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; 2000'>Jg 17:5; 2000'>18:14,20,30, the unlawful substitute for Urim (compare 1Sa 15:23 "idolatry," Hebrew teraphim; and 2Ki 23:24, margin). Speaker's Commentary thinks that lots were the mode of consultation, as in Ac 1:26; Pr 16:33. More probably stones with Jehovah's name and attributes, "lights" and "perfections," engraven on them were folded within the ephod. By gazing at them the high priest with ephod on, before the Lord, was absorbed in heavenly ecstatic contemplation and by God was enabled to declare the divine will.
The Urim and Thummim were distinct from the 12 stones, and were placed within the folds of the double choshen. Philo says that the high priest's breast-plate was made strong in order that he might wear as an image the two virtues which his office needed. So the Egyptian judge used to wear the two figures of Thmei (corresponding to Thummim), truth and justice; over the heart of mummies of priests too was a symbol of light (answering to Urim). No image was tolerated on the Hebrew high priest; but in his choshen the white diamond or rock crystal engraven with "Jehovah," to which in Re 2:17 the "white stone" with the "new name written" corresponds, belonging to all believers, the New Testament king-priests. Compare Ge 44:5,15; Ps 43:5, "send out Thy light and Thy truth, let them lead me."
Also 1Sa 14:19. Never after David are the ephod and its Urim and Thummim and breast-plate used in consulting Jehovah. Abiathar is the last priest who uses it (1Sa 23:6-9; 28:6; 2Sa 21:1). The higher revelation by prophets superseded the Urim and Thummim. Music then, instead of visions, became the help to the state of prayer and praise in which prophets revealed God's will (1Sa 9:9).
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Is this not the one in which my lord drinks and in which indeed he divines? Ye have done evil in so doing.
And Joseph said unto them, What deed is this that ye have done? Know ye not that such a man as I can certainly divine?
And in the same manner thou shalt make the pectoral of judgment with cunning work; after the work of the ephod thou shalt make it, of gold, blue, purple, scarlet, and of fine twined linen. It shall be square and double; a span shall be the length thereof, and a span shall be the breadth thereof. read more. And thou shalt fill it with four rows of stones; The order shall be a ruby, an emerald, and a chrysolite; this shall be the first order. And the second order shall be a carbuncle, a sapphire, and a diamond. And the third order, a topaz, a turquoise, and an amethyst. And the fourth row a tarshish (or beryl) and an onyx and a jasper; they shall be set in gold in their inclosings. And those stones shall be in agreement with the names of the sons of Israel, twelve, in agreement with their names; each one in agreement with his name like the engravings of a seal; they shall be according to the twelve tribes. And thou shalt also make upon the pectoral small chains of wreathen work of pure gold. And thou shalt make upon the pectoral two rings of gold and shalt put the two rings on the two ends of the pectoral. And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the pectoral. And the other two ends of the two wreathen chains thou shalt fasten in the two settings and put them on the shoulderpieces of the ephod on the front of it. Thou shalt also make two rings of gold, and thou shalt put them upon the two ends of the pectoral in the border thereof, which is in the side of the ephod inward. Likewise two other rings of gold thou shalt make and shalt put them on the two sides of the ephod underneath, toward the front part thereof, over against the other coupling thereof, above the special girdle of the ephod. And they shall bind the pectoral by its rings unto the rings of the ephod with a lace of blue, that it may be above the special girdle of the ephod and that the pectoral not be loosed from the ephod. And Aaron shall bear the names of the sons of Israel in the pectoral of judgment upon his heart when he goes in unto the sanctuary for a memorial before the LORD continually. And thou shalt put in the pectoral of judgment Urim and Thummim, that they shall be upon Aaron's heart when he goes in before the LORD; and Aaron shall always bear the judgment of the sons of Israel upon his heart before the LORD.
Then he put the pectoral upon him, and he put in the pectoral the Urim and the Thummim.
And he shall stand before Eleazar, the priest, whom he shall consult in the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he and all the sons of Israel with him, even all the congregation.
And he shall stand before Eleazar, the priest, whom he shall consult in the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he and all the sons of Israel with him, even all the congregation.
And to Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah,
And to Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah, who said unto his father and to his mother, I have not seen them; neither did he acknowledge his brethren nor know his own children; therefore, they shall keep thy word and guard thy covenant.
And the man Micah had a brothel of idolatry, , and made an ephod and teraphim and consecrated one of his sons, who became his priest.
Then the five men that had gone to spy out the land of Laish said unto their brethren, Do ye know that there is in these houses an ephod and teraphim and a graven image and a molten image? Now, therefore, consider what ye have to do.
And the priest's heart was glad, and he took the ephod and the teraphim and the graven image and went in the midst of the people.
And the sons of Dan set up the graven image; and Jonathan, the son of Gershon, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land.
(Beforetime in Israel when anyone went to enquire of God, he spoke thus, Come, and let us go to the seer, for he that is now called a Prophet was called a Seer before.)
And it came to pass while Saul talked unto the priest, that the noise that was in the host of the Philistines went on and increased. Then Saul said unto the priest, Withdraw thy hand.
For rebellion is the sin of witchcraft, and to break the word of the Lord is iniquity and idolatry. Because thou hast rejected the word of the LORD, he has also rejected thee from being king.
And it came to pass when Abiathar, the son of Ahimelech, fled to David to Keilah that the ephod came in his hand. And it was told Saul how David had come to Keilah. And Saul said, God has delivered him into my hand, for he is shut in by entering into a town that has gates and bars. read more. And Saul called all the people together to war, to go down to Keilah, to besiege David and his men. But David understood that Saul devised evil against him, and he said to Abiathar, the priest, Bring here the ephod.
And Saul enquired of the LORD, but the LORD did not answer him by dreams nor by Urim nor by prophets.
In the same manner Josiah burned the spiritists, the diviners, the teraphim, the idols, and all the abominations that were spied in the land of Judah and in Jerusalem, that he might confirm the words of the law which were written in the book that Hilkiah the priest had found in the house of the LORD.
And the Tirshatha said unto them that they should not eat of the most holy things until there stood up a priest with Urim and Thummim.
Why art thou cast down, O my soul? and why art thou disquieted within me? Wait for God, for I shall yet praise him, who is the saving health of my countenance and my God.
The lot is cast into the lap, but the judgment thereof is of the LORD.
For the sons of Israel shall abide many days without king and without Lord and without sacrifice and without image, and without ephod and without teraphim;
And they gave forth their lots, and the lot fell upon Matthias, and he was numbered with the eleven apostles.
He that has an ear let him hear what the Spirit saith unto the congregations ; To him that overcomes I will give to eat of the hidden manna and will give him a small white stone and in the stone a new name written, which no one knows except the one that 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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And thou shalt put in the pectoral of judgment Urim and Thummim, that they shall be upon Aaron's heart when he goes in before the LORD; and Aaron shall always bear the judgment of the sons of Israel upon his heart before the LORD.
Thou shalt also make an open flower of pure gold and engrave upon it the engravings of a seal, HOLINESS UNTO THE LORD.
Then he put the pectoral upon him, and he put in the pectoral the Urim and the Thummim.
And he shall stand before Eleazar, the priest, whom he shall consult in the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he and all the sons of Israel with him, even all the congregation.
And to Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah,
And the lot of the sons of Joseph fell from the Jordan of Jericho unto the water of Jericho towards the east to the wilderness that goes up from Jericho to Mount Bethel,
And the second lot came forth to Simeon, for the tribe of the sons of Simeon according to their families; and their inheritance was within the inheritance of the sons of Judah.
Therefore, Saul said unto the LORD God of Israel, Show who is without blemish. And Saul and Jonathan were taken, but the people went out free.
Therefore David enquired of the LORD, saying, Shall I go and smite these Philistines? And the LORD said unto David, Go and smite the Philistines and save Keilah. But David's men said unto him, Behold, we are afraid here in Judah, how much more than if we go to Keilah against the army of the Philistines? read more. Then David enquired of the LORD yet again. And the LORD answered him and said, Arise, go down to Keilah, for I will deliver the Philistines into thy hand.
And Saul enquired of the LORD, but the LORD did not answer him by dreams nor by Urim nor by prophets.
And David said to Abiathar, the priest, Ahimelech's son, I pray thee, bring the ephod here to me. And Abiathar brought the ephod to David. And David enquired at the LORD, saying, Shall I pursue after this troop? Shall I overtake them? And he answered him, Pursue; for thou shalt surely overtake them and without fail recover all.
And the Tirshatha said unto them that they should not eat of the most holy things until there stood up a priest with Urim and Thummim.
And the Tirshatha said unto them that they should not eat of the most holy things until there stood up a priest with Urim and Thummim.
For the king of Babylon stood at the parting of the way at the head of the two ways to use divination; he made his arrows bright; he consulted with images; he looked in the liver.
Morish
The signification of these Hebrew words is 'lights' and 'perfections.' They were distinct from the gems on the breastplate, for Moses put the breastplate upon Aaron, "also he put in or 'on' the breastplate the Urim and the Thummim." Le 8:8. It is clear that God answered questions by means of the Urim and Thummim. Nu 27:21; De 33:8; 1Sa 28:6. On the return of the Jews from Babylon some, who claimed to be priests but could not show their genealogy, were not allowed to eat of the holy things until there should stand up a priest with Urim and Thummim, and an answer be obtained from God. This great privilege has never yet been restored. Ezr 2:63; Ne 7:65.
It may be remarked that there is no record as to the construction of the Urim and Thummim, nor of their form. The first mention of them is in Ex 28:30; "Thou shalt put in or 'on' the breastplate of judgement the Urim and the Thummim; and they shall be upon Aaron's heart when he goeth in before the Lord," as if God had given them to Moses, and had merely to tell him what to do with them
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And thou shalt put in the pectoral of judgment Urim and Thummim, that they shall be upon Aaron's heart when he goes in before the LORD; and Aaron shall always bear the judgment of the sons of Israel upon his heart before the LORD.
Then he put the pectoral upon him, and he put in the pectoral the Urim and the Thummim.
And he shall stand before Eleazar, the priest, whom he shall consult in the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he and all the sons of Israel with him, even all the congregation.
And to Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah,
And the Tirshatha said unto them that they should not eat of the most holy things until there stood up a priest with Urim and Thummim.
And the Tirshatha said unto them that they should not eat of the most holy things until there stood up a priest 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/j2000'>1Sa 14:3,18-19; 23:2,4,9,11-12; 28:6; Jg 20:28; 2Sa 5:23
etc., to suppose that the answer was given simply by the word of the Lord to the high priest comp.
Joh 11:51
when, clothed with the ephod and the breastplate, he had inquired of the Lord. Such a view agrees with the true notion of the breastplate.
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And thou shalt put into the ark the testimony which I shall give thee.
And in the same manner thou shalt make the pectoral of judgment with cunning work; after the work of the ephod thou shalt make it, of gold, blue, purple, scarlet, and of fine twined linen. It shall be square and double; a span shall be the length thereof, and a span shall be the breadth thereof. read more. And thou shalt fill it with four rows of stones; The order shall be a ruby, an emerald, and a chrysolite; this shall be the first order. And the second order shall be a carbuncle, a sapphire, and a diamond. And the third order, a topaz, a turquoise, and an amethyst. And the fourth row a tarshish (or beryl) and an onyx and a jasper; they shall be set in gold in their inclosings. And those stones shall be in agreement with the names of the sons of Israel, twelve, in agreement with their names; each one in agreement with his name like the engravings of a seal; they shall be according to the twelve tribes. And thou shalt also make upon the pectoral small chains of wreathen work of pure gold. And thou shalt make upon the pectoral two rings of gold and shalt put the two rings on the two ends of the pectoral. And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the pectoral. And the other two ends of the two wreathen chains thou shalt fasten in the two settings and put them on the shoulderpieces of the ephod on the front of it. Thou shalt also make two rings of gold, and thou shalt put them upon the two ends of the pectoral in the border thereof, which is in the side of the ephod inward. Likewise two other rings of gold thou shalt make and shalt put them on the two sides of the ephod underneath, toward the front part thereof, over against the other coupling thereof, above the special girdle of the ephod. And they shall bind the pectoral by its rings unto the rings of the ephod with a lace of blue, that it may be above the special girdle of the ephod and that the pectoral not be loosed from the ephod. And Aaron shall bear the names of the sons of Israel in the pectoral of judgment upon his heart when he goes in unto the sanctuary for a memorial before the LORD continually. And thou shalt put in the pectoral of judgment Urim and Thummim, that they shall be upon Aaron's heart when he goes in before the LORD; and Aaron shall always bear the judgment of the sons of Israel upon his heart before the LORD.
And thou shalt put in the pectoral of judgment Urim and Thummim, that they shall be upon Aaron's heart when he goes in before the LORD; and Aaron shall always bear the judgment of the sons of Israel upon his heart before the LORD.
Then he put the pectoral upon him, and he put in the pectoral the Urim and the Thummim.
And Moses caused Aaron to be stripped of his garments and put them upon Eleazar, his son; and Aaron died there in the top of the mount; and Moses and Eleazar came down from the mount.
And he shall stand before Eleazar, the priest, whom he shall consult in the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he and all the sons of Israel with him, even all the congregation.
And to Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah and with whom thou didst strive at the waters of Meribah, who said unto his father and to his mother, I have not seen them; neither did he acknowledge his brethren nor know his own children; therefore, they shall keep thy word and guard thy covenant.
and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days), saying, Shall I yet again go out to battle against the sons of Benjamin, my brother, or shall I cease? And the LORD said, Go up, for tomorrow I will deliver them into thy hand.
and Ahiah, the 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.
And Saul said unto Ahiah, Bring the ark of God. For the ark of God was at that time with the sons of Israel. And it came to pass while Saul talked unto the priest, that the noise that was in the host of the Philistines went on and increased. Then Saul said unto the priest, Withdraw thy hand.
Therefore David enquired of the LORD, saying, Shall I go and smite these Philistines? And the LORD said unto David, Go and smite the Philistines and save Keilah.
Then David enquired of the LORD yet again. And the LORD answered him and said, Arise, go down to Keilah, for I will deliver the Philistines into thy hand.
But David understood that Saul devised evil against him, and he said to Abiathar, the priest, Bring here the ephod.
Will the men of Keilah deliver me up into his hand? Will Saul come down as thy slave has heard? O LORD God of Israel, I beseech thee, tell thy slave. And the LORD said, He will come down. Then David said, Will the men of Keilah deliver me and my men into the hand of Saul? And the LORD said, They will deliver thee up.
And Saul enquired of the LORD, but the LORD did not answer him by dreams nor by Urim nor by prophets.
And the Tirshatha said unto them that they should not eat of the most holy things until there stood up a priest with Urim and Thummim.
And the Tirshatha said unto them that they should not eat of the most holy things until there stood up a priest with Urim and Thummim.
And this he spoke not of himself; but being high priest that year, he prophesied that Jesus should 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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After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram; I am thy shield, and thy exceeding great reward.
And there I will meet with thee, and I will speak with thee from above the seat of reconciliation, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the sons of Israel.
And thou shalt put in the pectoral of judgment Urim and Thummim, that they shall be upon Aaron's heart when he goes in before the LORD; and Aaron shall always bear the judgment of the sons of Israel upon his heart before the LORD. And thou shalt make the robe of the ephod all of blue. read more. And it shall have the collar of his head in the midst thereof, which shall have a binding of woven work round about it, as the collar of a habergeon, that it not be rent. And beneath upon the hem of it, thou shalt make pomegranates of blue and of purple and of scarlet round about the hem thereof and bells of gold between them round about. A golden bell and a pomegranate, a golden bell and a pomegranate upon the hem of the robe round about. And it shall be upon Aaron to minister, and his sound shall be heard when he goes in unto the sanctuary before the LORD and when he comes out, that he not die. Thou shalt also make an open flower of pure gold and engrave upon it the engravings of a seal, HOLINESS UNTO THE LORD. And thou shalt put it on with a blue lace that it may be upon the mitre; upon the forefront of the mitre it shall be.
And the LORD would speak unto Moses face to face, as anyone would speak unto their friend. And he would turn again into the camp, but his servant Joshua, the son of Nun, a young man, did not depart out of the tabernacle.
Then he put the pectoral upon him, and he put in the pectoral the Urim and the Thummim.
And when Moses entered into the tabernacle of the testimony to speak with Him, then he heard the voice of the one speaking unto him from above the seat of reconciliation that was over the ark of the testimony, from between the two cherubim; and he spoke with him.
And Moses said unto them, Wait, and I will hear what the LORD will command concerning you.
And he shall stand before Eleazar, the priest, whom he shall consult in the judgment of the Urim before the LORD; at his word shall they go out, and at his word they shall come in, both he and all the sons of Israel with him, even all the congregation.
And Joshua the son of Nun called the priests and said unto them, Take up the ark of the covenant and let seven priests bear seven shofarot of jubilee before the ark of the LORD. And he said unto the people, Pass on and compass the city and let those that are armed pass on before the ark of the LORD. read more. And when Joshua had spoken unto the people, the seven priests bearing the seven shofarot of jubilee passed on before the LORD and blew with the shofarot; and the ark of the covenant of the LORD followed them. And the armed men went before the priests that blew with the shofarot, and the congregation came after the ark, the priests going on and blowing with the shofarot. And Joshua commanded the people, saying, Ye shall not shout nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I tell you, Shout; then ye shall shout. So the ark of the LORD compassed the city, going about it once; and they came into the camp and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the LORD. And the seven priests bearing the seven shofarot of jubilee before the ark of the LORD walked continually, and blew with the shofarot; and the armed men went before them; but the congregation came after the ark of the LORD, the priests going on and blowing with the shofarot. Likewise the second day they compassed the city once and returned into the camp; so they did for six days. And on the seventh day they rose early about the dawning of the day and compassed the city after the same manner seven times; only on that day they compassed the city seven times.
In the morning, therefore, ye shall come near according to your tribes, and it shall be that the tribe which the LORD takes shall come according to the families thereof, and the family which the LORD shall take shall come by households, and the household which the LORD shall take shall come man by man. And it shall be that he that is taken in the anathema shall be burnt with fire, he and all that he has because he has broken the covenant of the LORD and because he has wrought folly in Israel. read more. So Joshua rose up early in the morning and brought Israel by their tribes, and the tribe of Judah was taken; and bringing near the tribe of Judah, the family of the Zarhites was taken; and bringing near the family of the Zarhites man by man, Zabdi was taken; and he caused his household to come near, man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken.
And the sons of Israel enquired of the LORD (for the ark of the covenant of God was there in those days, and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days), saying, Shall I yet again go out to battle against the sons of Benjamin, my brother, or shall I cease? And the LORD said, Go up, for tomorrow I will deliver them into thy hand.
Therefore, they enquired of the LORD further, if the man should yet come there. And the LORD answered, Behold, he has hid himself among the stuff. And they ran and took him from there, and when he stood among the people, he was higher than any of the people from his shoulders and upward. read more. And Samuel said to all the people, See ye him whom the LORD has chosen, that there is none like him among all the people? And all the people shouted and said, Long live the king.
And he enquired of the LORD for him and gave him provision and gave him the sword of Goliath, the Philistine.
Therefore David enquired of the LORD, saying, Shall I go and smite these Philistines? And the LORD said unto David, Go and smite the Philistines and save Keilah. But David's men said unto him, Behold, we are afraid here in Judah, how much more than if we go to Keilah against the army of the Philistines? read more. Then David enquired of the LORD yet again. And the LORD answered him and said, Arise, go down to Keilah, for I will deliver the Philistines into thy hand. So David and his men went to Keilah and fought with the Philistines and brought away their livestock and smote them with a great slaughter. So David saved the inhabitants of Keilah. And it came to pass when Abiathar, the son of Ahimelech, fled to David to Keilah that the ephod came in his hand. And it was told Saul how David had come to Keilah. And Saul said, God has delivered him into my hand, for he is shut in by entering into a town that has gates and bars. And Saul called all the people together to war, to go down to Keilah, to besiege David and his men. But David understood that Saul devised evil against him, and he said to Abiathar, the priest, Bring here the ephod.
But David understood that Saul devised evil against him, and he said to Abiathar, the priest, Bring here the ephod. Then David said, O LORD God of Israel, thy slave has certainly heard that Saul seeks to come to Keilah, to destroy the city for my sake. read more. Will the men of Keilah deliver me up into his hand? Will Saul come down as thy slave has heard? O LORD God of Israel, I beseech thee, tell thy slave. And the LORD said, He will come down.
Will the men of Keilah deliver me up into his hand? Will Saul come down as thy slave has heard? O LORD God of Israel, I beseech thee, tell thy slave. And the LORD said, He will come down. Then David said, Will the men of Keilah deliver me and my men into the hand of Saul? And the LORD said, They will deliver thee up.
And Saul enquired of the LORD, but the LORD did not answer him by dreams nor by Urim nor by prophets.
And David said to Abiathar, the priest, Ahimelech's son, I pray thee, bring the ephod here to me. And Abiathar brought the ephod to David. And David enquired at the LORD, saying, Shall I pursue after this troop? Shall I overtake them? And he answered him, Pursue; for thou shalt surely overtake them and without fail recover all.
And David enquired at the LORD, saying, Shall I pursue after this troop? Shall I overtake them? And he answered him, Pursue; for thou shalt surely overtake them and without fail recover all.
And he built twenty cubits on the end of the house, both the floor and the walls with boards of cedar; and he built an oracle in the house, which is the holy of holies.
And it came to pass at that time, when Jeroboam went out of Jerusalem, that the prophet Ahijah, the Shilonite, found him in the way; and he was covered with a new garment; and the two were alone in the field.
But the word of God came unto Shemaiah, the man of God, saying,
Then Elijah, the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel lives, before whom I stand, there shall not be dew nor 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, who is in Samaria; behold, he is in the vineyard of Naboth, where he is gone down to possess it. read more. And thou shalt speak unto him, saying, Thus hath the LORD said, Hast thou murdered and also taken possession? And thou shalt speak unto him again, saying, Thus hath the LORD said, In the same place where dogs licked the blood of Naboth shall the dogs also lick thy blood, even thine. And Ahab said to Elijah, Hast thou found me, O my enemy? And he answered, I have found thee because thou hast sold thyself to work evil in the sight of the LORD. Behold, I will bring evil upon thee and will burn away thy posterity and will cut off from Ahab him that pisses against the wall and he that is kept and he that is left in Israel. And I will make thy house like the house of Jeroboam, the son of Nebat and like the house of Baasha, the son of Ahijah, for the provocation with which thou hast provoked me to anger and made Israel to sin. And of Jezebel, the LORD has also spoken, saying, The dogs shall eat Jezebel by the rampart of Jezreel. Him that dies of Ahab in the city, the dogs shall eat, and him that dies in the field, shall the fowls of the air eat. (Truly there was none like unto Ahab, who sold himself to work wickedness in the sight of the LORD, because Jezebel his wife incited him. He was very abominable, following idols, according to all the things that the Amorites did, whom the LORD cast out before the sons of Israel.) And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh and fasted and slept in sackcloth and went softly. Then the word of the LORD came to Elijah, the Tishbite, saying, Seest thou how Ahab has humbled himself before me? Because he has humbled himself before me, I will not bring the evil in his days, but in his son's days I will bring the evil upon his house.
And Jehoshaphat said, Is there even yet a prophet of the LORD here that we might enquire of him?
But Jehoshaphat said, Is there not a prophet of the LORD here, that we may enquire of the LORD by him? And one of the king of Israel's slaves answered and said, Here is Elisha, the son of Shaphat, who poured water on the hands of Elijah. And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. read more. Then Elisha said unto the king of Israel, What have I to do with thee? Go to the prophets of thy father and to the prophets of thy mother. And the king of Israel said unto him, No, for the LORD has called these three kings together, to deliver them into the hand of Moab. And Elisha said, As the LORD of the hosts lives, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat, the king of Judah, I would not look toward thee nor see thee.
And Isaiah said unto them, Thus shall ye say to your master, Thus hath the LORD said, Do not be afraid of the words which thou hast heard, with which the servants of the king of Assyria have blasphemed me. Behold, I will send a spirit upon him, and he shall hear a rumour and shall return to his own land, and I will cause him to fall by the sword in his own land. read more. So Rabshakeh returned and found the king of Assyria warring against Libnah, for he had heard that he had departed from Lachish. And when he heard it said of Tirhakah, king of Ethiopia, Behold, he is come out to fight against thee; he sent messengers again unto Hezekiah, saying, Thus shall ye speak to Hezekiah, king of Judah, saying, Let not thy God in whom thou dost trust deceive thee, saying, Jerusalem shall not be delivered into the hand of the king of Assyria. Behold, thou hast heard what the kings of Assyria have done to all lands, by destroying them utterly; and shalt thou be delivered? Peradventure have the gods of the Gentiles delivered those whom my fathers have destroyed, as Gozan, Haran, Rezeph, and the sons of Eden, who were in Thelasar? Where is the king of Hamath, the king of Arpad, the king of the city of Sepharvaim, of Hena, and Ivah? And Hezekiah received the letter from the hand of the messengers and read it; and Hezekiah went up into the house of the LORD and spread it before the LORD. And Hezekiah prayed before the LORD, saying, O LORD God of Israel, who dwellest above the cherubim, thou alone art the God unto all the kingdoms of the earth; thou hast made heaven and earth. Incline, O LORD, thy ear and hear; open, O LORD, thine eyes and see and hear the words of Sennacherib, which he has sent to reproach the living God. Of a truth, O LORD, the kings of Assyria have destroyed the Gentiles and their lands and have cast their gods into the fire, for they were not gods, but the work of men's hands, wood or stone; therefore, they have destroyed them. Now, therefore, O LORD our God, I beseech thee, save us now out of his hand, that all the kingdoms of the earth may know that thou alone art the LORD God. Then Isaiah, the son of Amoz, sent to Hezekiah, saying, Thus hath the LORD God of Israel said, That which thou hast prayed to me regarding Sennacherib king of Assyria I have heard. This is the word that the LORD has spoken concerning him: Has he despised thee? Has he laughed thee to scorn, O virgin daughter of Zion? He has moved his head behind thy back, O daughter of Jerusalem. Whom hast thou reproached and blasphemed? And against whom hast thou exalted thy voice and lifted up thine eyes on high? Against the Holy One of Israel. By the hand of thy messengers, thou hast reproached the Lord and hast said, With the multitude of my chariots I have come up to the height of the mountains, to the sides of Lebanon, and will cut down the tall cedar trees thereof and the choice fir trees thereof; and I will enter into the habitation of his borders and into the forest of his Carmel. I have dug and drunk the waters of others, and with the sole of my feet I have dried up all the rivers of defended places. Hast thou never heard that from a long time ago I made her, and from ancient times I have formed her? Now I have made her come, and it shall be to lay waste fenced cities into ruinous heaps. Therefore their inhabitants' hands were too short; dismayed and confounded, they shall be as the grass of the field and as the green herb, as the hay on the housetops, that is dried up before it comes to maturity. But I know thy abode and thy going out and thy coming in and thy rage against me. Because thou hast raged against me and thy tumult has come up into my ears, therefore, I will put my hook in thy nose and my bridle in thy lips, and I will turn thee back by the way by which thou didst come. And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year such things as grow again of themselves; and in the third year ye shall sow and reap and plant vineyards and eat the fruit of them. And that which has escaped, that which is left of the house of Judah, shall yet again take root downward and bear fruit upward. For out of Jerusalem shall go forth a remnant and deliverance out of Mount Zion; the zeal of the LORD of the hosts shall do this. Therefore, thus saith the LORD concerning the king of Assyria, He shall not come into this city nor shoot an arrow there nor come before it with shield nor cast a bank against it. By the way that he came, by the same shall he return, and he shall not enter into this city, saith the LORD. For I will defend this city, to save it, for my own sake and for my slave David's sake.
In those days Hezekiah became sick unto death. And the prophet Isaiah, the son of Amoz, came to him and said unto him, Thus saith the LORD, Set thy house in order, for thou shalt die, and not live. Then he turned his face to the wall and prayed unto the LORD, saying, read more. I beseech thee, O LORD, remember how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight. And Hezekiah wept with great weeping. And before Isaiah had gone out into the middle of the court, the word of the LORD came to him, saying, Turn again and tell Hezekiah, prince of my people, Thus saith the LORD, the God of David, thy father, I have heard thy prayer, I have seen thy tears; behold, I will heal thee; on the third day thou shalt go up unto the house of the LORD. And I will add unto thy days fifteen years, and I will deliver thee and this city out of the hand of the king of Assyria, and I will defend this city for my own sake and for my slave David's sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah had said unto Isaiah, What shall be the sign that the LORD will heal me and that I shall go up into the house of the LORD the third day? And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he has spoken: shall the shadow go forward ten degrees or go back ten degrees? And Hezekiah answered, It is an easy thing for the shadow to go down ten degrees, but not for the shadow to return backward ten degrees. Then Isaiah, the prophet, cried unto the LORD, and he caused the shadow to return by the degrees by which it had gone down in the dial of Ahaz, ten degrees backward.
Go and enquire of the LORD for me and for the people and for all Judah, concerning the words of this book that is found, for great is the wrath of the LORD that is kindled against us because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. So Hilkiah, the priest, and Ahikam and Achbor and Shaphan and Asahiah went unto Huldah, the prophetess, the wife of Shallum, the son of Tikvah, the son of Harhas, keeper of the wardrobe, who dwelt in Jerusalem in the house of doctrine; and they spoke with her. read more. And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me, Thus saith the LORD, Behold, I will bring evil upon this place and upon its inhabitants, even all the words of the book which the king of Judah has read, because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore, my wrath is kindled against this place and shall not be quenched. But to the king of Judah who sent you to enquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, Because thou didst hear the words of the book, and thy heart became tender, and thou hast humbled thyself before the LORD when thou didst hear what I spoke against this place and against its inhabitants, that they should become desolate and cursed, and hast rent thy clothes and wept before me; I also have heard thee, saith the LORD. Behold, therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again.
And the Tirshatha said unto them that they should not eat of the most holy things until there stood up a priest with Urim and Thummim.
The lot is cast into the lap, but the judgment thereof is of the LORD.
The lot causes contentions to cease and decides between the mighty.
For Zedekiah king of Judah had shut him up, saying, Why dost thou prophesy, and say, Thus hath the LORD said, Behold, I give this city into the hand of the king of Babylon, and he shall take it? And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans but shall surely be delivered into the hand of the king of Babylon and shall speak with him mouth to mouth, and his eyes shall behold his eyes; read more. and he shall lead Zedekiah to Babylon, and there shall he be until I visit him, said the LORD; if ye fight with the Chaldeans, ye shall not prosper?
In the beginning was the Word, and the Word was with the God, and the Word was God.