Additionally, you question the meaning of “linen” appearing alongside “ephod.” You then reference the scripture where “the man of God came to Elijah and said: ‘Thus says the Lord: From the day you came out of Egypt, I chose your father’s house to be my priests; to go up to my altar, to burn incense, and to wear the ephod’” (1 Sam. 2:27-28). You have examined the entirety of the book and noticed the incident involving Doeg the Edomite, who, by the king's order, slaughtered the priests: “And Doeg turned, and the Scripture states he killed the priests of the Lord, and that day he executed eighty-five men, all wearing the ephod” (1 Sam. 22:18). He also destroyed the city of Nob, putting to the sword everyone from the male to the female, from infants to the aged, and even the livestock. One son of Ahimelech, named Abiathar, escaped and fled to David (1 Sam. 22:20). I urge you to take notice in response to several queries you have raised. When we read of “those who wear ephod,” the Hebrew indicates “those who wear linen ephod.” You will come to understand this better later. “And it came to pass that when Abiathar, the son of Ahimelech, fled to David, he went down with him to Keil, holding the ephod” (1 Sam. 23:6). Fearing Saul's approach and the siege, David instructed Abiathar: “Bring me the ephod” (1 Sam. 23:9). After presenting these references from the book of Kings, you turn your attention to Judges, where it narrates how Micah from the hill country of Ephraim presented his mother with eleven hundred pieces of silver—a gift she had vowed to the Lord—and fashioned them into a carved image and an ephod. You mentioned that this carved and molten item was called ephod and teraphim, suggesting that, if it were merely a girdle or garment, it would not have been formed into an idol. I recognize a common misunderstanding among many Latins who believe the ephod and teraphim mentioned here were created from the silver Micah provided to his mother. However, scripture informs us that “his mother took the silver and gave it to a silversmith, who made a carved image and a molten image” (Judges 17:4-5). The belief that the same item, initially described as crafted, later termed ephod and teraphim, is mistaken. Micah made a separate ephod and teraphim after the idol of his mother, as is evident from the following text: “The five men, having gone to spy out the land, smiled to their brothers, saying, ‘Do you know that there are in this house an ephod and teraphim?’” (Judges 18:14). Furthermore, you have overlooked details about the five men who entered, took the carved image, ephod, and teraphim, while six hundred armed men entered the house of Micah to seize these items (Judges 18:16-18). Thus, it is important to dismiss the notion that equates the ephod directly with silver as a resolution to the inquiry. Notice that the term ephod is exclusively associated with the priesthood. Samuel, being a Levite, wore it, and it was donned by the priests of Nob, symbolizing their office. In the accounts not found in Latin texts, when David, fleeing from Saul, approached Ahimelech seeking weaponry—“What do you have at hand? Give me five loaves or whatever you have” (1 Sam. 21:3)—the priest provided him with “the sword of Goliath, which you struck down in the valley of Elah, wrapped in a cloth behind the ephod” (1 Sam. 21:9). This indicates that the ephod was also stored there. Thus, when discussing the term ephod alongside the sculpted and molten references, even though that last one was an idol, it served as an object of worship through delusion, while the ephod and teraphim were designated for God and the idolatrous worship of the image. We will clarify what teraphim means later if space allows. Now, regarding ephod: in Exodus, when Moses received instructions on constructing the garments for the priesthood, it states: “These are the garments they are to make: a breastplate, an ephod, a robe, a tunic of fine linen, a turban, and a sash” (Ex. 28:4). In the context of “the robe,” the Greek translates it as “upper garment,” indicating a piece worn over other clothing. Subsequently, we find, “They are to use gold, blue, purple, and scarlet yarn, and fine linen to make the ephod—the work of skilled hands” (Ex. 28:5-6). The entirety of Exodus encompasses descriptions of such garments. At the conclusion of this book, it is stated: “All the skilled men among the craftsmen made the holy garments for Aaron, as the Lord commanded Moses. They made the ephod of gold, blue, purple, and scarlet, and fine linen” (Ex. 36:8-9). However, although the preparation of these garments was commanded in Exodus, they had not yet been put on by Aaron, for it is in Leviticus that it is explained how Aaron was vested in the priestly attire: “Moses brought Aaron and his sons, washed them with water, and clothed Aaron with the tunic and the sash, and put the robe on him” (Lev. 8:6-7). This signifies that Aaron was also girded with his upper garment, similarly to how Samuel was girded with the indicated linen ephod. Yet do not linger on this; here is something noteworthy: where the seventy translators have rendered as “upper garment,” the Hebrew text reads “ephod.” The variation in translation might confuse, as it is consistent with various other terms. Aquila has translated what others called “tunic” and “upper garment” as “upper garment” and “over garment,” denoting outer garments. The term “upper” in Hebrew refers to the garment worn above. One may question why “linen” is combined with ephod in some instances. The Hebrew word “bad” signifies linen, most accurately described as flax. The scripture also speaks of linen distinctions: “And for Aaron and his sons you shall make linen undergarments to cover their nakedness” (Ex. 28:42). The angel seen by Daniel was similarly clothed, as recounted: “And I lifted my eyes and looked, and behold, a certain man clothed in linen” (Dan. 10:5)—a plural term indicating a linen robe. Moreover, it is noted that both Samuel and the eighty-five priests donned linen garments. Notably, only the high priest is permitted to wear the ornate vestment woven from gold, linen, and purple. The others wore a simpler ephod, crafted in pure linen rather than adorned with precious stones, maintaining a dazzling whiteness.
THEOSIS