Ephod

EPHOD, a sort of ornament worn by the Hebrew Priests. Ephod comes from the Ephod. Aphad.verb Aphad, which signifies to tye, to fasten, to gird; and the use of this dress was very suitable to this signification; for the Ephod was a kind of girdle, which brought from behind the neck and over the two shoulders, and so hanging down before, was put cross upon the stomach, so carried round the waist, and made use of as a girdle to the tunick. It was something like the Stole of our Priests, with this difference, that we suffer the two ends of the Stole to hang down, after they have crossed the stomach, whereas the Ephod went twice round the body, girt about the tunick, and after this the extremities of it fell before, and hung as low as the ground.

Ex. xxviii. 6.There were two sorts of Ephods, one of plain linnen for the Priests, and another embroidered for the High Priest. As there was nothing singular in that used by common Priests, Moses does not insist upon a description of it; but of that belonging to the High Priest, he gives us a large and particular account. It was distinguished thus; it was composed of gold, blue, purple, crimson, and twisted cotton; that is to say, it was a very rich composition of different colours. Upon that part of the Ephod, which came upon the two shoulders of the High Priest, were two large precious stones, upon which were engraven the names of the twelve Tribes of Israel, upon each stone six names.

There, where the Ephod crossed upon the High Priest’s breast, was a square ornament, called the Rational, in Hebrew Chos-chen, Choschen. Græc. Λογεῖον. Rationale.wherein twelve precious stones were set, with the names of the twelve Tribes of Israel engraved on them, one on each stone. Lastly, the Ephod was carried behind, girt the tunick, and was fastened in a knot before, after the manner of those great girdles worn by the Eastern people, the ends whereof touch the ground.

The Ephod worn by common Priests, which was of linnen only, was of the same extent and use, but neither so rich, nor so much adorned. This ornament was peculiar Hieron. ad Marcellan.to Priests, and St. Jerom observes, that we find no mention of it in the Scripture, but when the Priests are spoken of. Illud breviter attende, quod nunquam nisi in Sacerdotio nominetur Ephod. It was an opinion among the Jews, that no sort of worship, either true or false, could subsist without the Priesthood, or the Ephod. Judg. viii. 27. Ib. xvii. 5. Hosea iii. 5. xxx. 22.Gideon made an Ephod out of the spoils of the Midianites, and this ornament became the occasion of Israel’s offending God. Micah having made an Idol, and placed it in his house, did not fail to make an Ephod for it. God foretold in Hosea, that the Israelites should be for a long time without Kings, Princes, Sacrifices, Altar, Ephod, and Teraphim. Lastly, Isaiah speaking of the false Gods, who were worshipped by the Israelites, ascribes Ephods to them: Ye shall defile also the covering of thy graven images of silver, and the Ephod of thy Gods of gold¹.

The Ephod is often taken for the Pectoral, and for the Urim and Thummim, which were fastned to it, because all this belonged to the Ephod, and made but one piece with it.

Altho’ the Ephod was an ornament peculiar to the Priests, it was nevertheless sometimes given to Laymen. David wore it in the ceremony of removing the Ark from the house of Obed-edom to Jerusalem. Samuel, tho’ he was a Levite only, and a 1 Sam. xii. 18.child, yet wore the Ephod in the Tabernacle.

The Levites regularly were not to wear the Ephod: their habit did not differ from that of Laymen; at least Moses appointed nothing particular with relation to their dress. Nevertheless at the ceremony of the dedication of Solomon’s Temple, the Levites and singing men, who were not of the Priests order, were cloathed in habits of fine linnen: 2 Chr. v. 12. 1 Chr. xv. 27. Joseph. Antiq. l. 20. c. 8.Vestiti byssinis, as David was at the ceremony of removing the Ark from the house of Obededom to the King’s palace. Josephus remarks, that in the time of King Agrippa, and a little before the taking of Jerusalem by the Romans, the Levites desired this Prince to convene the Sanhedrim, in order to establish a regulation, allowing them to wear the linnen Stole as well as the Priests. They flattered Agrippa with assurances, that this would contribute to the glory of his reign. Agrippa granted their request; but the Historian observes, that this was an innovation, contrary to the Laws of their country, which were never struck at with impunity.

Spencer², and Cunæus³, both affirm, that the Jewish Kings had a right to wear the Ephod, and consult the Lord by Urim and Thummim. Their opinion they grounded principally upon what is said in the first 1 Sam. xxx. 7.book of Samuel, that David coming to Ziklag, and finding that the Amalekites had pillaged the city, and carried away his and his people’s wives, said hereupon to Abiathar the High Priest, Bring me hither the Ephod, and Abiathar brought thither the Ephod. Applica ad me Ephod, & applicavit Abiathar Ephod ad David. The sequel favours this opinion, verse 8. And David enquired at the Lord, saying, Shall I pursue after this troop? shall I overtake them? And he answered him, pursue; for thou shalt surely overtake them, and without fail recover all. 1 Sam. xxviii. 6.We read likewise, that Saul consulted the Lord, and that the Lord answered him not, neither by dreams nor prophets. He consulted God therefore by the Urim, consequently he put on the Ephod.

But the generality of Commentators, and the most learned of them, are of opinion, that neither David, Saul, nor Joshua, nor any other Prince of Israel, dressed themselves in the High Priest’s Ephod, in order to consult God of themselves, and that the passages we have related signify no more than, Put on the Ephod, and consult the Lord for me; literally, Bring the Ephod to me, and Abiathar caused the Ephod to be brought to David. Grotius believes, the High Priest turned the Ephod, or Pectoral, towards David, that this Prince might see with his own eyes, what God should answer to him by the stones upon the breastplate. See URIM and THUMMIM, where the manner of consulting the Lord is described.

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