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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Is not this that with which my lord drinketh? and he observeth diligently with it; ye have done evil in that which ye have done.'
and Joseph saith to them, 'What is this deed that ye have done? have ye not known that a man like me doth diligently observe?'
'And thou hast made a breastplate of judgment, work of a designer; according to the work of the ephod thou dost make it; of gold, blue, and purple, and scarlet, and twined linen thou dost make it; it is square, doubled, a span its length, and a span its breadth. read more. And thou hast set in it settings of stone, four rows of stone; a row of sardius, topaz, and carbuncle is the first row; and the second row is emerald, sapphire, and diamond; and the third row is opal, agate, and amethyst; and the fourth row is beryl, and onyx, and jasper; embroidered with gold are they in their settings, and the stones are according to the names of the sons of Israel, twelve, according to their names, openings of a signet, each by his name are they for the twelve tribes. 'And thou hast made on the breastplate wreathed chains, work of thick bands, of pure gold; and thou hast made on the breastplate two rings of gold, and hast put the two rings on the two ends of the breastplate; and thou hast put the two thick bands of gold on the two rings at the ends of the breastplate; and the two ends of the two thick bands thou dost put on the two embroidered things, and thou hast put them on the shoulders of the ephod over-against its face. And thou hast made two rings of gold, and hast set them on the two ends of the breastplate, on its border, which is over-against the ephod within; and thou hast made two rings of gold, and hast put them on the two shoulders of the ephod, beneath, over-against its front, over-against its joining, above the girdle of the ephod, and they bind the breastplate by its rings unto the rings of the ephod with a ribbon of blue, to be above the girdle of the ephod, and the breastplate is not loosed from the ephod. 'And Aaron hath borne the names of the sons of Israel in the breastplate of judgment, on his heart, in his going in unto the sanctuary, for a memorial before Jehovah continually. 'And thou hast put unto the breastplate of judgment the Lights and the Perfections, and they have been on the heart of Aaron, in his going in before Jehovah, and Aaron hath borne the judgment of the sons of Israel on his heart before Jehovah continually.
and doth put on him the breastplate, and doth put unto the breastplate the Lights and the Perfections,
'And before Eleazar the priest he standeth, and he hath asked for him by the judgment of the Lights before Jehovah; at His word they go out, and at His word they come in; he, and all the sons of Israel with him, even all the company.'
'And before Eleazar the priest he standeth, and he hath asked for him by the judgment of the Lights before Jehovah; at His word they go out, and at His word they come in; he, and all the sons of Israel with him, even all the company.'
And of Levi he said: -- Thy Thummim and thy Urim are for thy pious one, Whom Thou hast tried in Massah, Thou dost strive with Him at the waters of Meribah;
And of Levi he said: -- Thy Thummim and thy Urim are for thy pious one, Whom Thou hast tried in Massah, Thou dost strive with Him at the waters of Meribah; Who is saying of his father and his mother, I have not seen him; And his brethren he hath not discerned, And his sons he hath not known; For they have observed Thy saying, And Thy covenant they keep.
As to the man Micah, he hath a house of gods, and he maketh an ephod, and teraphim, and consecrateth the hand of one of his sons, and he is to him for a priest;
And the five men, those going to traverse the land of Laish, answer and say unto their brethren, 'Have ye known that there is in these houses an ephod, and teraphim, and graven image, and molten image? and now, know what ye do.'
And the heart of the priest is glad, and he taketh the ephod, and the teraphim, and the graven image, and goeth into the midst of the people,
And the sons of Dan raise up for themselves the graven image, and Jonathan son of Gershom, son of Manasseh, he and his sons have been priests to the tribe of the Danite, till the day of the removal of the people of the land.
Formerly in Israel, thus said the man in his going to seek God, 'Come and we go unto the seer,' for the 'prophet' of to-day is called formerly 'the seer.'
And it cometh to pass, while Saul spake unto the priest, that the noise which is in the camp of the Philistines goeth on, going on and becoming great, and Saul saith unto the priest, 'Remove thy hand.'
for a sin of divination is rebellion, and iniquity and teraphim is stubbornness; because thou hast rejected the word of Jehovah, He also doth reject thee from being king.'
And it cometh to pass, in the fleeing of Abiathar son of Ahimelech unto David, to Keilah, an ephod came down in his hand. And it is declared to Saul that David hath come in to Keilah, and Saul saith, 'God hath made him known for my hand, for he hath been shut in, to enter into a city of doors and bar.' read more. And Saul summoneth the whole of the people to battle, to go down to Keilah, to lay siege unto David and unto his men. And David knoweth that against him Saul is devising the evil, and saith unto Abiathar the priest, 'Bring nigh the ephod.'
and Saul asketh at Jehovah, and Jehovah hath not answered him, either by dreams, or by Urim, or by prophets.
And also, those having 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, hath Josiah put away, in order to establish the words of the law that are written on the book that Hilkiah the priest hath found in the house of Jehovah.
and the Tirshatha saith to them, that they eat not of the most holy things till the standing up of a priest with Urim and with Thummim.
What! bowest thou thyself, O my soul? And what! art thou troubled within me? Wait for God, for still I confess Him, The salvation of my countenance, and my God!
Into the centre is the lot cast, And from Jehovah is all its judgment!
For many days remain do the sons of Israel without a king, and there is no prince, and there is no sacrifice, and there is no standing pillar, and there is no ephod and teraphim.
and they gave their lots, and the lot fell upon Matthias, and he was numbered with the eleven apostles.
He who is having an ear -- let him hear what the Spirit saith to the assemblies: To him who is overcoming, I will give to him to eat from the hidden manna, and will give to him a white stone, and upon the stone a new name written, that no one knew except him who is receiving it.
Hastings
These denote the two essential parts of the sacred oracle by which in early times the Hebrews sought to ascertain the will of God. Our OT Revisers give as their meaning 'the Lights and the Perfections' (Ex 28:36 Revised Version margin). This rendering
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'And thou hast put unto the breastplate of judgment the Lights and the Perfections, and they have been on the heart of Aaron, in his going in before Jehovah, and Aaron hath borne the judgment of the sons of Israel on his heart before Jehovah continually.
And thou hast made a flower of pure gold, and hast opened on it -- openings of a signet -- 'Holy to Jehovah;'
and doth put on him the breastplate, and doth put unto the breastplate the Lights and the Perfections,
'And before Eleazar the priest he standeth, and he hath asked for him by the judgment of the Lights before Jehovah; at His word they go out, and at His word they come in; he, and all the sons of Israel with him, even all the company.'
And of Levi he said: -- Thy Thummim and thy Urim are for thy pious one, Whom Thou hast tried in Massah, Thou dost strive with Him at the waters of Meribah;
And the lot for the sons of Joseph goeth out from Jordan by Jericho, to the waters of Jericho on the east, to the wilderness going up from Jericho in the hill-country of Beth-El,
And the second lot goeth out for Simeon, for the tribe of the sons of Simeon, for their families; and their inheritance is in the midst of the inheritance of the sons of Judah,
And Saul saith unto Jehovah, God of Israel, 'Give perfection;' and Jonathan and Saul are captured, and the people went out.
And David asketh at Jehovah, saying, 'Do I go? -- and have I smitten among these Philistines?' And Jehovah saith unto David, 'Go, and thou hast smitten among the Philistines, and saved Keilah.' And David's men say unto him, 'Lo, we here in Judah are afraid; and how much more when we go to Keilah, unto the ranks of the Philistines?' read more. And David addeth again to ask at Jehovah, and Jehovah answereth him, and saith, 'Rise, go down to Keilah, for I am giving the Philistines into thy hand.'
and Saul asketh at Jehovah, and Jehovah hath not answered him, either by dreams, or by Urim, or by prophets.
And David saith unto Abiathar the priest, son of Ahimelech, 'Bring nigh, I pray thee, to me the ephod;' and Abiathar bringeth nigh the ephod unto David, and David asketh at Jehovah, saying, 'I pursue after this troop -- do I overtake it?' And He saith to him, 'Pursue, for thou dost certainly overtake, and dost certainly deliver.'
and the Tirshatha saith to them, that they eat not of the most holy things till the standing up of a priest with Urim and with Thummim.
and the Tirshatha saith to them that they eat not of the most holy things till the standing up of the priest with Urim and Thummim.
For stood hath the king of Babylon at the head of the way, At the top of the two ways, to use divination, He hath moved lightly with the arrows, He hath asked at the teraphim, He hath looked on the liver.
Morish
The signification of these Hebrew words is 'lights' and 'perfections.' They were distinct from the gems on the breastplate, for Moses put the breastplate upon Aaron, "also he put in or 'on' the breastplate the Urim and the Thummim." Le 8:8. It is clear that God answered questions by means of the Urim and Thummim. Nu 27:21; De 33:8; 1Sa 28:6. On the return of the Jews from Babylon some, who claimed to be priests but could not show their genealogy, were not allowed to eat of the holy things until there should stand up a priest with Urim and Thummim, and an answer be obtained from God. This great privilege has never yet been restored. Ezr 2:63; Ne 7:65.
It may be remarked that there is no record as to the construction of the Urim and Thummim, nor of their form. The first mention of them is in Ex 28:30; "Thou shalt put in or 'on' the breastplate of judgement the Urim and the Thummim; and they shall be upon Aaron's heart when he goeth in before the Lord," as if God had given them to Moses, and had merely to tell him what to do with them
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'And thou hast put unto the breastplate of judgment the Lights and the Perfections, and they have been on the heart of Aaron, in his going in before Jehovah, and Aaron hath borne the judgment of the sons of Israel on his heart before Jehovah continually.
and doth put on him the breastplate, and doth put unto the breastplate the Lights and the Perfections,
'And before Eleazar the priest he standeth, and he hath asked for him by the judgment of the Lights before Jehovah; at His word they go out, and at His word they come in; he, and all the sons of Israel with him, even all the company.'
And of Levi he said: -- Thy Thummim and thy Urim are for thy pious one, Whom Thou hast tried in Massah, Thou dost strive with Him at the waters of Meribah;
and the Tirshatha saith to them, that they eat not of the most holy things till the standing up of a priest with Urim and with 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/ylt'>1Sa 14:3,18-19; 23:2,4,9,11-12; 28:6; Jg 20:28; 2Sa 5:23
etc., to suppose that the answer was given simply by the word of the Lord to the high priest comp.
Joh 11:51
when, clothed with the ephod and the breastplate, he had inquired of the Lord. Such a view agrees with the true notion of the breastplate.
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'And thou hast made a breastplate of judgment, work of a designer; according to the work of the ephod thou dost make it; of gold, blue, and purple, and scarlet, and twined linen thou dost make it; it is square, doubled, a span its length, and a span its breadth. read more. And thou hast set in it settings of stone, four rows of stone; a row of sardius, topaz, and carbuncle is the first row; and the second row is emerald, sapphire, and diamond; and the third row is opal, agate, and amethyst; and the fourth row is beryl, and onyx, and jasper; embroidered with gold are they in their settings, and the stones are according to the names of the sons of Israel, twelve, according to their names, openings of a signet, each by his name are they for the twelve tribes. 'And thou hast made on the breastplate wreathed chains, work of thick bands, of pure gold; and thou hast made on the breastplate two rings of gold, and hast put the two rings on the two ends of the breastplate; and thou hast put the two thick bands of gold on the two rings at the ends of the breastplate; and the two ends of the two thick bands thou dost put on the two embroidered things, and thou hast put them on the shoulders of the ephod over-against its face. And thou hast made two rings of gold, and hast set them on the two ends of the breastplate, on its border, which is over-against the ephod within; and thou hast made two rings of gold, and hast put them on the two shoulders of the ephod, beneath, over-against its front, over-against its joining, above the girdle of the ephod, and they bind the breastplate by its rings unto the rings of the ephod with a ribbon of blue, to be above the girdle of the ephod, and the breastplate is not loosed from the ephod. 'And Aaron hath borne the names of the sons of Israel in the breastplate of judgment, on his heart, in his going in unto the sanctuary, for a memorial before Jehovah continually. 'And thou hast put unto the breastplate of judgment the Lights and the Perfections, and they have been on the heart of Aaron, in his going in before Jehovah, and Aaron hath borne the judgment of the sons of Israel on his heart before Jehovah continually.
'And thou hast put unto the breastplate of judgment the Lights and the Perfections, and they have been on the heart of Aaron, in his going in before Jehovah, and Aaron hath borne the judgment of the sons of Israel on his heart before Jehovah continually.
and doth put on him the breastplate, and doth put unto the breastplate the Lights and the Perfections,
and Moses strippeth Aaron of his garments, and clotheth with them Eleazar his son, and Aaron dieth there on the top of the mount; and Moses cometh down -- Eleazar also -- from the mount,
'And before Eleazar the priest he standeth, and he hath asked for him by the judgment of the Lights before Jehovah; at His word they go out, and at His word they come in; he, and all the sons of Israel with him, even all the company.'
And of Levi he said: -- Thy Thummim and thy Urim are for thy pious one, Whom Thou hast tried in Massah, Thou dost strive with Him at the waters of Meribah; Who is saying of his father and his mother, I have not seen him; And his brethren he hath not discerned, And his sons he hath not known; For they have observed Thy saying, And Thy covenant they keep.
and Phinehas son of Eleazar, son of Aaron, is standing before it in those days -- saying, 'Do I add again to go out to battle with the sons of Benjamin, my brother, or do I cease?' And Jehovah saith, 'Go up, for to-morrow I give him into thy hand.'
and Ahiah, son of Ahitub, brother of I-Chabod, son of Phinehas son of Eli priest of Jehovah in Shiloh, bearing an ephod; and the people knew not that Jonathan hath gone.
And Saul saith to Ahiah, 'Bring nigh the ark of God;' for the ark of God hath been on that day with the sons of Israel. And it cometh to pass, while Saul spake unto the priest, that the noise which is in the camp of the Philistines goeth on, going on and becoming great, and Saul saith unto the priest, 'Remove thy hand.'
And David asketh at Jehovah, saying, 'Do I go? -- and have I smitten among these Philistines?' And Jehovah saith unto David, 'Go, and thou hast smitten among the Philistines, and saved Keilah.'
And David addeth again to ask at Jehovah, and Jehovah answereth him, and saith, 'Rise, go down to Keilah, for I am giving the Philistines into thy hand.'
And David knoweth that against him Saul is devising the evil, and saith unto Abiathar the priest, 'Bring nigh the ephod.'
Do the possessors of Keilah shut me up into his hand? doth Saul come down as Thy servant hath heard? Jehovah, God of Israel, declare, I pray Thee, to Thy servant.' And Jehovah saith, 'He doth come down.' And David saith, 'Do the possessors of Keilah shut me up, and my men, into the hand of Saul?' And Jehovah saith, 'They shut thee up.'
and Saul asketh at Jehovah, and Jehovah hath not answered him, either by dreams, or by Urim, or by prophets.
and the Tirshatha saith to them, that they eat not of the most holy things till the standing up of a priest with Urim and with Thummim.
and the Tirshatha saith to them that they eat not of the most holy things till the standing up of the priest with Urim and Thummim.
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 hath the word of Jehovah been unto Abram in a vision, saying, 'Fear not, Abram, I am a shield to thee, thy reward is exceeding great.'
and I have met with thee there, and have spoken with thee from off the mercy-seat (from between the two cherubs, which are on the ark of the testimony) all that which I command thee concerning the sons of Israel.
'And thou hast put unto the breastplate of judgment the Lights and the Perfections, and they have been on the heart of Aaron, in his going in before Jehovah, and Aaron hath borne the judgment of the sons of Israel on his heart before Jehovah continually. 'And thou hast made the upper robe of the ephod completely of blue, read more. and the opening for its head hath been in its midst, a border is to its opening round about, work of a weaver, as the opening of a habergeon there is to it; it is not rent. 'And thou hast made on its hem pomegranates of blue, and purple, and scarlet, on its hem round about, and bells of gold in their midst round about; a bell of gold and a pomegranate, a bell of gold and a pomegranate are on the hems of the upper robe round about. 'And it hath been on Aaron to minister in, and its sound hath been heard in his coming in unto the sanctuary before Jehovah, and in his going out, and he doth not die. And thou hast made a flower of pure gold, and hast opened on it -- openings of a signet -- 'Holy to Jehovah;' and thou hast put it on a blue ribbon, and it hath been on the mitre -- over-against the front of the mitre it is;
And Jehovah hath spoken unto Moses face unto face, as a man speaketh unto his friend; and he hath turned back unto the camp, and his minister Joshua, son of Nun, a youth, departeth not out of the tent.
and doth put on him the breastplate, and doth put unto the breastplate the Lights and the Perfections,
And in the going in of Moses unto the tent of meeting to speak with Him -- he doth even hear the voice speaking unto him from off the mercy-seat which is upon the ark of the testimony, from between the two cherubs; and He speaketh unto him.
And Moses saith unto them, 'Stand ye, and I hear what Jehovah hath commanded concerning you.'
'And before Eleazar the priest he standeth, and he hath asked for him by the judgment of the Lights before Jehovah; at His word they go out, and at His word they come in; he, and all the sons of Israel with him, even all the company.'
And Joshua son of Nun calleth unto the priests, and saith unto them, 'Bear ye the ark of the covenant, and seven priests do bear seven trumpets of the jubilee before the ark of Jehovah;' and He said unto the people, 'Pass over, and compass the city, and he who is armed doth pass over before the ark of Jehovah.' read more. And it cometh to pass, when Joshua speaketh unto the people, that the seven priests bearing seven trumpets of the jubilee before Jehovah have passed over and blown with the trumpets, and the ark of the covenant of Jehovah is going after them; and he who is armed is going before the priests blowing the trumpets, and he who is gathering up is going after the ark, going on and blowing with the trumpets; and the people hath Joshua commanded, saying, 'Ye do not shout, nor cause your voice to be heard, nor doth there go out from your mouth a word, till the day of my saying unto you, Shout ye -- then ye have shouted.' And the ark of Jehovah doth compass the city, going round once, and they come into the camp, and lodge in the camp. And Joshua riseth early in the morning, and the priests bear the ark of Jehovah, and seven priests bearing seven trumpets of the jubilee before the ark of Jehovah are walking, going on, and they have blown with the trumpets -- and he who is armed is going before them, and he who is gathering up is going behind the ark of Jehovah -- going on and blowing with the trumpets. And they compass the city on the second day once, and turn back to the camp; thus they have done six days. And it cometh to pass, on the seventh day, that they rise early, at the ascending of the dawn, and compass the city, according to this manner, seven times; (only, on that day they have compassed the city seven times);
and ye have been brought near in the morning by your tribes, and it hath been, the tribe which Jehovah doth capture doth draw near by families, and the family which Jehovah doth capture doth draw near by households, and the household which Jehovah doth capture doth draw near by men; and it hath been, he who is captured with the devoted thing is burnt with fire, he and all that he hath, because he hath transgressed the covenant of Jehovah, and because he hath done folly in Israel.' read more. And Joshua riseth early in the morning, and bringeth Israel near by its tribes, and the tribe of Judah is captured; and he bringeth near the family of Judah, and he captureth the family of the Zarhite; and he bringeth near the family of the Zarhite by men, and Zabdi is captured; and he bringeth near his household by men, and Achan -- son of Carmi, son of Zabdi, son of Zerah, of the tribe of Judah -- is captured.
And the sons of Israel ask of Jehovah, -- and there is the ark of the covenant of God in those days, and Phinehas son of Eleazar, son of Aaron, is standing before it in those days -- saying, 'Do I add again to go out to battle with the sons of Benjamin, my brother, or do I cease?' And Jehovah saith, 'Go up, for to-morrow I give him into thy hand.'
And they ask again at Jehovah, 'Hath the man yet come hither?' and Jehovah saith, 'Lo, he hath been hidden near the vessels.' And they run and bring him thence, and he stationed himself in the midst of the people, and he is higher than any of the people from his shoulder and upward. read more. And Samuel saith unto all the people, 'Have ye seen him on whom Jehovah hath fixed, for there is none like him among all the people?' And all the people shout, and say, 'Let the king live!'
and he asketh for him at Jehovah, and provision hath given to him, and the sword of Goliath the Philistine hath given to him.
And David asketh at Jehovah, saying, 'Do I go? -- and have I smitten among these Philistines?' And Jehovah saith unto David, 'Go, and thou hast smitten among the Philistines, and saved Keilah.' And David's men say unto him, 'Lo, we here in Judah are afraid; and how much more when we go to Keilah, unto the ranks of the Philistines?' read more. And David addeth again to ask at Jehovah, and Jehovah answereth him, and saith, 'Rise, go down to Keilah, for I am giving the Philistines into thy hand.' And David goeth, and his men, to Keilah, and fighteth with the Philistines, and leadeth away their cattle, and smiteth among them -- a great smiting, and David saveth the inhabitants of Keilah. And it cometh to pass, in the fleeing of Abiathar son of Ahimelech unto David, to Keilah, an ephod came down in his hand. And it is declared to Saul that David hath come in to Keilah, and Saul saith, 'God hath made him known for my hand, for he hath been shut in, to enter into a city of doors and bar.' And Saul summoneth the whole of the people to battle, to go down to Keilah, to lay siege unto David and unto his men. And David knoweth that against him Saul is devising the evil, and saith unto Abiathar the priest, 'Bring nigh the ephod.'
And David knoweth that against him Saul is devising the evil, and saith unto Abiathar the priest, 'Bring nigh the ephod.' And David saith, 'Jehovah, God of Israel, Thy servant hath certainly heard that Saul is seeking to come in unto Keilah, to destroy the city on mine account. read more. Do the possessors of Keilah shut me up into his hand? doth Saul come down as Thy servant hath heard? Jehovah, God of Israel, declare, I pray Thee, to Thy servant.' And Jehovah saith, 'He doth come down.'
Do the possessors of Keilah shut me up into his hand? doth Saul come down as Thy servant hath heard? Jehovah, God of Israel, declare, I pray Thee, to Thy servant.' And Jehovah saith, 'He doth come down.' And David saith, 'Do the possessors of Keilah shut me up, and my men, into the hand of Saul?' And Jehovah saith, 'They shut thee up.'
and Saul asketh at Jehovah, and Jehovah hath not answered him, either by dreams, or by Urim, or by prophets.
And David saith unto Abiathar the priest, son of Ahimelech, 'Bring nigh, I pray thee, to me the ephod;' and Abiathar bringeth nigh the ephod unto David, and David asketh at Jehovah, saying, 'I pursue after this troop -- do I overtake it?' And He saith to him, 'Pursue, for thou dost certainly overtake, and dost certainly deliver.'
and David asketh at Jehovah, saying, 'I pursue after this troop -- do I overtake it?' And He saith to him, 'Pursue, for thou dost certainly overtake, and dost certainly deliver.'
And he buildeth the twenty cubits on the sides of the house with ribs of cedar, from the floor unto the walls; and he buildeth for it within, for the oracle, for the holy of holies.
And it cometh to pass, at that time, that Jeroboam hath gone out from Jerusalem, and Ahijah the Shilonite, the prophet, findeth him in the way, and he is covering himself with a new garment; and both of them are by themselves in a field,
And Elijah the Tishbite, of the inhabitants of Gilead, saith unto Ahab, 'Jehovah, God of Israel, liveth, before whom I have stood, there is not these years dew and rain, except according to my word.'
And the word of Jehovah is unto Elijah the Tishbite, saying, Rise, go down to meet Ahab king of Israel, who is in Samaria, -- lo, in the vineyard of Naboth, whither he hath gone down to possess it, read more. and thou hast spoken unto him, saying, Thus said Jehovah, Hast thou murdered, and also possessed? and thou hast spoken unto him, saying, Thus said Jehovah, In the place where the dogs licked the blood of Naboth, do the dogs lick thy blood, even thine.' And Ahab saith unto Elijah, 'Hast thou found me, O mine enemy?' and he saith, 'I have found -- because of thy selling thyself to do the evil thing in the eyes of Jehovah; lo, I am bringing in unto thee evil, and have taken away thy posterity, and cut off to Ahab those sitting on the wall, and restrained, and left, in Israel, and given up thy house like the house of Jeroboam son of Nebat, and like the house of Baasha son of Ahijah, for the provocation with which thou hast provoked Me, and dost cause Israel to sin. 'And also of Jezebel hath Jehovah spoken, saying, The dogs do eat Jezebel in the bulwark of Jezreel; him who dieth of Ahab in a city do the dogs eat, and him who dieth in a field do fowl of the heavens eat; surely there hath none been like Ahab, who sold himself to do the evil thing in the eyes of Jehovah, whom Jezebel his wife hath moved, and he doth very abominably to go after the idols, according to all that the Amorite did whom Jehovah dispossessed from the presence of the sons of Israel.' And it cometh to pass, at Ahab's hearing these words, that he rendeth his garments, and putteth sackcloth on his flesh, and fasteth, and lieth in sackcloth, and goeth gently. And the word of Jehovah is unto Elijah the Tishbite, saying, 'Hast thou seen that Ahab hath been humbled before Me? because that he hath been humbled before Me, I bring not in the evil in his days; in the days of his son I bring in the evil on his house.'
And Jehoshaphat saith, 'Is there not here a prophet of Jehovah besides, and we seek by him?'
And Jehoshaphat saith, 'Is there not here a prophet of Jehovah, and we seek Jehovah by him?' And one of the servants of the king of Israel answereth and saith, 'Here is Elisha son of Shaphat, who poured water on the hands of Elijah.' And Jehoshaphat saith, 'The word of Jehovah is with him;' and go down unto him do the king of Israel, and Jehoshaphat, and the king of Edom. read more. And Elisha saith unto the king of Israel, 'What -- to me and to thee? go unto the prophets of thy father, and unto the prophets of thy mother;' and the king of Israel saith to him, 'Nay, for Jehovah hath called for these three kings to give them into the hand of Moab.' And Elisha saith, 'Jehovah of Hosts liveth, before whom I have stood; for unless the face of Jehoshaphat king of Judah I am lifting up, I do not look unto thee, nor see thee;
and Isaiah saith to them, 'Thus do ye say unto your lord: Thus said Jehovah, Be not afraid because of the words that thou hast heard, with which the servants of the king of Asshur have reviled Me. Lo, I am giving in him a spirit, and he hath heard a report, and hath turned back to his land, and I have caused him to fall by the sword in his land.' read more. And the chief of the butlers turneth back and findeth the king of Asshur fighting against Libnah, for he hath heard that he hath journeyed from Lachish. And he heareth concerning Tirhakah king of Cush, saying, 'Lo, he hath come out to fight with thee;' and he turneth and sendeth messengers unto Hezekiah, saying, 'Thus do ye speak unto Hezekiah king of Judah, saying, Let not thy God lift thee up in whom thou art trusting, saying, Jerusalem is not given into the hand of the king of Asshur. Lo, thou hast heard that which the kings of Asshur have done to all the lands -- to devote them; and thou art delivered! did the gods of the nations deliver them whom my fathers destroyed -- Gozan, and Haran, and Rezeph, and the sons of Eden, who are in Thelassar? Where is the king of Hamath, and the king of Arpad, and the king of the city of Sepharvaim, Hena, and Ivvah?' And Hezekiah taketh the letters out of the hand of the messengers, and readeth them, and goeth up to the house of Jehovah, and Hezekiah spreadeth it before Jehovah. And Hezekiah prayeth before Jehovah, and saith, 'O Jehovah, God of Israel, inhabiting the cherubs, Thou art God Himself -- Thyself alone -- to all the kingdoms of the earth: Thou hast made the heavens and the earth. Incline, O Jehovah, Thine ear, and hear; open, O Jehovah, Thine eyes, and see; and hear Thou the words of Sennacherib with which he hath sent him to reproach the living God. 'Truly, O Jehovah, kings of Asshur have laid waste the nations, and their land, and have put their gods into fire, for they are no gods, but work of the hands of man, wood and stone, and destroy them. And now, O Jehovah our God, save us, we pray Thee, out of his hand, and know do all kingdoms of the earth that Thou art Jehovah God -- Thyself alone.' And Isaiah son of Amoz sendeth unto Hezekiah, saying, 'Thus said Jehovah, God of Israel, That which thou hast prayed unto Me concerning Sennacherib king of Asshur I have heard: this is the word that Jehovah spake concerning him: 'Trampled on thee -- laughed at thee, Hath the virgin daughter of Zion Behind thee shaken the head -- Hath the daughter of Jerusalem? Whom hast thou reproached and reviled? And against whom lifted up a voice? Yea, thou dost lift up on high thine eyes -- Against the Holy One of Israel! By the hand of thy messengers Thou hast reproached the Lord, and sayest: In the multitude of my chariots I have come up to a high place of mountains -- The sides of Lebanon, And I cut down the height of its cedars, The choice of its firs, And I enter the lodging of its extremity, The forest of its Carmel. I have digged, and drunk strange waters, And I dry up with the sole of my steps All floods of a bulwark. Hast thou not heard from afar, it I made, From days of old that I formed it? Now I have brought it in, And it becometh a desolation, Ruinous heaps are fenced cities, And their inhabitants are feeble-handed, They were broken down, and are dried up, They have been the herb of the field, And the greenness of the tender grass, Grass of the roofs, And blasted corn -- before it hath risen up! And thy sitting down, and thy going out, And thy coming in, I have known, And thine anger towards Me; Because of thine anger towards Me, And thy noise -- it came up into Mine ears, I have put My hook in thy nose, And My bridle in thy lips, And have caused thee to turn back, In the way in which thou camest. And this to thee is the sign, Food of the year is the spontaneous growth, And in the second year the self-produced, And in the third year sow ye, and reap, And plant vineyards, and eat their fruits. And it hath continued -- The escaped of the house of Judah That hath been left -- to take root beneath, And hath made fruit upward. For from Jerusalem goeth out a remnant, And an escape from mount Zion; The zeal of Jehovah of Hosts doth this. Therefore, thus said Jehovah, Concerning the king of Asshur: He doth not come in unto this city, Nor doth he shoot there an arrow, Nor doth he come before it with shield. Nor doth he pour out against it a mount. In the way that he cometh in -- In it he turneth back, And unto this city he doth not come in, The affirmation of Jehovah -- And I have covered over this city, To save it, for Mine own sake, And for the sake of David My servant.'
In those days hath Hezekiah been sick unto death, and come unto him doth Isaiah son of Amoz the prophet, and saith unto him, 'Thus said Jehovah: Give a charge to thy house, for thou art dying, and dost not live.' And he turneth round his face unto the wall, and prayeth unto Jehovah, saying, read more. I pray Thee, O Jehovah, remember, I pray Thee, how I have walked habitually before Thee in truth, and with a perfect heart, and that which is good in Thine eyes I have done;' and Hezekiah weepeth -- a great weeping. And it cometh to pass -- Isaiah hath not gone out to the middle court -- that the word of Jehovah hath been unto him, saying, 'Turn back, and thou hast said unto Hezekiah, leader of My people: Thus said Jehovah, God of David thy father, I have heard thy prayer, I have seen thy tear, lo, I give healing to thee, on the third day thou dost go up to the house of Jehovah; and I have added to thy days fifteen years, and out of the hand of the king of Asshur I deliver thee and this city, and have covered over this city for Mine own sake, and for the sake of David My servant.' And Isaiah saith, 'Take ye a cake of figs;' and they take and lay it on the boil, and he reviveth. And Hezekiah saith unto Isaiah, 'What is the sign that Jehovah doth give healing to me, that I have gone up on the third day to the house of Jehovah?' And Isaiah saith, 'This is to thee the sign from Jehovah, that Jehovah doth the thing that He hath spoken -- The shadow hath gone on ten degrees, or it doth turn back ten degrees?' And Hezekiah saith, 'It hath been light for the shadow to incline ten degrees: nay, but let the shadow turn backward ten degrees.' And Isaiah the prophet calleth unto Jehovah, and He bringeth back the shadow by the degrees that it had gone down in the degrees of Ahaz -- backward ten degrees.
Go, seek Jehovah for me, and for the people, and for all Judah, concerning the words of this book that is found, for great is the fury of Jehovah that is kindled against us, because that our fathers have not hearkened unto the words of this book, to do according to all that is written for us.' And Hilkiah the priest goeth, and Ahikam, and Achbor, and Shaphan, and Asahiah, unto Huldah the prophetess, wife of Shallum, son of Tikvah, son of Harhas, keeper of the garments, and she is dwelling in Jerusalem in the second, and they speak unto her. read more. And she saith unto them, 'Thus said Jehovah, God of Israel, Say to the man who hath sent you unto me: Thus said Jehovah, Lo, I am bringing in evil unto this place and on its inhabitants, all the words of the book that the king of Judah hath read, because that they have forsaken Me, and make perfume to other gods, so as to provoke Me to anger with every work of their hands, and My wrath hath been kindled against this place, and it is not quenched. And unto the king of Judah, who is sending you to seek Jehovah, thus do ye say unto him, Thus said Jehovah, God of Israel, The words that thou hast heard -- because thy heart is tender, and thou art humbled because of Jehovah, in thy hearing that which I have spoken against this place, and against its inhabitants, to be for a desolation, and for a reviling, and dost rend thy garments, and weep before Me -- I also have heard -- the affirmation of Jehovah -- therefore, lo, I am gathering thee unto thy fathers, and thou hast been gathered unto thy grave in peace, and thine eyes do not look on any of the evil that I am bringing in on this place;' and they bring the king back word.
and the Tirshatha saith to them, that they eat not of the most holy things till the standing up of a priest with Urim and with Thummim.
Into the centre is the lot cast, And from Jehovah is all its judgment!
Where Zedekiah king of Judah hath shut him up, saying, 'Wherefore art thou prophesying, saying, Thus said Jehovah, Lo, I am giving this city into the hand of the king of Babylon, and he hath captured it; And Zedekiah king of Judah doth not escape out of the hand of the Chaldeans, but is certainly given into the hand of the king of Babylon, and his mouth hath spoken with his mouth, and his eyes see his eyes, read more. And to Babylon he leadeth Zedekiah, and there he is till My inspecting him, -- an affirmation of Jehovah -- because ye fight with the Chaldeans, ye do not prosper.'
In the beginning was the Word, and the Word was with God, and the Word was God;