Ephod and Breast Plate

Exodus 28:6–28 NIV

“Make the ephod of gold, and of blue, purple and scarlet yarn, and of finely twisted linen—the work of skilled hands. It is to have two shoulder pieces attached to two of its corners, so it can be fastened. Its skillfully woven waistband is to be like it—of one piece with the ephod and made with gold, and with blue, purple and scarlet yarn, and with finely twisted linen. “Take two onyx stones and engrave on them the names of the sons of Israel in the order of their birth—six names on one stone and the remaining six on the other. Engrave the names of the sons of Israel on the two stones the way a gem cutter engraves a seal. Then mount the stones in gold filigree settings and fasten them on the shoulder pieces of the ephod as memorial stones for the sons of Israel. Aaron is to bear the names on his shoulders as a memorial before the Lord. Make gold filigree settings and two braided chains of pure gold, like a rope, and attach the chains to the settings. “Fashion a breastpiece for making decisions—the work of skilled hands. Make it like the ephod: of gold, and of blue, purple and scarlet yarn, and of finely twisted linen. It is to be square—a span long and a span wide—and folded double. Then mount four rows of precious stones on it. The first row shall be carnelian, chrysolite and beryl; the second row shall be turquoise, lapis lazuli and emerald; the third row shall be jacinth, agate and amethyst; the fourth row shall be topaz, onyx and jasper. Mount them in gold filigree settings. There are to be twelve stones, one for each of the names of the sons of Israel, each engraved like a seal with the name of one of the twelve tribes. “For the breastpiece make braided chains of pure gold, like a rope. Make two gold rings for it and fasten them to two corners of the breastpiece. Fasten the two gold chains to the rings at the corners of the breastpiece, and the other ends of the chains to the two settings, attaching them to the shoulder pieces of the ephod at the front. Make two gold rings and attach them to the other two corners of the breastpiece on the inside edge next to the ephod. Make two more gold rings and attach them to the bottom of the shoulder pieces on the front of the ephod, close to the seam just above the waistband of the ephod. The rings of the breastpiece are to be tied to the rings of the ephod with blue cord, connecting it to the waistband, so that the breastpiece will not swing out from the ephod.

The Bible is, however, silent on whether the colors used in the tabernacle, temple, and priestly garments held symbolic meaning.

Color, Symbolic Meaning of. Although the Bible contains relatively few references to individual colors, their symbolic associations are theologically significant. Colors usually symbolize redemptive and eschatological themes. The Bible is, however, silent on whether the colors used in the tabernacle, temple, and priestly garments held symbolic meaning.

Color. The OT and NT have no exact word for “color,” although the word appears several times in our English Bibles. The words translated “color” have quite different meanings in the original languages.

The word most frequently translated “color” in the kjv literally means “eye” and suggests “appearance” (Lv 13:55; Nm 11:7; Prv 23:31; Ez 1:4, 7, 16, 22, 27; 8:2; 10:9; Dn 10:6). Only Leviticus 13:55 retains the translation “color” in the rsv. Other words translated as “color” in the rsv refer to facial appearance (Dn 5:6, 9, 10; 7:28), fabrics of variegated colors (Prv 7:16; Ez 17:3; 27:24), stones (1 Chr 29:2), and breastplates (Rv 9:17). Joseph’s “coat of many colors” (Gn 37:3 kjv) and Tamar’s “garment of divers colors” (2 Sm 13:18, 19 kjv) were either longsleeved robes or richly ornamented tunics that served as a mark of preferred status.

In the NT, a word that means “pretense” is used archaically in Acts 27:30 and was interpreted as “color” by the kjv translators. They also added the word “color” to Revelation 17:4, evidently to clarify the meaning.

Though many colors are mentioned in the Bible, colors are not particularly singled out for emphasis. Natural colors are seldom mentioned in descriptions. Colors that appear frequently and that are most carefully differentiated are manufactured colors, especially dyes.

Colors Mentioned in the Bible. Because the Hebrews perceived color differently than we do in Western culture, it is sometimes difficult to translate precisely the various Hebrew words denoting colors. Thus there is often a wide variation in translations of such words in English Bibles. To provide a base for comparison this article will follow the rsv except as noted.

Colors mentioned most often in the OT and NT are the following:

Black is the translation of five words in the OT and one in the NT, expressing varying degrees of darkness. The words describe the color of lambs (Gn 30:32, 33, 35, 40), hair (Lv 13:31, 37; Sg 5:11; Mt 5:36), skin (Jb 30:30), horses (Zec 6:2, 6; Rv 6:5), the sky (1 Kgs 18:45; Jer 4:28; Is 50:3), the day (Jb 3:5; Mi 3:6), the darkened sun (Rv 6:12), and an invading army (Jl 2:2). Job’s “blackness” (Jb 30:28) has been understood as disease or sadness.

Blue probably refers to a blue-purple dye obtained from Mediterranean mollusks. A popular color, it was considered less desirable in antiquity than “royal” purple. Both dyes were produced in Tyre, which at one time had a monopoly on the manufacture of blue and purple dye (2 Chr 2:7, 14; Ez 27:24). Ships of Tyre had awnings of blue and purple (Ez 27:7). Blue was used in the tabernacle fabrics (Ex 26:1; Nm 4:6, 7, 9), the priests’ garments (Ex 28:5, 6), in Solomon’s temple (2 Chr 2:7, 14), and in the Persian court (Est 1:6; 8:15). Blue is not mentioned in the NT.

Crimson is the English translation of three different Hebrew words. This red color of varying shades was derived from certain insects. The word describes certain fabrics in Solomon’s temple (2 Chr 2:7, 14; 3:14) and was used figuratively to describe sin (Is 1:18). The word translated “crimsoned” to describe garments from Bozrah (Is 63:1) probably means “vivid colors” rather than a specific hue.

Gray, a color found only in the OT, is used exclusively to describe old age—as in gray hair or gray-headed (Gn 42:38; 44:29, 31; Dt 32:25; 1 Sm 12:2; 1 Kgs 2:6, 9; Jb 15:10; Ps 71:18; Prv 20:29; Is 46:4; Hos 7:9). A different word used to describe dappled gray horses (Zec 6:3) probably means “spotted” or “speckled.”

Green translates seven words in the OT and two in the NT. Most of the words refer to vegetation and are descriptive of the fresh or moist condition of plants rather than their color. The following are described as “green”: plants (Gn 1:30), trees (1 Kgs 14:23), branches (Jb 15:32), pastures (Ps 23:2; Jl 2:22), herbs (Ps 37:2), olive trees (Ps 52:8; Jer 11:16), thorns (Ps 58:9), leaves (Jer 17:8), grass (Mk 6:39; Rv 8:7), and wood (Lk 23:31). In addition to various plants, a dove’s wing (Ps 68:13), a couch (Sg 1:16), and a righteous person (Ps 92:14) are also described as “green.” Idolatrous worship practices took place under “every green tree” (Dt 12:2; 2 Kgs 16:4; Is 57:5; Jer 2:20; Ez 6:13), although the word actually describes the luxurious growth of the leaves rather than their color.

Another word, “greenish,” is derived from one of the OT words for “green” and refers to disease (Lv 13:49) and fungus that forms on the walls of houses (Lv 14:37).

Purple was the most highly valued dye in the ancient world. Encompassing shades varying from actual purple to red, it was obtained from mollusks of the Gastropoda class. The first people to use the dye were perhaps the ancient Phoenicians, whose name may come from a Greek word meaning “blood-red.” At any rate, the Phoenicians monopolized the purple industry for many years. Some of the fabrics used in the tabernacle (Ex 25:4; 26:1), in the garments of the priests (Ex 28:5–8, 15, 33), in Solomon’s temple (2 Chr 2:7), in the upholstery of Solomon’s chariot (Sg 3:10), and in decorations of the Persian court (Est 1:6) were purple. Purple was customarily worn by wealthy people and royalty (Jgs 8:26; Prv 31:22; Dn 5:7). Mordecai was rewarded with a garment of purple (Est 8:15). Daniel was given a similar garment (Dn 5:29). It was worn by Assyrian soldiers (Ez 23:6). Jeremiah described idols that were robed in blue and purple garments (Jer 10:9). Ships of Tyre had awnings of blue and purple (Ez 27:7), and purple dye was an item of trade between Tyre and the people of Aram (Ez 27:16). It is used once to describe the color of hair (Sg 7:5).

References to purple in the NT are fewer than in the OT but affirm the continued economic importance of the dye. Purple clothing denoted wealth (Lk 16:19). Jesus was robed in purple by Roman soldiers (Mk 15:17, 20; Jn 19:2, 5; cf. Mt 27:28, “scarlet”). The purple and scarlet garment of the harlot Babylon symbolized royal rank (Rv 17:4). Lydia of Thyatira was a seller of purple fabrics (Acts 16:14).

Red frequently refers to the natural color of certain objects mentioned in the Bible: skin (Gn 25:25), pottage (Gn 25:30), the eye (Gn 49:12, though the word used here may mean “sparkling” or “dark”), a sacrificial heifer (Nm 19:2), water (2 Kgs 3:22), the face of a weeping person (Jb 16:16), wine (Prv 23:31), the eyes of one drinking wine (Prv 23:29), clothing (Is 63:2), a shield (Na 2:3), and horses (Zec 1:8; 6:2). It is used figuratively to describe sin (Is 1:18). A leprous disease (Lv 13:49), a spot on the skin (Lv 13:19, 24, 42, 43), and fungus on the wall of a house (Lv 14:37) were discolored with a reddish hue.

The Red Sea is mentioned frequently in the OT (Ex 10:19; 15:4), but the Hebrew words thus translated actually mean “Sea of Reeds.” However, in the NT the Greek word is actually the word “red” (Acts 7:36; Heb 11:29).

In the NT, red is used to describe the color of the sky (Mt 16:2, 3), a horse (Rv 6:4), and a dragon (Rv 12:3).

Scarlet, a brilliant red hue derived from certain insects, was used for fabrics and yarns and was highly valued in the ancient world (Rv 18:12). It is difficult to distinguish between “scarlet” and “crimson” in the Bible.

A scarlet thread was bound to the hand of Zerah at birth (Gn 38:28, 30). The word describes certain fabrics in the tabernacle (Ex 25:4; 26:1, 31, 36; 27:16), the priests’ garments (Ex 28:5, 6, 8, 15, 33), rope (Jos 2:18, 21), clothing (2 Sm 1:24; Prv 31:21; Jer 4:30), lips (Sg 4:3), and soldiers’ uniforms (Na 2:3). Some kind of scarlet material was used during the ratification of the covenant at Sinai (Heb 9:19), for the cleansing of a leper (Lv 14:4, 6) and of a house (Lv 14:49, 51, 52), for covering the articles on the table of the bread of the Presence (Nm 4:8), and for the ritual of the red heifer (Nm 19:6). Matthew described Jesus’ robe at his trial as scarlet (Mt 27:28). The woman of Revelation 17:3, 4 was dressed in purple and scarlet and seated upon a scarlet beast. The luxury associated with Rome is suggested by the description of clothing of purple and scarlet (Rv 18:16). Scarlet, like crimson and red, is also used figuratively of sins (Is 1:18).

Sorrel was the color of a horse in Zechariah’s vision (Zec 1:8). Some believe that the Hebrew word translated “sorrel” was a bright red color; others visualize a pale yellow or speckled.

Vermilion, a red pigment obtained from red ocher (an iron oxide), is mentioned only twice in the Bible. It describes the houses of the wealthy (Jer 22:14) and Chaldean garments (Ez 23:14). Vermilion was also used for painting idols and pottery.

Violet translates a Hebrew word found in Jeremiah 10:9 (rsv). Elsewhere the word is translated “blue.”

White translates a number of words found in the Bible. It is generally the color of natural objects such as goats (Gn 30:35), hair (Lv 13:10; Mt 5:36; Rv 1:14), diseased skin (Ex 4:6; Lv 13:4, 17), manna (Ex 16:31), snow (2 Kgs 5:27), milk and teeth (Gn 49:12), horses (Zec 1:8; 6:3; Rv 6:2; 19:11), a donkey (Jgs 5:10 kjv, rsv tawny), wool (Ez 27:18), special stones (Rv 2:17), light (Mt 17:2), clouds (Rv 14:14), and fields ready for harvest (Jn 4:35). It is used to describe the color of curtains (Est 1:6), clothing (Est 8:15; Eccl 9:8; Dn 7:9; Mk 16:5; Rv 3:5, 18; 4:4), the garments of angels (Jn 20:12; Acts 1:10), and a throne (Rv 20:11). It is used figuratively to describe cleansing from sin (Ps 51:7; Is 1:18; Dn 12:10) and the appearance of princes (Lam 4:7).

Yellow is mentioned rarely in the OT and not at all in the NT. It refers to the color of hair when a leprous disease is present (Lv 13:30, 32, 36) and to the greenish-yellow color of a dove’s wings (Ps 68:13, kjv, rsv green).

Symbolic Uses of Colors. It is difficult to determine what the different colors symbolized in the ancient world. Some interpreters find no significance at all in the colors found in the Bible, whereas others do. According to Philo, a Greek-speaking Jewish writer who lived at the time of Christ, white represented the earth; purple, the sea; blue, the air; and scarlet, fire—reminiscent of the four basic elements of earthly matter in Aristotle’s philosophy. Ancient rabbis thought they could identify nations with the colors of Zechariah’s horses (e.g., red stood for Babylon because that empire had shed much blood). The Scofield Reference Bible (1909) interprets the colors in the tabernacle symbolically: gold represented deity; silver, redemption; bronze, judgment; blue, heaven; purple, royalty; and scarlet, sacrifice.

It is probably unwise to insist that each color in the tabernacle hangings symbolized something. Only a few colors are given explicit significance in the Bible; further, no rule says that a color given symbolic meaning in one usage will always retain that meaning. The following colors frequently have symbolic meaning in the Bible: red, war and bloodshed (2 Kgs 3:22); black, gloom or mourning (Is 50:3); white, purity or righteousness (Is 1:18); green, prosperity and health (Ps 92:14); purple, royalty or honor (Mk 15:17). Those colors have maintained similar symbolic associations to the present day.

Symbolic Uses of Colors. It is difficult to determine what the different colors symbolized in the ancient world. Some interpreters find no significance at all in the colors found in the Bible, whereas others do. According to Philo, a Greek-speaking Jewish writer who lived at the time of Christ, white represented the earth; purple, the sea; blue, the air; and scarlet, fire—reminiscent of the four basic elements of earthly matter in Aristotle’s philosophy. Ancient rabbis thought they could identify nations with the colors of Zechariah’s horses (e.g., red stood for Babylon because that empire had shed much blood). The Scofield Reference Bible (1909) interprets the colors in the tabernacle symbolically: gold represented deity; silver, redemption; bronze, judgment; blue, heaven; purple, royalty; and scarlet, sacrifice.

It is probably unwise to insist that each color in the tabernacle hangings symbolized something. Only a few colors are given explicit significance in the Bible; further, no rule says that a color given symbolic meaning in one usage will always retain that meaning. The following colors frequently have symbolic meaning in the Bible: red, war and bloodshed (2 Kgs 3:22); black, gloom or mourning (Is 50:3); white, purity or righteousness (Is 1:18); green, prosperity and health (Ps 92:14); purple, royalty or honor (Mk 15:17). Those colors have maintained similar symbolic associations to the present day.