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Updated: June 12, 2025
They are cunning embroiderers, who fashion the breastplate and ephod of the high priest and all the various vestments of the priests. They fashion the curtains of linen and hair and coverings of ram's skins dyed red with which to adorn the tabernacle of the Church militant.
And then David asks for it before inquiring of Jahveh whether the men of Keilah would betray him or not. David's action is obviously divination pure and simple; and it is curious that he seems to have worn the ephod himself and not to have employed Abiathar as a medium. How the answer was given is not clear though the probability is that it was obtained by casting lots.
There is abundant evidence in the books of Samuel and elsewhere that an article of dress termed an ephod was supposed to have a peculiar efficacy in enabling the wearer to exercise divination by means of Jahveh-Elohim. Great and long continued have been the disputes as to the exact nature of the ephod whether it always means something to wear, or whether it sometimes means an image.
The high priest had brought the ephod, but was dumb, and the prophets heard nothing. Two nights before the day of the battle, he had sought the Lord for a dream, and had lain down by my side in hope.
Josephus, who was born thirty-nine years after Christ, says that it was then two hundred years since the stones of the ephod had given an answer to consultations by their extraordinary lustre. The Scriptures only inform us, that Urim and Thummim were something that Moses had put in the high-priest's breast-plate.
The breastplate and the ephod were set with precious stones, which were the gifts of the noble to the sanctuary, though, to be exact, they were in reality a gift from God. For precious stones and pearls had rained down with the manna, which the noble among Israel had gathered up and laid away until the Tabernacle was erected, when they offered them as gifts.
Besides these, the high priest put on a third garment, which was called the Ephod, which resembles the Epomis of the Greeks. Its make was after this manner: it was woven to the depth of a cubit, of several colors, with gold intermixed, and embroidered, but it left the middle of the breast uncovered: it was made with sleeves also; nor did it appear to be at all differently made from a short coat.
And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward. And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.
And they shall make the ephod of gold, of blue, and of purple, of scarlet, and fine twined linen, with cunning work. It shall have the two shoulderpieces thereof joined at the two edges thereof; and so it shall be joined together.
There is no distinct evidence that the maro aurou was supposed to have any special efficacy in divination, but one cannot fail to see a certain parallelism between this holy girdle, which endowed its wearer with a particular sanctity, and the ephod. According to the Rev.
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