“The High Priest Garments of Beauty”, Part 3

THE HIGH PRIEST BREASTPLATE

You shall make the breastplate of judgment. Artistically woven according to the workmanship of
the ephod you shall make it: of gold, blue, purple, and scarlet thread, and fine woven linen, you
shall make it. It shall be doubled
(folded over) into a square: a span shall be its length, and a span
shall be its width, and you shall put settings of stones in it, four rows of stones
(three in each row)
…they shall be set in gold settings. The stones shall have the names of the sons of Israel, twelve
according to their names, like the engravings of a signet, each one with its own name; they shall
be according to the twelve tribes
.” (Exod 28: 15-21)

A common failing amongst us all is that in some instances while reading the texts we don’t take enough
sufficient time to thoroughly think through and properly consider what is being said, this unfortunately
leads us to presumptions and misinterpretations of what is really being implied, with this in mind we
hope here to slow down a bit and thoroughly consider what is being said.

Take two onyx stones and engrave on them the names of the sons of Israel… then mount the
stones in gold filigree settings and fasten them on the shoulders pieces
(or clasps) of the Ephod.”
(
Exod 28: 9-12)

Note: As we had previously stated in our last post it is not specifically stated whether or not the onyx
stones used in the shoulder pieces were cut rectangular or circular, nor for that matter those used in the
breastplate, it is merely our assumption that they were rectangular.






























You shall make chains for the breastplate at the end, like braided cords of pure gold.” (Verse
22
) It is possible that these braided chains were doubled over as is depicted in the side view illustration
of the breastplate to the far right of the front view above, or possibly they merely consisted of just one
length of chain each, attached at the two ends. From the instructions given below (Note closely
Verses
24 and 25
) its possible to imagine it either way.

And you shall make two rings of gold for the breastplate, and put the two rings on the two
ends of the breastplate
(the two ends referred to the left and right ends at both the top and the
bottom of the breastplate as it would appear before being folded in haft).” (
Verse 23)

Bear in mind that the breastplate consisted of the two parts folded or doubled over as is illustrated in the
picture to the far right. Generally we tend to think of the breastplate as referring only to the part upon
which the stones were mounted, however this is not so, the whole thing
is the breastplate.

And then (after doubling over or folding the breastplate together as is illustrated to the far right) you
shall put the two braided chains of gold
in (or through) the two rings which are on the ends (the
left end and the right end)
of the breastplate (at its top), and the other two ends of the braided
chains you shall fasten to the two settings
(the gold filigree settings containing the two onyx stones),
and put them on the shoulder straps
(clasps) of the ephod in front.” (Verses 24 and 25)

You shall make two rings of gold, and put them on the two ends of the breastplate, on the
edge of it which is on
the inner side of the ephod.” (Verse 26) Although it is not specifically stated
it is assumed that similar to the top of the breastplate, when the breastplate was folded over a blue cord
or lacer was used to secure the bottom of the breastplate most likely to the waistband as is pictured in
the illustration of the high priest.

And two other rings of gold you shall make, and put them on the two shoulder straps,
underneath the ephod toward its front, right at the seam
above the intricately woven band of
the ephod
(as referred to on the previous page). They shall bind the breastplate by means of its
rings to the rings of the ephod, using a blue cord or lacer
, so that it is above the intricately
woven band of the ephod, and so that the breastplate does not come loose from the ephod
.”
(
Verses 27 and 28)

"
The Breastplate of Judgment"--was placed on the front of the ephod… this breastplate beautifully
represented
the Law: It was not a part of the Abrahamic Covenant (represented in the ephod) but "it
was added
" to it. (Gal 3:19) As the Israelite regarded them (not seeing the hidden connection), the
Covenant to Abraham and "
the law, which was 430 years after," were all one.

“This breastplate was two spans long and one span wide, folded in the middle, i.e., a span long and a
span wide when
doubled. The size, a span, indicated that the law of God is the full measure of a perfect
man's ability
. The man Christ Jesus, being perfect, was the only one who ever (faithfully, represented
by the “
blue lacers”) kept (upheld) the perfect Law of God inviolate, while those who compose the "little
flock
," his Body, have his righteousness imputed to them, and hence may truly say, "The
righteousness of the Law is fulfilled in us
”.

The fact that [the breastplate] was double and that [it’s two] parts were of the same size represented the
letter and the spirit of the Law. The front part contained the jewels, and was hung by the gold chain to
the gold clasps of the ephod. The under-part was fastened to the ephod (by the “
blue cords” or
lacers”). This under half, tied to the ephod (Covenant), seems to represent the Law in letter, as
presented to fleshly Israel. The front part seems to illustrate the spirit of the Law
fulfilled in us, ‘Who
walk not after the flesh, but after the spirit
.’ (Rom 8:4) The two are really one when rightly
seen
, yet the front part, only, bears the precious jewels.

Pure gold being a symbol of
divine things, the dependence of this part of the Law (the front part) by a
gold chain, from the gold clasps, seems to teach that the Law is
divine; and we know, also, that it is by
Divine aid that we are enabled to walk — not after the flesh but after the spirit. It is this phase of the Law
which bears the ‘
jewels,’ set in gold, representative of the true Israel, the Lord’s ‘little flock.’ ‘They
shall be mine, says the Lord of hosts, in that day when I make up my jewels
.’ (Mal 3:17) Thus
embedded in gold (the divine nature) and upheld by the golden chain of Divine promises, what wonder
that ‘
The righteousness of the law is fulfilled in us!’” Rom 8:1, 4 (T 35, 36)

“The expression “
thou shall put in the breastplate of judgment the Urim and the Thummim
signifies the pressing or snapping of the various gems into their separate sockets or gold compartments
(
Exod 28:30). Thus it is the jewels themselves that are referred to in a collective sense . . . and not
additional stones or imaginary religious dice, tarot cards, or other artifacts placed within the fold or
pouch of the breastplate tapestry. The two Hebrew words
Urim and Thummim are both rendered in the
plural.
The former, denoting “lights,” is derived from the term Horus, which is associated with the sun
rising above the horizon to enlighten the world;
the latter, signifying “darkenings,” is derived from
Thum and is related to the sunset at the completion of day. In other words, when the stones shone
above their natural luster, a favorable response was indicated (
Urim); and conversely, if they dimmed
below their normal brilliance, the reply was negative (
Thummim).” “The Keys of Revelation”, page
576


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