gone it will be if oil be absent. Thou hast no oil well springing up in thy human nature, and therefore thou must go to them that sell and buy for thyself, or like the foolish virgins, thou wilt have to cry, “My lamp is gone out.” Even the consecrated lamps could not give light without oil; though they shone in the tabernacle they needed to be fed, though no rough winds blew upon them they required to be trimmed, and thy need is equally as great. Under the most happy circumstances thou canst not give light for another hour unless fresh oil of grace be given thee. It was not every oil that might be used in the Lord’s service; neither the petroleum which exudes so plentifully from the earth, nor the produce of fishes, nor that extracted from nuts would be accepted; one oil only was selected, and that the best olive oil. Pretended grace from natural goodness, fancied grace from priestly hands, or imaginary grace from outward ceremonies will never serve the true saint of God; he knows that the Lord would not be pleased with rivers of such oil. He goes to the olive-press of Gethsemane, and draws his supplies from him who was crushed therein. The oil of gospel grace is pure and free from lees and dregs, and hence the light which is fed thereon is clear and bright. Our churches are the Saviour’s golden candelabra, and if they are to be lights in this dark world, they must have much holy oil. Let us pray for ourselves, our ministers, and our churches, that they may never lack oil for the light. Truth, holiness, joy, knowledge, love, these are all beams of the sacred light, but we cannot give them forth unless in private we receive oil from God the Holy Ghost. Exodus 25:7 onyx stones and setting stones for the ephod and for the breastpiece. Onyx stones: Ex 28:9-21 ephod: Ex 28:4,6,15 STONES FOR THE PRIESTHOOD Onyx stones - Onyx stones. Heb. אבני שחם abne shoham, stones of shoham. The stones set in the two shoulder pieces of the ephod (Exod 28:9-12; 39:6-7) were of a substance such as carnelian, onyx or lapis lazuli, which could be engraved. Bush - It is acknowledged that there is great difficulty in ascertaining what stone is meant by the ‘shoham.’ The Gr. translates the word in different places by no less than six different terms. In the three Chaldee Targums, as also in the Syriac, Arabic, Persic, and Ethiopic versions, it is rendered by ‘beryl,’ which Ainsworth adopts in his Annotations. As it was one of the jewels is the breastplate, and as two of them were borne on the High Priest’s shoulders, each containing the names of six of the twelve tribes of Israel, it must have been a stone of very considerable size. On this account it is less likely to have been the onyx which is a very small stone. There were several kinds of ‘beryls,’ the most approved of which were of a sea-green color, though Pliny describes one as inclining to a hyacinthine or azure color. But of the ‘beryl’ see Note on Ex. 28:9, 20." and setting stones - Stones to be set. Heb. אבני מלאים abnë milluïm, stones of fillings; i. e. stones to be set in, or, as artists say, enchased in the cavities of gold of the ephod. For a description of the Ephod and Breastplate, see on Ex. 28:4, and 15. (Bush) for the ephod - These stones were on these aspects of the priestly apparel. Ephod (0646)(ephod) "represents a close-fitting outer garment associated with worship. It was a kind of long vest, generally reaching to the thighs. The "ephod" of the high priest was fastened with a beautifully woven girdle (Ex 28:27-28) and had shoulder straps set in onyx stones, on which were engraved the names of the twelve tribes. Over the chest of the high priest was the breastplate, also containing twelve stones engraved with the tribal names. Rings attached it to the "ephod." The Urim and Thummin were also linked to the breastplate. Apparently, this "ephod" and attachments were prominently displayed in the sanctuary. David consulted the "ephod" to learn whether the people of Keilah would betray him to Saul (1 Sam. 23:9-12); no doubt the Urim and Thummim were used. The first biblical occurrence of the word refers to this high priestly ephod: "Onyx stones, and stones to be set in the ephod, and in the breastplate" (Ex 25:7). So venerated was this "ephod" that replicas were sometimes made (Jdg. 8:27; Jdg. 17:1-5) and even worshiped. Lesser priests (1 Sa 2:28) and priestly trainees wore less elaborate "ephods" made of linen whenever they appeared before the altar." (Vine's Expository Dictionary of Old Testament and New Testament Words) Ephod - 49x in 39v - Exod. 25:7; Exod. 28:4; Exod. 28:6; Exod. 28:12; Exod. 28:15; Exod. 28:25; Exod. 28:26; Exod. 28:27; Exod. 28:28; Exod. 28:31; Exod. 29:5; Exod. 35:9; Exod. 35:27; Exod. 39:2; Exod. 39:7; Exod. 39:8; Exod. 39:18; Exod. 39:19; Exod. 39:20; Exod. 39:21; Exod. 39:22; Lev. 8:7; Jdg. 8:27; Jdg. 17:5; Jdg. 18:14; Jdg. 18:17; Jdg. 18:18; Jdg. 18:20; 1 Sam. 2:18; 1 Sam. 2:28; 1 Sam. 14:3; 1 Sam. 21:9; 1 Sam. 22:18; 1 Sam. 23:6; 1 Sam. 23:9; 1 Sam. 30:7; 2 Sam. 6:14; 1 Chr. 15:27; Hos. 3:4 Naves Topic - Ephod A sacred vestment worn by the high priest Described Exodus 28:6-14,31-35 ; 25:7 Used as an oracle 1 Samuel 23:9,12 ; 30:7,8 An inferior, was worn by the ordinary priests 1 Samuel 22:18 Worn by Samuel 1 Samuel 2:18 Worn by David 2 Samuel 6:14 It was called COAT Exodus 28:40 ; 29:8 ; 39:27 ; 40:14 ; Leviticus 8:13 ; 10:5 Made by Gideon, became an idolatrous snare to Israel Judges 8:27 ; 17:5 ; 18:14 Prophecy concerning the absence of the Ephod from Israel Hosea 3:4 Related Resources: What was the significance of the priestly garments? | GotQuestions.org American Tract Society Ephod Bridgeway Bible Dictionary Ephod Easton's Bible Dictionary Ephod Fausset Bible Dictionary Ephod Holman Bible Dictionary Ephod Hastings' Dictionary of the Bible Ephod King James Dictionary Ephod Morrish Bible Dictionary Ephod Ephod Hawker's Poor Man's Dictionary Ephod People's Dictionary of the Bible Ephod Wilson's Bible Types Ephod Webster Dictionary Ephod Watson's Theological Dictionary Ephod 1911 Encyclopedia Britannica Ephod International Standard Bible Encyclopedia Ephod (2) Ephod (1) Kitto Biblical Cyclopedia Ephod McClintock and Strong's Bible Encyclopedia Ephod (2) Ephod The Nuttall Encyclopedia Ephod The Jewish Encyclopedia Ephod and for the breastpiece - :The descriptions of its composition and particularly the directions with regard to wearing it are exceedingly obscure. According to Ezra 2:63 and Nehemiah 7:65 the Urim and Thummim, which were called in the priestly pouch, were lost during the Babylonian exile. The actual pouch was a "span in length and a span in breadth," i.e. about 9 inch square. It was made, like the ephod, of "gold, of blue, and purple, and scarlet, and fine twined linen" ( Exodus 28:15 f). In it were twelve precious stones, in rows of four, representing the twelve tribes of Israel. Apparently the pouch had two rings (perhaps four) through which passed two gold chains by which it was fastened to the ephod supplied for the purpose with ouches or clasps. The pouch was worn by the high priest over his heart when he entered the "holy place" "for a memorial before Yahweh." The presence of the high priest, the representative of the people, with the names of the separate tribes on his person, brought each tribe before the notice of Yahweh and thereby directed His attention to them. The full designation was ḥōshen mishpāṭ , "pouch of judgment" or "decision." It was the distinctive symbol of the priest in his capacity as the giver of oracles. As already suggested the priestly pouch contained the Urim and Thummim which were probably precious stones used as lots in giving decisions. In all probability the restored text of 1 Samuel 14:41 preserves the true custom. On one side stood Saul and Jonathan, and the people on the other side. If the result was Urim, Saul and Jonathan would be the guilty parties. If the result was Thummim, the guilt would fasten on the people. (ISBE) Breastpiece (breastplate)((02833)(hosen/choshen) is "always used in the OT for the breast piece of the high priest. Some translate the word "sacred pouch." Arabic cognates suggest that it may have an underlying meaning of "beauty." All twenty-five references occur in Exo. 25-29, 35, 39, and Lev. 8, which record the instructions for making the high priest's garments, the actual execution of those orders, and the installation ceremony where the priest first wore the garments publicly. The breast piece was made of fine linen fabric, woven with gold, blue, purple and scarlet material, like the high priest's ephod or priestly garment (Exo. 28:15). It was square, and measured a span (about 3 inches) on each side, with a gold ring at each corner. Twelve gem stones were attached to it, each engraved with the name of one of the twelve tribes. Gold chains ran from the corner rings to attach it firmly to the onyx stones on the priest's shoulders, and to a cord attached to the bottom of the ephod at waist level by other gold rings. It was called a "breast piece of judgment" (Ex 28:15, 29f), because its double fabric formed a pouch which held the Urim and Thummim, items used to discern God's will. The Septuagint calls it the "oracle of judgment." Josephus (Antiquities, 3:7:5) gives an elaborate, but not totally accurate description of the breast piece. Charles Feinberg (TWOT 1:332) says that the breast piece symbolizes the unity of the nation Israel, the dependence of the people on the person and ministry of the Holy Spirit, and the place of the high priest as a channel of revealing God's will. (Complete Biblical Library Hebrew-English Dictionary) Torrey' Topic Breastplate A part of defensive armour 1 Kings 22:34 A part of the high priest's dress Exodus 28:4 FOR SOLDIERS FOR THE HIGH PRIEST Materials of Exodus 28:15 ; 39:8 Form and dimensions of Exodus 28:16 ; 39:9 Made from the offering of the people Exodus 35:9 Had names of the tribes engraved on precious stones Exodus 28:17-21 ; 39:10,14 Inseparably united to the ephod Exodus 28:22-28 ; 39:15-21 The Urim and Thummim placed in Exodus 28:30 ; Leviticus 8:8 Worn as a memorial Exodus 28:29 ; Isaiah 49:16 ILLUSTRATIVE OF THE Righteous judgment of Christ Isaiah 59:17 Defence of faith and love 1 Thessalonians 5:8 Related Resources: International Standard Bible Encyclopedia Breastplate of the High Priest Kitto Biblical Cyclopedia Breastplate of the high priest The Jewish Encyclopedia Breastplate of the High Priest American Tract Society Breastplate Easton's Bible Dictionary Breastplate Holman Bible Dictionary Breastplate Hastings' Dictionary of the Bible Breastplate (1) Breastplate Hastings' Dictionary of the NT Breastplate King James Dictionary Breastplate Morrish Bible Dictionary Breastplate Hawker's Poor Man's Dictionary Breastplate People's Dictionary of the Bible Breastplate Smith Bible Dictionary Breastplate Vines' Expository Dictionary Breastplate Wilson's Bible Types Breastplate Webster Dictionary Breastplate Watson's Theological Dictionary Breastplate Questions - What was the significance of the ephod? Answer: In the Old Testament, the ephod has two meanings. In one group of passages, it signifies a garment; in another, very probably an image. As a garment the ephod is referred to in the priestly ordinances as a part of the official dress of the high priest. It was to be made of threads “of blue and of purple, of scarlet, and fine twined linen” and embroidered in gold thread “with cunning work” (Exodus 28:4; 29:5; 39:2; Leviticus 8:7). The ephod was held together by a girdle of similar workmanship sewed on to it. It had two shoulder pieces, which, as the name implies, crossed the shoulders, and were apparently fastened or sewed to the ephod in front. In dressing, the shoulder pieces were joined in the back to the two ends of the ephod. Nothing is said of the length of the garment. At the point where the shoulder pieces were joined together in the front “above the girdle,” two golden rings were sewed on, to which the breastplate was attached. The word ephod has an entirely different meaning in the second group of passages, all of which belong to the historical books. It is certain that the word cannot here refer to a garment. This is evident in Judges 8:26–27, where it is recorded that Gideon took from the Ishmaelites, who were Midianite allies, golden earrings, weighing 1,700 shekels of gold, and made an “ephod thereof, and put it in his city, even in Ophrah,” where it was worshiped by all Israel. In Judges 17:5, Micah made an ephod and teraphim, or idol, for his sanctuary. The most natural inference from all these passages is that “ephod” here signifies an image that was set up in the sanctuary, especially since the word is cited with teraphim, which undoubtedly refers to graven images (Hosea 3:4). The conclusion is that ephod, in these cases, refers to a portable idol. Some scholars have suggested that the connection between the idol and the garment is that the idol was originally clothed in a linen garment, and the term ephod gradually came to describe the idol as a whole. (GotQuestions.org) Exodus 25:8 "Let them construct a sanctuary for Me, that I may dwell among them. NET Exodus 25:8 Let them make for me a sanctuary, so that I may live among them. NLT Exodus 25:8 "Have the people of Israel build me a holy sanctuary so I can live among them. ESV Exodus 25:8 And let them make me a sanctuary, that I may dwell in their midst. NIV Exodus 25:8 "Then have them make a sanctuary for me, and I will dwell among them. sanctuary: Ex 15:2 36:1-4 Lev 4:6 10:4 21:12 Heb 9:1,2 I may dwell: Ex 29:45 1Ki 6:13 Isa 12:6 Zec 2:10 8:3 2Co 6:16 Heb 3:6 Rev 21:3 Exodus 25 Resources - Multiple Sermons and Commentaries GOD'S DESIRE TO DWELL AMONG ISRAEL Related Passages: John 1:14+ And the Word became flesh, and dwelt (TABERNACLED) among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. Rev 21:3+ And I heard a loud voice from the throne, saying, “Behold, the tabernacle of God is among men, and He will dwell (TABERNACLE) among them, and they shall be His people, and God Himself will be among them, Let them construct a sanctuary for Me, that I may dwell among them - Sanctuary (miqdash) is a holy place set apart for Jehovah. It is translated in Septuagint with hagiasma which means a space set aside for devotion. (cf Ex 15:17). The purpose of constructing the Tabernacle is so that Yahweh may dwell or live in the midst of the sons of Israel. Dwell (shakan) "conveys the idea of temporary lodging in a tent and characterizes the nomadic style of life. In Ex 25:8 shakan is translated in the Septuagint with the verb horao which is in the passive voice meaning to become visible or appear, which emphasizes that not only will Jehovah dwell there but that He will be visible (most likely in the Shekinah glory cloud). And so the tabernacle symbolizes the visible presence of Jehovah in the midst of the people symbolizing that He has chosen Israel as His people. Recall that in Ex 3:5+ Moses was told “Do not come near here; remove your sandals from your feet, for the place on which you are standing is holy ground.” Now God ordains a sanctuary, a holy place, holy ground if you will, where Moses can come to meet with God. The sanctuary was holy because it was indwelt by the thrice holy God! Thompson - in Hebrew we could read this sentence, “They will make Me a Holy Place and I will locate among them.” Now let us think about this for a moment. God did not require some building in order to dwell with His people. Obviously He has been with this people all the way out of Egypt. However, what this new building would do would be to make a statement to God that His people wanted a special, sacred place where His presence would be specifically there. In other words, if people were willing to actually build this place through their voluntary gifts, they are making a statement to God that we want you to be present in this very special place we are building. Third Millennium notes on the Tabernacle - E.F. Willis in The Biblical Illustrator, says: It is called the House of Jehovah (Exod 23:19; Josh 6:24; 1 Sam 3:15); The Temple of Jehovah (1 Sam 3:3), the Sanctuary (Exod 25:8; Lev 12:4; 16:33; 19:30; 20:3; Lev 21:12; Num 3:38, etc.); or simply, the Tabernacle (Exod 25:9; 26:16; 27:9, 19, etc.); or Dwelling, i.e., of God. The two most characteristic names, however, are, the Tent or Tabernacle of the Testimony (Num 9:15; 17:22, etc.), and the Tent or Tabernacle of Meeting (Ex 27:21; 39:32, 40; 40:7, 34, 35, etc.). The name Tent or Tabernacle of the Testimony had reference to that which was one of the two chief objects of the Tabernacle, viz., to serve as a shrine for "the Testimony" - the two tables of stone on which were engraved the ten words of the Divine Law. The other characteristic name, that of Tabernacle or Tent of Meeting, speaks of the other chief end for which the Tabernacle existed, viz., to be a place of meeting between God and His people (Ex 25:8, 22; 29:42-45; 30:6, 36). Currid says this passage "underscores the doctrine of the immanence of God, that he is working among his people." (Exodus - EPSC) Bush - The term miqdash denotes a holy habitation expressly consecrated to the residence of the visible divine majesty in the midst of them. (Notes Critical and Practical on the Book of Exodus Volume 2)