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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Don't you have the cup that my master uses to drink from and also uses to practice divination? You're wrong to have done this.'"
and Joseph asked them, "Why did you do this? Don't you know that I'm an expert at divination?"
"You are to make a breast piece to be worn by the high priest when he makes legal decisions. It is to be skillfully worked, made like the work of the ephod from gold, blue, purple, and scarlet material, and from fine woven linen. It is to be square when folded double, one hand span long and one hand span wide. read more. You are to mount on it a setting for four rows of stones. The first row is to contain carnelian, topaz, and emerald; the second row ruby, sapphire, and crystal; the third row jacinth, agate, and amethyst; the fourth row beryl, onyx, and jasper, and they are to be set in gold filigree. The stones are to correspond to the names of the sons of Israel, twelve stones corresponding to their names. They are to be engraved like a signet, each with the name of one of the twelve tribes. "You are to make chains of pure gold, twisted like cords, for the breast piece. You are to make two gold rings for the breast piece, and put the two rings on the two edges of the breast piece. You are to put the two gold cords on the two gold rings at the edges of the breast piece, and you are to attach the other two ends of the two cords to the filigree settings and attach them to the shoulder pieces of the ephod in front. "You are to make two gold rings and attach them to the two edges of the breast piece, on the side of it that is toward the inner side of the ephod. You are to make two gold rings and attach them in front on the lower part of the two shoulder pieces of the ephod close to the place where it's joined, above the skillfully woven band of the ephod. They are to fasten the rings on the breast piece to the rings on the ephod with a blue cord so it will rest on the skillfully woven band of the ephod and so the breast piece won't come loose from the ephod. "Aaron is to carry the names of Israel's sons on his heart on the breast piece to be worn by the high priest when he makes legal decisions, that is, whenever he goes into the Holy Place in order to remember them continuously in the LORD's presence. You are to put the Urim and Thummim into the breast piece of judgment, and they are to be on Aaron's heart when he goes into the LORD's presence. He is to carry the breast piece of decision that depicts Israel's sons on his heart in the LORD's presence continuously."
He set the breastplate on him, placed the Urim and Thummim on top of the breastplate,
You are to make him stand in the presence of Eleazar the priest, who is to inquire on his behalf using the Urim in the presence of the LORD regarding a decision of judgment, because by his command he and all the Israelis with him will go out or come in."
You are to make him stand in the presence of Eleazar the priest, who is to inquire on his behalf using the Urim in the presence of the LORD regarding a decision of judgment, because by his command he and all the Israelis with him will go out or come in."
About Levi he said: "Let your Thummim and Urim be with the man to whom you showed gracious love, whom you tested at Massah and with whom you struggled at the waters of Meribah,
About Levi he said: "Let your Thummim and Urim be with the man to whom you showed gracious love, whom you tested at Massah and with whom you struggled at the waters of Meribah, the one who told his mother and father, "I don't know them,' and who would neither acknowledge his brothers nor know his own children. For they kept your word and guarded your covenant.
This man Micah had his own shrine, had crafted his own ephod and some household idols, and had installed one of his sons as a priest.
Then the five men who had gone to scout out the territory of Laish told their relatives, "Are you aware that in these houses there's an ephod, some household idols, a carved image, and a cast image? You know what you need to do."
The priest was happy to oblige, so he took the ephod, the household idols, and the carved image and went along with the army.
The descendants of Dan set up the carved image, and Gershom's son Jonathan, a descendant of Manasseh, served along with his descendants as priests to the tribe of Dan until the land was taken captive.
(Previously in Israel, a person would say when he went to inquire of God, "Come on! Let's go to the seer!" because the person known as a prophet today was formerly called a seer.)
While Saul was still speaking to the priest, the commotion in the Philistine camp increased more and more, and Saul told the priest, "Remove your hand."
Indeed, rebellion is the sin of divination, and arrogance is iniquity and idolatry. Because you have rejected this message from the LORD, he has rejected you from being king."
Now when Ahimelech's son Abiathar had fled to David in Keilah, the ephod had come down with him. It was reported to Saul that David had come to Keilah, and Saul said, "The LORD has delivered him into my hand because he has shut himself in by going into a town with double gates and bars." read more. Saul summoned for battle all his forces to go down to Keilah, to besiege David and his men. David knew that Saul was devising evil plans against him, and so he told Abiathar the priest, "Bring the ephod."
Saul inquired of the LORD, but the LORD did not answer him, either through dreams or Urim or through prophets.
Furthermore, Josiah removed the mediums, the necromancers, the household gods, the idols, and every despicable thing that could be seen in the territory of Judah and in Jerusalem, so that he might confirm the words of the Law that had been written in the book that Hilkiah the priest had discovered in the LORD's Temple.
Governor Zerubbabel also ruled that they shouldn't eat anything holy until a priest arose with Urim and Thummim.
Why are you in despair, my soul? Why are you disturbed within me? Hope in God, because I will praise him once again, since his presence saves me and he is my God. To the Director: An instruction of the Sons of Korah.
The dice is cast into someone's lap, but the outcome is from the LORD.
Likewise, the people of Israel will dwell a long time without a king, without a prince, without sacrifice, without sacred pillars, and with neither ephod nor teraphim.
So they drew lots for them, and when the lot fell on Matthias, he was enrolled with the eleven apostles.
"Let everyone listen to what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna. I will also give him a white stone. On the white stone is written a new name that no one knows except the person 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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You are to put the Urim and Thummim into the breast piece of judgment, and they are to be on Aaron's heart when he goes into the LORD's presence. He is to carry the breast piece of decision that depicts Israel's sons on his heart in the LORD's presence continuously."
"You are to make a medallion of pure gold, and engrave on it "Holy to the LORD,' like the engravings of a signet.
He set the breastplate on him, placed the Urim and Thummim on top of the breastplate,
You are to make him stand in the presence of Eleazar the priest, who is to inquire on his behalf using the Urim in the presence of the LORD regarding a decision of judgment, because by his command he and all the Israelis with him will go out or come in."
About Levi he said: "Let your Thummim and Urim be with the man to whom you showed gracious love, whom you tested at Massah and with whom you struggled at the waters of Meribah,
The territorial allotment for the descendants of Joseph proceeded from the Jordan River by Jericho eastward of the Jericho waters into the wilderness, proceeding from Jericho through the hill country of Bethel
The second lottery went to the tribe of Simeon according to its families. Its inheritance was enclosed within the inheritance of the tribe of Judah.
Then Saul told the LORD God of Israel, "Judge us properly." Jonathan and Saul were selected, but the army was cleared.
David inquired of the LORD: "Shall I go and strike down these Philistines?" The LORD told David, "Go strike down the Philistines and deliver Keilah." David's men told him, "Look, we're afraid here in Judah. How much then, if we go to Keilah against the Philistine army?" read more. David inquired of the LORD again, and the LORD answered him: "Get up, go down to Keilah. I'll give the Philistines into your control."
Saul inquired of the LORD, but the LORD did not answer him, either through dreams or Urim or through prophets.
David told Ahimelech's son Abiathar the priest, "Bring me the ephod." So Abiathar brought the ephod to David. David inquired of the LORD: "Shall I pursue this raiding party? Will I overtake them?"
Governor Zerubbabel also ruled that they shouldn't eat anything holy until a priest arose with Urim and Thummim.
The governor ordered them not to eat anything holy until a priest would be installed with Urim and Thummim.
"Meanwhile, Babylon's king is standing at the fork of the road, where he can head in either of two directions, and that's where he is practicing divination. Shaking his arrows, he's asking questions of his teraphim while he examines livers.
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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You are to put the Urim and Thummim into the breast piece of judgment, and they are to be on Aaron's heart when he goes into the LORD's presence. He is to carry the breast piece of decision that depicts Israel's sons on his heart in the LORD's presence continuously."
He set the breastplate on him, placed the Urim and Thummim on top of the breastplate,
You are to make him stand in the presence of Eleazar the priest, who is to inquire on his behalf using the Urim in the presence of the LORD regarding a decision of judgment, because by his command he and all the Israelis with him will go out or come in."
About Levi he said: "Let your Thummim and Urim be with the man to whom you showed gracious love, whom you tested at Massah and with whom you struggled at the waters of Meribah,
Governor Zerubbabel also ruled that they shouldn't eat anything holy until a priest arose with Urim and Thummim.
The governor ordered them not to eat anything holy until a priest would be installed with Urim and 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/isv'>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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You are to put the Testimony that I will give you into the ark.
"You are to make a breast piece to be worn by the high priest when he makes legal decisions. It is to be skillfully worked, made like the work of the ephod from gold, blue, purple, and scarlet material, and from fine woven linen. It is to be square when folded double, one hand span long and one hand span wide. read more. You are to mount on it a setting for four rows of stones. The first row is to contain carnelian, topaz, and emerald; the second row ruby, sapphire, and crystal; the third row jacinth, agate, and amethyst; the fourth row beryl, onyx, and jasper, and they are to be set in gold filigree. The stones are to correspond to the names of the sons of Israel, twelve stones corresponding to their names. They are to be engraved like a signet, each with the name of one of the twelve tribes. "You are to make chains of pure gold, twisted like cords, for the breast piece. You are to make two gold rings for the breast piece, and put the two rings on the two edges of the breast piece. You are to put the two gold cords on the two gold rings at the edges of the breast piece, and you are to attach the other two ends of the two cords to the filigree settings and attach them to the shoulder pieces of the ephod in front. "You are to make two gold rings and attach them to the two edges of the breast piece, on the side of it that is toward the inner side of the ephod. You are to make two gold rings and attach them in front on the lower part of the two shoulder pieces of the ephod close to the place where it's joined, above the skillfully woven band of the ephod. They are to fasten the rings on the breast piece to the rings on the ephod with a blue cord so it will rest on the skillfully woven band of the ephod and so the breast piece won't come loose from the ephod. "Aaron is to carry the names of Israel's sons on his heart on the breast piece to be worn by the high priest when he makes legal decisions, that is, whenever he goes into the Holy Place in order to remember them continuously in the LORD's presence. You are to put the Urim and Thummim into the breast piece of judgment, and they are to be on Aaron's heart when he goes into the LORD's presence. He is to carry the breast piece of decision that depicts Israel's sons on his heart in the LORD's presence continuously."
You are to put the Urim and Thummim into the breast piece of judgment, and they are to be on Aaron's heart when he goes into the LORD's presence. He is to carry the breast piece of decision that depicts Israel's sons on his heart in the LORD's presence continuously."
He set the breastplate on him, placed the Urim and Thummim on top of the breastplate,
As Moses was stripping Aaron's garments from him and clothing Aaron's son Eleazar with them, Aaron died there on top of the mountain. Afterwards, Moses and Eleazar came down from the mountain.
You are to make him stand in the presence of Eleazar the priest, who is to inquire on his behalf using the Urim in the presence of the LORD regarding a decision of judgment, because by his command he and all the Israelis with him will go out or come in."
About Levi he said: "Let your Thummim and Urim be with the man to whom you showed gracious love, whom you tested at Massah and with whom you struggled at the waters of Meribah, the one who told his mother and father, "I don't know them,' and who would neither acknowledge his brothers nor know his own children. For they kept your word and guarded your covenant.
while Eleazar's son Phinehas, a descendant of Aaron, served before it in those days. They asked, "Should we go out to war again against the descendants of our relative Benjamin, or shall we cease?" And the LORD answered, "Go out, and tomorrow I will deliver them into your control."
Along with him were Ahitub's son Ahijah, Ichabod's brother, who was Phineas' son and a grandson of Eli the priest of the LORD at Shiloh, who was carrying the ephod. The people did not know that Jonathan had gone.
Saul told Ahijah, "Bring the Ark of God here." For at that time the Ark of God was with the Israelis. While Saul was still speaking to the priest, the commotion in the Philistine camp increased more and more, and Saul told the priest, "Remove your hand."
David inquired of the LORD: "Shall I go and strike down these Philistines?" The LORD told David, "Go strike down the Philistines and deliver Keilah."
David inquired of the LORD again, and the LORD answered him: "Get up, go down to Keilah. I'll give the Philistines into your control."
David knew that Saul was devising evil plans against him, and so he told Abiathar the priest, "Bring the ephod."
Will the people of Keilah hand me over to him? Will Saul come down just as your servant has heard? LORD God of Israel, please inform your servant." The LORD said, "He will come down." Then David said, "Will the people of Keilah hand me over to Saul?"
Saul inquired of the LORD, but the LORD did not answer him, either through dreams or Urim or through prophets.
Governor Zerubbabel also ruled that they shouldn't eat anything holy until a priest arose with Urim and Thummim.
The governor ordered them not to eat anything holy until a priest would be installed with Urim and Thummim.
Now he did not say this on his own initiative. As high priest that year, he prophesied that Jesus would die for the nation,
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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Some time later, a message came from the LORD to Abram in a vision. "Stop being afraid, Abram," he said. "I myself your shield am your very great reward."
I'll meet with you there, and I'll tell you all my commandments for the Israelis from above the Mercy Seat, from between the two cherubim that are on the Ark of the Testimony."
You are to put the Urim and Thummim into the breast piece of judgment, and they are to be on Aaron's heart when he goes into the LORD's presence. He is to carry the breast piece of decision that depicts Israel's sons on his heart in the LORD's presence continuously." "You are to make the robe of the ephod entirely of blue. read more. There is to be an opening at its top, in the middle, with a woven binding around the opening like the opening of a coat of mail so that it cannot be torn. On its hem you are to make blue and purple and scarlet pomegranates, all around the skirt, with gold bells between them all the way around. You are to have a gold bell and a pomegranate, then a gold bell and a pomegranate, on the hem of the robe all the way around it. Aaron is to wear the robe when he ministers so its sound may be heard when he enters and leaves the Holy Place in the LORD's presence, so that he won't die. "You are to make a medallion of pure gold, and engrave on it "Holy to the LORD,' like the engravings of a signet. You are to put it on a blue cord and place it on the turban. It is to be on the front of the turban
The LORD would speak to Moses face to face just as a man speaks with his friend. When Moses returned to the camp, Nun's son Joshua, his young servant, would not leave the tent.
He set the breastplate on him, placed the Urim and Thummim on top of the breastplate,
When Moses entered the Tent of Meeting to speak with the L ORD, he heard a voice speaking to him above the Mercy Seat over the Ark of the Testimony. He spoke to him from between the two cherubim.
"Wait while I hear what the LORD has to say about you," Moses replied.
You are to make him stand in the presence of Eleazar the priest, who is to inquire on his behalf using the Urim in the presence of the LORD regarding a decision of judgment, because by his command he and all the Israelis with him will go out or come in."
So Nun's son Joshua called for the priests. "Pick up the Ark of the Covenant," he told them, "and have seven priests carry seven trumpets made from rams' horns in front of the ark of the LORD." He told the army, "Go out and encircle the city. Have the armed men march out in front of the ark of the LORD." read more. And so, just as Joshua had commanded, seven of the priests went forward, carrying the seven trumpets made of rams' horns in the LORD's presence, blowing the trumpets while the Ark of the Covenant of the LORD followed them. Armed men preceded the priests who were blowing the trumpets, and a rear guard followed the ark, while the trumpets continued to blow. Joshua issued orders to the army: "You are not to shout or even let your voice be heard. Don't utter a word until I tell you to shout. Then shout!" So the ark of the LORD was taken once around the city, then they went back to camp and spent the night there. Joshua got up early the next morning, and the priests picked up the ark of the LORD. The seven priests who carried the seven trumpets made from rams' horns preceded the ark of the LORD, blowing their trumpets constantly. The armed men preceded them, and the rear guard followed the ark of the LORD, while the trumpets continued to blow. On the second day they marched around the city once and then went back to camp. They did this for six days. They rose early at dawn on the seventh day and marched around the city seven times, just as they had before, except that on that day only they marched around the city seven times.
Tomorrow morning you are to come forward tribe by tribe. The tribe that the LORD selects is to come forward by tribes, the tribe that the LORD selects is to come forward by households, and the household that the LORD selects is to come forward one by one. The one selected as having taken what has been turned over to destruction is to be incinerated, along with everything that pertains to him, because he has transgressed against the covenant of the LORD and committed an outrageous thing in Israel."'" read more. So Joshua got up early that morning, brought Israel near tribe by tribe, and the tribe of Judah was selected. He brought near the tribes of Judah, and the Zerahite tribe was selected. Then he brought near the Zerahite tribe family by family, and the household of Zabdi was selected. Next, he brought near his household one by one, and Carmi's son Achan, grandson of Zabdi and great-grandson of Zerah, was selected from the tribe of Judah.
The Israelis inquired of the LORD, since the Ark of the Covenant was there at that time while Eleazar's son Phinehas, a descendant of Aaron, served before it in those days. They asked, "Should we go out to war again against the descendants of our relative Benjamin, or shall we cease?" And the LORD answered, "Go out, and tomorrow I will deliver them into your control."
So they inquired further of the LORD, "Has the man come here yet?" The LORD said, "He is here, hiding among the baggage." They ran and brought him from there. When he stood among the people, he was taller than any of the others by a head. read more. Then Samuel told all the people, "Do you see the man whom the LORD has chosen? For there is no one like him among all the people." Then all the people shouted, "Long live the king!"
Ahimelech inquired of the LORD for him, gave him provisions, and gave him the sword of Goliath the Philistine."
David inquired of the LORD: "Shall I go and strike down these Philistines?" The LORD told David, "Go strike down the Philistines and deliver Keilah." David's men told him, "Look, we're afraid here in Judah. How much then, if we go to Keilah against the Philistine army?" read more. David inquired of the LORD again, and the LORD answered him: "Get up, go down to Keilah. I'll give the Philistines into your control." David and his men went to Keilah and fought the Philistines. He carried off their livestock and defeated them decisively, and so David delivered the inhabitants of Keilah. Now when Ahimelech's son Abiathar had fled to David in Keilah, the ephod had come down with him. It was reported to Saul that David had come to Keilah, and Saul said, "The LORD has delivered him into my hand because he has shut himself in by going into a town with double gates and bars." Saul summoned for battle all his forces to go down to Keilah, to besiege David and his men. David knew that Saul was devising evil plans against him, and so he told Abiathar the priest, "Bring the ephod."
David knew that Saul was devising evil plans against him, and so he told Abiathar the priest, "Bring the ephod." David said, "LORD God of Israel. Your servant has definitely heard that Saul intends to come to Keilah to destroy the town because of me. read more. Will the people of Keilah hand me over to him? Will Saul come down just as your servant has heard? LORD God of Israel, please inform your servant." The LORD said, "He will come down."
Will the people of Keilah hand me over to him? Will Saul come down just as your servant has heard? LORD God of Israel, please inform your servant." The LORD said, "He will come down." Then David said, "Will the people of Keilah hand me over to Saul?"
Saul inquired of the LORD, but the LORD did not answer him, either through dreams or Urim or through prophets.
David told Ahimelech's son Abiathar the priest, "Bring me the ephod." So Abiathar brought the ephod to David. David inquired of the LORD: "Shall I pursue this raiding party? Will I overtake them?"
David inquired of the LORD: "Shall I pursue this raiding party? Will I overtake them?"
He lined 20 cubits of the rear part of the Temple from floor to ceiling with cedar boards specially constructed for the inside to serve as the Most Holy Place.
During that time, Jeroboam left Jerusalem and the prophet Ahijah the Shilonite met him on the road. Ahijah had wrapped himself up in a new cloak, and both of them were alone on the open road.
But a message from God came to Shemaiah, a man of God:
Elijah the foreigner, who was an alien resident from Gilead, told Ahab, "As the LORD God of Israel lives, in whose presence I'm standing, there will be neither dew nor rain these next several years, except when I say so."
That's when this message from the LORD came to Elijah the foreigner: "Get up and go down to meet King Ahab of Israel. He's in Samaria. Look! He's in Naboth's vineyard, where he's gone to confiscate it. read more. Ask the king, "Did you commit murder? And now you're going to steal as well?' Also tell him, "This is what the LORD says: "Where the dogs were licking up Naboth's blood, dogs will also lick up your blood that's right yours!"'" Later on, Ahab asked Elijah, "Have you found me, my enemy?" But Elijah answered, "I've found you because you sold yourself to do what the LORD considers to be evil! Now pay attention! I'm going to send evil in your direction! I will completely sweep you away and eliminate from Ahab every male, whether indentured servant or free, throughout Israel. I will make your household resemble that of Nebat's son Jeroboam, or like the household of Ahijah's son Baasha, because of how you've provoked me to anger and made Israel to sin. The LORD also has this to say about Jezebel: "Dogs will eat Jezebel within the outer ramparts of Jezreel. Dogs will eat whoever belongs to Ahab and who dies in the city. The birds of the sky will eat whoever dies in the fields.'" It can be truly said that no one else sold himself to practice what the LORD considered to be evil quite like the way Ahab did, because his wife Jezebel incited him. His behavior in pursuing idolatry was detestable, just like the Amorites had done whom the LORD had expelled in front of the army of Israel. Nevertheless, as soon as Ahab heard this message, he tore his clothes, put on sackcloth, and fasted. He even slept in sackcloth and wandered around meekly. Later, this message from the LORD came to Elijah the foreigner: "Have you noticed that Ahab has humbled himself in my presence? Because he has humbled himself in my presence, I will not bring his evil to harvest during his lifetime, but I will bring evil to his household during his son's lifetime."
But Jehoshaphat asked, "Isn't there a prophet of the LORD left here that we could talk to?"
Jehoshaphat asked, "Isn't there a prophet who belongs to the LORD and through whom we can ask the LORD a question?" One of the king of Israel's attendants replied, "Shaphat's son Elisha lives here. He used to be Elijah's personal attendant." Jehoshaphat answered, "He receives messages from the LORD." So the king of Israel, Jehoshaphat, and the king of Edom went to visit Elisha. read more. Elisha asked the king of Israel, "What do I have in common with you? Go visit your parents' prophets." The king of Israel replied, "No! The LORD has summoned these three kings so he can hand them over to Moab!" But Elisha responded, "As the LORD of the Heavenly Armies lives, in whose presence I stand, I would never pay attention to you or even look in your direction were it not for my continuous respect for the presence of King Jehoshaphat of Judah.
In reply, Isaiah responded to them, "Here's how you're to report to your master: "This is what the LORD says: "Never be afraid of the words that you have heard by which the servants of the king of Assyria have blasphemed me. Look! I'm going to cause an attitude to grow within him so that he'll hear a rumor and return to his own territory, where I'll make him die by the sword in his own land!"'" read more. So Rab-shakeh returned and found the king of Assyria at war with Libnah, because Rab-shakeh had heard that the king had left Lachish. When he heard that it was being said about King Tirhakah of Ethiopia, "Look! He has come out to attack you!" he again sent messengers to Hezekiah. The messengers were told, "This is what you are to say to King Hezekiah of Judah: "Don't let your God in whom you trust deceive you by telling you "Jerusalem won't be turned over to the control of Assyria's king." "Look! you've heard what the kings of Assyria have done to all the lands they completely destroyed them! Will you be spared? Did the gods of those nations whom my ancestors destroyed deliver them, including Gozan, Haran, Rezeph, and Eden's descendants in Telassar? Where is the king of Hamath, the king of Arpad, the king of the city of Sephar-vaim, the king of Hena, or the king of Ivvah?'" Hezekiah took the messages from the couriers, read them, went up to the LORD's Temple, and laid them out in the presence of the LORD. Then Hezekiah prayed in the presence of the LORD, "LORD God of Israel! You live between the cherubim! You alone are the God of all the kingdoms of the earth. You have fashioned the heavens and the earth. Turn your ear, LORD, and listen! Open your eyes, LORD, and observe! Listen to the message sent by Sennacherib to insult the living God! Truly, LORD, the kings of Assyria have devastated nations and their territories, throwing their gods into the fire, since they weren't gods but rather were the product of men's handiwork wood and stone. And so they destroyed them. Now, LORD our God, I'm praying that you will deliver us from his control, so that all the kingdoms of the earth may know that you alone, LORD, are God!" Then Amoz's son Isaiah sent word to Hezekiah, "This is what the LORD, the God of Israel says: "Because you have prayed to me about King Sennacherib of Assyria, I have listened.'" "This is what the LORD has spoken against him: "She despises and mocks you, this virgin daughter of Zion! Behind your back she shakes her head, this daughter of Jerusalem! Who are you reproaching and blaspheming? Against whom have you raised your voice? And against whom have you lifted up your eyes in arrogance? Against the Holy One of Israel! By your messengers you have insulted the LORD. You have claimed, "With my many chariots I ascended the heights of the mountains, including the remotest regions of Lebanon; I cut down its tall cedars and the best of its cypress trees. I entered its most remote lodging place and its most fruitful forest. I myself dug for and drank foreign water. With the sole of my foot I dried up all the streams of Egypt!" "Didn't you hear? I determined it years ago! I planned this from ancient times, and now I've brought it to pass, to turn fortified cities into piles of ruins while their inhabitants, lacking strength, stand dismayed and confused. They were like vegetation out in the fields, and like green herbs just as grass that grows on a housetop dries out before it can grow. "But when you sit down, when you go out, and when you come in, I'm aware of it! Because of your rage against me, your complacency has reached my ears. I'll put my hook into your nostrils and my bit into your mouth. Then I'll turn you back on the road by which you came.' "This will serve as a sign for you: you'll eat this year from what grows by itself, in the second year what grows from that, and in the third year you'll sow, reap, plant vineyards, and enjoy their fruit. Those who survive from Judah's household will again put down deep roots and bear fruit extensively, because a remnant will go out from Jerusalem, and survivors from Mount Zion. The zeal of the LORD will bring this about." "Therefore this is what the LORD says concerning the king of Assyria: "Not only will he not approach this city or shoot an arrow in its direction, he won't approach it with so much as a shield, nor will he throw up a siege ramp against it. He'll return on the same route by which he came he won't come to this city,' declares the LORD. "I will defend this city and preserve it for my own reasons, and because of my servant David.'"
During this time, Hezekiah became sick with a fatal illness, so Isaiah the prophet, the son of Amoz, approached him and told him, "This is what the LORD says: "Put your household in order, because you are dying. You will not survive.'" So Hezekiah turned his face to the wall and prayed to the LORD. read more. "Remember me, LORD," he said, "how I have walked in your presence with integrity, with an undivided heart, and I have accomplished what is good in your sight." And Hezekiah wept deeply. Before Isaiah had left the middle court, this message from the LORD came to him. "Return to Hezekiah," he said, "and tell the Commander-in-Chief of my people: "This is what the LORD, the God of your ancestor David, says: "I've heard your prayer and I've observed your tears. Look! I'm healing you. Three days from now, you'll go visit the LORD's Temple. Furthermore, I'll add fifteen years to your life. I'll deliver you and this city from domination by the king of Assyria, and I'll defend this city for my own sake and for the sake of my servant David."'" Isaiah said, "Take a fig cake." So some attendants took it, laid it on Hezekiah's boil, and he recovered. Now Hezekiah had asked Isaiah, "What is to be the sign that the LORD is healing me and that I'll be going up to the LORD's Temple three days from now?" So Isaiah replied, "This will be your sign from the LORD that the LORD will do what he has promised. Shall the shadow go forward ten steps or go back ten steps?" Hezekiah answered, "It's an easy thing for a shadow to lengthen ten steps. So let the shadow go backward ten steps." So Isaiah cried out to the LORD, who brought the shadow back ten steps after it had gone down the stairway of Ahaz.
"Go ask the LORD for me, for the people, and for all of Judah about what's written in this book that has been discovered, because the LORD's anger is burning against us, since our ancestors have not listened to the words written in this book and have not lived according to everything that is written concerning us." So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went to the prophet Huldah, the wife of Tikvah's son Shallum, the grandson of Harhas and supervisor of the royal wardrobe, who lived in the Second Quarter in Jerusalem. They spoke with her, read more. and she told them, "This is what the LORD God of Israel says: "Tell the man who sent you to me: "This is what the Lord says: "Look! I'm bringing disaster on this place and on its inhabitants everything written in the book that the king of Judah has read because they have abandoned me, burned incense to other gods, and they have provoked me to anger with everything that they've done. Therefore my anger is kindled against this place and it won't be quenched!'" Nevertheless, tell the king of Judah who sent you to ask the LORD about this, "This is what the LORD God of Israel says: "Now about what you've heard, because your heart was sensitive, and you humbled yourself in the LORD's presence when you heard what I had to say against this place and against its inhabitants that they would become a desolation and a curse and you have torn your clothes and cried out before me, be assured that I have truly heard you,' declares the LORD. "Therefore, look! I will gather you to your ancestors, and you will be placed in your grave in peace. Your eyes will never see all the evil that I will bring on this place.'"'"
Governor Zerubbabel also ruled that they shouldn't eat anything holy until a priest arose with Urim and Thummim.
The dice is cast into someone's lap, but the outcome is from the LORD.
Casting dice settles a dispute, deciding between strong contenders.
where Zedekiah had confined him. Zedekiah had said, "Why did you prophesy and say these things? You said, "This is what the LORD says: "I'm about to give this city into the hand of the king of Babylon, and he will capture it. Zedekiah, king of Judah, won't escape from the Chaldeans, for he has surely been given over to the king of Babylon. He will speak to him face to face and look at him eye to eye. read more. The king of Babylon will take Zedekiah to Babylon and there he will stay until I judge him," declares the LORD. "If you fight against the Chaldeans, you won't succeed."'"
In the beginning, the Word existed. The Word was with God, and the Word was God.