Reference: Urim And Thummim
Fausets
(See HIGH PRIEST; EPHOD.) ("lights and perfections".) The article "the" before each shows their distinctness. In De 33:8 the order is reversed "thy Thummim and thy Urim." Urim is alone in Nu 27:21; 1Sa 28:6 Saul is answered neither by dreams nor by Urim. Thummim is never by itself. Inside the high priest's breast-plate were placed the Urim and Thummim when he went in before the Lord (Ex 28:15-30; Le 8:8). Mentioned as already familiar to Moses and the people. Joshua, when desiring counsel to guide Israel, was to "stand before Eleazar the priest, who should ask it for him after the judgment of Urim before Jehovah" (Nu 27:21). Levi's glory was "thy Thummim and thy Urim are with thy Holy One," i.e. with Levi as representing, the whole priestly and Levitical stock sprung from him (De 33:8-9).
In Ezr 2:63 finally those who could not prove their priestly descent were excluded from the priesthood "till there should stand up a priest with Urim and Thummim." Theteraphim apparently were in Ho 3:4; Jg 17:5; 18:14,20,30, the unlawful substitute for Urim (compare 1Sa 15:23 "idolatry," Hebrew teraphim; and 2Ki 23:24, margin). Speaker's Commentary thinks that lots were the mode of consultation, as in Ac 1:26; Pr 16:33. More probably stones with Jehovah's name and attributes, "lights" and "perfections," engraven on them were folded within the ephod. By gazing at them the high priest with ephod on, before the Lord, was absorbed in heavenly ecstatic contemplation and by God was enabled to declare the divine will.
The Urim and Thummim were distinct from the 12 stones, and were placed within the folds of the double choshen. Philo says that the high priest's breast-plate was made strong in order that he might wear as an image the two virtues which his office needed. So the Egyptian judge used to wear the two figures of Thmei (corresponding to Thummim), truth and justice; over the heart of mummies of priests too was a symbol of light (answering to Urim). No image was tolerated on the Hebrew high priest; but in his choshen the white diamond or rock crystal engraven with "Jehovah," to which in Re 2:17 the "white stone" with the "new name written" corresponds, belonging to all believers, the New Testament king-priests. Compare Ge 44:5,15; Ps 43:5, "send out Thy light and Thy truth, let them lead me."
Also 1Sa 14:19. Never after David are the ephod and its Urim and Thummim and breast-plate used in consulting Jehovah. Abiathar is the last priest who uses it (1Sa 23:6-9; 28:6; 2Sa 21:1). The higher revelation by prophets superseded the Urim and Thummim. Music then, instead of visions, became the help to the state of prayer and praise in which prophets revealed God's will (1Sa 9:9).
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Is not this that in which my lord drinks, and how he indeed divines? Ye have done evil in so doing.
And Joseph said to them, What deed is this that ye have done? Know ye not that such a man as I can indeed divine?
And thou shall make a breastplate of judgment, the work of the skilful workman. Thou shall make it like the work of the ephod: of gold, of blue, and purple, and scarlet, and fine twined linen, thou shall make it. It shall be foursquare [and] double, a span shall be the length of it, and a span the breadth of it. read more. And thou shall set in it settings of stones, four rows of stones: a row of sardius, topaz, and carbuncle shall be the first row, and the second row an emerald, a sapphire, and a diamond, and the third row a jacinth, an agate, and an amethyst, and the fourth row a beryl, and an onyx, and a jasper. They shall be enclosed in gold in their settings. And the stones shall be according to the names of the sons of Israel, twelve, according to their names, like the engravings of a signet, every one according to his name; they shall be for the twelve tribes. And thou shall make upon the breastplate chains like cords, of wreathen work of pure gold. And thou shall make upon the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate. And thou shall put the two wreathen chains of gold in the two rings at the ends of the breastplate. And the [other] two ends of the two wreathen chains thou shall put on the two settings, and put them on the shoulder-pieces of the ephod in the forepart of it. And thou shall make two rings of gold, and thou shall put them upon the two ends of the breastplate, upon the edge of it, which is toward the side of the ephod inward. And thou shall make two rings of gold, and shall put them on the two shoulder-pieces of the ephod underneath, in the forepart of it, close by the coupling of it, above the skillfully woven band of the ephod. And they shall bind the breastplate by the rings of it to the rings of the ephod with a lace of blue, that it may be upon the skillfully woven band of the ephod, and that the breastplate be not loosed from the ephod. And Aaron shall bear the names of the sons of Israel in the breastplate of judgment upon his heart, when he goes in to the holy place, for a memorial before LORD continually. And thou shall put in the breastplate of judgment the Urim and the Thummim, and they shall be upon Aaron's heart, when he goes in before LORD. And Aaron shall bear the judgment of the sons of Israel upon his heart before LORD conti
And he placed the breastplate upon him, and he put the Urim and the Thummim in the breastplate.
And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before LORD. At his word shall they go out, and at his word they shall come in, both he, and all the sons of Israel with him, even
And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before LORD. At his word shall they go out, and at his word they shall come in, both he, and all the sons of Israel with him, even
And of Levi he said, Thy Thummim and thy Urim are with thy holy man, whom thou proved at Massah, with whom thou strove at the waters of Meribah,
And of Levi he said, Thy Thummim and thy Urim are with thy holy man, whom thou proved at Massah, with whom thou strove at the waters of Meribah, who said of his father, and of his mother, I have not seen him, neither did he acknowledge his brothers, nor knew he his own sons, for they have observed thy word, and keep thy covenant.
And the man Micah had a house of gods, and he made an ephod, and teraphim, and consecrated one of his sons, who became his priest.
Then the five men who went to spy out the country of Laish, answered and said to their brothers, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? Now therefore consider what y
And the priest's heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people.
And the sons of Dan set up for themselves the graven image. And Jonathan, the son of Gershom, the son of Moses, he and his sons were priests to the tribe of the Danites until the day of the captivity of the land.
(Formerly in Israel, when a man went to inquire of God, thus he said, Come, and let us go to the seer, for he who is now called a Prophet was formerly called a Seer.)
And it came to pass, while Saul talked to the priest, that the tumult that was in the camp of the Philistines went on and increased. And Saul said to the priest, Withdraw thy hand.
For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because thou have rejected the word of LORD, he has also rejected thee from being king.
And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand. And it was told Saul that David came to Keilah. And Saul said, God has delivered him into my hand, for he is shut in by entering into a town that has gates and bars. read more. And Saul summoned all the people to war, to go down to Keilah, to besiege David and his men. And David knew that Saul was devising mischief against him, and he said to Abiathar the priest, Bring here the ephod.
And when Saul inquired of LORD, LORD answered him not, neither by dreams, nor by Urim, nor by prophets.
Moreover Josiah put away the psychics, and the wizards, and the teraphim, and the idols, and all the abominations that were seen in the land of Judah and in Jerusalem, that he might perform the words of the law which were written i
And the governor said to them that they should not eat of the most holy things till there stood up a priest with Urim and with Thummim.
Why are thou cast down, O my soul? And why are thou disquieted within me? Hope thou in God, for I shall yet praise him, the help of my countenance, and my God.
The lot is cast into the lap, but the whole disposing thereof is of LORD.
For the sons of Israel shall abide many days without king, and without ruler, and without sacrifice, and without pillar, and without ephod or teraphim.
And they gave their lots, and the lot fell upon Matthias, and he was numbered with the eleven apostles.
He who has an ear, let him hear what the Spirit says to the congregations. To him who overcomes, I will give him to eat of the hidden manna. And I will give him a white stone, and upon the stone a new name written, which none knows
Hastings
These denote the two essential parts of the sacred oracle by which in early times the Hebrews sought to ascertain the will of God. Our OT Revisers give as their meaning 'the Lights and the Perfections' (Ex 28:36 Revised Version margin). This rendering
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And thou shall put in the breastplate of judgment the Urim and the Thummim, and they shall be upon Aaron's heart, when he goes in before LORD. And Aaron shall bear the judgment of the sons of Israel upon his heart before LORD conti
And thou shall make a plate of pure gold, and engrave upon it, like the engravings of a signet, HOLY TO LORD.
And he placed the breastplate upon him, and he put the Urim and the Thummim in the breastplate.
And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before LORD. At his word shall they go out, and at his word they shall come in, both he, and all the sons of Israel with him, even
And of Levi he said, Thy Thummim and thy Urim are with thy holy man, whom thou proved at Massah, with whom thou strove at the waters of Meribah,
And the lot came out for the sons of Joseph from the Jordan at Jericho, at the waters of Jericho on the east, even the wilderness, going up from Jericho through the hill-country to Bethel.
And the second lot came out for Simeon, even for the tribe of the sons of Simeon according to their families. And their inheritance was in the midst of the inheritance of the sons of Judah.
Therefore Saul said to LORD, the God of Israel, Show the right. And Jonathan and Saul were taken [by lot], but the people escaped.
Therefore David inquired of LORD, saying, Shall I go and smite these Philistines? And LORD said to David, Go, and smite the Philistines, and save Keilah. And David's men said to him, Behold, we are afraid here in Judah. How much more then if we go to Keilah against the armies of the Philistines? read more. Then David inquired of LORD yet again. And LORD answered him, and said, Arise, go down to Keilah, for I will deliver the Philistines into thy hand.
And when Saul inquired of LORD, LORD answered him not, neither by dreams, nor by Urim, nor by prophets.
And David said to Abiathar the priest, the son of Ahimelech, I pray thee, bring me here the ephod. And Abiathar brought there the ephod to David. And David inquired of LORD, saying, If I pursue after this troop, shall I overtake them? And he answered him, Pursue, for thou shall surely overtake [them], and shall without fail recover [all].
And the governor said to them that they should not eat of the most holy things till there stood up a priest with Urim and with Thummim.
And the governor said to them that they should not eat of the most holy things till there stood up a priest with Urim and Thummim.
For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination. He shook the arrows to and fro. He consulted the teraphim. He looked in the liver.
Morish
The signification of these Hebrew words is 'lights' and 'perfections.' They were distinct from the gems on the breastplate, for Moses put the breastplate upon Aaron, "also he put in or 'on' the breastplate the Urim and the Thummim." Le 8:8. It is clear that God answered questions by means of the Urim and Thummim. Nu 27:21; De 33:8; 1Sa 28:6. On the return of the Jews from Babylon some, who claimed to be priests but could not show their genealogy, were not allowed to eat of the holy things until there should stand up a priest with Urim and Thummim, and an answer be obtained from God. This great privilege has never yet been restored. Ezr 2:63; Ne 7:65.
It may be remarked that there is no record as to the construction of the Urim and Thummim, nor of their form. The first mention of them is in Ex 28:30; "Thou shalt put in or 'on' the breastplate of judgement the Urim and the Thummim; and they shall be upon Aaron's heart when he goeth in before the Lord," as if God had given them to Moses, and had merely to tell him what to do with them
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And thou shall put in the breastplate of judgment the Urim and the Thummim, and they shall be upon Aaron's heart, when he goes in before LORD. And Aaron shall bear the judgment of the sons of Israel upon his heart before LORD conti
And he placed the breastplate upon him, and he put the Urim and the Thummim in the breastplate.
And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before LORD. At his word shall they go out, and at his word they shall come in, both he, and all the sons of Israel with him, even
And of Levi he said, Thy Thummim and thy Urim are with thy holy man, whom thou proved at Massah, with whom thou strove at the waters of Meribah,
And the governor said to them that they should not eat of the most holy things till there stood up a priest with Urim and with Thummim.
Smith
U'rim and Thum'mim
(light and perfection). When the Jewish exiles were met on their return from Babylon by a question which they had no data for answering, they agreed to postpone the settlement of the difficulty till there should rise up "a priest with Urim and Thummim."
The inquiry what those Urim and Thummim themselves were seems likely to wait as long for a final and satisfying answer. On every side we meet with confessions of ignorance. Urim means "light," and Thummim "perfection." Scriptural statements. --The mysterious words meet us for the first time, as if they needed no explanation, in the description of the high Priest's apparel. Over the ephod there is to be a "breastplate of judgment" of gold, scarlet, purple and fine linen, folded square and doubled, a "span" in length and width. In it are to be set four rows of precious stones, each stone with the name of a tribe of Israel engraved on it, that Aaron "may bear them on his heart." Then comes a further order. In side the breastplate, as the tables of the covenant were placed inside the ark,
are to be placed "the Urim and the Thummim," the light and the perfection; and they too are to be on Aaron's heart when he goes in before the Lord.
Not a word describes them. They are mentioned as things-already familiar both to Moses and the people, connected naturally with the functions of the high priest as mediating between Jehovah and his people. The command is fulfilled.
They pass from Aaron to Eleazar with the sacred ephod and other pontificalia.
When Joshua is solemnly appointed to succeed the great hero-law-giver he is bidden to stand before Eleazar, the priest, "who shall ask counsel for him after the judgment of Urim," and this counsel is to determine the movements of the host of Israel.
In the blessings of Moses they appear as the crowning glory of the tribe of Levi: "thy Thummim and thy Urim are with thy Holy One."
De 33:8-9
In what way the Urim and Thummim were consulted is quite uncertain. Josephus and the rabbins supposed that the stones gave out the oracular answer by preternatural illumination; but it seems to be far simpler and more in agreement with the different accounts of inquiries made by Urim and Thummim,
4/3/type/acv'>1Sa 14:3,18-19; 23:2,4,9,11-12; 28:6; Jg 20:28; 2Sa 5:23
etc., to suppose that the answer was given simply by the word of the Lord to the high priest comp.
Joh 11:51
when, clothed with the ephod and the breastplate, he had inquired of the Lord. Such a view agrees with the true notion of the breastplate.
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And thou shall make a breastplate of judgment, the work of the skilful workman. Thou shall make it like the work of the ephod: of gold, of blue, and purple, and scarlet, and fine twined linen, thou shall make it. It shall be foursquare [and] double, a span shall be the length of it, and a span the breadth of it. read more. And thou shall set in it settings of stones, four rows of stones: a row of sardius, topaz, and carbuncle shall be the first row, and the second row an emerald, a sapphire, and a diamond, and the third row a jacinth, an agate, and an amethyst, and the fourth row a beryl, and an onyx, and a jasper. They shall be enclosed in gold in their settings. And the stones shall be according to the names of the sons of Israel, twelve, according to their names, like the engravings of a signet, every one according to his name; they shall be for the twelve tribes. And thou shall make upon the breastplate chains like cords, of wreathen work of pure gold. And thou shall make upon the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate. And thou shall put the two wreathen chains of gold in the two rings at the ends of the breastplate. And the [other] two ends of the two wreathen chains thou shall put on the two settings, and put them on the shoulder-pieces of the ephod in the forepart of it. And thou shall make two rings of gold, and thou shall put them upon the two ends of the breastplate, upon the edge of it, which is toward the side of the ephod inward. And thou shall make two rings of gold, and shall put them on the two shoulder-pieces of the ephod underneath, in the forepart of it, close by the coupling of it, above the skillfully woven band of the ephod. And they shall bind the breastplate by the rings of it to the rings of the ephod with a lace of blue, that it may be upon the skillfully woven band of the ephod, and that the breastplate be not loosed from the ephod. And Aaron shall bear the names of the sons of Israel in the breastplate of judgment upon his heart, when he goes in to the holy place, for a memorial before LORD continually. And thou shall put in the breastplate of judgment the Urim and the Thummim, and they shall be upon Aaron's heart, when he goes in before LORD. And Aaron shall bear the judgment of the sons of Israel upon his heart before LORD conti
And thou shall put in the breastplate of judgment the Urim and the Thummim, and they shall be upon Aaron's heart, when he goes in before LORD. And Aaron shall bear the judgment of the sons of Israel upon his heart before LORD conti
And he placed the breastplate upon him, and he put the Urim and the Thummim in the breastplate.
And Moses stripped Aaron of his garments, and put them upon Eleazar his son. And Aaron died there on the top of the mount, and Moses and Eleazar came down from the mount.
And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before LORD. At his word shall they go out, and at his word they shall come in, both he, and all the sons of Israel with him, even
And of Levi he said, Thy Thummim and thy Urim are with thy holy man, whom thou proved at Massah, with whom thou strove at the waters of Meribah, who said of his father, and of his mother, I have not seen him, neither did he acknowledge his brothers, nor knew he his own sons, for they have observed thy word, and keep thy covenant.
and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days), saying, Shall I yet again go out to battle against the sons of Benjamin my brother, or shall I cease? And LORD said, Go up, for tomorrow I will del
and Ahijah, the son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the priest of LORD in Shiloh, wearing an ephod. And the people did not know that Jonathan was gone.
And Saul said to Ahijah, Bring here the ark of God. For the ark of God was [there] at that time with the sons of Israel. And it came to pass, while Saul talked to the priest, that the tumult that was in the camp of the Philistines went on and increased. And Saul said to the priest, Withdraw thy hand.
Therefore David inquired of LORD, saying, Shall I go and smite these Philistines? And LORD said to David, Go, and smite the Philistines, and save Keilah.
Then David inquired of LORD yet again. And LORD answered him, and said, Arise, go down to Keilah, for I will deliver the Philistines into thy hand.
And David knew that Saul was devising mischief against him, and he said to Abiathar the priest, Bring here the ephod.
Will the men of Keilah deliver me up into his hand? Will Saul come down as thy servant has heard? O LORD, the God of Israel, I beseech thee, tell thy servant. And LORD said, He will come down. Then David said, Will the men of Keilah deliver up me and my men into the hand of Saul? And LORD said, They will deliver thee up.
And when Saul inquired of LORD, LORD answered him not, neither by dreams, nor by Urim, nor by prophets.
And the governor said to them that they should not eat of the most holy things till there stood up a priest with Urim and with Thummim.
And the governor said to them that they should not eat of the most holy things till there stood up a priest with Urim and Thummim.
Watsons
URIM AND THUMMIM. The high priests of the Jews, we are told, consulted God in the most important affairs of their commonwealth, and received answers by the Urim and Thummim. What these were, is disputed among the critics. Josephus, and some others, imagine the answer was returned by the stones of the breastplate appearing with an unusual lustre when it was favourable, or in the contrary case dim. Others suppose, that the Urim and Thummim were something enclosed between the folding of the breastplate; this some will have to be the tetragrammaton, or the word ????, Jehovah. Christophorus de Castro, and after him Dr. Spencer, maintain them to be two little images shut up in the doubling of the breastplate, which gave the oracular answer from thence by an articulate voice. Accordingly, they derive them from the Egyptians, who consulted their lares, and had an oracle, or teraphim, which they called Truth. This opinion, however, has been sufficiently confuted by the learned Dr. Pococke and by Witsius. The more common opinion among Christians concerning the oracle by Urim and Thummim, and which Dr. Prideaux espouses, is, that when the high priest appeared before the veil, clothed with his ephod and breastplate, to ask counsel of God, the answer was given with an audible voice from the mercy seat, within the veil; but, it has been observed, that this account will by no means agree with the history of David's consulting the oracle by Abiathar, 1Sa 23:9,11; 30:7-8; because the ark, on which was the mercy seat, was then at Kirjathjearim; whereas David was in the one case at Ziklag, and in the other in the forest of Hareth. Braunius and Hottinger have adopted another opinion: they suppose, that, when Moses is commanded to put in the breastplate the Urim and Thummim, signifying lights and perfections in the plural number, it was meant that he should make choice of the most perfect set of stones, and have them so polished as to give the brightest lustre; and, on this hypothesis, the use of the Urim and Thummim, or of these exquisitely polished jewels, was only to be a symbol of the divine presence, and of the light and perfection of the prophetic inspiration; and, as such, constantly to be worn by the high priest in the exercise of his sacred function, especially in consulting the oracle.
Michaelis observes: That in making distributions of property, and in cases of disputes relative to meum [mine] and tuum, [thine,] recourse was had to the lot, in default of any other means of decision, will naturally be supposed. The whole land was partitioned by lot; and that, in after times, the lot continued to be used, even in courts of justice, we see from Pr 16:33; 18:18; where we are expressly taught to remember, that it is Providence which maketh the choice, and that therefore we ought to be satisfied with the decision of the lot, as the will of God. It was for judicial purposes, in a particular manner, that the sacred lot called Urim and Thummim was employed; and on this account the costly embroidered pouch, in which the priest carried this sacred lot on his breast, was called the judicial ornament. "But was this sacred lot used likewise in criminal trials?" Yes, says Michaelis, only to discover the guilty, to convict them; for in the only two instances of its use in such cases which occur in the whole Bible, namely, in Jos 7:14-18; 1Sa 14:37-45, we find the confessions of the two delinquents, Achan and Jonathan, annexed. It appears also to have been used only in the case of an oath being transgressed which the whole people had taken, or the leader of the host in their name, but not in the case of other crimes; for an unknown murder, for example, was not to be discovered by recourse to the sacred lot.
The inner sanctuary, within the veil of the tabernacle, observes Dr. Hales, or most holy place, was called the oracle, 1Ki 6:16, because there the Lord communed with Moses, face to face, and gave him instructions in cases of legal difficulty or sudden emergency, Ex 25:22; Nu 7:89; 9:8; Ex 33:11; a high privilege granted to none of his successors. After the death of Moses a different mode was appointed for consulting the oracle by the high priest, who put on "the breastplate of judgment," a principal part of the pontifical dress, on which were inscribed the words Urim and Thummim, emblematieal of divine illumination; as the inscription on his mitre, "Holiness to the Lord," was of sanctification, Ex 28:30-37; Le 8:8. Thus prepared, he presented himself before the Lord to ask counsel on public matters, not in the inner sanctuary, which he presumed not to enter, except on the great day of national atonement, but without the veil, with his face toward the ark of the covenant, inside; and behind him, at some distance, without the sanctuary, stood Joshua, the judge, or person who wanted the response, which seems to have been given with an audible voice from within the veil, Nu 27:21, as in the case of Jos 6:6-15; of the Israelites during the civil war with Benjamin, Jg 20:27-28; on the appointment of Saul to be king, when he hid himself, 1Sa 10:22-24; of David, 1Sa 22:10; 23:2-12; 30:8; 2Sa 5:23-24; of Saul, 1Sa 28:6. This mode of consultation subsisted under the tabernacle erected by Moses in the wilderness, and until the building of Solomon's temple; after which we find no instances of it. The oracles of the Lord were thenceforth delivered by the prophets; as by Ahijah to Jeroboam 1Ki 11:29; by Shemaiah to Rehoboam, 1Ki 12:22; by Elijah to Ahab, 1Ki 17:1; 21:17-29; by Michaiah to Ahab and Jehoshaphat, 1Ki 22:7; by Elisha to Jehoshaphat and Jehoram, 2Ki 3:11-14; by Isaiah to Hezekiah, 2Ki 19:6-34; 20:1-11; by Huldah to Josiah, 2Ki 22:13-20; by Jeremiah to Zedekiah, Jer 32:3-5, &c. After the Babylonish captivity, and the last of the prophets, Haggai, Zechariah, and Malachi, the oracle ceased; but its revival was foretold by Ezr 2:63, and accomplished by Christ, who was himself the oracle, under the old and new covenants, Ge 15:1; Joh 1:1. See BREASTPLATE.
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After these things the word of LORD came to Abram in a vision, saying, Fear not, Abram. I am thy shield, thy exceedingly great reward.
And there I will meet with thee. And I will commune with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment to the sons of Isra
And thou shall put in the breastplate of judgment the Urim and the Thummim, and they shall be upon Aaron's heart, when he goes in before LORD. And Aaron shall bear the judgment of the sons of Israel upon his heart before LORD conti And thou shall make the robe of the ephod all of blue. read more. And it shall have a hole for the head in the midst of it. It shall have a binding of woven work round about the hole of it, as it were the hole of a coat of mail, that it be not torn. And upon the skirts of it thou shall make pomegranates of blue, and of purple, and of scarlet, round about the skirts of it, and bells of gold between them round about: a golden bell and a pomegranate, a golden bell and a pomegranate, upon the skirts of the robe round about. And it shall be upon Aaron to minister. And the sound of it shall be heard when he goes in to the holy place before LORD, and when he comes out, that he does not die. And thou shall make a plate of pure gold, and engrave upon it, like the engravings of a signet, HOLY TO LORD. And thou shall put it on a lace of blue, and it shall be upon the miter. It shall be upon the forefront of the miter.
And LORD spoke to Moses face to face, as a man speaks to his friend, and he turned again into the camp. But his minister Joshua, the son of Nun, a young man, did not depart out of the tent.
And he placed the breastplate upon him, and he put the Urim and the Thummim in the breastplate.
And when Moses went into the tent of meeting to speak with him, then he heard the Voice speaking to him from above the mercy-seat that was upon the ark of the testimony, from between the two cherubim, and he spoke to him.
And Moses said to them, Stay ye, that I may hear what LORD will command concerning you.
And he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before LORD. At his word shall they go out, and at his word they shall come in, both he, and all the sons of Israel with him, even
And Joshua the son of Nun called the priests, and said to them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of LORD. And they said to the people, Pass on, and encompass the city, and let the armed men pass on before the ark of LORD. read more. And it was so, that, when Joshua had spoken to the people, the seven priests bearing the seven trumpets of rams' horns before LORD passed on, and blew the trumpets. And the ark of the covenant of LORD followed them. And the armed men went before the priests who blew the trumpets, and the rearward went behind the ark, [the priests] blowing the trumpets as they went. And Joshua commanded the people, saying, Ye shall not shout, nor let your voice be heard, neither shall any word proceed out of your mouth until the day I bid you shout. Then ye shall shout. So he caused the ark of LORD to encompass the city, going around it once. And they came into the camp, and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of LORD. And the seven priests bearing the seven trumpets of rams' horns before the ark of LORD went on continually, and blew the trumpets. And the armed men went before them, and the rearward came behind the ark of LORD, [the priests] blow And the second day they encompassed the city once, and returned into the camp. So they did six days. And it came to pass on the seventh day, that they rose early at the dawning of the day, and encompassed the city according to the same manner seven times. Only on that day they encompassed the city seven times.
In the morning therefore ye shall be brought near by your tribes, and it shall be, that the tribe which LORD takes shall come near by families, and the family which LORD shall take shall come near by households, and the household w And it shall be, that he who is taken with the devoted thing shall be burnt with fire, he and all that he has, because he has transgressed the covenant of LORD, and because he has wrought folly in Israel. read more. So Joshua rose up early in the morning, and brought Israel near by their tribes, and the tribe of Judah was taken. And he brought near the family of Judah, and he took the family of the Zerahites. And he brought near the family of the Zerahites man by man, and Zabdi was taken. And he brought near his household man by man, and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.
And the sons of Israel asked of LORD (for the ark of the covenant of God was there in those days, and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days), saying, Shall I yet again go out to battle against the sons of Benjamin my brother, or shall I cease? And LORD said, Go up, for tomorrow I will del
Therefore they asked of LORD further, Is there yet a man to come here? And LORD answered, Behold, he has hid himself among the baggage. And they ran and fetched him from there. And when he stood among the people, he was higher than any of the people from his shoulders and upward. read more. And Samuel said to all the people, See ye him whom LORD has chosen, that there is none like him among all the people? And all the people shouted, and said, Live, O king!
And he inquired of LORD for him, and gave him food, and gave him the sword of Goliath the Philistine.
Therefore David inquired of LORD, saying, Shall I go and smite these Philistines? And LORD said to David, Go, and smite the Philistines, and save Keilah. And David's men said to him, Behold, we are afraid here in Judah. How much more then if we go to Keilah against the armies of the Philistines? read more. Then David inquired of LORD yet again. And LORD answered him, and said, Arise, go down to Keilah, for I will deliver the Philistines into thy hand. And David and his men went to Keilah, and fought with the Philistines, and brought away their cattle, and killed them with a great slaughter. So David saved the inhabitants of Keilah. And it came to pass, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand. And it was told Saul that David came to Keilah. And Saul said, God has delivered him into my hand, for he is shut in by entering into a town that has gates and bars. And Saul summoned all the people to war, to go down to Keilah, to besiege David and his men. And David knew that Saul was devising mischief against him, and he said to Abiathar the priest, Bring here the ephod.
And David knew that Saul was devising mischief against him, and he said to Abiathar the priest, Bring here the ephod. Then said David, O LORD, the God of Israel, thy servant has surely heard that Saul seeks to come to Keilah to destroy the city for my sake. read more. Will the men of Keilah deliver me up into his hand? Will Saul come down as thy servant has heard? O LORD, the God of Israel, I beseech thee, tell thy servant. And LORD said, He will come down.
Will the men of Keilah deliver me up into his hand? Will Saul come down as thy servant has heard? O LORD, the God of Israel, I beseech thee, tell thy servant. And LORD said, He will come down. Then David said, Will the men of Keilah deliver up me and my men into the hand of Saul? And LORD said, They will deliver thee up.
And when Saul inquired of LORD, LORD answered him not, neither by dreams, nor by Urim, nor by prophets.
And David said to Abiathar the priest, the son of Ahimelech, I pray thee, bring me here the ephod. And Abiathar brought there the ephod to David. And David inquired of LORD, saying, If I pursue after this troop, shall I overtake them? And he answered him, Pursue, for thou shall surely overtake [them], and shall without fail recover [all].
And David inquired of LORD, saying, If I pursue after this troop, shall I overtake them? And he answered him, Pursue, for thou shall surely overtake [them], and shall without fail recover [all].
And he built twenty cubits on the hinder part of the house with boards of cedar from the floor to the walls [of the ceiling]. He built [them] for it inside, for an oracle, even for the most holy place.
And it came to pass at that time, when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way. Now [Ahijah] had clad himself with a new garment, and the two were alone in the field.
And Elijah the Tishbite, who was of the sojourners of Gilead, said to Ahab, As LORD, the God of Israel, lives, before whom I stand, there shall not be dew nor rain these years, but according to my word.
And the word of LORD came to Elijah the Tishbite, saying, Arise, go down to meet Ahab king of Israel, who dwells in Samaria. Behold, he is in the vineyard of Naboth where he has gone down to take possession of it. read more. And thou shall speak to him, saying, Thus says LORD, Have thou killed and also taken possession? And thou shall speak to him, saying, Thus says LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, eve And Ahab said to Elijah, Have thou found me, O my enemy? And he answered, I have found thee because thou have sold thyself to do that which is evil in the sight of LORD. Behold, I will bring evil upon thee, and will utterly sweep thee away and will cut off from Ahab every man-child, and he who is shut up and he who is left at large in Israel. And I will make thy house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah for the provocation with which thou have provoked me to anger, and have made Israel to sin. And LORD spoke also of Jezebel, saying, The dogs shall eat Jezebel by the rampart of Jezreel. He who dies of Ahab in the city the dogs shall eat, and he who dies in the field shall the birds of the heavens eat. (But there was none like Ahab, who sold himself to do that which was evil in the sight of LORD, whom Jezebel his wife stirred up. And he did very abominably in following idols, according to all that the Amorites did whom LORD cast out before the sons of Israel.) And it came to pass, when Ahab heard those words, that he tore his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of LORD came to Elijah the Tishbite, saying, See thou how Ahab humbles himself before me? Because he humbles himself before me, I will not bring the evil in his days, but in his son's days will I bring the evil upon his house.
But Jehoshaphat said, Is there not here a prophet of LORD besides, that we may inquire of him?
But Jehoshaphat said, Is there not here a prophet of LORD, that we may inquire of LORD by him? And one of the king of Israel's servants answered and said, Elisha the son of Shaphat is here, who poured water on the hands of Elijah. And Jehoshaphat said, The word of LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. read more. And Elisha said to the king of Israel, What have I to do with thee? Get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said to him, No, for LORD has called these three kings together t And Elisha said, As LORD of hosts lives, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee.
And Isaiah said to them, Thus shall ye say to your master, Thus says LORD, Do not be afraid of the words that thou have heard, with which the servants of the king of Assyria have blasphemed me. Behold, I will put a spirit in him, and he shall hear news, and shall return to his own land. And I will cause him to fall by the sword in his own land. read more. So Rabshakeh returned, and found the king of Assyria warring against Libnah, for he had heard that he was departed from Lachish. And when he heard say of Tirhakah king of Ethiopia, Behold, he comes out to fight against thee, he sent messengers again to Hezekiah, saying, Thus shall ye speak to Hezekiah king of Judah, saying, Do not let thy God in whom thou trust deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria. Behold, thou have heard what the kings of Assyria have done to all lands, by destroying them utterly. And shall thou be delivered? Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, and Haran, and Rezeph, and the sons of Eden that were in Telassar? Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah? And Hezekiah received the letter from the hand of the messengers, and read it. And Hezekiah went up to the house of LORD, and spread it before LORD. And Hezekiah prayed before LORD, and said, O LORD, the God of Israel, who sits [above] the cherubim, thou are the God, even thou alone, of all the kingdoms of the earth. Thou have made heaven and earth. Incline thine ear, O LORD, and hear. Open thine eyes, O LORD, and see. And hear the words of Sennacherib, with which he has sent for him to defy the living God. Of a truth, LORD, the kings of Assyria have laid waste the nations and their lands, and have cast their gods into the fire, for they were no gods, but the work of men's hands, wood and stone. Therefore they have destroyed them. Now therefore, O LORD our God, save thou us, I beseech thee, out of his hand, that all the kingdoms of the earth may know that thou LORD are God alone. Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus says LORD, the God of Israel, Whereas thou have prayed to me against Sennacherib king of Assyria, I have heard. This is the word that LORD has spoken concerning him: The virgin daughter of Zion has despised thee and laughed thee to scorn. The daughter of Jerusalem has shaken her head at thee. Whom have thou defied and blasphemed? And against whom have thou exalted thy voice and lifted up thine eyes on high? [Even] against the Holy One of Israel. By thy messengers thou have defied LORD, and have said, With the multitude of my chariots I have come up to the height of the mountains, to the innermost parts of Lebanon. And I will cut down the tall cedars of it, and the choice f I have dug and drunk strange waters, and with the sole of my feet I will dry up all the rivers of Egypt. Have thou not heard how I have done it long ago, and formed it of ancient times? Now I have brought it to pass, that thou should be to lay waste fortified cities into ruinous heaps. Therefore their inhabitants were of small power, they were dismayed and confounded. They were as the grass of the field, and as the green herb, as the grass on the housetops, and as grain blasted before it is grown up. But I know thy sitting down, and thy going out, and thy coming in, and thy raging against me. Because of thy raging against me, and because thine arrogance has come up into my ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou came. And this shall be the sign to thee: Ye shall eat this year that which grows of itself, and in the second year that which springs of the same. And in the third year sow ye, and reap, and plant vineyards, and eat the fruit of it. And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and out of mount Zion those who shall escape. The zeal of LORD shall perform this. Therefore thus says LORD concerning the king of Assyria, He shall not come to this city, nor shoot an arrow there, neither shall he come before it with shield, nor cast up a mound against it. By the way that he came, by the same shall he return, and he shall not come to this city, says LORD. For I will defend this city to save it, for my own sake, and for my servant David's sake.
In those days Hezekiah was sick to death. And Isaiah the prophet the son of Amoz came to him, and said to him, Thus says LORD, Set thy house in order, for thou shall die, and not live. Then he turned his face to the wall, and prayed to LORD, saying, read more. Remember now, O LORD, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept greatly. And it came to pass, before Isaiah was gone out into the middle part of the city, that the word of LORD came to him, saying, Turn back, and say to Hezekiah the prince of my people, Thus says LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears. Behold, I will heal thee. On the third day thou shall go up to the house of LORD. And I will add to thy days fifteen years. And I will deliver thee and this city out of the hand of the king of Assyria. And I will defend this city for my own sake, and for my servant David's sake. And Isaiah said, Take a cake of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said to Isaiah, What shall be the sign that LORD will heal me, and that I shall go up to the house of LORD the third day? And Isaiah said, This shall be the sign to thee from LORD, that LORD will do the thing that he has spoken: Shall the shadow go forward ten steps, or go back ten steps? And Hezekiah answered, It is a light thing for the shadow to go forward ten steps. No, but let the shadow return backward ten steps. And Isaiah the prophet cried to LORD, and he brought the shadow ten steps backward, by which it had gone down on the dial of Ahaz.
Go ye, inquire of LORD for me, and for the people, and for all Judah, concerning the words of this book that is found, for great is the wrath of LORD that is kindled against us, because our fathers have not hearkened to the words o So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she dwelt in Jerusalem in the second quart read more. And she said to them, Thus says LORD, the God of Israel: Tell ye the man who sent you to me, Thus says LORD, Behold, I will bring evil upon this place, and upon the inhabitants of it, even all the words of the book which the king of Judah has read. Because they have forsaken me, and have burned incense to other gods, that they might provoke me to anger with all the work of their hands, therefore my wrath shall be kindled against this place, and it shall not be quenched. But to the king of Judah, who sent you to inquire of LORD, thus shall ye say to him, Thus says LORD, the God of Israel: As concerning the words which thou have heard, because thy heart was tender, and thou humbled thyself before LORD when thou heard what I spoke against this place, and against the inhabitants of it, that they should become a desolation and a curse, and have torn thy clothes, and Therefore, behold, I will gather thee to thy fathers, and thou shall be gathered to thy grave in peace, neither shall thine eyes see all the evil which I will bring upon this place. And they brought the king word again.
And the governor said to them that they should not eat of the most holy things till there stood up a priest with Urim and with Thummim.
The lot is cast into the lap, but the whole disposing thereof is of LORD.
For Zedekiah king of Judah had shut him up, saying, Why do thou prophesy, and say, Thus says LORD: Behold, I will give this city into the hand of the king of Babylon, and he shall take it. And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes. read more. And he shall bring Zedekiah to Babylon, and there he shall be until I visit him, says LORD. Though ye fight with the Chaldeans, ye shall not prosper?
In the beginning was the Word, and the Word was with God, and the Word was God.