Exodus 28:35

Hebrew Bible

33 You are to make pomegranates of blue, purple, and scarlet all around its hem and bells of gold between them all around. 34 The pattern is to be a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe. 35 The robe is to be on Aaron as he ministers, and his sound will be heard when he enters the Holy Place before the Lord and when he leaves, so that he does not die. 36 “You are to make a plate of pure gold and engrave on it the way a seal is engraved: ‘Holiness to the Lord.’ 37 You are to attach to it a blue cord so that it will be on the turban; it is to be on the front of the turban.

Sirach 45:9

Ben Sira, Ecclesiasticus

7 He made an everlasting covenant with him, and gave him the priesthood of the people. He blessed him with stateliness, and put a glorious robe on him. 8 He clothed him in perfect splendor, and strengthened him with the symbols of authority, the linen undergarments, the long robe, and the ephod. 9 And he encircled him with pomegranates, with many golden bells all around, to send forth a sound as he walked, to make their ringing heard in the temple as a reminder to his people; 10 with the sacred vestment, of gold and violet and purple, the work of an embroiderer; with the oracle of judgment, Urim and Thummim; 11 with twisted crimson, the work of an artisan; with precious stones engraved like seals, in a setting of gold, the work of a jeweler, to commemorate in engraved letters each of the tribes of Israel;

 Notes and References

"... It is beyond doubt that the description of Aaron’s garments in Sirach 45:6–12 stems from Exodus 28 and has not been borrowed from the narratives in Exodus 39 and Leviticus 8 which are, to a large extent, to be considered parallels. There are several observations to make for a reasonable case in favor of Exodus 28. First, Klaus Koch has demonstrated the narrative of Exodus 28 to be more original in relation to Exodus 39 and Leviticus 8.17 Second, John Snaith refers only to Exodus 28 without even mentioning the other two narratives in discussing the description of Aaron’s garments.18 Of more importance, however, are some textual data: 1) the curious collocation (‘breastplate of judgement’) in Sirach 45:10c is found only in Exodus 28:15, 29, 30, and not in the other two texts; 2) the ringing of the bells at the hem of Aaron’s outer garment (Sirach 45:8–9) is absent in Exodus 39 and Leviticus 9 but is found in Exodus 28:35. In this respect, it is notable that Ben Sira dropped the odd motivation found in Exodus 28:35 (“so that he may not die”), substituting it instead with the motivation given in Exodus 28:12 concerning the two stones on the shoulder straps of the ephod ..."

Beentjes, Pancratius C. "Ben Sira’s Portrayal of Aaron and Phinehas (Sir 45:6–25): An Interaction between Tradition and Innovation" in Calduch-Benages, Núria, et al. (eds.) Ben Sira in Conversation with Traditions: A Festschrift for Prof. Núria Calduch-Benages on the Occasion of Her 65th Birthday (pp. 51-63) De Gruyter, 2022

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