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).
See Verses Found in Dictionary
Is it not my master's drinking cup with which he divines [the future]? You have done wrong in doing this.
Joseph said to them, What is this thing that you have done? Do you not realize that such a man as I can certainly detect and know by divination [everything you do without other knowledge of it]?
You shall make a breastplate of judgment, in skilled work; like the workmanship of the ephod shall you make it, of gold, blue, purple, and scarlet [stuff], and of fine twined linen. The breastplate shall be square and doubled; a span [nine inches] shall be its length and a span shall be its breadth. read more. You shall set in it four rows of stones: a sardius, a topaz, and a carbuncle shall be the first row; The second row an emerald, a sapphire, and a diamond [so called at that time]; The third row a jacinth, an agate, and an amethyst; And the fourth row a beryl, an onyx, and a jasper; they shall be set in gold filigree. And the stones shall be twelve, according to the names of the sons of Israel, like the engravings of a signet, each with its name for the twelve tribes. You shall make for the breastplate chains of pure gold twisted like cords. You shall make on the breastplate two rings of gold and put [them] on the two edges of the breastplate. And you shall put the two twisted, cordlike chains of gold in the two rings which are on the edges of the breastplate. The other two ends of the two twisted, cordlike chains you shall fasten in the two sockets or rosettes in front, putting them on the shoulder straps of the ephod; And make two rings of gold and put them at the two ends of the breastplate on its inside edge next to the ephod. Two gold rings you shall make and attach them to the lower part of the two shoulder pieces of the ephod in front, close by where they join, above the skillfully woven girdle or band of the ephod. And they shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be above the skillfully woven girding band of the ephod, and that the breastplate may not become loose from the ephod. So Aaron shall bear the names of the sons of Israel in the breastplate of judgment upon his heart when he goes into the Holy Place, to bring them in continual remembrance before the Lord. In the breastplate of judgment you shall put the Urim and the Thummim [unspecified articles used when the high priest asked God's counsel for all Israel]; they shall be upon Aaron's heart when he goes in before the Lord, and Aaron shall bear the judgment (rights, judicial decisions) of the Israelites upon his heart before the Lord continually.
And Moses put upon Aaron the breastplate; also he put in the breastplate the Urim and the Thummim [articles upon which the high priest put his hand when seeking the divine will concerning the nation].
He shall stand before Eleazar the priest, who shall inquire for him before the Lord by the judgment of the Urim [one of two articles in the priest's breastplate worn when asking counsel of the Lord for the people]. At Joshua's word the people shall go out and come in, both he and all the Israelite congregation with him.
He shall stand before Eleazar the priest, who shall inquire for him before the Lord by the judgment of the Urim [one of two articles in the priest's breastplate worn when asking counsel of the Lord for the people]. At Joshua's word the people shall go out and come in, both he and all the Israelite congregation with him.
And of Levi he said: Your Thummim and Your Urim [by which the priest sought God's will for the nation] are for Your pious one [Aaron on behalf of the tribe], whom You tried and proved at Massah, with whom You contended at the waters of Meribah;
And of Levi he said: Your Thummim and Your Urim [by which the priest sought God's will for the nation] are for Your pious one [Aaron on behalf of the tribe], whom You tried and proved at Massah, with whom You contended at the waters of Meribah; [Aaron] who said of his father and mother, I do not regard them; nor did he acknowledge his brothers or openly recognize his own children. For the priests observed Your word and kept Your covenant [as to their limitations].
And the man Micah had a house of gods, and he made an ephod and teraphim and dedicated one of his sons, who became his priest.
Then the five men who had gone to spy out the country of Laish said to their brethren, Do you know that there are in these houses an ephod, teraphim, a graven image, and a molten image? Now therefore, consider what you have to do.
And the priest's heart was glad, and he took the ephod, the teraphim, and the graven image, and went in the midst of the people.
And the Danites set up the graven image for themselves; and Jonathan son of Gershom, the son of Moses, and his sons were priests to the tribe of Dan until the day of the captivity of the land.
(Formerly in Israel, when a man went to inquire of God, he said, Come, let us go to the seer, for he that is now called a prophet was formerly called a seer.)
While Saul talked to the priest, the tumult in the Philistine camp kept increasing. Then Saul said to the priest, Withdraw your hand.
For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim (household good luck images). Because you have rejected the word of the Lord, He also has rejected you from being king.
When Abiathar son of Ahimelech fled to David at Keilah, he came with an ephod in his hand. Now it was told Saul that David had come to Keilah. Saul said, God has delivered him into my hand, for he is shut in by going into a town that has gates and bars. read more. Saul summoned all the men for war, to go to Keilah to besiege David and his men. David knew that Saul was plotting evil against him; and he said to Abiathar the priest, Bring the ephod here.
When Saul inquired of the Lord, He refused to answer him, either by dreams or by Urim [a symbol worn by the priest when seeking the will of God for Israel] or by the prophets.
Moreover, Josiah put away the mediums, the wizards, the teraphim (household gods), the idols, and all the abominations that were seen in Judah and in Jerusalem, that he might establish the words of the law written in the book found by Hilkiah the priest in the house of the Lord.
[Zerubbabel] the governor told them they should not eat of the most holy things [the priests' food] until there should be a priest with Urim and Thummim [who by consulting these articles in his breastplate could know God's will in the matter].
Why are you cast down, O my inner self? And why should you moan over me and be disquieted within me? Hope in God and wait expectantly for Him, for I shall yet praise Him, Who is the help of my [sad] countenance, and my God.
The lot is cast into the lap, but the decision is wholly of the Lord [even the events that seem accidental are really ordered by Him].
For the children of Israel shall dwell and sit deprived many days, without king or prince, without sacrifice or [idolatrous] pillar, and without ephod [a garment worn by priests when seeking divine counsel] or teraphim (household gods).
And they drew lots [between the two], and the lot fell on Matthias; and he was added to and counted with the eleven apostles (special messengers).
He who is able to hear, let him listen to and heed what the Spirit says to the assemblies (churches). To him who overcomes (conquers), I will give to eat of the manna that is hidden, and I will give him a white stone with a new name engraved on the stone, which no one knows or understands except he who receives it.
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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In the breastplate of judgment you shall put the Urim and the Thummim [unspecified articles used when the high priest asked God's counsel for all Israel]; they shall be upon Aaron's heart when he goes in before the Lord, and Aaron shall bear the judgment (rights, judicial decisions) of the Israelites upon his heart before the Lord continually.
And you shall make a plate of pure gold and engrave on it, like the engravings of a signet, holy to the lord.
And Moses put upon Aaron the breastplate; also he put in the breastplate the Urim and the Thummim [articles upon which the high priest put his hand when seeking the divine will concerning the nation].
He shall stand before Eleazar the priest, who shall inquire for him before the Lord by the judgment of the Urim [one of two articles in the priest's breastplate worn when asking counsel of the Lord for the people]. At Joshua's word the people shall go out and come in, both he and all the Israelite congregation with him.
And of Levi he said: Your Thummim and Your Urim [by which the priest sought God's will for the nation] are for Your pious one [Aaron on behalf of the tribe], whom You tried and proved at Massah, with whom You contended at the waters of Meribah;
The allotment for the people of Joseph went from the Jordan by Jericho, east of the waters of Jericho, into the wilderness, going up from Jericho into the hill country to Bethel;
The second lot fell to Simeon, to the tribe of the Simeonites according to their families; and their inheritance lay within that of the people of Judah.
Therefore Saul said to the Lord, the God of Israel, Give a perfect lot and show the right. And Saul and Jonathan were taken [by lot], but the other men went free.
So David inquired of the Lord, Shall I go and attack these Philistines? And the Lord said to David, Go, smite the Philistines and save Keilah. David's men said to him, Behold, we are afraid here in Judah. How much more, then, if we come to Keilah against the armies of the Philistines? read more. Then David inquired of the Lord again. And the Lord answered him, Arise, go down to Keilah, for I will deliver the Philistines into your hand.
When Saul inquired of the Lord, He refused to answer him, either by dreams or by Urim [a symbol worn by the priest when seeking the will of God for Israel] or by the prophets.
David said to Abiathar the priest, Ahimelech's son, I pray you, bring me the ephod. And Abiathar brought him the ephod. And David inquired of the Lord, saying, Shall I pursue this troop? Shall I overtake them? The Lord answered him, Pursue, for you shall surely overtake them and without fail recover all.
[Zerubbabel] the governor told them they should not eat of the most holy things [the priests' food] until there should be a priest with Urim and Thummim [who by consulting these articles in his breastplate could know God's will in the matter].
The governor told them that they should refrain from eating any of the most holy food until a priest with Urim and Thummim should arise [to determine the will of God in the matter].
For the king of Babylon stands at the parting of the way, at the fork of the two ways, to use divination. He shakes the arrows to and fro, he consults the teraphim (household gods), he looks at 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
See Verses Found in Dictionary
In the breastplate of judgment you shall put the Urim and the Thummim [unspecified articles used when the high priest asked God's counsel for all Israel]; they shall be upon Aaron's heart when he goes in before the Lord, and Aaron shall bear the judgment (rights, judicial decisions) of the Israelites upon his heart before the Lord continually.
And Moses put upon Aaron the breastplate; also he put in the breastplate the Urim and the Thummim [articles upon which the high priest put his hand when seeking the divine will concerning the nation].
He shall stand before Eleazar the priest, who shall inquire for him before the Lord by the judgment of the Urim [one of two articles in the priest's breastplate worn when asking counsel of the Lord for the people]. At Joshua's word the people shall go out and come in, both he and all the Israelite congregation with him.
And of Levi he said: Your Thummim and Your Urim [by which the priest sought God's will for the nation] are for Your pious one [Aaron on behalf of the tribe], whom You tried and proved at Massah, with whom You contended at the waters of Meribah;
[Zerubbabel] the governor told them they should not eat of the most holy things [the priests' food] until there should be a priest with Urim and Thummim [who by consulting these articles in his breastplate could know God's will in the matter].
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/am'>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 you shall put inside the ark the Testimony [the Ten Commandments] which I will give you.
You shall make a breastplate of judgment, in skilled work; like the workmanship of the ephod shall you make it, of gold, blue, purple, and scarlet [stuff], and of fine twined linen. The breastplate shall be square and doubled; a span [nine inches] shall be its length and a span shall be its breadth. read more. You shall set in it four rows of stones: a sardius, a topaz, and a carbuncle shall be the first row; The second row an emerald, a sapphire, and a diamond [so called at that time]; The third row a jacinth, an agate, and an amethyst; And the fourth row a beryl, an onyx, and a jasper; they shall be set in gold filigree. And the stones shall be twelve, according to the names of the sons of Israel, like the engravings of a signet, each with its name for the twelve tribes. You shall make for the breastplate chains of pure gold twisted like cords. You shall make on the breastplate two rings of gold and put [them] on the two edges of the breastplate. And you shall put the two twisted, cordlike chains of gold in the two rings which are on the edges of the breastplate. The other two ends of the two twisted, cordlike chains you shall fasten in the two sockets or rosettes in front, putting them on the shoulder straps of the ephod; And make two rings of gold and put them at the two ends of the breastplate on its inside edge next to the ephod. Two gold rings you shall make and attach them to the lower part of the two shoulder pieces of the ephod in front, close by where they join, above the skillfully woven girdle or band of the ephod. And they shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be above the skillfully woven girding band of the ephod, and that the breastplate may not become loose from the ephod. So Aaron shall bear the names of the sons of Israel in the breastplate of judgment upon his heart when he goes into the Holy Place, to bring them in continual remembrance before the Lord. In the breastplate of judgment you shall put the Urim and the Thummim [unspecified articles used when the high priest asked God's counsel for all Israel]; they shall be upon Aaron's heart when he goes in before the Lord, and Aaron shall bear the judgment (rights, judicial decisions) of the Israelites upon his heart before the Lord continually.
In the breastplate of judgment you shall put the Urim and the Thummim [unspecified articles used when the high priest asked God's counsel for all Israel]; they shall be upon Aaron's heart when he goes in before the Lord, and Aaron shall bear the judgment (rights, judicial decisions) of the Israelites upon his heart before the Lord continually.
And Moses put upon Aaron the breastplate; also he put in the breastplate the Urim and the Thummim [articles upon which the high priest put his hand when seeking the divine will concerning the nation].
And Moses stripped Aaron of his [priestly] garments and put them on Eleazar his son. And Aaron died there on the mountain top; and Moses and Eleazar came down from the mountain.
He shall stand before Eleazar the priest, who shall inquire for him before the Lord by the judgment of the Urim [one of two articles in the priest's breastplate worn when asking counsel of the Lord for the people]. At Joshua's word the people shall go out and come in, both he and all the Israelite congregation with him.
And of Levi he said: Your Thummim and Your Urim [by which the priest sought God's will for the nation] are for Your pious one [Aaron on behalf of the tribe], whom You tried and proved at Massah, with whom You contended at the waters of Meribah; [Aaron] who said of his father and mother, I do not regard them; nor did he acknowledge his brothers or openly recognize his own children. For the priests observed Your word and kept Your covenant [as to their limitations].
And Phinehas son of Eleazar, the son of Aaron, ministered before it in those days -- "saying, Shall we yet again go out to battle against our brethren the Benjamites or shall we quit? And the Lord said, Go up, for tomorrow I will deliver them into your hand.
And Ahijah son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the Lord's priest in Shiloh, was wearing the ephod. And the people did not know that Jonathan was gone.
Saul said to Ahijah, Bring here the ark of God -- "for at that time the ark of God was with the children of Israel. While Saul talked to the priest, the tumult in the Philistine camp kept increasing. Then Saul said to the priest, Withdraw your hand.
So David inquired of the Lord, Shall I go and attack these Philistines? And the Lord said to David, Go, smite the Philistines and save Keilah.
Then David inquired of the Lord again. And the Lord answered him, Arise, go down to Keilah, for I will deliver the Philistines into your hand.
David knew that Saul was plotting evil against him; and he said to Abiathar the priest, Bring the ephod here.
Will the men of Keilah deliver me into his hand? Will Saul come down, as Your servant has heard? O Lord, God of Israel, I beseech You, tell Your servant. And the Lord said, He will come down. Then David asked, Will the men of Keilah deliver me and my men into Saul's hand? The Lord said, They will deliver you up.
When Saul inquired of the Lord, He refused to answer him, either by dreams or by Urim [a symbol worn by the priest when seeking the will of God for Israel] or by the prophets.
[Zerubbabel] the governor told them they should not eat of the most holy things [the priests' food] until there should be a priest with Urim and Thummim [who by consulting these articles in his breastplate could know God's will in the matter].
The governor told them that they should refrain from eating any of the most holy food until a priest with Urim and Thummim should arise [to determine the will of God in the matter].
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 the Lord came to Abram in a vision, saying, Fear not, Abram, I am your Shield, your abundant compensation, and your reward shall be exceedingly great.
There I will meet with you and, from above the mercy seat, from between the two cherubim that are upon the ark of the Testimony, I will speak intimately with you of all which I will give you in commandment to the Israelites.
In the breastplate of judgment you shall put the Urim and the Thummim [unspecified articles used when the high priest asked God's counsel for all Israel]; they shall be upon Aaron's heart when he goes in before the Lord, and Aaron shall bear the judgment (rights, judicial decisions) of the Israelites upon his heart before the Lord continually. Make the robe [to be worn beneath] the ephod all of blue. read more. There shall be a hole in the center of it [to slip over the head], with a binding of woven work around the hole, like the opening in a coat of mail or a garment, that it may not fray or tear. And you shall make pomegranates of blue, purple, and scarlet [stuff] around about its skirts, with gold bells between them; A gold bell and a pomegranate, a gold bell and a pomegranate, round about on the skirts of the robe. Aaron shall wear the robe when he ministers, and its sound shall be heard when he goes [alone] into the Holy of Holies before the Lord and when he comes out, lest he die there. And you shall make a plate of pure gold and engrave on it, like the engravings of a signet, holy to the lord. You shall fasten it on the front of the turban with a blue cord.
And the Lord spoke to Moses face to face, as a man speaks to his friend. Moses returned to the camp, but his minister Joshua son of Nun, a young man, did not depart from the [temporary prayer] tent.
And Moses put upon Aaron the breastplate; also he put in the breastplate the Urim and the Thummim [articles upon which the high priest put his hand when seeking the divine will concerning the nation].
And when Moses went into the Tent of Meeting to speak with the Lord, 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 [Moses].
And Moses said to them, Stand still, and I will hear what the Lord will command concerning you.
He shall stand before Eleazar the priest, who shall inquire for him before the Lord by the judgment of the Urim [one of two articles in the priest's breastplate worn when asking counsel of the Lord for the people]. At Joshua's word the people shall go out and come in, both he and all the Israelite congregation with him.
So Joshua 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 the Lord. He said to the people, Go on! March around the enclosure, and let the armed men pass on before the ark of the Lord. read more. When Joshua had spoken to the people, the seven priests bearing the seven trumpets of rams' horns passed on before the Lord and blew the trumpets, and the ark of the covenant of the Lord followed them. The armed men went before the priests who blew the trumpets, and the rear guard came after the ark, the priests blowing the trumpets as they went. But Joshua commanded the people, You shall not shout or let your voice be heard, nor shall any word proceed out of your mouth until the day I tell you to shout. Then you shall shout! So he caused the ark of the Lord to go around the city once; and they came into the camp and lodged in the camp. Joshua rose early in the morning and the priests took up the ark of the Lord. And the seven priests bearing the seven trumpets of rams' horns before the ark of the Lord passed on, blowing the trumpets continually; and the armed men went before them and the rear guard came after the ark of the Lord, the priests blowing the trumpets as they went. On the second day they compassed the city enclosure once and returned to the camp. So they did for six days. On the seventh day they rose early at daybreak and marched around the city as usual, only on that day they compassed the city seven times.
In the morning therefore, you shall present your tribes. And the tribe which the Lord takes shall come by families; and the family which the Lord takes shall come by households; and the household which the Lord takes shall come by persons. And he who is taken with the devoted things shall be [killed and his body] burned with fire, he and all he has, because he has transgressed the covenant of the Lord and because he has done a shameful and wicked thing 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. He brought near the family of Judah, and the family of the Zerahites was taken; and he brought near the family of the Zerahites man by man, and Zabdi was taken. He brought near his household man by man, and Achan son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.
And the Israelites inquired of the Lord -- "for the ark of the covenant of God was there [at Bethel] in those days, And Phinehas son of Eleazar, the son of Aaron, ministered before it in those days -- "saying, Shall we yet again go out to battle against our brethren the Benjamites or shall we quit? And the Lord said, Go up, for tomorrow I will deliver them into your hand.
Therefore they inquired of the Lord further, if the man would yet come back. And the Lord answered, Behold, he has hidden himself among the baggage. They ran and brought him from there. And when he stood among the people, he was a head taller than any of them. read more. And Samuel said to all the people, Do you see him whom the Lord has chosen, that none like him is among all the people? And all the people shouted and said, Long live the king!
And [Ahimelech] inquired of the Lord for him, and gave him provisions and the sword of Goliath the Philistine.
So David inquired of the Lord, Shall I go and attack these Philistines? And the Lord said to David, Go, smite the Philistines and save Keilah. David's men said to him, Behold, we are afraid here in Judah. How much more, then, if we come to Keilah against the armies of the Philistines? read more. Then David inquired of the Lord again. And the Lord answered him, Arise, go down to Keilah, for I will deliver the Philistines into your hand. So David and his men went to Keilah and fought the Philistines with a great slaughter and brought away their cattle. So David delivered the people of Keilah. When Abiathar son of Ahimelech fled to David at Keilah, he came with an ephod in his hand. Now it was told Saul that David had come to Keilah. Saul said, God has delivered him into my hand, for he is shut in by going into a town that has gates and bars. Saul summoned all the men for war, to go to Keilah to besiege David and his men. David knew that Saul was plotting evil against him; and he said to Abiathar the priest, Bring the ephod here.
David knew that Saul was plotting evil against him; and he said to Abiathar the priest, Bring the ephod here. Then David said, O Lord, the God of Israel, Your servant has surely heard that Saul intends to come and destroy the city of Keilah on my account. read more. Will the men of Keilah deliver me into his hand? Will Saul come down, as Your servant has heard? O Lord, God of Israel, I beseech You, tell Your servant. And the Lord said, He will come down.
Will the men of Keilah deliver me into his hand? Will Saul come down, as Your servant has heard? O Lord, God of Israel, I beseech You, tell Your servant. And the Lord said, He will come down. Then David asked, Will the men of Keilah deliver me and my men into Saul's hand? The Lord said, They will deliver you up.
When Saul inquired of the Lord, He refused to answer him, either by dreams or by Urim [a symbol worn by the priest when seeking the will of God for Israel] or by the prophets.
David said to Abiathar the priest, Ahimelech's son, I pray you, bring me the ephod. And Abiathar brought him the ephod. And David inquired of the Lord, saying, Shall I pursue this troop? Shall I overtake them? The Lord answered him, Pursue, for you shall surely overtake them and without fail recover all.
And David inquired of the Lord, saying, Shall I pursue this troop? Shall I overtake them? The Lord answered him, Pursue, for you shall surely overtake them and without fail recover all.
He built twenty cubits of the rear of the house with boards of cedar from the floor to the rafters; he built it within for the sanctuary, the Holy of Holies.
At that time, when Jeroboam went out of Jerusalem, the prophet Ahijah the Shilonite met him on the way. Ahijah had clad himself with a new garment; and they were alone in the field.
Elijah the Tishbite, of the temporary residents of Gilead, said to Ahab, As the Lord, the God of Israel, lives, before Whom I stand, there shall not be dew or rain these years but according to My word.
Then the word of the Lord came to Elijah the Tishbite, saying, Arise, go down to meet Ahab king of Israel in Samaria. He is in the vineyard of Naboth, where he has gone to possess it. read more. Say to him, Thus says the Lord: Have you killed and also taken possession? Thus says the Lord: In the place where dogs licked the blood of Naboth shall dogs lick your blood, even yours. And Ahab said to Elijah, Have you found me, O my enemy? And he answered, I have found you, because you have sold yourself to do evil in the sight of the Lord. See [says the Lord], I will bring evil on you and utterly sweep away and cut off from Ahab every male, bond and free, And will make your household like that of Jeroboam son of Nebat and like the household of Baasha son of Ahijah, for the provocation with which you have provoked Me to anger and made Israel to sin. Also the Lord said of Jezebel: The dogs shall eat Jezebel by the wall of Jezreel. Any belonging to Ahab who dies in the city the dogs shall eat, and any who dies in the field the birds of the air shall eat. For there was no one who sold himself to do evil in the sight of the Lord as did Ahab, incited by his wife Jezebel. He did very abominably in going after idols, as had the Amorites, whom the Lord cast out before the Israelites. When Ahab heard those words of Elijah, he tore his clothes, put sackcloth on his flesh, fasted, lay in sackcloth, and went quietly. And the word of the Lord came to Elijah the Tishbite, saying, Do you see how Ahab humbles himself before Me? Because he humbles himself before Me, I will not bring the evil in his lifetime, but in his son's day I will bring the evil upon his house.
But Jehoshaphat said, Is there no prophet of the Lord here by whom we may inquire of the Lord? One of the king of Israel's servants answered, Elisha son of Shaphat, who served Elijah, is here. Jehoshaphat said, The word of the Lord is with him. So Joram king of Israel and Jehoshaphat and the king of Edom went down to Elisha. read more. And Elisha said to the king of Israel, What have I to do with you? Go to the prophets of your [wicked] father Ahab and your [wicked] mother Jezebel. But the king of Israel said to him, No, for the Lord has called [us] three kings together to be delivered into the hand of Moab. And Elisha said, As the Lord of hosts lives, before Whom I stand, surely, were it not that I respect the presence of Jehoshaphat king of Judah, I would neither look at you nor see you [King Joram].
Isaiah said to them, Say to your master, Thus says the Lord: Do not be afraid because of the words you have heard, with which the servants of the king of Assyria have reviled and blasphemed Me. Behold, I will put a spirit in him so that he will hear a rumor and return to his own land, and I will cause him to fall by the sword in his own country. read more. So the Rabshakeh returned and found the king of Assyria fighting against Libnah [a fortified city of Judah]; for he had heard that the king had left Lachish. And Sennacherib king of Assyria heard concerning Tirhakah king of Ethiopia, He has come to make war against you. And when he heard it, he sent messengers again to Hezekiah, saying, Say this to Hezekiah king of Judah: Let not your God on Whom you rely deceive you by saying, Jerusalem shall not be delivered into the hand of the king of Assyria. Behold, you have heard what the Assyrian kings have done to all lands, destroying them utterly. And shall you be delivered? Have the gods of the nations delivered those whom my ancestors have destroyed, as Gozan, Haran [of Mesopotamia], Rezeph, and the people of Eden who were in Telassar? Where are the kings of Hamath, of Arpad [of northern Syria], of the city of Sepharvaim, of Hena, and Ivvah? Hezekiah received the letter from the hand of the messengers and read it. And he went up into the house of the Lord and spread it before the Lord. And Hezekiah prayed: O Lord, the God of Israel, Who [in symbol] is enthroned above the cherubim [of the ark in the temple], You are the God, You alone, of all the kingdoms of the earth. You have made the heavens and the earth. Lord, bow down Your ear and hear; Lord, open Your eyes and see; hear the words of Sennacherib which he has sent to mock, reproach, insult, and defy the living God. It is true, Lord, that the Assyrian kings have laid waste the nations and their lands And have cast the gods of those peoples into the fire, for they were not gods but the work of men's hands, wood and stone. So they [could destroy and] have destroyed them. Now therefore, O Lord our God, I beseech You, save us out of his hand, that all the kingdoms of the earth may know and understand that You, O Lord, are God alone. Then Isaiah son of Amoz sent to Hezekiah, saying, Thus says the Lord, the God of Israel: Your prayer to Me about Sennacherib king of Assyria I have heard. This is the word that the Lord has spoken concerning him: The Virgin Daughter of Zion has despised you and laughed you to scorn; the Daughter of Jerusalem has wagged her head behind you. Whom have you mocked and reviled and insulted and blasphemed? Against Whom have you raised your voice and haughtily lifted your eyes? Against the Holy One of Israel! By your messengers you have mocked, reproached, insulted, and defied the Lord, and have said, With my many chariots I have gone up to the heights of the mountains, to the far recesses of Lebanon. I cut down its tall cedar trees and its choicest cypress trees. I entered its most distant retreat, its densest forest. I dug wells and drank foreign waters, and with the sole of my feet have I dried up all [the defense and] the streams of Egypt. [But, says the God of Israel] Have you not heard how I ordained long ago what now I have brought to pass? I planned it in olden times, that you [king of Assyria] should [be My instrument to] lay waste fortified cities, making them ruinous heaps. That is why their inhabitants had little power, they were dismayed and confounded; they were like plants of the field, the green herb, the grass on the housetops, blasted before it is grown up. But [O Sennacherib] I [the Lord] know your sitting down, your going out, your coming in, and your raging against Me. Because your raging against Me and your arrogance and careless ease have come to My ears, therefore I will put My hook in your nose and My bridle in your lips, and I will turn you back by the way you came, O king of Assyria. And [Hezekiah, says the Lord] this shall be the sign [of these things] to you: you shall eat this year what grows of itself, also in the second year what springs up voluntarily. But in the third year sow and reap, plant vineyards and eat their fruit. And the remnant that has survived of the house of Judah shall again take root downward and bear fruit upward. For out of Jerusalem shall go forth a remnant, and a band of survivors out of Mount Zion. The zeal of the Lord of hosts shall perform this. Therefore thus says the Lord concerning the king of Assyria: He shall not come into this city or shoot an arrow here or come before it with shield or cast up a siege mound against it. By the way that he came, by that way shall he return, and he shall not come into this city, says the 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 became deadly ill. The prophet Isaiah son of Amoz came and said to him, Thus says the Lord: Set your house in order, for you shall die; you shall not recover. Then Hezekiah turned his face to the wall and prayed to the Lord, saying, read more. I beseech You, O Lord, [earnestly] remember now how I have walked before You in faithfulness and truth and with a whole heart [entirely devoted to You] and have done what is good in Your sight. And Hezekiah wept bitterly. Before Isaiah had gone out of the middle court, the word of the Lord came to him: Turn back and tell Hezekiah, the leader of My people, Thus says the Lord, the God of David your [forefather]: I have heard your prayer, I have seen your tears; behold, I will heal you. On the third day you shall go up to the house of the Lord. I will add to your life fifteen years and deliver you and this city [Jerusalem] 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, Bring a cake of figs. Let them lay it on the burning inflammation, that he may recover. Hezekiah said to Isaiah, What shall be the sign that the Lord will heal me and that I shall go up into the house of the Lord on the third day? And Isaiah said, This is the sign to you from the Lord that He will do the thing He has promised: shall the shadow [denoting the time of day] go forward ten steps, or go back ten steps? Hezekiah answered, It is an easy matter for the shadow to go forward ten steps; so let the shadow go back ten steps. So Isaiah the prophet cried to the Lord, and He brought the shadow the ten steps backward by which it had gone down on the sundial of Ahaz.
Go, inquire of the Lord for me and for the people and for all Judah concerning the words of this book that has been found. For great is the wrath of the Lord that is kindled against us because our fathers have not listened and obeyed the words of this book, to do according to all that is written concerning us. So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shallum son of Tikvah, the son of Harhas, keeper of the wardrobe -- "now she dwelt in Jerusalem, in the Second Quarter -- "and they talked with her. read more. She said to them, Thus says the Lord, the God of Israel: Tell the man who sent you to me, Thus says the Lord: Behold, I will bring evil upon this place and upon its inhabitants, according to 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, provoking Me to anger with all the work of their hands, therefore My wrath will be kindled against this place and will not be quenched. But to the king of Judah, who sent you to inquire of the Lord, say this, Thus says the Lord, the God of Israel, regarding the words you have heard: Because your heart was [tender and] penitent and you humbled yourself before the Lord when you heard what I said against this place and against its inhabitants, that they should become a desolation, [an astonishment and] a curse, and you have rent your clothes and wept before Me, I also have heard you, says the Lord. Behold, therefore [King Josiah], I will gather you to your fathers, taken to your grave in peace, and your eyes shall not see all the evil which I will bring on this place. And they brought the king word.
[Zerubbabel] the governor told them they should not eat of the most holy things [the priests' food] until there should be a priest with Urim and Thummim [who by consulting these articles in his breastplate could know God's will in the matter].
The lot is cast into the lap, but the decision is wholly of the Lord [even the events that seem accidental are really ordered by Him].
For Zedekiah king of Judah had locked him up, saying, Why do you prophesy and say, Thus says the Lord: Behold, I am giving 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 hands of the Chaldeans but shall surely be delivered into the hand of the king of Babylon, and shall speak with him face to face and see him eye to eye; read more. And he shall lead Zedekiah to Babylon, and there shall he be until I visit him [for evil], says the Lord; and though you fight against the Chaldeans, you shall not prosper [why do you thus prophesy]?
In the beginning [before all time] was the Word ( Christ), and the Word was with God, and the Word was God Himself.