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Baris 7: Di dalam [[Alkitab]], efod biasanya dicatat terbuat dari kain lenan, tetapi tidak merupakan pakaian lengkap, sehingga dalam [[Kitab 1 Samuel]], [[Mikhal]] istri [[Daud]] melihat Daud yang menari-nari memakai efod memandangnya rendah karena tidak berpakaian pantas di hadapan hamba-hamba perempuan.<ref>Cheyne and Black, ''Encyclopedia Biblica''</ref> [[Kitab 1 Tawarikh]] menyatakan bahwa Daud memakai jubah dari lenan halus, sebagaimana orang-orang Lewi yang mengangkut tabut perjanjian... dan David juga memakai sebuah efod dari lenan.<ref>{{Alkitab\|1 Tawarikh 15:27}}</ref> "dan Daud memakai efod lenan."<ref>{{Alkitab\|2 Samuel, 6:14}}</ref> Nampaknya mengenakan efod merupakan suatu implikasi keagamaan dan upacara penting, karena 85 orang imam di Nob dikatakan sebagai orang-orang yang mengenakan efod;<ref>''Jewish Encyclopedia''</ref> meskipun [[Teks Masoret]] mencatatnya sebagai ''efod lenan''.<ref>{{Alkitab\|1 Samuel 22:18}}</ref> Kata ''lenan'' (= ''linen'') tidak ada dalam versi [[Septuaginta]] (bahasa Yunani) juga tidak tertulis ketika Septuaginta mencatat Daud dan Samuel mengenakan efod. Karenanya, sejumlah pakar tekstual menganggap kata itu di teks Masoret merupakan tambahan kemudian.<ref>''Jewish Encyclopedia''</ref> ~~<!--~~ == Efod Imam Besar == Dalam [[Kitab Keluaran]][[Keluaran 28\| pasal 28]] tertulis bahwa "Baju Efod" merupakan bagian pakaian khusus untuk [[Imam Besar Yahudi\|Imam Besar]], dan di atasnya akan dipakai tutup dada, beserta [[Urim dan Tumim]]. Menurut catatan, baju efod itu harus dibuat dari emas, kain ungu tua dan kain ungu muda, kain kirmizi dan lenan halus yang dipintal benangnya: buatan seorang ahli.<ref name="Kel28_6_14">{{Alkitab\|Keluaran 28:6-14}}</ref> [[Talmud]] menuliskan bahwa setiap tekstur dikombinasi dalam 6 helai kain dengan daun emas sebagai yang ketujuh, dengan total 28 kain di teksturnya ([[Yoma]] 71b). Catatan Alkitab tidak memuat bentuk atau panjang efod. A passage in the Book of Exodus describes the Ephod as an elaborate garment worn by the high priest, and upon which the [[Hoshen\|breastplate]], containing [[Urim and Thummim]], rested. According to this description, the Ephod was woven out of [[Gold (color)\|gold]], [[blue]], [[purple]], and [[Scarlet (color)\|scarlet]] threads, was made of fine [[linen]], and was [[embroidery\|embroidered]] "with skillful work" in gold thread ({{bibleverse\|\|Exodus\|28:6-14\|}}) the [[Talmud]] argues that each of the textures was combined in six threads with a seventh of gold leaf, making twenty-eight threads to the texture in total ([[Yoma]] 71b). The Biblical description continues without describing the shape or length of the ephod, except by stating that it was held together by a [[girdle]], and had two shoulder straps which were fastened to the front of the ephod by golden rings, to which the breastplate was attached by golden chains; ({{bibleverse\|\|Exodus\|28:6-14\|}}) from this description it appears to have been something like a [[minimalist]] [[apron]] or a [[skirt]] with [[Braces (clothing)\|braces]],<ref>Cheyne and Black, ''Encyclopedia Biblica''</ref> though [[Rashi]] argued that it was like a woman's riding girdle.<ref>''Jewish Encyclopedia''</ref> The biblical description also adds that there were two [[engraved gem]]s over the shoulder straps (like [[epaulette]]s), made from ''shoham'' (thought by scholars to mean [[malachite]],<ref>''Jewish Encyclopedia'', ''Gems''</ref> by Jewish tradition to mean [[heliodor]],<ref>''Jewish Encyclopedia''</ref> and in the [[King James Version]] is translated as "[[onyx]]"), and with the names of the twelve tribes written upon them; the classical rabbinical sources differ as to the order in which the tribes were named on the jewels ([[Sotah]] 36a). Textual scholars attribute the description of the Ephod in Exodus to the [[priestly source]] and to a date later than the other mentions of ''Ephod'';<ref>''[[Peake's commentary on the Bible]]''</ref> biblical scholars believe that the Ephod may have evolved over time into this highly ceremonial form from more primitive beginnings (the simple linen form described in the Books of Samuel), much like the manner in which the highly liturgical [[Maniple (vestment)\|maniple]] evolved from an ordinary [[handkerchief]].<ref>Cheyne and Black, ''Encyclopedia Biblica''</ref> ~~-->~~ Tertulis pula bahwa haruslah ada pada baju efod itu dua tutup bahu yang disambung kepadanya, pada kedua ujungnyalah harus baju efod itu disambung. Pada kedua tutup bahu baju efod itu ditaruh dua permata krisopras yang di atasnya diukir nama para anak Israel menurut urutan kelahirannya; diukirkan seperti meterai seperti buatan seorang pengasah permata. Hal itu sebagai permata peringatan untuk mengingat orang Israel yang dibawa ke hadapan TUHAN oleh imam besar di atas kedua tutup bahunya menjadi tanda peringatan. Dua tutup bahu itu diikat di bagian depan baju efod dengan tutup dada menggunakan dua gelang emas, yang dipasang pada kedua ujung masing-masing mengikat tutup dada dengan satu rantai emas. Sabuk pengikat yang ada pada baju efod itu haruslah sama buatannya dan seiras dengan baju efod itu, yakni dari emas, kain ungu tua, kain ungu muda, kain kirmizi dan lenan halus yang dipintal benangnya. Tutup dada dengan gelangnya diikatkan kepada gelang baju efod dengan memakai tali ungu tua, sehingga tetap di atas sabuk baju efod, dan tutup dada itu tidak dapat bergeser dari baju efod.<ref name="Kel28_6_14" /> Dari gambaran ini nampaknya berupa sesuatu apron minimal atau suatu sarung dengan ikatan-ikatan,<ref>Cheyne and Black, ''Encyclopedia Biblica''</ref> meskipun [[Rashi]] berpendapat itu sama dengan busana wanita untuk naik kuda.<ref>''Jewish Encyclopedia''</ref> Catatan Alkitab mengenai batu permata yang diukir itu dituliskan terbuat dari ''syoham'' (dalam Alkitab [[Terjemahan Baru]] dipakai "krisopras"; oleh para pakar diduga ''[[malachite]]'',<ref>''Jewish Encyclopedia'', ''Gems''</ref> dalam tradisi Yahudi dianggap [[heliodor]],<ref>''Jewish Encyclopedia''</ref> dan dalam [[Alkitab Versi Raja James]] dalam bahasa Inggris diterjemahkan sebagai "[[onyx]]"), dengan nama-nama anak-anak Israel diukir di atasnya ([[Sotah]] 36a). == Penggunaan untuk menanyakan petunjuk Tuhan == Selain sebagai pakaian, baju Efod juga digunakan untuk menanyakan petunjuk Allah, yang berkaitan dengan [[Urim dan Tumim]].<ref>''Jewish Encyclopedia'', ''Ephod''</ref> Dalam [[Kitab 1 Samuel]] tertulis bahwa bila raja [[Saul]] atau [[Daud]] hendak mendapatkan petunjuk Allah, mereka meminta imam untuk membawa efod itu kepada mereka.<ref>''Jewish Encyclopedia'', ''Ephod''</ref> <!-- Besides use as a garment, an Ephod was also used for oracular purposes, in conjunction with [[Urim and Thummim]];<ref>''Jewish Encyclopedia'', ''Ephod''</ref> the books of Samuel imply that whenever [[Saul the King\|Saul]] or David wished to question God via oracular methods, they asked a priest for the ephod.<ref>''Jewish Encyclopedia'', ''Ephod''</ref> Since the oracular process is considered by scholars to have been one of [[cleromancy]], with the Urim and Thummim being the objects which were drawn as lots, the Ephod is considered by scholars to have been some form of container for the Urim and Thummim;<ref>''Jewish Encyclopedia'', ''Ephod''</ref><ref>''Jewish Encyclopedia''</ref> to harmonise this with the descriptions of the Ephod as a garment, it is necessary to conclude that the Ephod must have originally been some sort of [[pocket]], which the priests ''girded'' to themselves.<ref>Cheyne and Black, ''Encyclopedia Biblica''</ref><ref>''Jewish Encyclopedia''</ref> However, the biblical text states the Urim and Thummim were placed in the breastplate, not the ephod ({{bibleverse\|\|Leviticus\|8:8\|HE}}). == Buatan Gideon dan Mikha == Selain baju efod imam besar, ada pula Efod yang The object at Nob, which must have been somewhat freestanding since another object is kept behind it, and the objects made by Gideon and by Micah, from molten gold, logically cannot have just been garments.<ref>Cheyne and Black, ''Encyclopedia Biblica''</ref><ref>''Jewish Encyclopedia''</ref> The object made by Gideon is plainly described as having been worshipped, and therefore the [[Cult image\|idol]] of some deity (possibly of Yahweh), while the object made by Micah is closely associated with a [[Teraphim]], and the Ephod and Teraphim are described interchangeably with the Hebrew terms ''pesel'' and ''massekah'', meaning ''graven image'', and ''molten image'', respectively.<ref>Cheyne and Black, ''Encyclopedia Biblica''</ref><ref>''Jewish Encyclopedia''</ref> Even the ephods used for oracular purposes were not necessarily just pieces of cloth, as they are not described as being worn, but carried (though some translations render 1 Samuel 2:28 as ''wear an ephod'' rather than ''carry an ephod''<ref>''[[Peake's commentary on the Bible]]''</ref>); the Hebrew term used in these passages for ''carry'' is ''nasa'', which specifically implies that the Ephod was carried either in the hand or on the shoulder.<ref>''Jewish Encyclopedia''</ref> The conclusion thus is that ''Ephod'', in these cases, referred to a portable idol, which the lots were cast in front of;<ref>Cheyne and Black, ''Encyclopedia Biblica''</ref><ref>''Jewish Encyclopedia''</ref> some scholars have suggested that the connection between the idol and the garment is that the idol was originally clothed in a linen garment, and the term ''Ephod'' gradually came to describe the idol as a whole.<ref>''Jewish Encyclopedia''</ref> --> == Lihat pula == [[Imam Besar Yahudi]] Bagian [[Alkitab]] yang berkaitan: [[Keluaran 28]], [[Hakim-hakim 17]]. == Referensi ==

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