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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Doesn't my master drink from this cup and use it for divination? You have done wrong!'"
Joseph said to them, "What did you think you were doing? Don't you know that a man like me can find out things like this by divination?"
"You are to make a breastpiece for use in making decisions, the work of an artistic designer; you are to make it in the same fashion as the ephod; you are to make it of gold, blue, purple, scarlet, and fine twisted linen. It is to be square when doubled, nine inches long and nine inches wide. read more. You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl -- the first row; and the second row, a turquoise, a sapphire, and an emerald; and the third row, a jacinth, an agate, and an amethyst; and the fourth row, a chrysolite, an onyx, and a jasper. They are to be enclosed in gold in their filigree settings. The stones are to be for the names of the sons of Israel, twelve, according to the number of their names. Each name according to the twelve tribes is to be like the engravings of a seal. "You are to make for the breastpiece braided chains like cords of pure gold, and you are to make for the breastpiece two gold rings and attach the two rings to the upper two ends of the breastpiece. You are to attach the two gold chains to the two rings at the ends of the breastpiece; the other two ends of the two chains you will attach to the two settings and then attach them to the shoulder pieces of the ephod at the front of it. You are to make two rings of gold and put them on the other two ends of the breastpiece, on its edge that is on the inner side of the ephod. You are to make two more gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod. They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod. Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart when he goes into the holy place, for a memorial before the Lord continually. "You are to put the Urim and the Thummim into the breastpiece of decision; and they are to be over Aaron's heart when he goes in before the Lord. Aaron is to bear the decisions of the Israelites over his heart before the Lord continually.
He then set the breastpiece on him and put the Urim and Thummim into the breastpiece.
And he will stand before Eleazar the priest, who will seek counsel for him before the Lord by the decision of the Urim. At his command they will go out, and at his command they will come in, he and all the Israelites with him, the whole community."
And he will stand before Eleazar the priest, who will seek counsel for him before the Lord by the decision of the Urim. At his command they will go out, and at his command they will come in, he and all the Israelites with him, the whole community."
Of Levi he said: Your Thummim and Urim belong to your godly one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah.
Of Levi he said: Your Thummim and Urim belong to your godly one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah. He said to his father and mother, "I have not seen him," and he did not acknowledge his own brothers or know his own children, for they kept your word, and guarded your covenant.
Now this man Micah owned a shrine. He made an ephod and some personal idols and hired one of his sons to serve as a priest.
The five men who had gone to spy out the land of Laish said to their kinsmen, "Do you realize that inside these houses are an ephod, some personal idols, a carved image, and a metal image? Decide now what you want to do."
The priest was happy. He took the ephod, the personal idols, and the carved image and joined the group.
The Danites worshiped the carved image. Jonathan, descendant of Gershom, son of Moses, and his descendants served as priests for the tribe of Dan until the time of the exile.
(Now it used to be in Israel that whenever someone went to inquire of God he would say, "Come on, let's go to the seer." For today's prophet used to be called a seer.)
While Saul spoke to the priest, the panic in the Philistines' camp was becoming greater and greater. So Saul said to the priest, "Withdraw your hand!"
For rebellion is like the sin of divination, and presumption is like the evil of idolatry. Because you have rejected the word of the Lord, he has rejected you as king."
Now when Abiathar son of Ahimelech had fled to David at Keilah, he had brought with him an ephod. When Saul was told that David had come to Keilah, Saul said, "God has delivered him into my hand, for he has boxed himself into a corner by entering a city with two barred gates." read more. So Saul mustered all his army to go down to Keilah and besiege David and his men. When David realized that Saul was planning to harm him, he told Abiathar the priest, "Bring the ephod!"
So Saul inquired of the Lord, but the Lord did not answer him -- not by dreams nor by Urim nor by the prophets.
Josiah also got rid of the ritual pits used to conjure up spirits, the magicians, personal idols, disgusting images, and all the detestable idols that had appeared in the land of Judah and in Jerusalem. In this way he carried out the terms of the law recorded on the scroll that Hilkiah the priest had discovered in the Lord's temple.
The governor instructed them not to eat any of the sacred food until there was a priest who could consult the Urim and Thummim.
Why are you depressed, O my soul? Why are you upset? Wait for God! For I will again give thanks to my God for his saving intervention.
The dice are thrown into the lap, but their every decision is from the Lord.
For the Israelites must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols.
Then they cast lots for them, and the one chosen was Matthias; so he was counted with the eleven apostles.
The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, I will give him some of the hidden manna, and I will give him a white stone, and on that stone will be written a new name that no one can understand except the one 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 the Thummim into the breastpiece of decision; and they are to be over Aaron's heart when he goes in before the Lord. Aaron is to bear the decisions of the Israelites over his heart before the Lord continually.
"You are to make a plate of pure gold and engrave on it the way a seal is engraved: "Holiness to the Lord."
He then set the breastpiece on him and put the Urim and Thummim into the breastpiece.
And he will stand before Eleazar the priest, who will seek counsel for him before the Lord by the decision of the Urim. At his command they will go out, and at his command they will come in, he and all the Israelites with him, the whole community."
Of Levi he said: Your Thummim and Urim belong to your godly one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah.
The land allotted to Joseph's descendants extended from the Jordan at Jericho to the waters of Jericho to the east, through the desert and on up from Jericho into the hill country of Bethel.
The second lot belonged to the tribe of Simeon by its clans.
Then Saul said, "O Lord God of Israel! If this sin has been committed by me or by my son Jonathan, then, O Lord God of Israel, respond with Urim. But if this sin has been committed by your people Israel, respond with Thummim." Then Jonathan and Saul were indicated by lot, while the army was exonerated.
So David asked the Lord, "Should I go and strike down these Philistines?" The Lord said to David, "Go, strike down the Philistines and deliver Keilah." But David's men said to him, "We are afraid while we are still here in Judah! What will it be like if we go to Keilah against the armies of the Philistines?" read more. So David asked the Lord once again. But again the Lord replied, "Arise, go down to Keilah, for I will give the Philistines into your hand."
So Saul inquired of the Lord, but the Lord did not answer him -- not by dreams nor by Urim nor by the prophets.
Then David said to the priest Abiathar son of Ahimelech, "Bring me the ephod." So Abiathar brought the ephod to David. David inquired of the Lord, saying, "Should I pursue this raiding band? Will I overtake them?" He said to him, "Pursue, for you will certainly overtake them and carry out a rescue!"
The governor instructed them not to eat any of the sacred food until there was a priest who could consult the Urim and Thummim.
The governor instructed them not to eat any of the sacred food until there was a priest who could consult the Urim and Thummim.
For the king of Babylon stands at the fork in the road at the head of the two routes. He looks for omens: He shakes arrows, he consults idols, he examines animal 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 the Thummim into the breastpiece of decision; and they are to be over Aaron's heart when he goes in before the Lord. Aaron is to bear the decisions of the Israelites over his heart before the Lord continually.
He then set the breastpiece on him and put the Urim and Thummim into the breastpiece.
And he will stand before Eleazar the priest, who will seek counsel for him before the Lord by the decision of the Urim. At his command they will go out, and at his command they will come in, he and all the Israelites with him, the whole community."
Of Levi he said: Your Thummim and Urim belong to your godly one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah.
The governor instructed them not to eat any of the sacred food until there was a priest who could consult the Urim and Thummim.
The governor instructed them not to eat any of the sacred food until there was a priest who could consult the 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/net'>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 into the ark the testimony that I will give to you.
"You are to make a breastpiece for use in making decisions, the work of an artistic designer; you are to make it in the same fashion as the ephod; you are to make it of gold, blue, purple, scarlet, and fine twisted linen. It is to be square when doubled, nine inches long and nine inches wide. read more. You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl -- the first row; and the second row, a turquoise, a sapphire, and an emerald; and the third row, a jacinth, an agate, and an amethyst; and the fourth row, a chrysolite, an onyx, and a jasper. They are to be enclosed in gold in their filigree settings. The stones are to be for the names of the sons of Israel, twelve, according to the number of their names. Each name according to the twelve tribes is to be like the engravings of a seal. "You are to make for the breastpiece braided chains like cords of pure gold, and you are to make for the breastpiece two gold rings and attach the two rings to the upper two ends of the breastpiece. You are to attach the two gold chains to the two rings at the ends of the breastpiece; the other two ends of the two chains you will attach to the two settings and then attach them to the shoulder pieces of the ephod at the front of it. You are to make two rings of gold and put them on the other two ends of the breastpiece, on its edge that is on the inner side of the ephod. You are to make two more gold rings and attach them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod. They are to tie the breastpiece by its rings to the rings of the ephod by blue cord, so that it may be above the waistband of the ephod, and so that the breastpiece will not be loose from the ephod. Aaron will bear the names of the sons of Israel in the breastpiece of decision over his heart when he goes into the holy place, for a memorial before the Lord continually. "You are to put the Urim and the Thummim into the breastpiece of decision; and they are to be over Aaron's heart when he goes in before the Lord. Aaron is to bear the decisions of the Israelites over his heart before the Lord continually.
"You are to put the Urim and the Thummim into the breastpiece of decision; and they are to be over Aaron's heart when he goes in before the Lord. Aaron is to bear the decisions of the Israelites over his heart before the Lord continually.
He then set the breastpiece on him and put the Urim and Thummim into the breastpiece.
And Moses removed Aaron's garments and put them on his son Eleazar. So Aaron died there on the top of the mountain. And Moses and Eleazar came down from the mountain.
And he will stand before Eleazar the priest, who will seek counsel for him before the Lord by the decision of the Urim. At his command they will go out, and at his command they will come in, he and all the Israelites with him, the whole community."
Of Levi he said: Your Thummim and Urim belong to your godly one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah. He said to his father and mother, "I have not seen him," and he did not acknowledge his own brothers or know his own children, for they kept your word, and guarded your covenant.
Phinehas son of Eleazar, son of Aaron, was serving the Lord in those days), "Should we once more march out to fight the Benjaminites our brothers, or should we quit?" The Lord said, "Attack, for tomorrow I will hand them over to you."
Now Ahijah was carrying an ephod. He was the son of Ahitub, who was the brother of Ichabod and a son of Phineas, son of Eli, the priest of the Lord in Shiloh. The army was unaware that Jonathan had left.
So Saul said to Ahijah, "Bring near the ephod," for he was at that time wearing the ephod. While Saul spoke to the priest, the panic in the Philistines' camp was becoming greater and greater. So Saul said to the priest, "Withdraw your hand!"
So David asked the Lord, "Should I go and strike down these Philistines?" The Lord said to David, "Go, strike down the Philistines and deliver Keilah."
So David asked the Lord once again. But again the Lord replied, "Arise, go down to Keilah, for I will give the Philistines into your hand."
When David realized that Saul was planning to harm him, he told Abiathar the priest, "Bring the ephod!"
Will the leaders of Keilah deliver me into his hand? Will Saul come down as your servant has heard? O Lord God of Israel, please inform your servant!" Then the Lord said, "He will come down." David asked, "Will the leaders of Keilah deliver me and my men into Saul's hand?" The Lord said, "They will deliver you over."
So Saul inquired of the Lord, but the Lord did not answer him -- not by dreams nor by Urim nor by the prophets.
The governor instructed them not to eat any of the sacred food until there was a priest who could consult the Urim and Thummim.
The governor instructed them not to eat any of the sacred food until there was a priest who could consult the Urim and Thummim.
(Now he did not say this on his own, but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish 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 to Abram in a vision: "Fear not, Abram! I am your shield and the one who will reward you in great abundance."
I will meet with you there, and from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.
"You are to put the Urim and the Thummim into the breastpiece of decision; and they are to be over Aaron's heart when he goes in before the Lord. Aaron is to bear the decisions of the Israelites over his heart before the Lord continually. "You are to make the robe of the ephod completely blue. read more. There is to be an opening in its top in the center of it, with an edge all around the opening, the work of a weaver, like the opening of a collar, so that it cannot be torn. You are to make pomegranates of blue, purple, and scarlet all around its hem and bells of gold between them all around. The pattern is to be a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe. The robe is to be on Aaron as he ministers, and his sound will be heard when he enters the Holy Place before the Lord and when he leaves, so that he does not die. "You are to make a plate of pure gold and engrave on it the way a seal is engraved: "Holiness to the Lord." You are to attach to it a blue cord so that it will be on the turban; it is to be on the front of the turban,
The Lord would speak to Moses face to face, the way a person speaks to a friend. Then Moses would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent.
He then set the breastpiece on him and put the Urim and Thummim into the breastpiece.
Now when Moses went into the tent of meeting to speak with the Lord, he heard the voice speaking to him from above the atonement lid that was on the ark of the testimony, from between the two cherubim. Thus he spoke to him.
So Moses said to them, "Remain here and I will hear what the Lord will command concerning you."
And he will stand before Eleazar the priest, who will seek counsel for him before the Lord by the decision of the Urim. At his command they will go out, and at his command they will come in, he and all the Israelites with him, the whole community."
So Joshua son of Nun summoned the priests and instructed them, "Pick up the ark of the covenant, and seven priests must carry seven rams' horns in front of the ark of the Lord." And he told the army, "Move ahead and march around the city, with armed troops going ahead of the ark of the Lord." read more. When Joshua gave the army its orders, the seven priests carrying the seven rams' horns before the Lord moved ahead and blew the horns as the ark of the covenant of the Lord followed behind. Armed troops marched ahead of the priests blowing the horns, while the rear guard followed along behind the ark blowing rams' horns. Now Joshua had instructed the army, "Do not give a battle cry or raise your voices; say nothing until the day I tell you, 'Give the battle cry.' Then give the battle cry!" So Joshua made sure they marched the ark of the Lord around the city one time. Then they went back to the camp and spent the night there. Bright and early the next morning Joshua had the priests pick up the ark of the Lord. The seven priests carrying the seven rams' horns before the ark of the Lord marched along blowing their horns. Armed troops marched ahead of them, while the rear guard followed along behind the ark of the Lord blowing rams' horns. They marched around the city one time on the second day, then returned to the camp. They did this six days in all. On the seventh day they were up at the crack of dawn and marched around the city as before -- only this time they marched around it seven times.
In the morning you must approach in tribal order. The tribe the Lord selects must approach by clans. The clan the Lord selects must approach by families. The family the Lord selects must approach man by man. The one caught with the riches must be burned up along with all who belong to him, because he violated the Lord's covenant and did such a disgraceful thing in Israel.'" read more. Bright and early the next morning Joshua made Israel approach in tribal order and the tribe of Judah was selected. He then made the clans of Judah approach and the clan of the Zerahites was selected. He made the clan of the Zerahites approach and Zabdi was selected. He then made Zabdi's family approach man by man and Achan son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah, was selected.
The Israelites asked the Lord (for the ark of God's covenant was there in those days; Phinehas son of Eleazar, son of Aaron, was serving the Lord in those days), "Should we once more march out to fight the Benjaminites our brothers, or should we quit?" The Lord said, "Attack, for tomorrow I will hand them over to you."
So they inquired again of the Lord, "Has the man arrived here yet?" The Lord said, "He has hidden himself among the equipment." So they ran and brought him from there. When he took his position among the people, he stood head and shoulders above them all. read more. Then Samuel said to all the people, "Do you see the one whom the Lord has chosen? Indeed, there is no one like him among all the people!" All the people shouted out, "Long live the king!"
He inquired of the Lord for him and gave him provisions. He also gave him the sword of Goliath the Philistine."
So David asked the Lord, "Should I go and strike down these Philistines?" The Lord said to David, "Go, strike down the Philistines and deliver Keilah." But David's men said to him, "We are afraid while we are still here in Judah! What will it be like if we go to Keilah against the armies of the Philistines?" read more. So David asked the Lord once again. But again the Lord replied, "Arise, go down to Keilah, for I will give the Philistines into your hand." So David and his men went to Keilah and fought the Philistines. He took away their cattle and thoroughly defeated them. David delivered the inhabitants of Keilah. Now when Abiathar son of Ahimelech had fled to David at Keilah, he had brought with him an ephod. When Saul was told that David had come to Keilah, Saul said, "God has delivered him into my hand, for he has boxed himself into a corner by entering a city with two barred gates." So Saul mustered all his army to go down to Keilah and besiege David and his men. When David realized that Saul was planning to harm him, he told Abiathar the priest, "Bring the ephod!"
When David realized that Saul was planning to harm him, he told Abiathar the priest, "Bring the ephod!" Then David said, "O Lord God of Israel, your servant has clearly heard that Saul is planning to come to Keilah to destroy the city because of me. read more. Will the leaders of Keilah deliver me into his hand? Will Saul come down as your servant has heard? O Lord God of Israel, please inform your servant!" Then the Lord said, "He will come down."
Will the leaders of Keilah deliver me into his hand? Will Saul come down as your servant has heard? O Lord God of Israel, please inform your servant!" Then the Lord said, "He will come down." David asked, "Will the leaders of Keilah deliver me and my men into Saul's hand?" The Lord said, "They will deliver you over."
So Saul inquired of the Lord, but the Lord did not answer him -- not by dreams nor by Urim nor by the prophets.
Then David said to the priest Abiathar son of Ahimelech, "Bring me the ephod." So Abiathar brought the ephod to David. David inquired of the Lord, saying, "Should I pursue this raiding band? Will I overtake them?" He said to him, "Pursue, for you will certainly overtake them and carry out a rescue!"
David inquired of the Lord, saying, "Should I pursue this raiding band? Will I overtake them?" He said to him, "Pursue, for you will certainly overtake them and carry out a rescue!"
He built a wall 30 feet in from the rear of the temple as a partition for an inner sanctuary that would be the most holy place. He paneled the wall with cedar planks from the floor to the rafters.
At that time, when Jeroboam had left Jerusalem, the prophet Ahijah the Shilonite met him on the road; the two of them were alone in the open country. Ahijah was wearing a brand new robe,
Elijah the Tishbite, from Tishbe in Gilead, said to Ahab, "As certainly as the Lord God of Israel lives (whom I serve), there will be no dew or rain in the years ahead unless I give the command."
The Lord told Elijah the Tishbite: "Get up, go down and meet King Ahab of Israel who lives in Samaria. He is at the vineyard of Naboth; he has gone down there to take possession of it. read more. Say to him, 'This is what the Lord says: "Haven't you committed murder and taken possession of the property of the deceased?"' Then say to him, 'This is what the Lord says: "In the spot where dogs licked up Naboth's blood they will also lick up your blood -- yes, yours!"'" When Elijah arrived, Ahab said to him, "So, you have found me, my enemy!" Elijah replied, "I have found you, because you are committed to doing evil in the sight of the Lord. The Lord says, 'Look, I am ready to bring disaster on you. I will destroy you and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. I will make your dynasty like those of Jeroboam son of Nebat and Baasha son of Ahijah because you angered me and made Israel sin.' The Lord says this about Jezebel, 'Dogs will devour Jezebel by the outer wall of Jezreel.' As for Ahab's family, dogs will eat the ones who die in the city, and the birds of the sky will eat the ones who die in the country." (There had never been anyone like Ahab, who was firmly committed to doing evil in the sight of the Lord, urged on by his wife Jezebel. He was so wicked he worshiped the disgusting idols, just like the Amorites whom the Lord had driven out from before the Israelites.) When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He slept in sackcloth and walked around dejected. The Lord said to Elijah the Tishbite, "Have you noticed how Ahab shows remorse before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son."
But Jehoshaphat asked, "Is there not a prophet of the Lord still here, that we may ask him?"
Jehoshaphat asked, "Is there no prophet of the Lord here that we might seek the Lord's direction?" One of the servants of the king of Israel answered, "Elisha son of Shapat is here; he used to be Elijah's servant." Jehoshaphat said, "The Lord speaks through him." So the king of Israel and Jehoshaphat and the king of Edom went down to visit him. read more. Elisha said to the king of Israel, "Why are you here? Go to your father's prophets or your mother's prophets!" The king of Israel replied to him, "No, for the Lord is the one who summoned these three kings so that he can hand them over to Moab." Elisha said, "As certainly as the Lord who rules over all lives (whom I serve), if I did not respect King Jehoshaphat of Judah, I would not pay attention to you or acknowledge you.
Isaiah said to them, "Tell your master this: 'This is what the Lord says: "Don't be afraid because of the things you have heard -- these insults the king of Assyria's servants have hurled against me. Look, I will take control of his mind; he will receive a report and return to his own land. I will cut him down with a sword in his own land."'" read more. When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning. The king heard that King Tirhakah of Ethiopia was marching out to fight him. He again sent messengers to Hezekiah, ordering them: "Tell King Hezekiah of Judah this: 'Don't let your God in whom you trust mislead you when he says, "Jerusalem will not be handed over to the king of Assyria." Certainly you have heard how the kings of Assyria have annihilated all lands. Do you really think you will be rescued? Were the nations whom my ancestors destroyed -- the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar -- rescued by their gods? Where are the king of Hamath, the king of Arpad, and the king of Lair, Sepharvaim, Hena, and Ivvah?'" Hezekiah took the letter from the messengers and read it. Then Hezekiah went up to the Lord's temple and spread it out before the Lord. Hezekiah prayed before the Lord: "Lord God of Israel, who is enthroned on the cherubs! You alone are God over all the kingdoms of the earth. You made the sky and the earth. Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to the message Sennacherib sent and how he taunts the living God! It is true, Lord, that the kings of Assyria have destroyed the nations and their lands. They have burned the gods of the nations, for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. Now, O Lord our God, rescue us from his power, so that all the kingdoms of the earth will know that you, Lord, are the only God." Isaiah son of Amoz sent this message to Hezekiah: "This is what the Lord God of Israel says: 'I have heard your prayer concerning King Sennacherib of Assyria. This is what the Lord says about him: "The virgin daughter Zion despises you, she makes fun of you; Daughter Jerusalem shakes her head after you. Whom have you taunted and hurled insults at? At whom have you shouted, and looked so arrogantly? At the Holy One of Israel! Through your messengers you taunted the sovereign master, 'With my many chariots I climbed up the high mountains, the slopes of Lebanon. I cut down its tall cedars, and its best evergreens. I invaded its most remote regions, its thickest woods. I dug wells and drank water in foreign lands. With the soles of my feet I dried up all the rivers of Egypt.' Certainly you must have heard! Long ago I worked it out, In ancient times I planned it; and now I am bringing it to pass. The plan is this: Fortified cities will crash into heaps of ruins. Their residents are powerless, they are terrified and ashamed. They are as short-lived as plants in the field, or green vegetation. They are as short-lived as grass on the rooftops when it is scorched by the east wind. I know where you live, and everything you do. Because you rage against me, and the uproar you create has reached my ears; I will put my hook in your nose, and my bridle between your lips, and I will lead you back the way you came." This will be your confirmation that I have spoken the truth: This year you will eat what grows wild, and next year what grows on its own from that. But in the third year you will plant seed and harvest crops; you will plant vines and consume their produce. Those who remain in Judah will take root in the ground and bear fruit. For a remnant will leave Jerusalem; survivors will come out of Mount Zion. The intense devotion of the sovereign Lord to his people will accomplish this. So this is what the Lord says about the king of Assyria: "He will not enter this city, nor will he shoot an arrow here. He will not attack it with his shield-carrying warriors, nor will he build siege works against it. He will go back the way he came. He will not enter this city," says the Lord. I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.'"
In those days Hezekiah was stricken with a terminal illness. The prophet Isaiah son of Amoz visited him and told him, "This is what the Lord says, 'Give your household instructions, for you are about to die; you will not get well.'" He turned his face to the wall and prayed to the Lord, read more. "Please, Lord. Remember how I have served you faithfully and with wholehearted devotion, and how I have carried out your will." Then Hezekiah wept bitterly. Isaiah was still in the middle courtyard when the Lord told him, "Go back and tell Hezekiah, the leader of my people: 'This is what the Lord God of your ancestor David says: "I have heard your prayer; I have seen your tears. Look, I will heal you. The day after tomorrow you will go up to the Lord's temple. I will add fifteen years to your life and rescue you and this city from the king of Assyria. I will shield this city for the sake of my reputation and because of my promise to David my servant."'" Isaiah ordered, "Get a fig cake." So they did as he ordered and placed it on the ulcerated sore, and he recovered. Hezekiah had said to Isaiah, "What is the confirming sign that the Lord will heal me and that I will go up to the Lord's temple the day after tomorrow?" Isaiah replied, "This is your sign from the Lord confirming that the Lord will do what he has said. Do you want the shadow to move ahead ten steps or to go back ten steps?" Hezekiah answered, "It is easy for the shadow to lengthen ten steps, but not for it to go back ten steps." Isaiah the prophet called out to the Lord, and the Lord made the shadow go back ten steps on the stairs of Ahaz.
"Go, seek an oracle from the Lord for me and the people -- for all Judah. Find out about the words of this scroll that has been discovered. For the Lord's fury has been ignited against us, because our ancestors have not obeyed the words of this scroll by doing all that it instructs us to do." So Hilkiah the priest, Ahikam, Acbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shullam son of Tikvah, the son of Harhas, the supervisor of the wardrobe. (She lived in Jerusalem in the Mishneh district.) They stated their business, read more. and she said to them: "This is what the Lord God of Israel says: 'Say this to the man who sent you to me: "This is what the Lord says: 'I am about to bring disaster on this place and its residents, the details of which are recorded in the scroll which the king of Judah has read. This will happen because they have abandoned me and offered sacrifices to other gods, angering me with all the idols they have made. My anger will ignite against this place and will not be extinguished!'" Say this to the king of Judah, who sent you to seek an oracle from the Lord: "This is what the Lord God of Israel says concerning the words you have heard: You displayed a sensitive spirit and humbled yourself before the Lord when you heard how I intended to make this place and its residents into an appalling example of an accursed people. You tore your clothes and wept before me, and I have heard you,' says the Lord. Therefore I will allow you to die and be buried in peace. You will not have to witness all the disaster I will bring on this place.'"'" Then they reported back to the king.
The governor instructed them not to eat any of the sacred food until there was a priest who could consult the Urim and Thummim.
The dice are thrown into the lap, but their every decision is from the Lord.
A toss of a coin ends disputes, and settles the issue between strong opponents.
For King Zedekiah had confined Jeremiah there after he had reproved him for prophesying as he did. He had asked Jeremiah, "Why do you keep prophesying these things? Why do you keep saying that the Lord says, 'I will hand this city over to the king of Babylon? I will let him capture it. King Zedekiah of Judah will not escape from the Babylonians. He will certainly be handed over to the king of Babylon. He must answer personally to the king of Babylon and confront him face to face. read more. Zedekiah will be carried off to Babylon and will remain there until I have fully dealt with him. I, the Lord, affirm it! Even if you continue to fight against the Babylonians, you cannot win.'"
In the beginning was the Word, and the Word was with God, and the Word was fully God.