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sacred linen garment worn by the high priests of Israel. It was in two parts—one covering the back, one the front of the body to the hips—and was fastened at the shoulders by two clasps of onyx on which were engraved the 12 tribal names, six on each. The vestment was held in at the waist by a twined linen girdle of gold, blue, purple, and scarlet; on the ephod was the breastplate with the Urim and ThummimUrim and Thummim
, in the Bible, name of sacred instruments used for casting lots. The meaning of the two names is uncertain, as is the nature of the lots. They were in some way connected, however, with the ephod.
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, hung by golden chains and rings. The priest was adorned in this fashion to symbolize the presence of God with his people. The ephod was somehow used for divination. It is mentioned in numerous passages in the Bible.
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To refer, on the other hand, to the sacred ephod as Yahweh's "jockstrap" and to cultic objects as "sex toys"; to Yahweh as a "top" who possesses the dick of death and to Joseph as a "sissy boy"; to cult temple prostitutes as "holy hustlers" and ecstatic prophets as "dancing queens"; or to the prophet Ezekiel as the inventor of the porn industry's "money shot" and the retreat of Jephthah's daughter to the wilderness in the company of other female virgins as an early "wimmin's music festival"--this risks imposing a facile contemporary relevance upon ancient texts whose complex meanings seek to be recovered, and raises questions regarding the audience for whom the author is writing.
Rofe points out that the LXX to Hosea 3:4 reads "and no priesthood and no Urim," as against the MT which reads "and no ephod and no teraphim," which admittedly makes no sense in the context.
18:14, 17, 18, 20 lists the terapim along with an ephod, a "graven image" (pesel), and a "molten image" (masseka); yet nowhere is terapim used as a general heading for these terms.