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Priestly Garb and Bell Usage in the Holy of Holies

The Holy of Holies, also known as the Most Holy Place, was the innermost sanctuary of the Israelite tabernacle and later the Temple in Jerusalem [3, 10]. This sacred space was separated from the outer Holy Place by a veil [3, 10] and contained the Ark of the Covenant, the mercy seat, and the cherubim [3]. Access to the Holy of Holies was highly restricted, with only the High Priest permitted to enter, and then only on specific occasions, most notably the Day of Atonement (Yom Kippur) [12, 19]. The High Priest's attire and the use of bells on his garments were significant elements of his service in this sacred context.

The High Priest's garments were meticulously prescribed in the book of Exodus [9]. These included an ephod, a breastplate, and a robe, among other items [8, 12]. The ephod, an emblem of the priestly office, was made of gold, blue, purple, and scarlet materials, with onyx stones on its shoulders engraved with the names of the twelve tribes of Israel [8]. The robe of the ephod, worn beneath the ephod, was particularly notable for its adornments [12].

Attached to the hem of the High Priest's robe were golden bells interspersed with pomegranates [6, 11, 13]. Exodus 28:33-35 describes this: "And upon its hem you shall make pomegranates of blue and purple and scarlet yarns, all around its hem, with bells of gold between them all around: a golden bell and a pomegranate, a golden bell and a pomegranate, all around the hem of the robe. And it shall be on Aaron when he ministers, and its sound shall be heard when he goes into the Holy Place before the Lord, and when he comes out, lest he die" [1]. The Hebrew term for these bells is pa'amon (H6472) [2].

The purpose of these bells has been a subject of interpretation across various traditions. One prominent understanding is that the sound of the bells served to announce the High Priest's presence as he entered and exited the Holy of Holies [11, 13]. This audible signal was crucial because the High Priest ministered alone in this most sacred space. Josephus suggests that the shaking of his garment, causing the bells to ring, occurred when he offered incense on the Day of Atonement [7]. The Jamieson, Fausset & Brown Commentary suggests that the bells announced his entry to the people, prompting them to offer prayers, and also reminded the High Priest himself to be properly attired for his sacred duties, as ministering without the prescribed dress could result in death [13]. Adam Clarke similarly notes that the bells were intended to maintain the people's attention to the High Priest's solemn office and to remind Aaron himself of the reverence required when ministering before Jehovah [20].

The instruction "that he die not" (Exodus 28:35) underscores the gravity of the High Priest's role and the necessity of adhering to divine commands regarding his attire and conduct in the Holy of Holies [20]. This phrase implies a divine consequence for improper entry or service.

Beyond the bells, the High Priest's garments for entering the Holy of Holies on Yom Kippur were distinct. The Babylonian Talmud explains that while the High Priest performed certain services in "golden garments," he entered the Holy of Holies in "white garments" [19]. This distinction is further elaborated by Rabbi Yehuda HaNasi, who derives the requirement for specific linen garments from Leviticus 16:4: "He shall be dressed in a sacred linen tunic, and with linen trousers next to his flesh, and he shall be girded with a linen belt, and he shall wear a linen mitre; they are sacred garments, and he shall wash his flesh in water and then put them on" [16, 18]. Abraham Ibn Ezra clarifies that the ephod, breastplate, and robe with bells were not worn when entering the Holy of Holies on Yom Kippur, as the text specifies linen garments for that particular service [12]. The Midrash Rabbah offers a symbolic reason for not entering with golden vestments: "a prosecutor does not become an advocate," suggesting that the gold, reminiscent of the golden calf, should not be present when seeking atonement [14].

The concept of "holy garments" extended beyond the High Priest. Priests generally wore specific attire for their service [9]. For instance, when carrying ashes from the altar, priests would change from their holiest garments to other garments, reserving the holy garments for use in the holy place [15]. This practice highlights the careful distinction between sacred and less sacred duties and spaces.

The bells themselves, while primarily associated with the High Priest's robe, appear in other biblical contexts as well. Zechariah 14:20 mentions "bells of the horses," which were attached to bridles or belts, perhaps for ornament or to accustom warhorses to noise [6, 11]. However, the Lutheran interpretation of this passage by Keil & Delitzsch suggests a deeper meaning, indicating that even horses would be consecrated to the Lord in a future day, implying a pervasive holiness [17]. This broader usage of bells, though distinct from the High Priest's, indicates their presence in ancient Israelite culture.

The Holy of Holies itself was a place of profound divine presence. God appeared in it [3], and it was considered the "most holy place" or "holiest of all" [3]. The lampstands, five on the right and five on the left, stood before the Holy of Holies, illuminating the approach to this sacred space [5]. The hinges for the doors of the inner house, leading to the Holy of Holies, were also made of gold, emphasizing its sanctity [4]. The meticulous regulations surrounding the High Priest's entry, including his specific garments and the bells, underscored the immense reverence and purity required to approach God's immediate presence.

Sources

  1. Exodus “Exodus 39:41 (BBE) — The robes for use in the holy place, and the holy robes for Aaron and his sons when acting as priests.”
  2. STEPBible TBESG “[H6472] H6472 = (H6472) — 1) bell<br>1a) on high priest's robe”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Holy of Holies — Divided from the outward tabernacle by a vail -- Ex 26:31-33. Was called the Sanctuary. -- Le 4:6; Ps 20:2. Holy sanctuary. -- Le 16:33. Holy place. -- Ex 28:29; Le 16:2,3. Most holy place. -- Ex 26:31-33. Holiest of all. -- Heb 9:3. Oracle. -- 1Ki 6:5,16,20. Contained Ark of testimony. -- Ex 26:33; 40:3,21. Mercy-seat. -- Ex 26:34. Cherubim. -- Ex 25:18-22; 1Ki 6:23-28. Golden censer. -- Heb 9:4. Pot of manna. -- Ex 16:33; Heb 9:4. Aaron's rod. -- Nu 17:10; Heb 9:4. A written copy of the divine law. -- De 31:26; 2Ki 22:8. God appeared in -- Ex 25:22”
  4. I Kings “I Kings 7:50 (LITV) — and the basins, and the snuffers, and the bowls, and the spoons, and the firepans were of refined gold; and the hinges for the doors of the inner house, for the Holy of Holies, for the doors of the house of the temple were of gold.”
  5. I Kings “I Kings 7:49 (LITV) — and the lampstands, five on the right and five on the left before the Holy of Holies, of refined gold, and the flowers, and the lamps, and the tongs were of gold;”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Bell — The bells first mentioned in Scripture are the small golden bells attached to the hem of the high priest's ephod (Ex. 28:33, 34, 35). The "bells of the horses" mentioned by Zechariah (14:20) were attached to the bridles or belts round the necks of horses trained for war, so as to accustom them to noise and tumult.”
  7. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 15, section 6: yet he intended to publish, about the reasons of many of the laws of Moses; of which see the note on the Preface, sect. 4.] 12 (return) [ Of this tabernacle of Moses, with its several parts and furniture, see my description at large, chap. 6. 7. 8. 9. 10. 11. 12., hereto belonging.] 13 (return) [ The use of these golden bells at the bottom of the high priest's long garment, seems to me to have been this: That by shaking his garment at the time of his offering incense in the temple, on the great day of expiation, or at other prop”
  8. Torrey's Topical Textbook “Torrey's Topical Textbook: Ephod, The — The emblem of the priestly office -- Ho 3:4. Worn by The high priest. -- 1Sa 2:28; 14:3. Ordinary priests. -- 1Sa 22:18. Persons engaged in the service of God. -- 1Sa 2:18; 2Sa 6:14. Generally of linen. -- 1Sa 2:18; 2Sa 6:14. For the high priest Commanded to be made. -- Ex 28:4. Made of offerings of the people. -- Ex 25:4,7. Made of gold, blue, purple, scarlet, &c. -- Ex 28:6; 29:2,3. Shoulders of, joined by onyx stones engraved with names of the twelve tribes of Israel. -- Ex 28:7,9-12; 39:4,6,7. Had a girdle of curious work. -- Ex 28:8. Breastplate of ”
  9. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 7, section 1: . Concerning The Garments Of The Priests, And Of The High Priest. 1. There were peculiar garments appointed for the priests, and for all the rest, which they call Cohanoeoe [-priestly] garments, as also for the high priests, which they call Cahanoeoe Rabbae, and denote the high priest's garments. Such was therefore the habit of the rest. But when the priest approaches the sacrifices, he purifies himself with the purification which the law prescribes; and, in the first place, he puts on that which is called Machanase, which means ”
  10. Easton's Bible Dictionary “Easton's Bible Dictionary: Holy place — One of the two portions into which the tabernacle was divided (Ex. 26:31; 37:17-25; Heb. 9:2). It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Ex. 25:23-29) and the golden altar of incense (30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colours. The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar an”
  11. Smith's Bible Dictionary “Smith's Bible Dictionary: Bells — In (Exodus 28:33) the bells alluded to were the golden ones 72 in number, round the hem of the his priest's ephod. The object of them was so that his sound might be heard." (Exodus 28:34) Ecclus. 45:9. To this day bells are frequently attached, for the sake of their pleasant sound, to the anklets of women. The little girls of Cairo wear strings of them around their feet. In (Zechariah 14:20) "bells of the horses" were concave or flat pieces of brass, which were sometimes attached to horses for the sake of ornament.”
  12. Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Leviticus 16:4: THE HOLY LINEN TUNIC. Scripture does not mention the ephod, 18 See Ex. 28:6-12. the breastplate, 19 Ex. 28:15-27. and the robe of the ephod, 20 Ex. 28: 31-35. for it earlier mentioned, and the sound thereof 21 The sound of the bells of the ephod . shall be heard when he 22 The kohen gadol . goeth in unto the holy place (Ex. 28:35). 23 The point is Ex. 28:35 tells us that the kohen must wear the robe when he enters the Holy of Holies. Now, the ephod and the breastplate were attached to the robe. Hence there was no need for Scripture to repeat once again that ”
  13. Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 28:34: a golden bell and a pomegranate--The bells were hung between the pomegranates, which were said to have amounted to seventy-two, and the use of them seems to have been to announce to the people when the high priest entered the most holy place, that they might accompany him with their prayers, and also to remind himself to be attired in his official dress, to minister without which was death.”
  14. Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Vayikra Rabbah 21:10: Rabbi Ḥanina and Rabbi Yehoshua ben Levi, colleagues of the Rabbis, said: Why does the High Priest serve with eight vestments? It corresponds to circumcision, which is at eight days. That is what is written: “My covenant was with him, life and peace (Malachi 2:5). Rabbi Simon said in the name of Rabbi Yehoshua: Why does the High Priest not enter with the golden vestments? It is because a prosecutor does not become an advocate, so as not to afford the accuser a pretext to prosecute and say: Yesterday, they crafted golden gods, and now they are seeking to se”
  15. Leviticus (Methodist/Wesleyan) “Adam Clarke on Leviticus 6:11: And put on other garments - The priests approached the altar in their holiest garments; when carrying the ashes, etc., from the altar, they put on other garments, the holy garments being only used in the holy place. Clean place - A place where no dead carcasses, dung, or filth of any kind was laid; for the ashes were holy, as being the remains of the offerings made by fire unto the Lord.”
  16. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 176a.63:5: Rabbi Yehuda HaNasi said: From where are derived the five immersions and ten sanctifications that the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from that which is stated: “He shall be dressed in a sacred linen tunic, and with linen trousers next to his flesh, and he shall be girded with a linen belt, and he shall wear a linen mitre; they are sacred garments, and he shall wash his flesh in water and then put them on” (Leviticus 16:4). From this you learned: Anyone who moves from an inner se”
  17. Zechariah (Lutheran) “Keil & Delitzsch on Zechariah 14:20: Zac 14:20. "In that day there will stand upon the bells of the horses, Holy to Jehovah; and the pots in the house of Jehovah will be like the sacrificial bowls before the altar. Zac 14:21. And every pot in Jerusalem and Judah will be holy to Jehovah of hosts, and all who sacrifice will come and take of them, and boil therein; and there will be no Canaanite any more in the house of Jehovah of hosts in that day." The meaning of Zac 14:20 is not exhausted by the explanation given by Michaelis, Ewald, and others, that even the horses will then be consecrated to”
  18. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 32a.5: Rabbi Yehuda HaNasi said: From where are derived the five immersions and ten sanctifications that the High Priest immerses and sanctifies his hands and feet, respectively, on the day of Yom Kippur? They are derived from that which is stated: “He shall be dressed in a sacred linen tunic, and with linen trousers next to his flesh, and he shall be girded with a linen belt, and he shall wear a linen mitre; they are sacred garments, and he shall wash his flesh in water and then put them on” (Leviticus 16:4). From this you learned: Anyone who moves from an inner servic”
  19. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 176a.64:5: And they are five services: The sacrifice of the daily morning offering, performed in golden garments; the service of the day, the bull and the goat, which is performed in white garments; the sacrifice of his ram guilt-offering and the ram of the people, performed in golden garments. After that the High Priest places the spoon and the coal pan into the Holy of Holies in white garments. He emerges from the Holy of Holies and sacrifices the daily afternoon offering in golden garments and then removes the spoon and the coal pan in white garments.”
  20. Exodus (Methodist/Wesleyan) “Adam Clarke on Exodus 28:35: His sound shall be heard - The bells were doubtless intended to keep up the people's attention to the very solemn and important office which the priest was then performing, that they might all have their hearts engaged in the work; and at the same time to keep Aaron himself in remembrance that he ministered before Jehovah, and should not come into his presence without due reverence. That he die not - This seems an allusion to certain ceremonies which still prevail in the eastern countries. Jehovah appeared among his people in the tabernacle as an emperor in his ten”
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