Exo 28:6; 39:2
Ephod (Heb. ‘Lf^d ; asir. ep>d>tum; ugar. ‘pd ; Heb. ‘Kf^d ). 1. Originally, a piece of secular clothing of indeterminate type. Later, a sleeveless linen vest worn by Israelite priests as a symbol of their sacred office. That of common priests was probably plain and unadorned, but that of the high priest was artistically embroidered in gold, blue, purple, and scarlet (Exo 28:3-6). The front and back pieces were joined with 2 shoulder stripes, and had a border woven from the same materials as the front pieces (Exo 28:7, 8). On each of the shoulder stripes there was an onyx stone with the names of 6 tribes in each (vs 9-12), as a symbol that the high priest ministered as a representative of all the people. Attached to the ephod was a breastplate of the same material, which had 12 precious stones and the Urim and Thummim* (vs 15-30). There are several passages in which the ephod does not appear to be an article of clothing, but its exact meaning is unclear. In Jdg 8:26, 27 it is related that Gideon made a golden ephod that brought trouble to Israel; it seems to refer to some kind of idolatrous cult object. According to Jdg 17:5 and 18:20, Micah made an ephod and teraphim and a graven image, and called them gods (v 24; Hos 3:4). See chest. 2. Man of Manasseh whose son Haniel was a member of the commission that divided Canaan among the tribes (Num 34:18, 23).
Source: Evangelical Bible Dictionary
part of the ceremonial vestments of the priests in the various religions of antiquity. In principle the e., perhaps, was a simple sash of linen cloth, ephod bad, in Hebrew, with which the priests were girded, as in the case of those of Nob, who, according to the Scripture, “carried e. of linen† , 1 Sam 2, 18; the boy Samuel, who was in the service of Yahweh, also dressed it, 2 S 2, 18; King David, when he moved the Ark to Jerusalem, to the City of David, also girded the e., 2 S 6, 14; 1 Cro 15, 27. The e. of the high priests, which was dressed over the priestly tunic, was a kind of corselet of fine linen, embroidered with gold, with a girdle and shoulder pads, all forming a single piece, to which the pectoral of judgment was attached, and on it the Urim and Thummim.
Aaron was clothed with it on the day of his consecration as a priest Ex 28, 6-14; 29, 5; 39, 2-7; Lev 8, 7-8; Yes 45, 8.
The urim and the thumim were the sacred lots that went on the pectoral of the high priest, with which the will of Yahweh in national matters was ascertained, a memory of the e., a divinatory cult object from the time of the judges. Gideon, with the spoils of the campaign against Midian, made an e., which he placed in Ophra, which became a stumbling block for him, and the Scripture says so because of the danger of idolatry into which he could fall; the e is also seen. of Mika, in Jc 17, 5; 18, 14. In Nob’s sanctuary, there was an e. divinatory, behind which was the sword of the giant Goliath, whom David defeated, 1 Sam 21, 10; the priest Abiathar brought this e., when he fled from the massacre of the priests of Nob, ordered by the king, to David, who was in Keilah because of the persecution to which he was subjected by Saul; by means of said e., David consulted Yahweh, 1 Sam 23, 6-12; 30, 7.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
1. Sacred garment originally worn by the high priest (Exo 28:6-14; Exo 39:2-7). There was an onyx stone on each shoulder pad engraved with the names of six of the tribes of Israel. Attached to the ephod by chains of pure gold was a breastplate set with 12 precious stones. The blue ephod cloak was worn below, with an opening for the head and reaching to the feet, with a hem that alternated golden bells with blue, purple and crimson pomegranates (Exo 28:31-35; Exo 39:22-26 ).
Later people other than the high priest wore the ephod. Samuel wore a linen ephod (1Sa 2:18), characteristic of common priests (1Sa 2:28; 1Sa 14:3; 1Sa 22:18). David wore a linen ephod when he danced before the Lord after bringing the ark to Jerusalem (2Sa 6:14). Abiathar took from Nob an ephod that represented the divine presence for David, because he asked for the will of the Lord (1Sa 23: 6, 1Sa 23: 9; 1Sa 30: 7-8).
Gideon mistakenly used the ephod as an object of idolatrous worship (Jdg 8:27) and Micah associated it with images (Jdg 17:5; Jdg 18:14).
2. Father of Haniel, prince of the sons of Manasseh (Num 34:23).
Source: Hispanic World Bible Dictionary
Name of an object and a person from the OT.
1. (Heb. approx. to get on top). Piece of the clothing of the priests. The one worn by the high priest consisted of a sleeveless shirt of fine linen, with decorations in gold, blue, scarlet and purple, to which were attached, on one side, two shoulder pads in onyx stone with the names of the tribes of Israel and, on the other, the pectoral was hung, which consisted of a kind of emblem with twelve precious stones that also had the names of the tribes. The OT narrates that the e. it was also used to consult God, seeking his direction. David used it for it when he was at †¢ Keila (1Sa 23:6-12) and at †¢ Ziklag (1Sa 30:7-8). Also called e. to a similar piece of linen that was used by persons other than the high priest in special functions. “Samuel ministered … clothed in an e.” (1Sa 2:18). In bringing the ark to Jerusalem “David was clothed in an e. linen† (2Sa 6:14). Because of their special relationship with the cult, the Israelites fell into the sin of idolatry by making an e. for religious purposes not approved by God. Gideon made an e. †œand all Israel played the harlot after that e.† (Jdg 8:27). “A man from Mount Ephraim, whose name was Micaiah…. had a house of gods, and did e. and teraphim† (statuettes) (Jg 17:1, Jg 17:5). The prophet Hosea speaks that for †œmany days shall the children of Israel be … without e. and without teraphim† (Hos 3:4). †¢Clothes. Dress.
. OT character, member of the tribe of Manasseh. His son Haniel was chosen with others to † œ divide the inheritance among the children of Israel † (Num 34:23, Num 34:29).
Source: Christian Bible Dictionary
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vet, = “cover”. (a) Garment of the high priest. Detailed instructions were given for its making. It was to be made of gold, blue, purple, crimson, and finely wrought finely twisted linen. The gold was beaten into thin sheets, then cut into threads, which were woven into the cloth. The belt should be of the same embroidered materials. Two onyx stones were placed on the shoulder pads, with the names of the twelve tribes engraved on them, six on each; thus, whenever Aaron wore the ephod, he was representing the twelve tribes. There was also the robe of the ephod, which was all blue, and on its edge were pomegranates of blue, purple, and crimson, with bells of gold between them. Undoubtedly the cloak was much longer than the ephod, which is supposed to have fallen short of the knees, and was worn over the cloak. The breastplate was worn over the ephod. A fine linen tunic was also worn, placed under the mantle. All of the above, with the miter, were Aaron’s garments “for honor and beauty” (Ex. 28:40). Divine justice, heavenly character, royalty, dignity, and the graces of the Spirit are typified in the various materials of the ephod: the virtues that characterized the Lord Jesus. Inseparably attached to the ephod was the breastplate, in which were the Urim and Thummim; thus by wearing the ephod, the judgment of the children of Israel was brought before the Lord, according to his lights and perfections (this is the meaning of the terms Urim and Thummim). Although not worn on ordinary occasions, it was necessary when seeking instructions from God (cf. 1 Sam. 21:9). Thus, receiving answers from God is related to the Urim and Thummim, which were in the breastplate (Ex. 28:28: cp. Num. 27:21; 1 Sam. 28:6; Ezra 2:63; Neh. 7:65). The term “ephod” is a transliteration of the same Hebrew word, and comes from “bind around or bind”, so its meaning does not seem to go beyond “a priestly garment” (Ex. 29:5; 35:9, 27; 39:2-22; Lev. 8:7; 1 Sam. 2:28). (b) In addition to the above, which may be called “the” ephod, there were others worn by the priests, but they are not described (1 Sam. 14:3; 22:18; 23:6, 9; 30 :7; Hos. 3:4). On the occasion of the ark going up to Jerusalem, David put on a linen ephod (1 Sam. 2:18). In all the previous passages, the ephod has the character of a priestly garment, although David did not belong to the tribe of Aaron. In this he constituted a type of royal priest of the order of Melchizedek. (c) A strange departure from the above was the ephod which Gideon made of gold, purple and the ornaments taken from the Midianites, behind which Israel strayed, and which became a stumbling block to Gideon and all his house (Judg. 8:27). Even worse was the case of Micaiah who, having made himself a sanctuary of the gods, made an ephod, and consecrated one of her sons as a priest. A Levite who came to the house got involved in all this, and pretended to inquire of God through the ephod. When the idols were stolen by the Danites, the Levite gladly accompanied them, in order, with the idols and the ephod, to become the priest of this tribe. In this way a priestly garment that should have been associated with the worship of Jehovah became associated with idolatry (Judges 17:5; 18:14-20). (d) Father of Haniel, prince of the tribe of Manasseh (Num. 34:23).
Source: New Illustrated Bible Dictionary
Priestly vestment that the priest girds himself in the temple and in which he carried some mobile objects, the teraphim, which were used to, occasionally, consult by lot what could be the divine will.
It seems that it had frequent use in the surrounding towns, especially before the Babylonian captivity. Then it was abandoned due to the multiple superstitions to which it gave rise.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
Source: Vine Old Testament Dictionary
(Hebrew aphwd or aphd; Greek ‘epomis, ‘ephód, ‘ephoúd; Latin superhumerale). The ephod is a type of garment that is mentioned in the Old Testament, which differed according to its use by the high priest, by other people present at religious services, or as an object of idolatrous worship.
Ephod of the High Priest
Supplementing the information that appears in the Bible (Ex. 28,6-14) with that collected by Josephus and the Egyptian monuments, we can distinguish three parts in the ephod: a kind of vest or blouse, two shoulder pads and a sash. The first of these pieces constituted the main part of the ephod; some describe it as a rectangular piece of cloth tied around the body under the arms and reaching to the waist. I was…