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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Isn't this that from which my lord drinks, and by which he indeed divines? You have done evil in so doing.'"
Joseph said to them, "What deed is this that you have done? Don't you know that such a man as I can indeed divine?"
"You shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, you shall make it. It shall be square and folded double; a span shall be its length of it, and a span its breadth. read more. You shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be 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 shall be enclosed in gold in their settings. The stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve tribes. You shall make on the breastplate chains like cords, of braided work of pure gold. You shall make on the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate. You shall put the two braided chains of gold in the two rings at the ends of the breastplate. The other two ends of the two braided chains you shall put on the two settings, and put them on the shoulder straps of the ephod in its forepart. You shall make two rings of gold, and you shall put them on the two ends of the breastplate, on its edge, which is toward the side of the ephod inward. You shall make two rings of gold, and shall put them on the two shoulder straps of the ephod underneath, in its forepart, close by its coupling, above the skillfully woven band of the ephod. They shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be on the skillfully woven band of the ephod, and that the breastplate may not swing out from the ephod. Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Yahweh continually. You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron's heart, when he goes in before Yahweh: and Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
He placed the breastplate on him; and in the breastplate he put the Urim and the Thummim.
He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Yahweh: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation."
He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Yahweh: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation."
Of Levi he said, "Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you strove at the waters of Meribah;
Of Levi he said, "Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you strove at the waters of Meribah; who said of his father, and of his mother, 'I have not seen him;' Neither did he acknowledge his brothers, Nor did he know his own children: For they have observed your word, and keep your covenant.
The man Micah had a house of gods, and he made an ephod, and teraphim, and consecrated one of his sons, who became his priest.
Then the five men who went to spy out the country of Laish answered, and said to their brothers, "Do you know that there is in these houses an ephod, and teraphim, and an engraved image, and a molten image? Now therefore consider what you have to do."
The priest's heart was glad, and he took the ephod, and the teraphim, and the engraved image, and went in the midst of the people.
The children of Dan set up for themselves the engraved image: and Jonathan, the son of Gershom, the son of Moses, he and his sons were priests to the tribe of the Danites until the day of the captivity of the land.
(In earlier times in Israel, when a man went to inquire of God, thus he said, "Come, and let us go to the seer;" for he who is now called a prophet was before called a Seer.)
It happened, while Saul talked to the priest, that the tumult that was in the camp of the Philistines went on and increased: and Saul said to the priest, "Withdraw your hand!"
For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because you have rejected the word of Yahweh, he has also rejected you from being king."
It happened, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand. It was told Saul that David had come to Keilah. Saul said, "God has delivered him into my hand; for he is shut in, by entering into a town that has gates and bars." read more. Saul summoned all the people to war, to go down to Keilah, to besiege David and his men. David knew that Saul was devising mischief against him; and he said to Abiathar the priest, "Bring the ephod here."
When Saul inquired of Yahweh, Yahweh didn't answer him, neither by dreams, nor by Urim, nor by prophets.
Moreover those who had familiar spirits, and the wizards, and the teraphim, and the idols, and all the abominations that were seen in the land of Judah and in Jerusalem, did Josiah put away, that he might confirm the words of the law which were written in the book that Hilkiah the priest found in the house of Yahweh.
The governor said to them, that they should not eat of the most holy things, until there stood up a priest with Urim and with Thummim.
Why are you in despair, my soul? Why are you disturbed within me? Hope in God! For I shall still praise him: my Savior, my helper, and my God. For the Chief Musician. By the sons of Korah. A contemplative psalm.
The lot is cast into the lap, but its every decision is from Yahweh.
For the children of Israel shall live many days without king, and without prince, and without sacrifice, and without sacred stone, and without ephod or idols.
They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.
He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it.
Hastings
These denote the two essential parts of the sacred oracle by which in early times the Hebrews sought to ascertain the will of God. Our OT Revisers give as their meaning 'the Lights and the Perfections' (Ex 28:36 Revised Version margin). This rendering
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You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron's heart, when he goes in before Yahweh: and Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
"You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, 'HOLY TO YAHWEH.'
He placed the breastplate on him; and in the breastplate he put the Urim and the Thummim.
He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Yahweh: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation."
Of Levi he said, "Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you strove at the waters of Meribah;
The lot came out for the children of Joseph from the Jordan at Jericho, at the waters of Jericho on the east, even the wilderness, going up from Jericho through the hill country to Bethel.
The second lot came out for Simeon, even for the tribe of the children of Simeon according to their families. Their inheritance was in the midst of the inheritance of the children of Judah.
Therefore Saul said to Yahweh, the God of Israel, "Show the right." Jonathan and Saul were chosen; but the people escaped.
Therefore David inquired of Yahweh, saying, "Shall I go and strike these Philistines?" Yahweh said to David, "Go strike the Philistines, and save Keilah." David's men said to him, "Behold, we are afraid here in Judah: how much more then if we go to Keilah against the armies of the Philistines?" read more. Then David inquired of Yahweh yet again. Yahweh answered him, and said, "Arise, go down to Keilah; for I will deliver the Philistines into your hand."
When Saul inquired of Yahweh, Yahweh didn't answer him, neither by dreams, nor by Urim, nor by prophets.
David said to Abiathar the priest, the son of Ahimelech, "Please bring me here the ephod." Abiathar brought the ephod to David. David inquired of Yahweh, saying, "If I pursue after this troop, shall I overtake them?" He answered him, "Pursue; for you shall surely overtake them, and shall without fail recover all."
The governor said to them, that they should not eat of the most holy things, until there stood up a priest with Urim and with Thummim.
The governor said to 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 shook the arrows back and forth, he consulted the teraphim, he looked in the liver.
Morish
The signification of these Hebrew words is 'lights' and 'perfections.' They were distinct from the gems on the breastplate, for Moses put the breastplate upon Aaron, "also he put in or 'on' the breastplate the Urim and the Thummim." Le 8:8. It is clear that God answered questions by means of the Urim and Thummim. Nu 27:21; De 33:8; 1Sa 28:6. On the return of the Jews from Babylon some, who claimed to be priests but could not show their genealogy, were not allowed to eat of the holy things until there should stand up a priest with Urim and Thummim, and an answer be obtained from God. This great privilege has never yet been restored. Ezr 2:63; Ne 7:65.
It may be remarked that there is no record as to the construction of the Urim and Thummim, nor of their form. The first mention of them is in Ex 28:30; "Thou shalt put in or 'on' the breastplate of judgement the Urim and the Thummim; and they shall be upon Aaron's heart when he goeth in before the Lord," as if God had given them to Moses, and had merely to tell him what to do with them
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You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron's heart, when he goes in before Yahweh: and Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
He placed the breastplate on him; and in the breastplate he put the Urim and the Thummim.
He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Yahweh: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation."
Of Levi he said, "Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you strove at the waters of Meribah;
The governor said to them, that they should not eat of the most holy things, until there stood up a priest with Urim and with Thummim.
The governor said to 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/web'>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 shall put the testimony which I shall give you into the ark.
"You shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, you shall make it. It shall be square and folded double; a span shall be its length of it, and a span its breadth. read more. You shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be 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 shall be enclosed in gold in their settings. The stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve tribes. You shall make on the breastplate chains like cords, of braided work of pure gold. You shall make on the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate. You shall put the two braided chains of gold in the two rings at the ends of the breastplate. The other two ends of the two braided chains you shall put on the two settings, and put them on the shoulder straps of the ephod in its forepart. You shall make two rings of gold, and you shall put them on the two ends of the breastplate, on its edge, which is toward the side of the ephod inward. You shall make two rings of gold, and shall put them on the two shoulder straps of the ephod underneath, in its forepart, close by its coupling, above the skillfully woven band of the ephod. They shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be on the skillfully woven band of the ephod, and that the breastplate may not swing out from the ephod. Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Yahweh continually. You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron's heart, when he goes in before Yahweh: and Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron's heart, when he goes in before Yahweh: and Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
He placed the breastplate on him; and in the breastplate he put the Urim and the Thummim.
Moses stripped Aaron of his garments, and put them on Eleazar his son; and Aaron died there on the top of the mountain: and Moses and Eleazar came down from the mountain.
He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Yahweh: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation."
Of Levi he said, "Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you strove at the waters of Meribah; who said of his father, and of his mother, 'I have not seen him;' Neither did he acknowledge his brothers, Nor did he know his own children: For they have observed your word, and keep your 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 children of Benjamin my brother, or shall I cease?" Yahweh said, "Go up; for tomorrow I will deliver him into your hand."
and Ahijah, the son of Ahitub, Ichabod's brother, the son of Phinehas, the son of Eli, the priest of Yahweh in Shiloh, wearing an ephod. The people didn't know that Jonathan was gone.
Saul said to Ahijah, "Bring the ark of God here." For the ark of God was [there] at that time with the children of Israel. It happened, while Saul talked to the priest, that the tumult that was in the camp of the Philistines went on and increased: and Saul said to the priest, "Withdraw your hand!"
Therefore David inquired of Yahweh, saying, "Shall I go and strike these Philistines?" Yahweh said to David, "Go strike the Philistines, and save Keilah."
Then David inquired of Yahweh yet again. Yahweh answered him, and said, "Arise, go down to Keilah; for I will deliver the Philistines into your hand."
David knew that Saul was devising mischief against him; and he said to Abiathar the priest, "Bring the ephod here."
Will the men of Keilah deliver me up into his hand? Will Saul come down, as your servant has heard? Yahweh, the God of Israel, I beg you, tell your servant." Yahweh said, "He will come down." Then David said, "Will the men of Keilah deliver me and my men into the hand of Saul?" Yahweh said, "They will deliver you up."
When Saul inquired of Yahweh, Yahweh didn't answer him, neither by dreams, nor by Urim, nor by prophets.
The governor said to them, that they should not eat of the most holy things, until there stood up a priest with Urim and with Thummim.
The governor said to them, that they should not eat of the most holy things, until there stood up a priest with Urim and Thummim.
Now he didn't say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation,
Watsons
URIM AND THUMMIM. The high priests of the Jews, we are told, consulted God in the most important affairs of their commonwealth, and received answers by the Urim and Thummim. What these were, is disputed among the critics. Josephus, and some others, imagine the answer was returned by the stones of the breastplate appearing with an unusual lustre when it was favourable, or in the contrary case dim. Others suppose, that the Urim and Thummim were something enclosed between the folding of the breastplate; this some will have to be the tetragrammaton, or the word ????, Jehovah. Christophorus de Castro, and after him Dr. Spencer, maintain them to be two little images shut up in the doubling of the breastplate, which gave the oracular answer from thence by an articulate voice. Accordingly, they derive them from the Egyptians, who consulted their lares, and had an oracle, or teraphim, which they called Truth. This opinion, however, has been sufficiently confuted by the learned Dr. Pococke and by Witsius. The more common opinion among Christians concerning the oracle by Urim and Thummim, and which Dr. Prideaux espouses, is, that when the high priest appeared before the veil, clothed with his ephod and breastplate, to ask counsel of God, the answer was given with an audible voice from the mercy seat, within the veil; but, it has been observed, that this account will by no means agree with the history of David's consulting the oracle by Abiathar, 1Sa 23:9,11; 30:7-8; because the ark, on which was the mercy seat, was then at Kirjathjearim; whereas David was in the one case at Ziklag, and in the other in the forest of Hareth. Braunius and Hottinger have adopted another opinion: they suppose, that, when Moses is commanded to put in the breastplate the Urim and Thummim, signifying lights and perfections in the plural number, it was meant that he should make choice of the most perfect set of stones, and have them so polished as to give the brightest lustre; and, on this hypothesis, the use of the Urim and Thummim, or of these exquisitely polished jewels, was only to be a symbol of the divine presence, and of the light and perfection of the prophetic inspiration; and, as such, constantly to be worn by the high priest in the exercise of his sacred function, especially in consulting the oracle.
Michaelis observes: That in making distributions of property, and in cases of disputes relative to meum [mine] and tuum, [thine,] recourse was had to the lot, in default of any other means of decision, will naturally be supposed. The whole land was partitioned by lot; and that, in after times, the lot continued to be used, even in courts of justice, we see from Pr 16:33; 18:18; where we are expressly taught to remember, that it is Providence which maketh the choice, and that therefore we ought to be satisfied with the decision of the lot, as the will of God. It was for judicial purposes, in a particular manner, that the sacred lot called Urim and Thummim was employed; and on this account the costly embroidered pouch, in which the priest carried this sacred lot on his breast, was called the judicial ornament. "But was this sacred lot used likewise in criminal trials?" Yes, says Michaelis, only to discover the guilty, to convict them; for in the only two instances of its use in such cases which occur in the whole Bible, namely, in Jos 7:14-18; 1Sa 14:37-45, we find the confessions of the two delinquents, Achan and Jonathan, annexed. It appears also to have been used only in the case of an oath being transgressed which the whole people had taken, or the leader of the host in their name, but not in the case of other crimes; for an unknown murder, for example, was not to be discovered by recourse to the sacred lot.
The inner sanctuary, within the veil of the tabernacle, observes Dr. Hales, or most holy place, was called the oracle, 1Ki 6:16, because there the Lord communed with Moses, face to face, and gave him instructions in cases of legal difficulty or sudden emergency, Ex 25:22; Nu 7:89; 9:8; Ex 33:11; a high privilege granted to none of his successors. After the death of Moses a different mode was appointed for consulting the oracle by the high priest, who put on "the breastplate of judgment," a principal part of the pontifical dress, on which were inscribed the words Urim and Thummim, emblematieal of divine illumination; as the inscription on his mitre, "Holiness to the Lord," was of sanctification, Ex 28:30-37; Le 8:8. Thus prepared, he presented himself before the Lord to ask counsel on public matters, not in the inner sanctuary, which he presumed not to enter, except on the great day of national atonement, but without the veil, with his face toward the ark of the covenant, inside; and behind him, at some distance, without the sanctuary, stood Joshua, the judge, or person who wanted the response, which seems to have been given with an audible voice from within the veil, Nu 27:21, as in the case of Jos 6:6-15; of the Israelites during the civil war with Benjamin, Jg 20:27-28; on the appointment of Saul to be king, when he hid himself, 1Sa 10:22-24; of David, 1Sa 22:10; 23:2-12; 30:8; 2Sa 5:23-24; of Saul, 1Sa 28:6. This mode of consultation subsisted under the tabernacle erected by Moses in the wilderness, and until the building of Solomon's temple; after which we find no instances of it. The oracles of the Lord were thenceforth delivered by the prophets; as by Ahijah to Jeroboam 1Ki 11:29; by Shemaiah to Rehoboam, 1Ki 12:22; by Elijah to Ahab, 1Ki 17:1; 21:17-29; by Michaiah to Ahab and Jehoshaphat, 1Ki 22:7; by Elisha to Jehoshaphat and Jehoram, 2Ki 3:11-14; by Isaiah to Hezekiah, 2Ki 19:6-34; 20:1-11; by Huldah to Josiah, 2Ki 22:13-20; by Jeremiah to Zedekiah, Jer 32:3-5, &c. After the Babylonish captivity, and the last of the prophets, Haggai, Zechariah, and Malachi, the oracle ceased; but its revival was foretold by Ezr 2:63, and accomplished by Christ, who was himself the oracle, under the old and new covenants, Ge 15:1; Joh 1:1. See BREASTPLATE.
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After these things the word of Yahweh came to Abram in a vision, saying, "Don't be afraid, Abram. I am your shield, your exceedingly great reward."
There I will meet with you, and I will tell you from above the mercy seat, from between the two cherubim which are on the ark of the testimony, all that I command you for the children of Israel.
You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron's heart, when he goes in before Yahweh: and Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually. "You shall make the robe of the ephod all of blue. read more. It shall have a hole for the head in its midst: it shall have a binding of woven work around its hole, as it were the hole of a coat of mail, that it not be torn. On its hem you shall make pomegranates of blue, and of purple, and of scarlet, around its hem; and bells of gold between and around them: a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. It shall be on Aaron to minister: and its sound shall be heard when he goes in to the holy place before Yahweh, and when he comes out, that he not die. "You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, 'HOLY TO YAHWEH.' You shall put it on a lace of blue, and it shall be on the sash; on the front of the sash it shall be.
Yahweh spoke to Moses face to face, as a man speaks to his friend. He turned again into the camp, but his servant Joshua, the son of Nun, a young man, didn't depart out of the Tent.
He placed the breastplate on him; and in the breastplate he put the Urim and the Thummim.
When Moses went into the Tent of Meeting to speak with Yahweh, he heard his voice speaking to him from above the mercy seat that was on the ark of the Testimony, from between the two cherubim: and he spoke to him.
Moses answered them, "Wait, that I may hear what Yahweh will command concerning you."
He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Yahweh: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation."
Joshua the son of Nun called the priests, and said to them, "Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of Yahweh." They said to the people, "Advance! March around the city, and let the armed men pass on before Yahweh's ark." read more. It was so, that when Joshua had spoken to the people, the seven priests bearing the seven trumpets of rams' horns before Yahweh advanced, and blew the trumpets; and the ark of the covenant of Yahweh followed them. The armed men went before the priests who blew the trumpets, and the ark went after them. The trumpets sounded as they went. Joshua commanded the people, saying, "You shall not shout, nor let your voice be heard, neither shall any word proceed out of your mouth, until the day I tell you to shout. Then you shall shout." So he caused the ark of Yahweh to go around the city, going about it once. Then they came into the camp, and lodged in the camp. Joshua rose early in the morning, and the priests took up the ark of Yahweh. The seven priests bearing the seven trumpets of rams' horns before the ark of Yahweh went on continually, and blew the trumpets: and the armed men went before them. The rear guard came after the ark of Yahweh. The trumpets sounded as they went. The second day they marched around the city once, and returned into the camp. They did this six days. It happened on the seventh day, that they rose early at the dawning of the day, and marched around the city in the same way seven times. Only on this day they marched around the city seven times.
"'In the morning therefore you shall be brought near by your tribes. It shall be that the tribe which Yahweh selects shall come near by families. The family which Yahweh selects shall come near by households. The household which Yahweh selects shall come near man by man. It shall be, that he who is taken with the devoted thing shall be burnt with fire, he and all that he has, because he has transgressed the covenant of Yahweh, and because he has done a disgraceful thing in Israel.'" read more. So Joshua rose up early in the morning and brought Israel near by their tribes. The tribe of Judah was selected. He brought near the family of Judah; and he selected the family of the Zerahites. He brought near the family of the Zerahites man by man, and Zabdi was selected. He brought near his household man by man, and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was selected.
The children of Israel asked of Yahweh (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 children of Benjamin my brother, or shall I cease?" Yahweh said, "Go up; for tomorrow I will deliver him into your hand."
Therefore they asked of Yahweh further, "Is there yet a man to come here?" Yahweh answered, "Behold, he has hidden himself among the baggage." They ran and fetched him there; and when he stood among the people, he was higher than any of the people from his shoulders and upward. read more. Samuel said to all the people, "You see him whom Yahweh has chosen, that there is none like him among all the people?" All the people shouted, and said, "[Long] live the king!"
He inquired of Yahweh for him, gave him food, and gave him the sword of Goliath the Philistine."
Therefore David inquired of Yahweh, saying, "Shall I go and strike these Philistines?" Yahweh said to David, "Go strike the Philistines, and save Keilah." David's men said to him, "Behold, we are afraid here in Judah: how much more then if we go to Keilah against the armies of the Philistines?" read more. Then David inquired of Yahweh yet again. Yahweh answered him, and said, "Arise, go down to Keilah; for I will deliver the Philistines into your hand." David and his men went to Keilah, and fought with the Philistines, and brought away their livestock, and killed them with a great slaughter. So David saved the inhabitants of Keilah. It happened, when Abiathar the son of Ahimelech fled to David to Keilah, that he came down with an ephod in his hand. It was told Saul that David had come to Keilah. Saul said, "God has delivered him into my hand; for he is shut in, by entering into a town that has gates and bars." Saul summoned all the people to war, to go down to Keilah, to besiege David and his men. David knew that Saul was devising mischief against him; and he said to Abiathar the priest, "Bring the ephod here."
David knew that Saul was devising mischief against him; and he said to Abiathar the priest, "Bring the ephod here." Then David said, "O Yahweh, the God of Israel, your servant has surely heard that Saul seeks to come to Keilah, to destroy the city for my sake. read more. Will the men of Keilah deliver me up into his hand? Will Saul come down, as your servant has heard? Yahweh, the God of Israel, I beg you, tell your servant." Yahweh said, "He will come down."
Will the men of Keilah deliver me up into his hand? Will Saul come down, as your servant has heard? Yahweh, the God of Israel, I beg you, tell your servant." Yahweh said, "He will come down." Then David said, "Will the men of Keilah deliver me and my men into the hand of Saul?" Yahweh said, "They will deliver you up."
When Saul inquired of Yahweh, Yahweh didn't answer him, neither by dreams, nor by Urim, nor by prophets.
David said to Abiathar the priest, the son of Ahimelech, "Please bring me here the ephod." Abiathar brought the ephod to David. David inquired of Yahweh, saying, "If I pursue after this troop, shall I overtake them?" He answered him, "Pursue; for you shall surely overtake them, and shall without fail recover all."
David inquired of Yahweh, saying, "If I pursue after this troop, shall I overtake them?" He answered him, "Pursue; for you shall surely overtake them, and shall without fail recover all."
He built twenty cubits on the hinder part of the house with boards of cedar from the floor to the walls [of the ceiling]: he built [them] for it within, for an oracle, even for the most holy place.
It happened at that time, when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; now [Ahijah] had clad himself with a new garment; and they two were alone in the field.
But the word of God came to Shemaiah the man of God, saying,
Elijah the Tishbite, who was of the foreigners of Gilead, said to Ahab, "As Yahweh, the God of Israel, lives, before whom I stand, there shall not be dew nor rain these years, but according to my word."
The word of Yahweh came to Elijah the Tishbite, saying, "Arise, go down to meet Ahab king of Israel, who dwells in Samaria. Behold, he is in the vineyard of Naboth, where he has gone down to take possession of it. read more. You shall speak to him, saying, 'Thus says Yahweh, "Have you killed and also taken possession?"' You shall speak to him, saying, 'Thus says Yahweh, "In the place where dogs licked the blood of Naboth, dogs will lick your blood, even yours."'" Ahab said to Elijah, "Have you found me, my enemy?" He answered, "I have found you, because you have sold yourself to do that which is evil in the sight of Yahweh. Behold, I will bring evil on you, and will utterly sweep you away and will cut off from Ahab everyone who urinates against a wall, and him who is shut up and him who is left at large in Israel. I will make your 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 you have provoked me to anger, and have made Israel to sin." Yahweh also spoke of Jezebel, saying, "The dogs shall eat Jezebel by the rampart of Jezreel. The dogs will eat he who dies of Ahab in the city; and the birds of the sky will eat he who dies in the field." But there was none like Ahab, who sold himself to do that which was evil in the sight of Yahweh, whom Jezebel his wife stirred up. He did very abominably in following idols, according to all that the Amorites did, whom Yahweh cast out before the children of Israel. It happened, when Ahab heard those words, that he tore his clothes, and put sackcloth on his flesh, and fasted, and lay in sackcloth, and went softly. The word of Yahweh came to Elijah the Tishbite, saying, "See how Ahab humbles himself before me? Because he humbles himself before me, I will not bring the evil in his days; but in his son's days will I bring the evil on his house."
But Jehoshaphat said, "Isn't there here a prophet of Yahweh, that we may inquire of him?"
But Jehoshaphat said, "Isn't there here a prophet of Yahweh, that we may inquire of Yahweh by him?" One of the king of Israel's servants answered, "Elisha the son of Shaphat is here, who poured water on the hands of Elijah." Jehoshaphat said, "The word of Yahweh is with him." So the king of Israel and Jehoshaphat and the king of Edom went down to him. read more. Elisha said to the king of Israel, "What have I to do with you? Go to the prophets of your father, and to the prophets of your mother." The king of Israel said to him, "No; for Yahweh has called these three kings together to deliver them into the hand of Moab." Elisha said, "As Yahweh of Armies lives, before whom I stand, surely, were it not that I respect the presence of Jehoshaphat the king of Judah, I would not look toward you, nor see you.
Isaiah said to them, "Thus you shall tell your master, 'Thus says Yahweh, "Don't be afraid of the words that you have heard, with which the servants of the king of Assyria have blasphemed me. Behold, I will put a spirit in him, and he will hear news, and will return to his own land. 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. When he heard it said of Tirhakah king of Ethiopia, "Behold, he has come out to fight against you, he sent messengers again to Hezekiah, saying, Thus you shall speak to Hezekiah king of Judah, saying, "Don't let your God in whom you trust deceive you, saying, Jerusalem will not be given into the hand of the king of Assyria. Behold, you have heard what the kings of Assyria have done to all lands, by destroying them utterly. Will you be delivered? Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, and Haran, and Rezeph, and the children of Eden that were in Telassar? Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, of Hena, and Ivvah?"'" Hezekiah received the letter from the hand of the messengers, and read it. Then Hezekiah went up to the house of Yahweh, and spread it before Yahweh. Hezekiah prayed before Yahweh, and said, "Yahweh, the God of Israel, who sit [above] the cherubim, you are the God, even you alone, of all the kingdoms of the earth. You have made heaven and earth. Incline your ear, Yahweh, and hear. Open your eyes, Yahweh, and see. Hear the words of Sennacherib, with which he has sent to defy the living God. Truly, Yahweh, the kings of Assyria have laid waste the nations and their lands, and have cast their gods into the fire; for they were no gods, but the work of men's hands, wood and stone. Therefore they have destroyed them. Now therefore, Yahweh our God, save us, I beg you, out of his hand, that all the kingdoms of the earth may know that you, Yahweh, are God alone." Then Isaiah the son of Amoz sent to Hezekiah, saying, "Thus says Yahweh, the God of Israel, 'Whereas you have prayed to me against Sennacherib king of Assyria, I have heard you. This is the word that Yahweh has spoken concerning him: "The virgin daughter of Zion has despised you and ridiculed you. The daughter of Jerusalem has shaken her head at you. Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of Israel. By your messengers you have defied the Lord, and have said, 'With the multitude of my chariots, I have come up to the height of the mountains, to the innermost parts of Lebanon; and I will cut down its tall cedars, and its choice fir trees; and I will enter into his farthest lodging place, the forest of his fruitful field. I have dug and drunk strange waters, and with the sole of my feet will I dry up all the rivers of Egypt.' Haven't you heard how I have done it long ago, and formed it of ancient times? Now have I brought it to pass, that it should be yours to lay waste fortified cities into ruinous heaps. Therefore their inhabitants were of small power. They were dismayed and confounded. They were like the grass of the field, and like the green herb, like the grass on the housetops, and like grain blasted before it has grown up. But I know your sitting down, and your going out, and your coming in, and your raging against me. Because of your raging against me, and because your arrogance has come up into my ears, therefore will I put my hook in your nose, and my bridle in your lips, and I will turn you back by the way by which you came." "'This shall be the sign to you: You shall eat this year that which grows of itself, and in the second year that which springs of the same; and in the third year sow, and reap, and plant vineyards, and eat its fruit. The remnant that has escaped of the house of Judah shall again take root downward, and bear fruit upward. For out of Jerusalem a remnant will go out, and out of Mount Zion those who shall escape. The zeal of Yahweh will perform this.' "Therefore thus says Yahweh concerning the king of Assyria, 'He shall not come to this city, nor shoot an arrow there, neither shall he come before it with shield, nor cast up a mound against it. By the way that he came, by the same shall he return, and he shall not come to this city,' says Yahweh. For I will defend this city to save it, for my own sake, and for my servant David's sake.'"
In those days was Hezekiah sick to death. Isaiah the prophet the son of Amoz came to him, and said to him, "Thus says Yahweh, 'Set your house in order; for you shall die, and not live.'" Then he turned his face to the wall, and prayed to Yahweh, saying, read more. "Remember now, Yahweh, I beg you, how I have walked before you in truth and with a perfect heart, and have done that which is good in your sight." Hezekiah wept bitterly. It happened, before Isaiah had gone out into the middle part of the city, that the word of Yahweh came to him, saying, "Turn back, and tell Hezekiah the prince of my people, 'Thus says Yahweh, the God of David your father, "I have heard your prayer. I have seen your tears. Behold, I will heal you. On the third day, you shall go up to the house of Yahweh. I will add to your days fifteen years. I will deliver you and this city out of the hand of the king of Assyria. I will defend this city for my own sake, and for my servant David's sake."'" Isaiah said, "Take a cake of figs." They took and laid it on the boil, and he recovered. Hezekiah said to Isaiah, "What shall be the sign that Yahweh will heal me, and that I shall go up to the house of Yahweh the third day?" Isaiah said, "This shall be the sign to you from Yahweh, that Yahweh will do the thing that he has spoken: shall the shadow go forward ten steps, or go back ten steps?" Hezekiah answered, "It is a light thing for the shadow to go forward ten steps. Nay, but let the shadow return backward ten steps." Isaiah the prophet cried to Yahweh; and he brought the shadow ten steps backward, by which it had gone down on the dial of Ahaz.
"Go inquire of Yahweh 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 Yahweh that is kindled against us, because our fathers have not listened to the words of this book, to do according to all that which is written concerning us." So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went to Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she lived in Jerusalem in the second quarter); and they talked with her. read more. She said to them, "Thus says Yahweh, the God of Israel: 'Tell the man who sent you to me, "Thus says Yahweh, 'Behold, I will bring evil on this place, and on 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 to other gods, that they might provoke me to anger with all the work of their hands, therefore my wrath shall be kindled against this place, and it shall not be quenched.'" But to the king of Judah, who sent you to inquire of Yahweh, thus you shall tell him, "Thus says Yahweh, the God of Israel: 'Concerning the words which you have heard, because your heart was tender, and you humbled yourself before Yahweh, when you heard what I spoke against this place, and against its inhabitants, that they should become a desolation and a curse, and have torn your clothes, and wept before me; I also have heard you,' says Yahweh. Therefore, behold, I will gather you to your fathers, and you shall be gathered to your grave in peace, neither shall your eyes see all the evil which I will bring on this place.'"'" They brought back this message to the king.
The governor said to them, that they should not eat of the most holy things, until there stood up a priest with Urim and with Thummim.
The lot is cast into the lap, but its every decision is from Yahweh.
The lot settles disputes, and keeps strong ones apart.
For Zedekiah king of Judah had shut him up, saying, Why do you prophesy, and say, Thus says Yahweh, Behold, I will give this city into the hand of the king of Babylon, and he shall take it; and Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall see his eyes; read more. and he shall bring Zedekiah to Babylon, and he shall be there until I visit him, says Yahweh: though you fight with the Chaldeans, you shall not prosper?
In the beginning was the Word, and the Word was with God, and the Word was God.