1 Kingdoms (1 Samuel) 2:18Meaning & Commentary from the Church Fathers

You have chosen your father's house from all the tribes of Israel to serve Me, to ascend My altar, to offer incense, and to wear the ephod” (1 Sam. 2:27-28). After reviewing the entire text, you noted the example of Doeg the Edomite, who, under the king's orders, killed the priests: “And Doeg the Edomite turned and struck the priests of the Lord, killing that day four score and five men who wore the ephod” (1 Sam. 22:18). He also ravaged Nob, the city of the priests, killing everyone—men, women, children, and livestock. Abiathar, the son of Ahimelech, escaped and fled to David (1 Sam. 22:20). I feel compelled to address several of your inquiries. Where it states “all those who wear the ephod,” the original Hebrew reads "those who bear the linen ephod." You will understand more about this later. It is written that when Abiathar fled to David, he went down to Keilah with the ephod in his hand, which was reported to Saul (1 Sam. 23:6-7). Concerned about King Saul's approach and the impending siege, David instructed Abiathar to bring the ephod of the Lord (1 Sam. 23:9).

You have then mentioned the book of Judges, which recounts how Micah from Mount Ephraim returned one thousand one hundred pieces of silver to his mother, dedicated to God, so that she could make an idol and an ephod. You argue that this carved idol, later called the "ephod" and "teraphim," could not logically be both a belt or a garment because it was constructed and combined through craftsmanship. There exists a common misconception among Latin scholars who believe that the ephod and teraphim originated from the silver gifted by Micah to his mother. However, Scripture clarifies: “His mother took the silver and gave it to the silversmith, who made a graven image and a molten image. They shall be in Micah's house, which he designates as a house of God, where he will make an ephod and teraphim, and will appoint one of his sons to serve as a priest” (Judges 17:4-5).

In concluding that what was crafted and fused is later referred to as the ephod and teraphim, it's important to recognize they are not the same items. Micah produced the ephod and teraphim in reference to his mother's idol, as is evident in the subsequent verse: “The five men, having spied out the land, returned to their brethren and inquired, ‘Do you know that there are in this house the ephod and teraphim?’” (Judges 18:14). Additionally, they later seized the carved object, the ephod and teraphim (Judges 18:16-18). Thus, the misconception that defines the ephod as merely silver must be categorically rejected.

It is important to note that the ephod is exclusively linked to the priesthood. Samuel donned it, being a Levite, as did the priests of Nob, signifying their sacred role. Furthermore, it is recorded that when David sought a sword from Ahimelech, he remarked, “Is there not here a spear or sword? For I have neither brought my sword nor my weapons with me” (1 Sam. 21:8-9). The priest replied that he possessed the sword of Goliath, which was wrapped in a cloth behind the ephod. This supports that the ephod was present with the sword. The ephod, as elucidated, is also referenced in relation to the crafted idols; while idols represent a deviation in worship, the ephod was established for divine service.

We will discuss the teraphim at a later stage, as we delve deeper into the topic of the ephod. In Exodus, where Moses is instructed to create vestments for the priests, it states, “And these are the garments they shall make: a breastplate, an ephod, and a robe” (Ex. 28:4). The upper robe is mentioned, signifying an additional layer, which some translators have rendered as “upper garment.” The directive continues, specifying that they should use gold, blue, purple, and scarlet yarns, as well as fine linen (Ex. 28:5-6). The entirety of Exodus emphasizes this class of garment. At the book's conclusion, it states: “Every wise-hearted man among those who made the holy garments for Aaron, as the Lord commanded Moses, made the ephod” (Ex. 36:8). It is necessary to clarify that even though there are instructions for crafting these items, Aaron has not yet donned them at this point. Leviticus later elaborates on how he was clothed: “Moses brought Aaron and his sons and washed them with water; and he clothed Aaron with the robe and girded him with the sash" (Lev. 8:6-7). Here we see that Aaron was attired similarly to Samuel, both wearing the ephod.

To clarify your point about “bar,” some translations may render it incorrectly. The Hebrew term “bad” signifies linen, and while it can be confused with the word “bar,” scholars have appropriately translated the term as “bad.” This term is utilized in scripture: “You shall make for them linen undergarments to cover their nakedness” (Ex. 28:42). Daniel's vision further exemplifies this: “And I lifted up my eyes, and behold, a man clothed in linen” (Dan. 10:5), solidifying that linen signifies a priestly attire. Samuel and the eighty-five priests wore linen garments; only the high priest wore a more ornate robe. In contrast, the ephod donned by others was not as elaborately designed and instead consisted of plain linen, embodying purity.