Ephod
EPHOD
An ornamental part of the dress worn by the Hebrew priests. It was worn above the tunic and the robe, was without sleeves, and open below the arms on each side, consisting of two pieces, one of which covered the front of the body and the other the back, joined together on the shoulders by golden buckles set with gems, and reaching down to the middle of the thigh. A girdle was inwoven with it, by which it was fastened around the body, Exo 28:6-12 . There were two kinds of ephod: one plain, of linen, for the priests, 1Sa 22:18 ; another embroidered, for the high priest. Young Samuel wore an ephod, though only a Levite and a child, 1Sa 2:18 . David, in transferring the ark to Jerusalem, was “girt with a linen ephod,” 2Sa 6:14 . The Jews had a peculiar superstitious regard for this garment, and employed it in connection with idolatrous worship. Gideon’s ephod became a snare to Israel; and Micah made one, that his idol might be duly worshipped, Jdg 8:27 ; 17:5; 18:17.
Fuente: American Tract Society Bible Dictionary
ephod
(Hebrew: aphad, clothe)
A robe of the high priest, mentioned in the Old Testament, like the scapular worn externally by monks. The two parts were clasped together on the shoulders with two onyx stones, on each of which were engraved the names of six tribes; it was probably held in place by the girdle. It was made of finest linen and wonderfully embroidered in gold, blue, purple, and carmine.
Fuente: New Catholic Dictionary
Ephod
(Heb. aphwd or aphd; Gr. ’epomís, ’ephód, ’ephoúd; Lat. superhumerale).
The ephod is a kind of garment mentioned in the O.T., which differed according to its use by the high-priest, by other persons present at religious services, or as the object of idolatrous worship.
Ephod of the High-Priest
Supplementing the data contained in the Bible with those gleaned from Josephus and the Egyptian monuments, we may distinguish in the ephod three parts: a kind of waistcoat or bodice, two shoulder-pieces, and a girdle. The first of these pieces constituted the main part of the ephod; it is described by some as being an oblong piece of cloth bound round the body under the arms and reaching as far as the waist. Its material was fine-twisted linen, embroidered with violet, purple, and scarlet twice-dyed threads, and interwoven with gold (Exodus 28:6; 39:2). The ephod proper must not be confounded with the “tunick of the ephod” (Exodus 28:31-35), nor with the “rational of judgment” (Exodus 28:15-20). The tunick was worn under the ephod; it was a sleeveless frock, made “all of violet”, and was put on by being drawn over the head, something in the manner of a cassock. Its skirt was adorned with a border of pomegranates “of violet, and purple, and scarlet twice dyed, with little bells set between”, whose sound was to be heard while the high-priest was ministering. The “rational of judgment” was a breastplate fastened on the front of the ephod which it resembled in material and workmanship. It was a span in length and width, and was ornamented with four rows of precious stones on which were inscribed the names of the twelvfe tribes. It held also the Urim and Thummim (doctrine and truth) by means of which the high-priest consulted the Lord. The second part of the ephod consisted of a pair of shoulder-pieces, or suspenders, fastened to the bodices in front and behind, and passing over the shoulders. Each of these straps was adorned with an onyx stone engraved with the names of six of the tribes of Israel, so that the high-priest while ministering wore the names of all the tribes, six upon each shoulder (Exodus 28:9-12; 25:7; 35:9; 39:16-19). The third part of the ephod was the cincture, of the same material as the main part of the ephod and woven in one piece with it, by which it was girt around the waist (Leviticus 8:7). Some writers maintain that the correct Hebrew reading of Ex., xxviii, 8, speaks of this band of the ephod; the contention agrees with the Syriac and Chaldee versions and with the rendering of Josephus (cf. Exodus 28:27 sq.; 29:5; 39:20 sq.). It must not be imagined that the ephod was the ordinary garb of the high-priest; he wore it while performing the duties of his ministry (Exodus 28:4; Leviticus 8:7; 1 Samuel 2:28) and when consulting the Lord. Thus David learned through Abiathar’s ephod the disposition of the people of Ceila (1 Samuel 23:11 sq.) and the best plan of campaign against the Amalecites (1 Samuel 30:7 sqq.). In I K., xiv, 18, it appears that Saul wished the priest Achias to consult the Lord by means of the Ark; but the Septuagint reading of this passage, its context (1 Samuel 14:3), and the text of Josephus (Ant. Jud., VI, vi, 3) plainly show that in I K., xiv, 18, we must read “take the ephod” instead of “bring the ark”.
The Common Ephod
An ephod was worn by Samuel when serving in the time of Heli (1 Samuel 2:18), by the eighty-five priests slain by Doeg in the sanctuary of Nobe (1 Samuel 22:18), and by David dancing before the Ark (2 Samuel 6:14). This garment is called the linen ephod; its general form may be supposed to have resembled the ephod of the high-priest, but its material was not the celebrated fine white linen, nor does it appear to have been adorned with the variegated colours of the high-priest’s ephod. The Septuagint translators seem to have intended to emphasize the difference between the ephod of the high-priest and that worn by David, for they call this latter the idolatrous ephod.
The Idolatrous Ephod
According to Judges, viii, 26 sq., Gedeon made an ephod out of part of the spoils taken from the Madianites, their golden earlets, jewels, purple raiment, and golden chains. All Israel paid idolatrous worship to this ephod, so that it became a ruin to Gedeon and all his house. Some writers, following the Syriac and Arabic versions, have explained this ephod as denoting a gold casing of an oracular image. But there is no other instance of such a figurative meaning of ephod; besides, the Hebrew verb used to express the placing of the ephod on the part of Gedeon denotes in Judges, vi, 37, the spreading of the fleece of wool. The opinion that Gedeon’s ephod was a costly garment like that of the high-priest, is, therefore, preferable.
———————————–
HAGEN, Lexicon Biblicum (Paris, 197), II, 188 sq.; LEVESQUE in VIG., Dict. de la Bible, s. v.; DRIVER in HAST., Dict. of the Bible, s. v.; MAYER in Kirchenlex., s. v.
A.J. MAAS Transcribed by WGKofron With thanks to St. Mary’s Church, Akron, Ohio
The Catholic Encyclopedia, Volume VCopyright © 1909 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, May 1, 1909. Remy Lafort, CensorImprimatur. +John M. Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Ephod
(Hebrews Ephod’, , an ephod [q.v.]; Sept. v.r. , Vulg. Ephod), the father of Hanniel, which latter, as head of the tribe of Manasseh, was one of the men appointed to assist Joshua and Eleazar in the apportionment of the land of Canaan (Num 34:23). B.C. ante 1618.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Ephod (2)
( [rarely ], ephod’, twice [Exo 28:8; Exo 39:5] in the fem. , aphuddah’, something girt; , Sir 45:8), a sacred vestmerit originally appropriate to the high-priest (Exo 28:4), but afterwards worn by ordinary priests (1Sa 22:18), and deemed characteristic of the office (1Sa 2:28; 1Sa 14:3; Hos 3:4). A kind of ephod was worn by Samuel (1Sa 2:18), and by David when he brought the ark to Jerusalem (2Sa 6:14; 1Ch 15:27); it differed from the priestly ephod in material, being made of ordinary linen (), whereas the other was of fine linen (); it is noticeable that the Sept. does not give or in the passages last quoted, but terms of more general import, , . Attached to the ephod of the high-priest was the breast-plate with the Urim and Thummim; this was the ephod by eminence, which Abiathar carried off (1Sa 23:6) from the tabernacle at Nob (1Sa 21:9), and which David consulted (1Sa 23:9; 1Sa 30:7). The importance of the ephod as the receptacle of the breast-plate led to its adoption in the idolatrous forms of worship instituted in the time of the judges (Jdg 8:27; Jdg 17:5; Jdg 18:14 sq.). The amount of gold used by Gideon in making his ephod (Jdg 8:26) has led Gesenius (Thesaur. page 135), after Vatke (Bibl. Theol. 1:267), following the Peshito version, to give the word the meaning of an idol-image, as though that, and not the priest, was clothed with the ephod: but there is no evidence that the idol was so invested, nor does such an idea harmonize with the general use of the ephod. Idols of wood were often thus overlaid with plates of gold or silver, and are probably alluded to in Jdg 17:5; Jdg 18:17-20; Hos 3:4; Isa 30:22. The ephod itself, however, would require a considerable amount of gold (Exo 28:6; Exo 39:2 sq.), but certainly not so large a sum as is stated to have been used by Gideon; may we not therefore assume that to make an ephod implied the introduction of a new system of worship with its various accessories, such as the graven image, which seems, from the prominence assigned to it in Jdg 18:31, to represent the Urim and Thummim, the molten image, and the Teraphim (Jdg 17:4-5), and would require a large consumption of metal? The ephod was worn over the tunic and outer garment or pallium (Exo 28:31; Exo 29:5), without sleeves, and divided below the armpits into two parts or halves, of which one was in front, covering the breast and belly, and the other behind, covering the back. These were joined above on the shoulders by clasps or buckles of gold and precious stones, and reached down to the middle of the thighs; they were also made fast by a belt around the body (Exo 18:6-12). The ancient Egyptian priests appear to have been arrayed in white garments of the same materials. The hierogramnat, or sacred scribe, especially wore, over the kelt or apron (corresponding to the Jewish sacerdotal “6 breeches” or drawers) which constituted the universal nether undergarment, a loose upper robe with full sleeves, which in all cases was of the finest linen, and was secured by a girdle round the loins. Sometimes a priest who offered incense was clad in like manner. At other times the priests wore, in addition to the apron, a shirt with short tight sleeves, over which was thrown a loose robe, leaving the right arm exposed (Wilkinson, Ancient Egypt. 1:334). SEE HIGH-PRIEST.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Ephod
something girt, a sacred vestment worn originally by the high priest (Ex. 28:4), afterwards by the ordinary priest (1 Sam. 22:18), and characteristic of his office (1 Sam. 2:18, 28; 14:3). It was worn by Samuel, and also by David (2 Sam. 6:14). It was made of fine linen, and consisted of two pieces, which hung from the neck, and covered both the back and front, above the tunic and outer garment (Ex. 28:31). That of the high priest was embroidered with divers colours. The two pieces were joined together over the shoulders (hence in Latin called superhumerale) by clasps or buckles of gold or precious stones, and fastened round the waist by a “curious girdle of gold, blue, purple, and fine twined linen” (28:6-12).
The breastplate, with the Urim and Thummim, was attached to the ephod.
Fuente: Easton’s Bible Dictionary
Ephod
1. The high priest’s vestment, with the breast-plate and Urim and Thrumhim (some material objects in the bag of the breast-plate, used for consulting Jehovah by casting lots: Speaker’s Commentary; but (See HIGH PRIEST) in it. This Abiathar carried off from the tabernacle at Nob, and David consulted (1Sa 21:9; 1Sa 23:6; 1Sa 23:9; 1Sa 30:7). The breast-plate, with its twelve precious stones, gave an importance to the ephod which led to its adoption in the idolatries of Gideon and Micah (Jdg 8:27; Jdg 17:5; Jdg 18:14).
The large amount of gold used by Gideon on his ephod was not the material of it, but the means wherewith he completed it; including the breast-plate (choshen), the 12 precious stones, and the two for the shoulders, the gold thread throughout, and gold braid, and gold twist chains fastening the breast-plate upon the ephod, and lastly the price of the labor (Exo 28:6-30). (See GIDEON.) His aim was by wearing it to have a vehicle for inquiring the will of Jehovah, through the Urim and Thummim, the holy lot, and breast-plate.
The ephod was also used, but without the breast-plate, by the ordinary priests, as their characteristic robe (1Sa 2:28; 1Sa 14:3; 1Sa 22:18; Hos 3:4). David’s ephod, in bringing the ark to Jerusalem, differed from the priests’ in being of ordinary linen (baad), whereas theirs was of fine linen (sheesh).
2. Father of Hanniel, head of Manasseh, assisted Joshua and Eleazar in apportioning Canaan (Num 34:23).
Fuente: Fausset’s Bible Dictionary
EPHOD
An ephod was a short sleeveless linen garment, something like a long shirt or coat. It was a common piece of Hebrew clothing (1Sa 2:18; 2Sa 6:14), but in most cases where the Bible mentions an ephod the reference is to an article of the high priests dress (Exo 28:4-30; Exo 29:5).
The high priests ephod was made of multi-coloured embroidered linen similar to the curtains of the tabernacle, but with gold thread woven into the cloth (Exo 39:2-3; cf. Exo 26:31). It was held in place by two shoulder straps and bound at the waist by a sash (Exo 28:7-8). (For further details and an illustration of the high priests dress see PRIEST.)
Since the ephod was the most distinctive article of the high priests dress, people often referred to priests as those who wore the ephod (1Sa 2:28; 1Sa 14:3; 1Sa 22:18; Hos 3:4). Sometimes a priest was asked to bring the ephod. This was because within the flat pouch, or breastpiece, on the front of the ephod were two objects, the Urim and the Thummim, which the priest used to find out Gods will (1Sa 23:9-12; 1Sa 30:7-8; Ezr 2:63; see URIM AND THUMMIM).
During the time of Israels unfaithfulness in the period of the judges, Gideon made a golden ephod that soon became an object of idolatrous worship (Jdg 8:26-27). On another occasion idolatrous priests, who were not even legally entitled to be priests, wore the traditional priestly ephod (Jdg 17:5-6; Jdg 18:14-20).
Fuente: Bridgeway Bible Dictionary
Ephod
EPHOD.1. Father of Hanniel (Num 34:23 P [Note: Priestly Narrative.] ). 2. See Dress, 2 (c), and Priests and Levites. 3. The ephod of Jdg 8:27; Jdg 17:5; Jdg 18:14; Jdg 18:17-18; Jdg 18:20 is probably an image.
Fuente: Hastings’ Dictionary of the Bible
Ephod
This formed part of the High Priest’s dress, and no doubt, like the office itself, was intended as typical of Christ. It was a rich dress composed of different colours, blue, purple, and crimson, and adorned with gold. On that part of it which crossed the breast was a square ornament called the choschen, containing precious stones, with the names on them of the twelve tribes of Israel. Nothing could more aptly represent our great High Priest, the Lord Jesus Christ, going in before the presence of JEHOVAH with the names of his people on his breast. Hence the church, in allusion to it, vehemently urgeth Christ in that request, “Set me as a seal upon thine heart, as a seal upon thine arm;” (Son 8:6) meaning, that she might be always in his remembrance, to live in his heart, and to be always looked upon as a seal, or signet, on the arm. (See Exo 28:4-29)
See Urim and Thummim
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Ephod (1)
efod (, ‘ephowdh (28 times), , ‘ephodh (20 times); Septuagint , epoms, , ephoth, , ephod, , ephoud, , stole exallos, , stole bussine):
(1) A sacred vestment originally designed for the high priest (Exo 28:4; Exo 39:2), and made of gold, blue, and purple, and scarlet, and fine twined linen, held together by two shoulder-pieces and a skillfully woven band which served as a girdle for the ephod. On the shoulderpieces were two onyx stones on which were engraved the names of the twelve tribes of Israel. It is not known whether the ephod extended below the hips or only to the waist. Attached to the ephod by chains of pure gold was a breastplate containing twelve precious stones in four rows. Underneath the ephod was the blue robe of the ephod extending to the feet of the priest. The robe of the ephod was thus a garment comprising, in addition to the long robe proper, the ephod with its shoulderpieces and the breastplate of judgment.
(2) From the historical books we learn that ephods were worn by persons other than the high priest. Thus, the boy Samuel was girded with a linen ephod while assisting the aged high priest (1Sa 2:18); the priests at Nob, 85 in number, are described as men wearing a linen ephod (1Sa 22:18); and David was girded with a linen ephod when he danced in the procession that brought the ark into Jerusalem (2Sa 6:14). The ephod was considered appropriate for the king on this solemn and happy occasion; but it would be reading into the narrative more than it contains to infer that lay worshippers were regularly clothed with the ephod; nor are we to suppose that priests other than the high priest were accustomed to wear ephods as rich and elaborate as that of the high priest. Abiathar, who became high priest after the assassination of his father by Doeg, probably brought to the camp of David the ephod worn by the high priest in his ministrations at Nob (1Sa 23:6), and through this ephod David sought in certain crises to learn Yahweh’s will (1Sa 23:9; 1Sa 30:7). Some have argued that the ephod, which Abiathar brought in his hand, was an image rather than a priestly garment, but there seems no sufficient reason for regarding it as other than a vestment for the high priest. The ephod behind which the sword of Goliath was kept wrapped in a cloth may well have been a garment suspended from the wall or itself wrapped in a protecting cloth (1Sa 21:9).
(3) The ephod mentioned in Jdg 17:5; Jdg 18:14 f; Hos 3:4 is associated with teraphim and other idolatrous images. We may frankly confess that we do not know the shape, size and use of the ephod in these cases, though even here also the ephod may well have been a priestly garment. The same remark holds good of the ephod made by Gideon, and which became an object of idolatrous worship in Israel (Jdg 8:27). It has been argued that a vestment would not cost seventeen hundred shekels of gold. Possibly Gideon set up an apparatus of worship containing other articles just as the mother of Micah began with the promise to make a graven image and a molten image, and afterward added an ephod and teraphim (Jdg 17:1-5). Moreover, if gems and brilliants were put on Gidcon’s ephod, who can say that it did not cost seventeen hundred shekels?
Literature
Braun, De vestitu sacerdotum (1698), 462ff; Ugolini, Thesaurus antiquitatum sacrarum (1744-69), XII, 785 f; Ancessi, Annales de philos. chrtienne, 1872; Knig, Rel. Hist. of Israel, 107ff; Van Hoonackcr, Le sacerdoce lvitique (1899), 370ff; Foote, The Ephod, in Johns Hopkins University Circulars, 1900.
Fuente: International Standard Bible Encyclopedia
Ephod (2)
efod (, ‘ephodh): Father of Hanniel, prince of Manasseh (Num 34:23).
Fuente: International Standard Bible Encyclopedia
Ephod
Ephod, an article of dress worn by the Hebrew priests [PRIEST].
Fuente: Popular Cyclopedia Biblical Literature
Ephod
1. The ephod worn by the high priest. Minute instructions were given as to its construction. It was to be made of gold, blue, purple, scarlet, and fine twined linen, with cunning work. The gold was beaten into thin plates and then cut into wires, which were woven into the fabric. Its GIRDLE was also to be of the same materials with embroidered work. On the shoulders were fastened two stones, engraved with the names of the twelve tribes, six names on each stone; so that whenever Aaron wore the ephod the twelve tribes were represented. We read also of the ROBE OF THE EPHOD, which was all of blue, and along the bottom of which were pomegranates of blue, purple, and scarlet, with bells of gold between them. The robe was doubtless much longer than the ephod, which is supposed not to have reached the knees, and which was worn over the robe, and the BREASTPLATE over the ephod. There was also a broidered coat of fine linen; this was worn under the robe. These with the mitre constituted Aaron’s garments ‘for glory and for beauty.’ Exo 28:1-39. Apparently the ordinary priestly garments worn by Aaron’s sons are also said to be ‘for glory and for beauty.’ Exo 28:40.
In the various textures of the ephod there are typified divine righteousness, heavenliness, royalty, dignity, and the graces of the Spirit: the virtues that characterised the Lord Jesus. Inseparably attached to the ephod was the breastplate, in which were the Urim and Thummim; thus in wearing the ephod the judgement of the children of Israel was borne before the Lord, according to His lights and perfections. Though not worn on ordinary occasions, it was required when directions were sought from God: cf. 1Sa 21:9. Thus receiving answers from God is also associated with the Urim and Thummim, which were placed in the breastplate. Exo 28:28: cf. Num 27:21; 1Sa 28:6; Ezr 2:63; Neh 7:65. The word ‘Ephod’ is the same in the Hebrew, and is from ‘to bind round or gird,’ so that its meaning does not seem to go beyond ‘a priestly garment.’ Exo 29:5; Exo 35:9; Exo 35:27; Exo 39:2-22; Lev 8:7; 1Sa 2:28.
2. Besides the above, which may be called the ephod, there were others which the priests wore, but which are not described. 1Sa 14:3; 1Sa 22:18; 1Sa 23:6; 1Sa 23:9; 1Sa 30:7; Hos 3:4. David, on the occasion of bringing up the ark, wore a linen ephod. 2Sa 6:14; 1Ch 15:27. Samuel also, when only a child, wore a linen ephod. 1Sa 2:18. In all the above passages the ephod bears the character of a priestly garment, though David was not of the tribe of Aaron. Type of the kingly Priest of the order of Melchisedec.
3. A strange deviation from the above was the ephod which Gideon made of the gold, the ornaments, and the purple raiment taken from the Midianites, after which all Israel went astray, and which became a snare to Gideon and his house. Jdg 8:27. Still worse was the case of Micah who, having a house of gods, made an ephod, and consecrated one of his sons to be priest. A Levite coming to the house fell in with the whole arrangement, and pretended to inquire of God by the ephod. When the gods were stolen by the children of Dan, the Levite was glad to accompany the idols and the ephod, and to be a priest to this tribe. Thus was the priestly garment that should have been restricted to the service of Jehovah associated with idolatry. Jdg 17:5; Jdg 18:14-20.
[E’phod]
Father of Hanniel, of the tribe of Manasseh. Num 34:23.
Fuente: Concise Bible Dictionary
Ephod
H641
1. A sacred vestment worn by the high priest
– Described
Exo 28:6-14; Exo 28:31-35; Exo 25:7
– Making of
Exo 39:2-26
– Breastplate attached to
Exo 28:22-29
– Worn by Aaron
Exo 39:5
– Used as an oracle
1Sa 23:9; 1Sa 23:12; 1Sa 30:7-8
– An inferior, was worn:
b By the common priests
1Sa 22:18
b By Samuel
1Sa 2:18
b By David
2Sa 6:14
– It was called Coat
Exo 28:40; Exo 29:8; Exo 39:27; Exo 40:14; Lev 8:13; Lev 10:5
– Made by Gideon, became an idolatrous snare to Israel
Jdg 8:27; Jdg 17:5; Jdg 18:14
– Prophecy concerning the absence of the Ephod from Israel
Hos 3:4
2. A man of Manasseh
Num 34:23
Fuente: Nave’s Topical Bible
Ephod
Ephod. A vestment appropriated to the high priest. Exo 28:4-36. See High Priest. An ephod is said to have been worn by Samuel, 1Sa 2:18, by the ordinary priests, 1Sa 22:18, and by David, 2Sa 6:14; 1Ch 15:27; but this vesture differed from the high priest’s, both in the extraordinary ornaments of the latter, and also in the material. The linen of the high priest’s ephod is described by another and peculiar word. When idolatrous worship was set up, ephods were sometimes made for it. Jdg 8:27; Jdg 17:5; Jdg 18:14; Jdg 18:17-18; Jdg 18:20.
Fuente: People’s Dictionary of the Bible
Ephod
E’phod. (image).
1. Father of Hanniel, of the tribe of Manesseh. Num 34:23.
2. A sacred vestment originally appropriate to the high priest. Exo 28:4.
Fuente: Smith’s Bible Dictionary
EPHOD
a vestment worn the high priest
Exo 28:4; Exo 28:25; Exo 39:2; Exo 39:22; Jdg 8:27; Jdg 17:5; Jdg 18:14; 1Sa 2:18; 1Sa 23:9
1Sa 30:7; 2Sa 6:14; Hos 3:4
Fuente: Thompson Chain-Reference Bible
Ephod
. This article of dress was worn by laymen as well as by the high priest. The sacred ephod, the one made for the high priest, differed from the others, in being fabricated of cotton, which was coloured with crimson, purple, and blue, and in being ornamented with gold. In the time of Josephus, it was a cubit of the larger size in length, and was furnished with sleeves. The high priest’s ephod had a very rich button upon each shoulder, made of a large onyx stone set in gold. This stone was so large, that the names of the twelve tribes of Israel were engraven, six on each stone, Exo 28:9-12. The word shoham, which we render onyx, is translated, by the Septuagint, smaragdos, an emerald; but as we have no certain knowledge either of this, or of any of the twelve stones of the breastplate, we may as well be satisfied with our translation as with any other. To the ephod belonged a curious girdle, of the same rich fabric as the ephod itself. This girdle is said to be upon the ephod, Exo 28:8; that is, woven with the ephod, as Maimonides understands; and, coming out from the ephod on each side, it was brought under the arms like a sash, and tied upon the breast. Samuel, though Levite only, and a child, wore a linen ephod, 1Sa 2:18. And David, in the ceremony of removing the ark from the house of Obed-edom to Jerusalem, was girt with a linen ephod, 2Sa 6:14. The Levites were not generally allowed to wear the ephod; but in the time of Agrippa, as we are told by Josephus, a little before the taking of Jerusalem by the Romans, they obtained of that prince permission to wear the linen stole, as well as the priests. Spencer and Cunaeus are of opinion, that the Jewish kings had a right to wear the ephod, because David, coming to Ziklag, and finding that the Amalekites had plundered the city, and carried away his and the people’s wives, ordered Abiathar, the high priest, to bring him the ephod, which being done, David inquired of the Lord, saying, Shall I pursue after this troop?
1Sa 30:8. Whence they infer, that David consulted God by urim and thummim, and consequently put on the ephod. But it is probable the text only means that he ordered the priest to do what he is himself said to have done. The ephod of Gideon is remarkable for having become the occasion of a new kind of idolatry to the Israelites, Jdg 8:27. What this consisted in, is matter of dispute among the learned. Some authors are of opinion that this ephod, as it is called, was an idol; others, that it was only a trophy in memory of the signal victory obtained by Gideon, and that the Israelites paid a kind of divine worship to it; so that Gideon was the innocent cause of their idolatry, in like manner as Moses had been in making the brazen serpent, which was afterward worshipped.
Fuente: Biblical and Theological Dictionary
Ephod
Exo 25:7 (c) This garment represents part of that wardrobe described in Isa 61:10 as the “garments of salvation.” It was on this garment that the twelve stones were set in the breastplate and fastened to the garment. It may represent that part of our Christian experience in which and through which we show forth the virtues of our Lord JESUS CHRIST. The ephod contained gold, blue, purple crimson and cotton. These colors and materials represent the various and glorious characteristics of our Lord JESUS, and are imparted and imputed to us when we are made children of GOD. On the shoulder pieces of this garment were two large stones on which were engraved the names of the twelve tribes, six on each stone. All of this refers in some way to our Lord JESUS who carries us on His shoulders and on His breast.