Elisheba: The Priest’s Wife (Exodus 6:23)

Who was Aaron’s wife? Elisheba

Exodus interrupts its narrative to supply a genealogy of the heads of the first three tribes of Israel (Exodus 6:14-27). The list naturally focuses on the tribe of Levi, the clan of its leaders, Moses and Aaron (Exodus 6:16-27). Amid this context, Aaron’s wife, Elisheba, makes her only biblical appearance (Exodus 6:23).

Aaron married Elisheba, the daughter of Amminadab, the sister of Nahshon, and she bore him Nadab and Abihu, Eleazar and Ithamar. (Exodus 6:23 NASB)

Elisheba is obscure. She appears only in this genealogy and nothing is said of her apart from her family ties. Pamela L. McQuade (b. 1953) acclimates:

Aaron’s wife doesn’t get a lot of press in the Bible. Her brother Nahshon gets more mention as a leader of the tribe of Judah [Exodus 6:23; Numbers 1:7, 2:3, 7:12, 17, 10:14; Ruth 4:20, I Chronicles 2:10, 11; Matthew 1:4; Luke 3:32], but Elisheba would have been well known to the Israelites, as wife of their high priest [Exodus 6:23]. (McQuade, The Top 100 Women of the Bible: Who They Are and What They Mean to You Today, 47)

Some have attempted to fill this void in Elisheba’s story. One strand of Jewish tradition claims that she served as one of the midwives who protected Hebrew babies in Exodus’ opening chapter. (Exodus 1:15-21).

Scott M. Langston (b. 1960) researches:

Were the “midwives of the Hebrews” Egyptians or Hebrews? In the Septuagint, as in Josephus [37-100], they were Egyptians. In the Talmud, however, they were Jewish. One Talmudic tradition, also followed by Targum Neofiti I and Targum Pseudo-Jonathan, identified Shiphrah as Jocheved, Moses’ mother, and Puah as Miriam, his sister. The other understood the midwives to be Jocheved and Elisheba, the wife of Aaron (b. Sotah 11b). Exodus Rabbah agreed that they were Hebrew and recorded numerous explanations of their names. Their ethnicity made a difference in the story. As Egyptians, they exemplified God’s ability to use non-Hebrews to achieve his purposes. As Hebrews, they became symbols of the national struggle for freedom. (Langston, Exodus Through the Centuries, 18)

Some scholars have supplied Elisheba a voice. Penina Adelman (b. 1953) apprises:

Very little has been written about Elisheba. Ellen Frankel [b. 1951], author of The Five Books of Miriam (New York: G.P. Putnam’s Sons, 1996), pages 159-61, responds to this void by letting Elisheba speak in her own voice...Jill Hammer [b. 1969] has responded to the lack of material on Elisheba with a midrash of her own, which also portrays Elisheba in her midwife guise. It is called “The Tenth Plague” and can be found in the midrash collection Sisters at Sinai: New Tales of Biblical Women (Philadelphia: The Jewish Publication Society, 2004), pages 105-113. (Adelman, “Elisheba”, Praise Her Works: Conversations with Biblical Women, 138-39)

Elisheba is the only person who carries this name in the Hebrew Bible (Exodus 6:23). Though uncommon in the modern era, the name did briefly make its way into the mainstream when actress Elizabeth Taylor (1932-2011) adopted it upon her conversion to Judaism in 1959.

William H.C. Propp (b. 1957) studies:

Ĕlîšeba‘ seems to mean “My god is Seven” (cf. the names batšeba‘ ‘Seven’s daughter,’ yehôšeba‘/yehôšab‘at ‘Yahweh is Seven,’ be’ēršeba‘ ‘Seven’s well’ and šeba‘ ‘Seven’; compare to the Byblian king Sibitti-běl ‘Baal is Seven’ mentioned in inscriptions of Tiglath Pileser III [Ancient Near Eastern Texts Relating to the Old Testament 282, 283]). Is šeba‘ an Israelite manifestation of the Mesopotamian god/gods/demons Sebettu ‘the Seven,’ on whom see D.O. Edzard [1930-2004] (1965:124-25)? For other etymologies see Samuel E. Loewenstamm [1907-1987] (1950). (Propp, Exodus 1-18 (Anchor Bible), 279)

Victor P. Hamilton (b. 1952) informs:

The name ’élîśeba’ (Elisheba) is the Hebrew form of “Elizabeth”. What “Elizabeth” means is debatable, but two possibilities are “My God is the One by whom to swear” or “My God is Seven.” (Hamilton, Exodus: An Exegetical Commentary, 106)

Craig A. Evans (b. 1952) connects:

According to Luke, the mother of John the Baptist and wife of Zechariah the priest is Elizabeth (Luke 1:5). The name Elizabeth is a variant of the biblical name Elisheba (אלישבע), the wife of Aaron (cf. Exodus 6:23), which in the Septuagint is Έλισάβεθ. The Greek form Έλισάβη appears on an ossuary from Silwan, Jerualem (cf. Hans Henry Spoer [1873-1951] 1907; Samuel Klein [1886-1940] and Jean-Baptiste Frey [1878-1939] no. 1338). (Evans, Jesus and the Ossuaries: What Jewish Burial Practices Reveal about the Beginning of Christianity, 82)

The fact that Elisheba is named is significant in and of itself as Exodus seldom identifies women by name. Carol Meyers (b. 1942) notes:

Only six women (Elisheba [Exodus 6:23], Jochebed [Exodus 6:20], Miriam [Exodus 15:20, 21], Puah [Exodus 1:15], Shiphrah [Exodus 1:15], and Zippporah [Exodus 2:21, 4:25, 18:2]) are mentioned by name in the book of Exodus. But many more are referred to in the narratives, especially in chapters 1-3 [Exodus 1:1-3:22]; and generic women are mentioned in the Decalogue and community regulations of chapters 20-23 [Exodus 20:1-23:33]. (Meyers, Exodus (New Cambridge Bible Commentary), 25)

It is worth noting that Moses’ wife and sister are unnamed in this genealogy while Elisheba is.

It is also rare for women to be mentioned in genealogies. Victor P. Hamilton (b. 1952) comments:

Unlike most genealogies in Scripture or elsewhere, it [Exodus 6:14-27] includes the names of women (Matthew 1:1-17 is another exception to the rule); Jochebed [Exodus 6:20], Elisheba [Exodus 6:23], an anonymous daughter of Putiel (wife of Eleazar, Aaron’s daughter-in-law, Phinehas’s mother) [Exodus 6:25], and Miriam in Exodus 6:20 if we follow the reading of the Septuagint and the Samaritan Pentateuch. What makes the presence of these women so unique here is that this genealogy is about who has the proper bloodlines to serve as high priest or just as priest, an office restricted by sex to males. There are no “priestesses” in the Old Testament. (Hamilton, Exodus: An Exegetical Commentary, 108)

Tikva Frymer-Kensky (1943-2006) analyzes:

She [Elisheba] never appears in any story, and the mention of her name in this brief genealogy must be related to the purpose of this family listing. Such listings don’t ordinarily include female ancestors. This genealogy foregrounds Moses and Aaron, and the addition of named women to their family tree — Moses’ mother Jochebed [Exodus 6:20] as well as Elisheba [Exodus 6:23] — perhaps contributes to the prominence of their lineage. Moreover, the inclusion of a mother’s name indicates how significant these women were to the destiny of their children. (Carol L. Meyers [b. 1942], Toni Craven [b. 1944], Ross Shepard Kraemer [b. 1948], “Elisheba”, Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew Bible, the Apocryphal/Deuterocanonical Books and New Testament, 73)

Elisheba is the wife of Aaron, the high priest (Exodus 6:23). There is either a significant difference in age between Elisheba and her husband or there is a gap in the genealogy.

William H.C. Propp (b. 1957) relays:

Heinrich Holzinger [1863-1944] (1900:20) observes that Aaron may be considerably older than his wife. He is of the fourth generation from Jacob, she of the sixth. (Propp, Exodus 1-18 (Anchor Bible), 279)

Brevard S. Childs (1923-2007) counters:

The principle of selectivity is...clear in comparing other genealogies within the Old Testament. So, for example, according to Exodus 6, Aaron and Moses belong to the fourth generation after Jacob, whereas from the lists in Ruth 4:18-20 and I Chronicles 2:4-10, it would appear that Aaron’s wife Elisheba, the daughter of Amminadab, belonged to the sixth generation. (Childs, The Book of Exodus: A Critical, Theological Commentary (Old Testament Library), 117)

Douglas K. Stuart (b. 1943) concurs:

Moses’ listing of his and Aaron’s ancestry has, typically, gaps. It mentions Moses and Aaron in the fourth generation after Jacob, although Aaron’s wife Elisheba (Exodus 6:23) seems to fit in the sixth generation after Jacob according to the data lists in I Chronicles 2:4-10 and Ruth 4:18-20. By mentioning only the generations of Levi, Kohath, Amram, and Aaron/Moses (Exodus 6:16-20), it could seem to give the impression that there were in fact only four generations from the entrance into Egypt until the exodus—a period of 430 years (cf. Exodus 12:20). This is theoretically possible in light of the long lives of Levi, Kohath, and Amram and the fact that Moses was eighty when the exodus began, but it would require that each father in this group had the son named in this group at about age one hundred. (Stuart, Exodus (New American Commentary), 176)

Though relatively inconsequential within the confines of the Bible, Elisheba was likely eminent during her own lifetime as she was a prominent member of Israel’s first family.

Ronald L. Eisenberg (b. 1945) educates:

The Talmud notes that “Elisheba had five joys more than the daughters of Israel” on the day the Tabernacle was dedicated. “Her brother-in-law [Moses] was a king, her husband [Aaron] was a high priest, her son [Eleazar] was segan [deputy high priest], her grandson [Pinchas] was anointed [as deputy high priest to lead the army for battle], and her brother [Nachshon] was the prince of his tribe; yet she mourned her two sons [Nadab and Abihu]” (Zevachim 102a). (Eisengberg, Essential Figures in the Bible, 62)

Midrash has also attached Elisheba with Proverbs’ description of the ideal woman (Proverbs 31:25). Michael V. Fox (b. 1940) edifies:

Yalqut Shimoni...assembles midrashic comments that identify the Woman of Strength [Proverbs 31:10-31] with Sarah...Memories of other women are evoked as well. “Strength and majesty are her raiment” (Proverbs 31:25a) was associated with Elisheba daughter of Amminadab (Exodus 6:23), and “She opens her mouth in wisdom” (Proverbs 31:26a) brought to mind the wise woman who spoke with Joab (II Samuel 14:2). These and similar associations were not meant to be exclusive identifications but to point to women who exemplify the qualities described in this poem. (Fox, Proverbs 10-31 (Anchor Bible), 906)

Elisheba’s presence within Exodus’ genealogy gives credibility to her family’s position. Susanne Scholz (b. 1966) discusses:

An extensive genealogy interrupts the events. Strengthening the authority of Moses (Exodus 6:14-25), the list legitimates him as the leader of the people of Israel. The passage includes his male and a few female ancestors. The women are characterized as daughters, wives and mothers...Women are significant only in their relationship to men (cf. Exodus 1:27-:20). Jochebed, the mother of Moses, is named (Exodus 6:20) but not Moses’ sister and wife. Instead, Aaron’s wife Elisheba (Exodus 6:23) and the daughters of Putiel are listed. One of the daughters marries Eleazar and gives birth to a son (Exodus 6:25). (Athalya Brenner [b. 1943], “The Complexities of ‘His’ Liberation Talk: A Literary Feminist Reading of the Book of Exodus”, A Feminist Companion to Exodus to Deuteronomy, 30)

In addition to Moses, the genealogy also bolsters his descendants, who likely need the credibility more than he. Thomas B. Dozeman (b. 1952) concludes:

The structure indicates the important position of Phinehas [Exodus 6:25]. He is the only character named in the sixth generation of descendants from Levi. Additional information provided by the P author further accentuates his position. The P author provides the age of three characters, Levi (137 years) [Exodus 6:16], Kohath (133 years) [Exodus 6:18], and Amram (137 years) [Exodus 6:20], emphasizing the ancestry of Aaron. Then, beginning with the father of Aaron, Amram, the P author also includes the name of the wife: Amram married Jochebed, his father’s sister [Exodus 6:20]; Aaron married Elisheba, the daughter of Amminadab, and the sister of Nashshon [Exodus 6:23]; and Eleazar married one of the daughters of Putiel [Exodus 6:25]. The recording of the mothers further accentuates the status of Phinehas. (Dozeman, Exodus (Eerdmans Critical Commentary), 172)

Exodus’ genealogy serves to bolster the credibility of the priestly line and Elisheba’s inclusion assists in accomplishing this objective (Exodus 6:14-27). Her children, introduced with her (Exodus 6:23), will later play prominent roles. Eleazar will become the nation’s high priest (Numbers 20:23-29) making Elisheba both the wife and the mother of a high priest. From this one reference, it is clear that Elisheba is deemed a great success, a woman many likely aspired to be (Exodus 6:23).

Why is Elisheba named in Exodus’ genealogy when so few women are (Exodus 6:23)? Were you documented as merely a name in your family’s genealogy what could be said of you? Who benefits more from this genealogy, its early or later entries? How important are bloodlines to clergy? What are the advantages and disadvantages to being a second generation minister? Do you add credibility to your relatives and associates?

Elisheba is presented as the wife of the high priest, Aaron (Exodus 6:23). This relationship is accentuated given its connection to a remark made by God earlier in the chapter (Exodus 6:7). Bruce Wells (b. 1968) correlates:

Take you as my own people (Exodus 6:7)...Literally the statement is, “I take [lāqah] you to myself as a people.” The forming of a marriage relationship is also expressed in this way: “Aaron took [lāqah] ...to himself as a wife” (literal translation Exodus 6:23). (John H. Walton [b. 1952], Genesis, Exodus, Leviticus, Numbers, Deuteronomy (Zondervan Illustrated Bible Backgrounds Commentary), 185)

This type of connection is rare in the Old Testament. Madeline Gay McClenney-Sadler (b. 1967) assesses:

There are only seven marriages in the Pentateuch which provide sufficient kinship information about each character to suggest a preferred marriage form: Milcah–Nahor (Genesis 11:29); Sarah–Abraham (Genesis 12:13, 20:12); Rebekah-Isaac (Genesis 24:4); Mahalath-Esau (Genesis 28:9); Leah–Jacob–Rachel (Genesis 29:30); Aaron–Elisheba (Exodus 6:23) and Amram–Jochebed (Exodus 6:20). (McClenney-Sadler, Re-covering the Daughter’s Nakedness: A Formal Analysis of Israelite Kinship Terminology and the Internal Logic of Leviticus 18, 57)

Given its structure, some have seen practical marriage advice implicit in the genealogy. Ronald L. Eisenberg (b. 1945) informs

The biblical text describes Elisheba as the daughter of Amminadab and the sister of Nachshon (Exodus 6:23). Because the second relationship would seem to be obvious from the first, Rava [280-352] inferred an underlying teaching: “A man who [wishes] to take a wife should inquire about [the character of] her brothers” (Bava Batra 110a), because “most children resemble the brothers of the mother” (Sopherim 15:20). (Eisengberg, Essential Figures in the Bible, 62)

Yehuda Berg (b. 1972) applies:

In an apparent non sequitur, the verse mentions that Elisheva was Nahshon’s sister [Exodus 6:23]. This is important later, Nahshon, who will be one of the foremost tribal princes, will also be the first person to enter the Red Sea when it parts. But there is also a relevant lesson here for us today. Whenever we are considering entering into a relationship, we must take into account the other person’s family because they are the people who have shaped our partner’s concept of the world. (Berg, Exodus (Kabbalistic Bible), 62)

Unlike his brother Moses (Exodus 2:16-22, Numbers 12:1), Aaron marries a fellow Hebrew. But he does not marry someone from his own tribe of Levi. The marriage between Aaron and Elisheba unites two of Israel’s most prominent tribes, Judah and Levi.

William H.C. Propp (b. 1957) relates:

Eliheba is identified by both father and brother because these were an unmarried woman’s primary guardians, and perhaps because, in cases of polgyny, naming a brother in effect identified a woman’s mother. In light of the emphasis on Moses’ and Aaron’s pure Levitic ancestry, it is surprising that Aaron should marry a Judahite (cf. Numbers 1:7, etc.). But Elisheba is the daughter and sister of David’s ancestors Amminadad and Nahshon (Ruth 4:20-22; I Chronicles 2:10-15). The tradition may reflect close ties between the royal house of David and the Jerusalem priesthood (Richard Elliott Friedman [b. 1946] 1987:213). (Propp, Exodus 1-18 (Anchor Bible), 279)

Michele Clark Jenkins (b. 1954) pronounces:

Elisheba is mentioned in Scripture to tell of the marriage union of the Levites with the tribe of Judah. Her husband, Aaron, was a Levitical priest. The priests could not inherit nor leave an inheritance. However, Levites could intermarry with women from other tribes because there would be no confusion regarding inheritances, particularly the allocation of land that God had made to each tribe. (Jenkins, She Speaks: Wisdom From the Women of the Bible to the Modern Black Woman, 63)

Victor P. Hamilton (b. 1952) reviews:

Exodus 6:23 tell us that Aaron does not marry a fellow Levite(ss), but instead marries Elisheba/Elizabeth. Her father is Amminadab, and her brother is Nashshon (a name meaning “snakelike” [the Hebrew word nāhāš, “serpent/snake,” as in Genesis 3 [Genesis 3:1, 2, 4, 13, 14], and -ôn, a characterizing affix]). Both her father and her brother are links in the line of from Judah to David and to Jesus (Ruth 4:20; I Chronicles 2:10-11; Matthew 1:4; Luke 3:32-33). Her brother, Nahshon, is the individual from the tribe of Judah who assists Moses in taking the census (Numbers 1:7). That means that the Levitical priest Aaron is married to a Judahite and that the second generation of high priests comes from mixed tribal groups, Levitical and Judahite. Thus, in the ancestry of Jesus Christ, our High Priest and King of kings, there is an interesting mixture of Levi and Judah. (Hamilton, Exodus: An Exegetical Commentary, 109)

The union of the priestly tribe of Levi with the royal tribe of Judah in the life of Aaron and Elisheba (Exodus 6:23) foreshadows their perfect union in the life of Jesus. It proves to be an unbeatable combination.

Is Aaron’s and Elisheba’s union politically motivated? How important is it to be familiar with a potential spouse’s family before consenting to marriage? Where else do the roles of king and priest overlap? When have two famous families merged? When have you seen a marriage in which the whole was greater than the sum of its parts? What is the most effective combination of people or things of which you are aware?

“Love is a partnership of two unique people who bring out the very best in each other, and who know that even though they are wonderful as individuals, they are even better together.” - Barbara Cage

The Clothes Make the Man? (Exodus 28:4)

Who wore an ephod? The high priest (Exodus 28:4)

In defining Aaron’s role as the high priest for the new nation of Israel, God establishes a very strict dress code (Exodus 28:4-43). God commands Moses:

“These are the garments which they shall make: a breastpiece and an ephod and a robe and a tunic of checkered work, a turban and a sash, and they shall make holy garments for Aaron your brother and his sons, that he may minister as priest to Me.” (Exodus 28:4 NASB)

Maxie Dunnam (b. 1934) comments:

The garments were very ornate, of fine linen, intricately embroidered, not to draw attention to the priest, but to the office, the function. Seven pieces of apparel are described. (Dunnam, Exodus (Mastering the Old Testament), 338)

Of the cataloged items, the ephod is unquestionably one of the most important. It is meticulously described with explicit instructions as to its construction (Exodus 28:6-14, 39:1-17) .

Ronald E. Clements (b. 1929) prioritizes:

The ephod was the most important item of the clothing of a priest, and was apparently at one time the only substantial item worn (I Samuel 2:28, 14:3, 22:18). It consisted of a loin-cloth fastened by a strap or belt around the hips. It was probably, at a very distant time, the normal item of dress for everybody. (Clements, Exodus (Cambridge Bible Commentary), 181)

Victor P. Hamilton (b. 1952) counters:

The ephod is the second most important item of clothing the priest wears after the breastpiece. The reason for describing the ephod before the breastpiece may be because it provides the support for the breastpiece (Umberto Cassuto [1883-1951] 1967: 373). (Hamilton, Exodus: An Exegetical Commentary, 485)

Whether ranking first or second in importance, the ephod is highly significant.

The term ephod is a transliteration of the Hebrew ‘êphôd. Though this term is not in popular use most translations leave it untranslated (ASV, ESV, HCSB, KJV, MSG, NASB, NIV, NKJV, NLT, NRSV, RSV) though some Bibles using contemporary language render the garment “priestly vest” (CEV).

The exact meaning of the term has not been determined. Victor P. Hamilton (b. 1952) traces:

We remain uncertain of the origin of the word ’ēpōd. John A. Tvedtnes [b. 1941] (1982) connects the Hebrew word with the Egyptian ifd/y/yfd (“cloth”). Others suggest that the Hebrew word is cognate with Akkadian epattu (“a costly garment’). (Hamilton, Exodus: An Exegetical Commentary, 485)

Robert Alter (b. 1935) speculates:

The ephod (the Hebrew root suggests “binding” or “wrapping around”) evidently was a kind of apron, though opinions differ on this. It has a secondary meaning as an oracular device. (Alter, The Five Books of Moses: A Translation with Commentary, 474)

The ephod is a distinct item. Douglas K. Stuart (b. 1943) differentiates:

In the divine instructions given to Moses in this chapter, the ephod is distinguished from the breastpiece that was attached to it for the purpose of diving God’s will through Urim and Thummim. The term ephod, however, came to include automatically the notion of “ephod with breastpiece attached” since the two pieces were not used separately, and after the book of Exodus one encounters the term “ephod” rather consistently for the ephod-breastpiece assembly. (Stuart, Exodus (New American Commentary), 606)

In spite of the relatively large space devoted to the ephod, it cannot be replicated with any certainty; its exact form and function remain indeterminate. H.L Ellison (1903-1983) acknowledges:

We have no means of giving a definitive meaning to “ephod”, the English being simply a transliteration of the Hebrew. As R. Alan Cole [1923-2003] says, “The extent of our puzzlement is shown by the fact that we do not know whether the ephod was a waistcoat or a kilt, to use modern terms.” (Ellison, Exodus (Daily Study Bible), 152)

Cornelis Van Dam (b. 1946) elaborates:

Opinion is divided about where the ephod was worn. One view holds that it was like an apron and worn below the waist (Menahem Haran [b. 1924], 106). The rendering of the Septuagint...and the testimony of Josephus [37-100] (Antiquities of the Jews 3.7.5. §162), however, favor the interpretation that it was worn on the upper part of the body. Such ephodlike garments have been attested in New Kingdom Egypt, indicating some cultural affinity with the Old Testament ephod. (T. Desmond Alexander [b. 1955] and David W. Baker [b. 1950], “Priestly Clothing”, Dictionary of the Old Testament: Pentateuch, A Compendium of Contemporary Biblical Scholarship, 643)

Carol Meyers (b. 1942) concedes:

Neither of these priestly vestments can be reconstructed with confidence, but several aspects of each, apart from the other, can be discerned. Although not the first item in the introductory list, the ephod (Exodus 28:6-14) is the first for which directions are given. Perhaps this piece comes at the beginning because of its apparent antiquity in the array of Israelite priestly apparel. In addition to the priestly texts of the Pentateuch, it appears in a handful of deuteronomic texts relating to the premonarchic and early monarchic periods; and an equivalent term appears in other ancient Semitic texts. These sources contain such disparate information, however, that it is very difficult to understand what an ephod looked like or how it was used. Scholars have struggled with the ephod problem since antiquity. The appearance and use of the ephod clearly varied over the millennium or more represented by all these sources. What is constant is that the ephod always related to ritual matters – sometimes as a ritual garment, sometimes as a divinatory device, and sometimes as both. In Exodus and other priestly texts, its detail and its association with the breastpiece make it likely that it was worn by the priest and used for oracular purposes. (Meyers, Exodus (New Cambridge Bible Commentary), 242)

The term’s inconsistent use within the Bible further muddies the waters. Brevard S. Childs (1923-2007) reports:

It remains a question whether the description of the ephod is consistent throughout the entire Old Testament. In the earlier period, especially in the Micah stories (Judges 17:1-13), the ephod is associated with ‘house gods’ in a manner which is no longer fully clear (cf. also I Samuel 2:18; II Samuel 6:14, 20). However, in Exodus the ephod is part of the priestly clothing, being a type of apron of different colors on which the breastpiece was attached. Cf. the depiction by Kurt Galling [1900-1987], Exodus, p. 141. The other critical literature is cited by Julian Morgenstern [1881-1976]...pp. 114ff., the more recent by Rudolf Smend [1851-1913], Biblisch-historisches Handwörterbuch, col. 420 and Roland De Vaux [1903-1971], Ancient Israel: Its Life and Instructions, p. 544. (Childs, The Book of Exodus: A Critical, Theological Commentary (Old Testament Library), 527)

Randall C. Bailey (b. 1951) conjectures:

The term “ephod” seems to imply two different kinds of cultic objects. Often in connection with the teraphim as well as images, the ephod at times was regarded as idolatrous (Judges 17:3-5, 18:14, 17-20; for the teraphim see I Samuel15:23; II Kings 23:24). Gideon created an ephod by which Israel “prostituted themselves by worshiping it there and it became a snare to Gideon and his family” (Judges 8:24). Goliath’s sword was kept “wrapped in cloth behind the ephod” (I Samuel 21:9). The ephod could be worn or carried (I Samuel 2:18, 28, 14:3, 22:18...II Samuel 6:14; I Chronicles 15:27). Its use to ascertain the divine will (I Samuel 23:9-11) seems to have produced the phrase “breastpiece of decision” (משפט חשו, hōšen mišpat, Exodus 28:15, 29). Such varied uses are difficult to reconcile. (Bailey, Exodus (The College Press NIV Commentary), 305)

Victor P. Hamilton (b. 1952) suggests:

Subsequent references to this ephod may or may not be referring to the high priest’s golden ephod (see Philip R. Davies [b. 1945] 1975: especially 84-85). For example, the ephod Gideon “set up” (Judges 8:27) seems to be a statue or an upright object rather than a garment (also see Judges 18:18), “the statue/carved image of the ephod [pesel hā’‘ēpôd]”. And how do young Samuel (I Samuel 2:18) and dancing David (II Samuel 6:14) get away with wearing something that only the high priest is to wear? Maybe there is more than one kind of ephod. Or maybe all ephod references are to the same phenomenon, but a phenomenon that has different manifestations throughout Israel’s history. (Hamilton, Exodus: An Exegetical Commentary, 486)

Despite the uncertainty, at the very least a rough sketch of the garment can be reconstructed. Victor P. Hamilton (b. 1952) characterizes:

The ephod is shaped liked an apron encircling the body and covers the loins (maybe from waist to thigh). It is kept in position on the body by means of two shoulder pieces (Exodus 28:7) and a fastening band (Exodus 28:8). Gold is its most dominant material and color. This is indicated by Exodus 28:6, which lists gold before it lists any fabrics. (Hamilton, Exodus: An Exegetical Commentary, 485)

Terry W. Eddinger (b. 1964) envisions:

An ornate, sleeveless outer garment worn by the Israelite high priest. Exodus 28:6-10 describes the ephod as a garment made of fine, twisted linen decorated with gold, blue, purple, and scarlet material. Two shoulder pieces and a woven belt made of the same material complete the outfit. Affixed to the shoulder pieces were two onyx stones inscribed with the names of the sons of Israel. A breastplate made of the same materials and decorated with 12 precious stones, symbolizing the 12 tribes, was attached by golden rings to the front of the ephod (Exodus 28:15-28). A pocket in the breastplate stored the Urim and Thummim, the lots of divination. (David Noel Freedman [1922-2008], “Ephod”, Eerdmans Dictionary of the Bible, 415)

Walter C. Kaiser, Jr. (b. 1933) delineates:

The ephod probably was a high priestly waistcoat woven of blue, purple, scarlet, and white linen thread—all entwined with gold thread. Instead of having sleeves or being joined at the sides, it was hung from the shoulders by straps on each of which one onyx stone was mounted on top of a golden clasp, with the names of the six younger sons of Israel engraved on one stone and the six elder sons engraved on the other stone (Exodus 28:9-10). The Septuagint makes the onyx “emeralds,” while Josephus [37-100] (Antiquities of the Jews 3.165 [7.5]) makes them “sardonyx,” the best variety of onyx...A “waistband” (Exodus 28:8) made of the same material and style as the ephod held the front and back of the ephod to the priest’s body. It had no significance of its own. (Tremper Longman III [b. 1952] and David E. Garland [b. 1947], Genesis ~Leviticus (Expositor’s Bible Commentary), 527)

There are parallels to the ephod in other cultures of the period. Bruce Wells (b. 1968) addresses:

This description [Exodus 28:6] portrays the ephod as a rather expensive piece of clothing. A similar garment appears to be mentioned in Old Assyrian texts (the term is epattu) and in a few documents from Ugarit (ipd in Ugaritic). There is some hint that these garments were also costly though the evidence is inconclusive. Based on the biblical account, the ephod was like an apron that wrapped around the body from the waist down. Depictions of similar garments on figures that appear to be royal and/or divine have been preserved in artistic representations from New Kingdom Egypt. These garments include shoulder straps, fastened to the main piece by gems in similar fashion to the priestly ephod. Their purpose is unclear, as is any connection to their Israelite counterpart. (John H. Walton [b. 1952], Genesis, Exodus, Leviticus, Numbers, Deuteronomy (Zondervan Illustrated Bible Backgrounds Commentary), 253)

Due to these similarities some critical scholars have speculated that the ephod’s origins lay outside of Israel. William T. Miller (b. 1941) informs:

The ephod was apparently a vestlike garment that had in the past been used to decorate idols; in various places in the Old Testament, its use was prohibited. William H.C. Propp [b. 1957] suggests that P deliberately uses it in the legitimate cult, rather than avoid mentioning the existence of the garment altogether. (Miller, The Book of Exodus: Question by Question, 311)

Regardless of its origins, the ephod’s design carries considerable meaning within the context of Israel and later Christianity. Maxie Dunnam (b. 1934) observes:

The ephod (Exodus 28:6-14) included all the colors which have come to symbolize the characteristics of the person of Christ: gold—purity and power; blue—spiritual/divine; purple—sovereign king; scarlet—sacrifice. (Dunnam, Exodus (Mastering the Old Testament), 338)

The attire directly correlates to the high priest’s role. Peter Enns (b. 1961) connects:

We are not told here what its purpose is, but other biblical texts indicate that it is a means of finding God’s will (I Samuel 23:9-11, 30:7-8). The high priest functions not only in a sacrificial role but also as a conduit for God’s revelation to the people. (Enns, Exodus (The NIV Application Commentary), 530)

Of special significance is the inclusion of the names of the twelve tribes of Israel into the garment (Exodus 28:9-10). Carol Meyers (b. 1942) recognizes:

Two of the items, the ephod and breatspiece, are highly specialized, appearing almost exclusively in priestly contexts and probably having a specific role in ritual practice. Although very different in their construction, these two items share certain features. For one thing, their importance is signaled by the fact that directions for making them are far more extensive than for other pieces of priestly garb. Another feature is that they are linked structurally with rings and cords. Perhaps most striking is that they are both to be adorned with gemstones engraved for “remembrance” (Exodus 28:12, 19) with the names of the Israelite tribes. This feature has commemorative symbolic value, bringing all Israel into the tabernacle with Aaron as he carries out the rituals thought to help secure the well-being of the people or adjudicate their conflicts. (Meyers, Exodus (New Cambridge Bible Commentary), 241)

J. Gerald Janzen (b. 1932) interprets:

The fact that God instructs these tribal names to be placed on the ephod shows that God intends to remember. But the fact that God instructs the priests to bear these names on their shoulders shows that God calls the priests (and through them the whole people of God) to participate with God in the act of intercessory remembrance. Thus already, in the symbolism of the ephod, we see the two-sided character of intercession as something we do and something God does in and through us (Romans 8:26-27). (Janzen, Exodus (Westminster Bible Companion), 207–08)

The high priest is adorned in ornate attire intended to convey dignity, not of the man but of his position and task. As is often the case with fashion choices, the high priest’s clothing makes a statement before he ever opens his mouth.

What items of clothing are you familiar with which maintain their name from their language of origin? How is the high priest’s wardrobe befitting of his function? What items of clothing are unique to a particular profession? Whose work attire is most identifiable? Does clothing always make a statement? What, if anything, do your clothes say about you?

The high priest obviously stands out. His attire sets him apart, even from other clergy. This pays dividends for all involved. Philip Graham Ryken (b. 1966) appraises:

The grandeur of these garments was important not only for the high priest but also for the nation of Israel. Whenever the priest performed his sacred duties, he represented God’s people. He did not act for himself alone, but for all the people before God. What he wore, therefore, was as important to them as it was to him. (Ryken, Exodus: Saved for God's Glory (Preaching the Word), 871)

The high priest is especially set apart. Thomas B. Dozeman (b. 1952) discusses:

About ritual clothing, John E. Vollmer [b. 1945] states: “Special clothes are used to transform the priest into a ritual celebrant,” who is “capable of bridging the gap between the physical world and the world of the spirits.” Moreover, ritual clothing is shaped by theology, a view of ordination, and liturgical practice. The more the clergy is seen as a priesthood, according to Deborah H. Kraak, the greater will be the visual distinction in clothing between the religious leaders and the laity. This is certainly the case with the priestly vestments in Exodus 28:4-43. The clothing of Aaron as the high priest is the most distinctive, because it signifies his holy status. Most of the sacred vestments focus on the high priest, including the ephod, the breastplate, the Urim and Thummim, the robe, and the turban (Exodus 28:6-38). The vestments of the general priesthood also separate them from the laity, but in a less distinctive way. (Dozeman, Exodus (Eerdmans Critical Commentary), 642)

The high priest’s garb serves as a constant reminder to himself and everyone else that he has been consecrated by God for a special task. Every time he dons the ephod he renews his role as an intercessor between the sacred and the profane.

Why would a priest dress differently from parishioners? How is the pope, for instance, benefitted by his unique ensemble? Should clergy and laity dress differently? Since Jesus had to be identified by a traitorous kiss (Matthew 26:48-49; Mark 14:44-45; Luke 22:47-48), he obviously did not stand out; is this a model contemporary Christian ministers should follow when dressing? Is there a greater gap between laity and clergy in denominations whose ministers are governed by a specific dress code? At your place of worship, do clergy dress differently from the parishioners? How important is a minister’s wardrobe?

“Fashion is a language that creates itself in clothes to interpret reality.” - Karl Lagerfeld (b. 1933), renowned fashion designer

Rod in the Box (Hebrews 9:4)

Whose rod was kept in the gold covered chest, the Ark of the Covenant? Aaron’s rod

Hebrews is a self described “word of exhortation” to early Christians (Hebrews 13:22). In its ninth chapter, the imperfect earthly sanctuary is contrasted with its perfect heavenly counterpart to display the obvious superiority of the latter (Hebrews 9:1-12).

In making this argument, Hebrews depicts the earthly sanctuary (Hebrews 9:1-5). Thomas G. Long (b. 1946) describes:

In this very inventive passage, the Preacher takes the congregation on a guided tour of the old desert tabernacle, the first sanctuary of Israel under the old covenant (the Preacher’s narration is not absolutely precise, but it roughly follows the description of the design and furnishings of the tabernacle woven through Exodus 25-40). The Preacher even takes the congregation where they would not have been allowed to go: into the very inner sanctum, the Holy of Holies. (Long, Hebrews (Interpretation: A Bible Commentary for Teaching & Preaching), 93)

While recounting the furnishings of the holy of holies, Hebrews mentions three items enclosed in the ark of the covenant: a jar of manna, Aaron’s rod and the tablets on which the Ten Commandments were inscribed (Hebrews 9:4).

Behind the second veil there was a tabernacle which is called the Holy of Holies, having a golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden jar holding the manna, and Aaron’s rod which budded, and the tables of the covenant; (Hebrews 9:3-4 NASB)

Luke Timothy Johnson (b. 1943) teaches:

The “ark of the covenant”...is a box or chest (kibōton) that is also called by the Septuagint the kibōtos martyriou (“ark of the testimony”) (Exodus 25:10). Exodus 25:16 says simply that Moses is to put into the ark “testimonies” (ta martyria) that I will give you.” The term means “evidences,” and the author elaborates three such concrete pieces of evidence for God’s presence among the people—only one of which Exodus itself specifies, namely “the tables of the covenant” (see Deuteronomy 10:1-5; I Kings 8:9; II Chronicles 5:10) given to Moses from the hand of God (Deuteronomy 9:9-10). The other two items were also signs of God’s presence and protection. The miraculous manna (Exodus 16:31) fed the people in the wilderness, and some of it was preserved in a jar (Exodus 16:32-34) that the Septuagint characterizes as “golden” (Exodus 16:33; see also Philo [20 BCE-50 CE], Preliminary Studies 100). Moses was told to place the jar “before God,” but not specifically in the ark. The flowering rod of Aaron was equally a sign of “evidence” of God’s protection, through the selection of Aaron as the one whom God wanted to approach the tent of testimony, and put an end to the murmuring of the people (Numbers 17:16-26). Once more, Moses is instructed to place the rod before the testimony “as a sign for the sons of rebellion” (Numbers 17:25), though not in the ark, as Hebrews has it. (Johnson, Hebrews: A Commentary (New Testament Library), 220)

David L. Allen (b. 1957) adds:

The “ark of the covenant” is described in the Greek text with a perfect tense participle “covered around,” an adverb meaning “on (from) all sides” and the dative “with gold.” William L. Lane (1931-1999) and the NIV both translate this Greek phrase as “gold-covered,” a descriptive phrase that gets at the meaning, but as J. Harold Greenlee [b. 1918] noted, such an attributive rendering violates Greek grammar. (Allen, Hebrews (New American Commentary), 461)

This passage marks the last of three references to Aaron, Israel’s first high priest, in Hebrews (Hebrews 5:4, 7:11, 9:4). It also represents the only reference to Aaron’s “rod” (ASV, KJV, MSG, NASB, NKJV, NRSV, RSV) or “staff” (ESV, HCSB, NIV, NLT) in the New Testament (Hebrews 9:4).

Aaron’s rod was a sacred object which originally symbolized his tribe’s selection as the nation’s priests (Numbers 17:1-11). Alan C. Mitchell (b. 1948) recounts:

The budding rod of Aaron, according to Numbers 17:1-9, was placed by Moses in the Holy of Holies. Twelve staffs with the names of the heads of the tribes were to be placed in the sanctuary, before the Lord. Aaron’s name was to be inscribed on the staff of Levi. When Moses returned the next day he saw that Aaron’s rod had sprouted a flower. This indicated that he was chosen by God for the priesthood, which was supposed to be a warning to rebels and to put an end to complaints. God instructed Moses to place his rod in the sanctuary before the covenant, but not in the ark itself. (Mitchell, Hebrews (Sacra Pagina), 175)

The inclusion of Aaron’s rod in the ark of the covenant is not referenced in the Old Testament. While the Ten Commandments are said to be placed in the ark (Exodus 25:16; Deuteronomy 10:2), the jar of manna and Aaron’s rod’s are not. At the dedication of the temple it is definitively stated that the tablets are the only items situated inside the ark (I Kings 8:9; II Chronicles 5:10).

David A. deSilva (b. 1967) notes:

The contents of the ark are not explicitly described in the Pentateuch save for the two tablets of stone containing the ten commandments (Deuteronomy 10:2; I Kings 8:9). The jar of manna (Exodus 16:32-34) and Aaron’s rod...(Numbers 17:10) were to be placed within the inner sanctum as a perpetual “testimony,” but the author of Hebrews actually has them stored within the ark (suggested perhaps by Exodus 18:21: “in the ark you shall put the testimony that I will give you.”). (deSilva, Perseverance in Gratitude: A Socio-Rhetorical Commentary on the Epistle “To the Hebrews”, 297-298)

Not only does the Old Testament fail to mention that the manna and the rod are not fixed in the ark of the covenant but this detail is also absent from rabbinic literature. Paul Ellingworth (b. 1931) acknowledges:

Rabbinic tradition, which in other respects goes beyond scripture in describing the contents of the ark, is more faithful to the Exodus text than Hebrews at this point in locating the pot of manna, and Aaron’s rod, not in but beside the ark...These details appear to have no independent significance for the author; he does not, for example, relate the gift of manna to Israel’s status as a wandering people. (Ellingworth, The Epistle to the Hebrews (New International Greek Testament Commentary), 428)

In the Old Testament, the manna and Aaron’s rod were deemed sacred objects but were to be placed in front of the ark, not in it. It has been argued that Hebrews is indicating as such. David L. Allen (b. 1957) reveals:

The location of the jar of manna and the staff “in” the ark is problematic when compared to both the Hebrew and Septuagint texts of Exodus 16:33 and Numbers 17:10...In the Hebrew text, the same preposition lipnê, “in front of” or “before” is used to describe the location of the jar as before “the Lord” and the rod as in front of “the testimony.” The question is whether the jar of manna and Aaron’s rod were placed inside the ark or in front of the ark. The linguistic ambiguity of the preposition lipnê in the Old Testament texts above can be interpreted either way. (Allen, Hebrews (New American Commentary), 461-62)

F.F. Bruce (1910-1990) rejects:

According to Exodus 16:33ff Moses commanded Aaron to put an omer of manna (about four pints, one-tenth of an ephah) in a jar, “and place it before Yahweh, to be kept throughout your generations”; and Aaron accordingly “placed it before the testimony, to be kept.” Similarly, when twelve rods or sceptres, one for each tribe of Israel, had been laid up “in the tent of meeting before the testimony,” Aaron’s rod, the rod of the tribe of Levi, was found the next day to have put forth buds, blossoms, and ripe almonds—a token that Aaron was the man whom God had chosen for the priesthood (Numbers 17:1-10). Moses was then directed to “put back the rod of Aaron before the testimony, to be kept as a sign for the rebels” (Numbers 17:10). Does the phrase “before the testimony” imply that these objects were placed inside the ark, or simply that they were laid in front of it? Franz Delitzch [1813-1890] thinks that the former “is a natural conclusion” from the phrases “before Yahweh” and “before the testimony”; this is by no means clear, especially as regards the phrase “before Yahweh,” for this phrase is used of other installations in the tabernacle, which were certainly not inside the ark. On the other hand, it will not do to say that the antecedent of “wherein” is not “the ark” but “the tent called the holy of holies” (Hebrews 9:3); this puts an intolerable strain on the natural construction of the sentence by the distance which it places between the relative and its antecedent. It is not to be doubted that our author represents the jar of manna and the rod as having been inside the ark along with the tables of the law. (Bruce, The Epistle to the Hebrews, 203)

William L. Lane (1931-1999) relays:

The statement that the ark contained, in addition to the stone tablets of the covenant, the golden jar of manna and Aaron’s rod that blossomed, it is not attested elsewhere...According to all of the texts and versions known of the Old Testament, only the tablets of the covenant were actually placed within the ark (Exodus 25:16, 21; Deuteronomy 10:1-2; cf. I Kings 8:9; II Chronicles 5:10). Johannes van der Ploeg [1909-2004] (Revue Biblique 54 [1947] 219) suggested that the writer adopted a tradition according to which subsequently other objects were placed within the ark, a tradition presupposed in certain strands of rabbinic evidence (cf. Bava Batra 14a; Tosefta Yoma 3.7; ’Abot de Rabbi Nathan 41 [67a]). (Lane, Hebrews 9-13 (Word Biblical Commentary), 221)

These additional items could have fit in the ark but would likely have filled it. Joseph Ponessa (b. 1948) and Laurie Watson Manhardt (b. 1950) measure:

Exodus gives the dimensions 3.5 x 1.5 x 1.5 cubits, or 45 x 27 x 27 inches, just large enough to hold “a golden urn holding manna, and Aaron’s rod that budded, and the tables of the covenant. (Ponessa and Manhardt, Moses and the Torah (Come and See Catholic Bible Study), 97)

In surveying the Holy of Holies, Hebrews positions three sacred items into one sacred object. The ark of the covenant and the holy of holies where it is housed are truly sacred. Yet they pale in comparison to the future sanctuary (Hebrews 9:11-12).

Should the manna and the rod have been placed into the ark of the covenant? Who do you think did so and when? Is the ark magnified in any way by the inclusion of these items? Does placing the manna and the rod in the ark, where the items would be unseen, detract from their purpose to serve as a “testimony”? Is there anything you cherish that you conceal or hide? What objects are sacred to you? What do the ark’s contents mean individually and collectively?

The three items housed by the ark and the ark itself are tangible monuments of Israel’s connection to God. All of these objects come from the same period in Israel’s history, the formative period of the Exodus. Thomas D. Lea (b. 1938) assigns:

The ark contained three treasures. “The gold jar of manna” (Exodus 16:32-34) was a reminder of God’s faithful provision during the wilderness wanderings. Aaron’s staff that has budded (Numbers 17:1-11) reminded readers of God’s powerful warnings against complaint and faultfinding. The stone tablets of the covenant (Exodus 25:21-22) reminded them of God’s expectations, and pointed...to the ministry of Christ. (Lea, Hebrews & James (Holman New Testament Commentary), 167)

Gareth Lee Cockerill (b. 1944) condenses:

If the Ten Commandments were the foundation of God’s covenant, manna was evidence of his provision, and the rod symbolized his choice of Aaron as priest. (Cockerill, The Epistle to the Hebrews (New International Commentary on the New Testament), 378)

There may be a more significant reason for Hebrews’ allusion to Aaron’s rod. Donald A. Hagner (b. 1936) conjectures:

The reference to Aaron’s rod may be seen to have special importance, given the argument of chapter 7 [Hebrews 7:1-28]. The budding rod demonstrated the sole legitimacy of Aaron and the tribe of Levi in priestly service at the altar (cf. Numbers 18:7). But that uniqueness has now been displaced—indeed canceled—by the high priest of the order of Melchizedek. (Hagner, Hebrews (Understanding the Bible Commentary Series), 132)

In including the symbol of Aaron’s priesthood among the items that pales in comparison to Jesus’ priesthood (Hebrews 4:14-15, 5:6), Hebrews may be reiterating its point that Jesus is far superior to his predecessors. In comparison to Jesus, the old signs lose a little luster.

Do the ark of the covenant, the tablets containing the ten commandments, the jar of manna and Aaron’s rod still hold meaning? If so, what is it? What is the effect of Jesus on their significance? What are the tangible monuments to Jesus’ life? What serves as a “testimony” to your faith?

“If you’d rather live surrounded by pristine objects than by the traces of happy memories, stay focused on tangible things. Otherwise, stop fixating on stuff you can touch and start caring about stuff that touches you. - Martha Beck (b. 1962)

Aaron’s Magic Rod (Numbers 17:8)

Whose shepherd’s rod grew buds? Aaron’s

After disciplining Korah for leading a rebellion challenging Israel’s leadership (Numbers 16:1-50), God reiterated his decision for the Levites to inherit the priesthood by holding an open casting call (Numbers 17:1-5). Each of Israel’s twelve tribes submitted a personalized rod to be housed over night in the tent of meeting. The location is significant because it was “where I [God] meet with you” (Numbers 17:4 NASB). God would be making the decision as to who would lead the people and the tribe whose rod bloomed would guide the priesthood (Numbers 17:2-5).

In Israel, the rod was much more than a walking stick. It was a symbol of power and authority (Psalm 2:9, 89:32; Isaiah 10:24, 11:4; Ezekiel 20:37). Leaders would even take oaths by means of their staffs. In fact, in Hebrew the word for “staff” (matteh) is the same as “tribe” as a tribe’s chief would lead via the staff.

At God’s invitation, Aaron donated his rod to the cause and it was selected (Numbers 17:3, 8).

Now on the next day Moses went into the tent of the testimony; and behold, the rod of Aaron for the house of Levi had sprouted and put forth buds and produced blossoms, and it bore ripe almonds. (Numbers 17:8 NASB)

Specifically, the rod bloomed with buds, blossoms and almonds (Numbers 17:8). Timothy R. Ashley (b. 1947) comments that “the text describes the stages of growth of the plant. It is not clear whether it means all these stages were present simultaneously on the rod or only that the rod went through these stages, but the former is not impossible (Ashley, The Book of Numbers (New International Commentary on the Old Testament), 335).”

Regardless of how the buds developed, they were a miracle. Life sprung forth out of death. In the Iliad, an enraged Achilles swears an oath against Agamemnon exclaiming:

“But I will speak out to you, and will swear thereto a mighty oath: by this staff, that shall never more put forth leaves or shoots since first it left its stump among the mountains, nor shall it again grow green, for the bronze has stripped it on all sides of leaves and bark, and now the sons of the Achaeans carry it in their hands when they act as judges, those who guard the ordinances that come from Zeus; and this shall be for you a mighty oath (Homer [800-701 BCE] & A.T. Murray [1866-1940], Iliad, Book I, 233.)”

Achilles makes an oath with a rod claiming that he will go back on his word when the staff blossoms, which to him was an impossibility. It was an ancient equivalent of “when pigs fly”. Yet in the case of Aaron’s rod, pigs did fly.

After the rod blossomed, Moses had each tribe’s representative withdraw their rod, save for Aaron’s whose was put back in the place of testimony (Numbers 17:9-11). As the heads of each tribe retrieved their own staffs, they were witness to the affirmation of Aaron’s leadership. God had intentionally drawn Aaron’s straw. The blooming staff was a tangible sign of Aaron’s selection and was preserved as such. Hebrews states that the budding rod was even one of the contents of the Ark of the Covenant (Hebrews 9:4). The preserved rod was to serve as a preventive measure against further rebellion.

When has your authority been validated? Have you ever felt chosen by God? Why was a blossoming rod an appropriate sign in this situation? What sign would you have given to select the priesthood? Did Moses reimburse Aaron for the rod? Did the rod choose the owner or the owner the rod (a very bad Harry Potter reference)?

Throughout the ordeal, Aaron never defended his own honor and left the response to God.

Aaron’s rod had previously demonstrated miraculous powers by transforming into a serpent and swallowing all of Pharaoh’s magicians’s rods who coincidentally had also transformed into serpents (Exodus 7:8-12). Interestingly, both times Aaron’s rod performed supernatural feats, he was not holding it. Perhaps he had to let go of it for it to do its job.

In what areas of your life do you need to “let go and let God”?

God grant me the serenity
to accept the things I cannot change;
courage to change the things I can;
and wisdom to know the difference.
- Reinhold Niehbuhr (1892-1971), “The Serenity Prayer”