RELIGIOUS ENCYCLOPEDIA
Eparchy Ephraem
an image (I Sam. xxi. 10). Moreover, supposing that Gideon's ephod was an image, the carrying of such a weight as is stated to have been the amount of the booty was beyond the power of a priest. In all cases but this, the ephod was made to be worn, and the ephod is never mentioned among the forbidden representations. Some suppose that the gold was used merely as a plating; in that case how massive must Gideon's ephod have been to require 1,700 shekels to cover it! And another terminology is employed to express such images (Ex. xx. 23, xxxii. 31). It is unlikely, too, that the same word would denote an image and a part of the priest's regalia, while a distinction is made between that and a linen ephod. Duhm's explanation of it as a golden mask which the priest put on is equally untenable (Das Buck Jesaiah, p. 200, Gottingen, 1892). Since other peoples made articles of clothing richly decorated to put on the images of their deities, it is not inconceivable that the Hebrews did the same.
The etymological meaning of the word is doubtful. Generally it is taken from a root meaning " to draw over," hence " covering." Lagarde connects it with an Arabic root meaning " to draw near to a greater as a mediator," and so makes it mean " a vestment in which to approach God." Support for this is found in the Syriac pedhta, from a root the same as the Arabic mentioned above. If this be the case, it gives the more reason for rejecting the meaning " image." See Images and Image-Worship, I. (W. Lotz.)
Bibliography: T. C. Foote, The Ephod, in Johns Hopkins University Circulars, Baltimore, 1900; idem, in JBL, 1902, pp. 1-48; B. Ugolini, Thesaurus antiquitatum sacrarum, xii. 785 sqq., Venice, 1744-69; W Baudissin, Geschichte des alttestamentlichen Priesterthums, pp. 205 sqq., Leipsic, 1889; P. de Lagarde, in Abhandlungen der Gottinger Gesellschaft der Wissenschaften, 1889, 17S; Benzinger, Archdologie, p. 382; Nowack, Archaologie, ii. 21 sqq., 118 sqq.; G. F. Moore, Judges, p. 381, New York, 1895; E. Sellin, Beitrage zur israelitischen und jiidischen Religions-Geschichte, II. i. 119-120, Leipsic, 1897; A. van Hoonacker, Le Sacerdoce levitigue, pp. 370 sqq., Louvain, 1899; DB, i. 725-727; EB, ii. 1306-09; JE, v. 185-187.
EPHRAEM (EPHREM) SYRUS ("Ephrairn the Syrian"; Syriac 'Aphrem) : Theologian, exegete, and homilist; b. at or near Nisibis, in the beginning of the fourth century; d. probably near Edessa, possibly in June, 373, but the dates 378 and 379 are also given. His father is said to have been the priest of a deity or idol named Abnil or Abizal destroyed by Justinian. He was converted to Christianity by Bishop Jacob of Nisibis, with whom he is said to have attended the Council of Nicaea. He lived at Nisibis until 363, when he took up his residence near Edessa as an anchorite. He is said to have visited Basil of Caesarea, to have been ordained deacon by him, and to have declined further ecclesiastical advancement. He went to
Egypt and there remained for eight Life. years, preaching to the monks in their
own language. Shortly before his death he appeared as a public benefactor in the midst of a famine by opening a hospital for the sick in the monastery. His will forbade his burial in a church, and directed that he should be
wrapped in his old cloak and laid in the common cemetery (cf. T. J. Lamy in Compte rendu du IV congres scientifique des Catholiques, Freiburg in Switzerland, 1898, and R. Duval, in J A, 1901, Sept- Oct., pp. 234-319). According to the Chronicle of Edessa his death occurred in June, 373; Jerome places his death under the emperor Valens. If the former date be correct, the encomium upon Basil (d. Jan. 1, 379), ascribed to Ephraem, can not be by him. All ecclesiastical calendars celebrate him, the Latin on Feb. 1, the Greek and Syriac on Jan. 28, the Coptic on 14 Epipi (July). At present his grave is shown in the Armenian cloister Dar Serkis west of Edessa (cf. C. E. Sachau, Reise in Syrien, Leipsic, 1883, p. 202).
The works of Ephraem were very numerous, according to Sozomen some 3,000,000 stichoi, a great part of which consisted of sermons and lectures. They do not easily separate into classes, though a provisional division is into exegetical, dogmaticpolemic, and poetical. In the latter branch he is credited with the invention of the " Controversial Hymn," called by Burkitt a " melancholy addition." From the standpoint of the intrinsic worth of the writings it is difficult to explain the great repute of this Father. The value consists in the fact that the great number of the
Exeget- productions and their excellent presical Works, ervation afford many means of insight into the life and thought of the Church of his period. But Ephraem was prolix and repetitious, so that there is really little to reward the student for examination of his work. The difficulty in securing data is enhanced by the fact that many works ascribed to him are not his, and much of the work done upon Ephraem has to be done over in the light of better information, especially that gained from the Armenian version of his writings. Thus the examination of the New Testament quotations of Ephraem by F. H. Woods (Studia biblica et ecclesiastica, vol. iii., Oxford, 1891) was revised by F. C. Burkitt (Ephraim' s Quotations from the Gospel, in TS, vii. 2, 1901). In his exegetical work upon the Gospels his basis was Tatian's Diatessaron (cf. J. H. Hill, Dissertation on the Gospel Commentary of S. Ephraem the Syrian, Edinburgh, 1896). That in his work on the Acts he used a " Western " text has been shown by J. R. Harris (Four Lectures on the Western Text, Cambridge, 1894, pp. 23 sqq.). His Commentary upon Zechariah has been studied by Lamy (Revue biblique, 1897). Burkitt asserts that Revelation is not referred to in Ephraem's exegetical works.
The theological writings are less valuable for their contributions to theology than for their reference to the heresies of the time. In the biography it appears that no less than Theo- nine arose in Edessa during his times logical and and that he combated them all,
Poetical among them the heresies of Marcion,
Works. Mani, and Bardesanes. The type of his theology is best seen in his " Sermon on our Lord " (in T. J. Lamy, i. 145-274; Eng. transl. in NPNF, 2d ser., xiii. 305-330). This is a treatise on the incarnation; but the language is highly figurative and a clear idea of Ephraem's
Ephraem Epiklesis