Ephod

Biblical Text and Description

The ephod is described in detail in Exodus 28 and 39 as one of the garments of the high priest. It was skillfully woven of gold thread; blue, purple, and scarlet yarn; and fine twined linen (Exodus 28:6). Two onyx stones were set on its shoulderpieces (shoulder straps). On these two stones were engraved the names of the ancestors of the twelve tribes of Israel, six on each stone, in the order of their birth (Exodus 28:9-12). The "breastplate of judgment" was fastened to the front of the ephod with gold rings and chains, and the Urim and Thummim were placed in the breastplate (Exodus 28:30). Beneath the ephod was worn the "robe of the ephod," made "all of blue" (Exodus 28:31). Leviticus 8:7 records Aaron being clothed in these garments at his consecration to the priesthood.

Distinct from the high priest's ephod, a "linen ephod" also appears in Scripture. The young Samuel ministered wearing a linen ephod (1 Samuel 2:18), and David danced in a linen ephod as the Ark of the Covenant was brought up (2 Samuel 6:14). The eighty-five priests of Nob are likewise described as men who wore a linen ephod (1 Samuel 22:18).

A Means of Inquiring of God's Will

In 1 Samuel, the ephod also appears as a means of inquiring of God's will. David said to Abiathar the priest, "Bring hither the ephod," and then inquired of God (1 Samuel 23:9; 30:7). In such cases the ephod is often understood together with the breastplate containing the Urim and Thummim. The text does not, however, explain exactly how answers were obtained.

Misuse of the Ephod

In Judges 8:24-27, Gideon made an ephod from gold taken as spoil and placed it in his hometown of Ophrah. The text records that "all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house." In Judges 17-18, a man named Micah made an ephod and teraphim (household idols) and installed his own private priest. Hosea 3:4 speaks of days when Israel would abide "without an ephod, and without teraphim."

Original Language and Background

The Hebrew term is ʾēpôd, which the New Korean Revised Version transliterates as ebot. The etymology of the word is uncertain. Because the exact shape and dimensions of the garment cannot be fully determined from the text alone, reconstructions vary somewhat among scholars.

Significance in the Whole of Scripture

When the high priest went in before the LORD bearing the names of the tribes on his shoulders and over his heart, this is described as being "for a memorial" (Exodus 28:12; 28:29). It signifies standing before God on behalf of the people. The word ephod does not appear in the New Testament. However, Hebrews presents Jesus Christ as "a great high priest" (Hebrews 4:14-16). Many Protestant interpreters therefore read the ephod as a type (a foreshadowing) of Christ, who bears His people and intercedes for them. It is also sometimes explained in connection with the doctrine of the priesthood of all believers, which regards every believer as a priest.

Interpretation and Points of Debate

• Gideon's ephod: Interpreters differ over whether it was a garment or a golden idol or oracular device. The text specifies only the amount of gold, not its form.
• Symbolism of the colors and stones: Symbolic readings, such as blue representing heaven and scarlet representing blood, are traditional interpretations added by commentators and preachers. The text itself does not explain them.
• The linen ephod and the high priest's ephod: The prevailing view is that the linen ephod worn by Samuel and David was a simple linen garment distinct from the high priest's ephod.

In the Korean Church

In sermons and expositions on the tabernacle and the priestly garments, the high priest's ephod is frequently used to illustrate Christ's intercessory work. The scene of David dancing in a linen ephod (2 Samuel 6) is commonly cited in sermons on the joy of praise and worship.