Rope Tied to High Priest in Holy of Holies

The concept of a rope tied to the high priest in the Holy of Holies is rooted in Jewish tradition. According to the Babylonian Talmud, when a priest performed certain rituals, an Egyptian rope was used to tie him. Specifically, in the context of the ritual for a suspected adulteress (sotah), the Talmud describes the priest bringing "an Egyptian rope, and he would tie it above her breasts" ^{[10, 11]}. However, this is not directly related to the high priest in the Holy of Holies.

A more relevant reference is found in a Protestant academic commentary on Exodus 28:35, which notes that Jewish tradition tells us that the priest had a cord tied to his ankle so that if he died in the Holy Place, his body could be dragged out ^[6]. This tradition is not directly mentioned in the biblical text but is part of the interpretive history.

The high priest's garments are described in detail in Exodus 28 and 39. The ephod, a key component of the high priest's attire, was made with gold, blue, purple, and scarlet threads, and fine linen ^[3]. The robe under the ephod had a hole for the head and was strengthened with a binding of woven work to prevent it from being torn ^[8].

The use of cords or ropes is also mentioned in the context of the tabernacle's construction. For example, Exodus 26:32 describes hanging the veil by gold hooks from four pillars of wood, plated with gold and fixed in silver bases ^[2]. The breastplate of the high priest was fastened to the ephod by golden chains ^[4].

The historical development of the high priest's role and attire is complex. The first high priest, Aaron, was set apart by Moses, and the office continued through his descendants ^[5]. The high priest's garments were significant, symbolizing his role as a mediator between God and the people.

The significance of the rope tied to the high priest is not explicitly stated in the biblical text. However, according to Jewish tradition, it served a practical purpose: to retrieve the priest's body if he were to be struck dead by God's presence while in the Holy Place ^[6].

The Patristic tradition also reflects on the high priest's role and attire. Origen, for example, interprets the temple cleansing as a spiritual act, considering the temple to be the Holy of Holies, into which only the high priest could enter ^[9].

The Catholic tradition, as represented by Aquinas, understands the priesthood of Christ as enduring forever, with Christ being the ultimate high priest ^[7].

The various traditions represented in the sources highlight the complexity and richness of the concept of the high priest and his attire. While the rope tied to the high priest is not a widely discussed topic, it is part of a broader context of Jewish tradition and biblical interpretation.

The use of ropes and cords in the tabernacle and the high priest's attire underscores the importance of symbolism and ritual in the Israelite worship. The materials used for these cords, such as camel hide, flax, reeds, and rushes, varied according to the required strength ^[1].

The historical and cultural context of the Israelite priesthood continues to be a subject of scholarly study and interpretation, with different traditions offering unique insights into the significance of the high priest's role and attire.

Sources

Smith's Bible Dictionary “Smith's Bible Dictionary: Cord — The materials of which cord was made varied according to the strength required; the strongest rope was probably made of strips of camel hide, as still used by the Bedouins. The finer sorts were made of flax, (Isaiah 19:9) and probably of reeds and rushes. In the New Testament the term is applied to the whip which our Saviour made, (John 2:15) and to the ropes of a ship. (Acts 27:32)”
Exodus “Exodus 26:32 (BBE) — Hanging it by gold hooks from four pillars of wood, plated with gold and fixed in silver bases.”
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 ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Chain — (1.) A part of the insignia of office. A chain of gold was placed about Joseph's neck (Gen. 41:42); and one was promised to Daniel (5:7). It is used as a symbol of sovereignty (Ezek. 16:11). The breast-plate of the high-priest was fastened to the ephod by golden chains (Ex. 39:17, 21). (2.) It was used as an ornament (Prov. 1:9; Cant. 1:10). The Midianites adorned the necks of their camels with chains (Judg. 8:21, 26). (3.) Chains were also used as fetters wherewith prisoners were bound (Judg. 16:21; 2 Sam. 3:34; 2 Kings 25:7; Jer. 39:7). Paul was in this man”
Smith's Bible Dictionary “Smith's Bible Dictionary: High Places6813 Priest — The first distinct separation of Aaron to the office of the priesthood, which previously belonged to the first-born was that recorded (Exodus 28:1) ... We find from the very first the following characteristic attributes of Aaron and the high priests his successors, as distinguished from the other priests: Aaron alone was anointed, (Leviticus 8:12) whence one of the distinctive epithets of the high priest was "the anointed priest." (Leviticus 4:3,5,16; 21:10) see (Numbers 35:25) The anointing of the sons of Aaron, i.e. the common priests seems ”
Exodus (Protestant academic) “Tyndale House on Exodus 28:31: 28:31-35 The robe worn under the ephod is described. The bells signaled that the priest was still moving and had not been struck dead by God’s presence (see Lev 10:1-2). Jewish tradition tells us that the priest had a cord tied to his ankle so that if he died in the Holy Place (Exod 28:35), his body could be dragged out.”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Priesthood of Christ, Art. 5: Article: Whether the priesthood of Christ endures for ever? I answer that, In the priestly office, we may consider two things: first, the offering of the sacrifice; secondly, the consummation of the sacrifice, consisting in this, that those for whom the sacrifice is offered, obtain the end of the sacrifice. Now the end of the sacrifice which Christ offered consisted not in temporal but in eternal good, which we obtain through His death, according to Heb. 9:11: "Christ is [Vulg.: 'being come'] a high-pries”
Exodus (Baptist/Reformed) “John Gill on Exodus 28:31: And there shall be a hole in the top of it, in the midst thereof,.... At the neck of it, for the high priest to put his head through when he put it on: it shall have a binding of woven work round about the hole of it; a large hem or selvage, perhaps of the same kind of woven stuff the robe itself was made of, and this was done to strengthen it: as it were the hole of an habergeon; a corslet or coat of mail: that it be not rent; when the high priest put it on; or through the weight of the ephod and the ouches of gold on the shoulder pieces of it, and the breastp”
Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — 19. VARIOUS VIEWS OF HERACLEON ON PURGING OF THE TEMPLE. (part 1): Let us see what Heracleon makes of this. He says that the ascent to Jerusalem signifies the Lord's going up from material things to the spiritual place, which is a likeness of Jerusalem. And he considers that the words are, "He found in the temple," and not "in the sanctuary,"(1) because the Lord is not to be understood as instrumental in that call only, which takes place where the spirit is not. He considers the temple to be the Holy of Holies, into which none bu”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99a.14:1: or chokers [ katliyot ], or nose rings, or finger rings, they removed them from her in order to render her unattractive. And afterward the priest would bring an Egyptian rope fashioned from palm fibers, and he would tie it above her breasts.”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sotah 99b.14:1: or chokers [ katliyot ], or nose rings, or finger rings, they removed them from her in order to render her unattractive. And afterward the priest would bring an Egyptian rope fashioned from palm fibers, and he would tie it above her breasts.”

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