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. Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
Parallel Translations
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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. Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.
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And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
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And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
Cross-references (21)
Passages linked to Exodus 28:30 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezra 2:63 The governor told them that they should not eat of the most holy things until a priest stood up to serve with Urim and with Thummim.
- Nehemiah 7:65 The governor told that they should not eat of the most holy things until a priest stood up to minister with Urim and Thummim.
- Numbers 27:21 He shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before Yahweh. At his word they shall go out, and at his word they shall come in, both he and all the children of Israel with him, even all the congregation.”
- Deuteronomy 33:8 About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah.
- Leviticus 8:8 He placed the breastplate on him. He put the Urim and Thummim in the breastplate.
- 1 Samuel 28:6 When Saul inquired of Yahweh, Yahweh didn’t answer him by dreams, by Urim, or by prophets.
- 1 Samuel 30:7-8 David said to Abiathar the priest, the son of Ahimelech, “Please bring the ephod here to me.” Abiathar brought the ephod to David. David inquired of Yahweh, saying, “If I pursue after this troop, will I overtake them?” He answered him, “Pursue; for you will surely overtake them, and will without fail recover all.”
- Hebrews 4:15 For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.
- Judges 1:1 After the death of Joshua, the children of Israel asked of Yahweh, saying, “Who should go up for us first against the Canaanites, to fight against them?”
- 1 Samuel 23:9-12 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. 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.”
- Zechariah 6:13 even he shall build Yahweh’s temple; and he shall bear the glory, and shall sit and rule on his throne; and he shall be a priest on his throne; and the counsel of peace shall be between them both.
- 2 Corinthians 6:11-12 Our mouth is open to you, Corinthians. Our heart is enlarged. You are not restricted by us, but you are restricted by your own affections.
- Philippians 1:7-8 It is even right for me to think this way on behalf of all of you, because I have you in my heart, because both in my bonds and in the defense and confirmation of the Good News, you all are partakers with me of grace. For God is my witness, how I long after all of you in the tender mercies of Christ Jesus.
- Hebrews 9:12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption.
- Hebrews 9:24 For Christ hasn’t entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us;
- Judges 20:23 The children of Israel went up and wept before Yahweh until evening; and they asked of Yahweh, saying, “Shall I again draw near to battle against the children of Benjamin my brother?” Yahweh said, “Go up against him.”
- Judges 20:27-28 The children of Israel asked 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.”
- Judges 20:18 The children of Israel arose, went up to Bethel, and asked counsel of God. They asked, “Who shall go up for us first to battle against the children of Benjamin?” Yahweh said, “Judah first.”
- 2 Corinthians 7:3 I say this not to condemn you, for I have said before that you are in our hearts to die together and live together.
- 2 Corinthians 12:15 I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less?
- Hebrews 2:17 Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain Urim signifieth light, and Thummim perfection: declaring that the…
Urim signifieth light, and Thummim perfection: declaring that the stones of the breastplate were most clear, and of perfect beauty: by Urim also is meant knowledge, and Thummim holiness, showing what virtues are required in the Priests.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Exo 28:30 And thou shalt put in the breastplate…
Exo 28:30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.
Ver. 30. The Urim and the Thummim.] A distinct thing from the stones and chains; made it was not by the artificers, but given by God to Moses, as were the two tables, and by him put into the breastplate. The very names of Urim and Thummim, - lights and perfections, - lead us to Christ, in whom is all fulness. In imitation of this Urim and Thummim, the high priest among the Egyptians is reported by Aelian to have worn about his neck a sapphire stone, which was called αληθεια, truth. {a}
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When he goeth in before the Lord,] sc., To consult with God, who answered the priest by "voice." {Num 7:89}
{a} Var, Hist., lib. 14. s. 34.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The words Urim and Thummim confessedly signify light, or…
The words Urim and Thummim confessedly signify light, or illuminations and perfections, which may be understood either of two differing things, the one noting the knowledge, the other the perfection, to wit, of virtues and graces, which were required in the high priest, and which were in Christ in an eminent degree, and from him alone communicated to his people; or of one and the same thing, noting perfect light or illumination, by a figure called hendyadis, oft used in Scripture, as Deu 16:18; Mat 4:16, compared with Job 10:21; Joh 3:5; Act 17:25, compared with Gen 2:7. Which may seem probable,
1. Because the great use of this instrument was to give light and direction in dubious and difficult cases, and not to confer any other perfection upon any person.
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2. Because sometimes both these words and things are expressed only by one of them, and that is by Urim, Num 27:21; 1Sa 28:6, which signifies lights. And the name seems to be given from the effect, because hence the Israelites had clear light, and perfect or certain direction in dark and doubtful matters. But the great question is, what this Urim and Thummim was, and in what manner God answered by it; which God having on purpose concealed from us, and not set down the matter or form of it, as he hath done of all the other particulars, it may seem curiosity and presumption for men solicitously to inquire, and positively to determine. Many conceive it was nothing else but the twelve precious stones, wherein the names of the twelve tribes were engraven, and that the answer of God was composed out of those letters which either show more brightly, or thrust themselves further outward, than the rest did; which seems a frivolous and ungrounded conjecture, both because all the letters of the alphabet were not there, and so all answers could not be given by them; and because it was shut up within the duplicature of the breastplate, and therefore could not be seen by the high priest; and there is not a word to signify that he was to take it out thence, and look upon it, but rather the contrary is evident. And that this Urim and Thummim are not the same thing with those twelve stones may be easily proved:
1. Because the stones were set and engraven in the breastplate, Exo 28:17,21, this was only put into it, which is a word of quite different and more loose and large signification, and therefore probably doth not design the same thing.
2. It is not likely that in such a brief account of the sacred utensils the same command would be repeated again, especially in more dark and general words than it was mentioned before. And how could Moses now put it in, when the workmen had fastened it there before? or why should he be required to put it in the breastplate, when it was fastened to it already, and could not without violence be taken from it?
3. Because the stones were put in by the workmen, Exo 39:10, the Urim and Thummim by Moses himself, Lev 8:8. It is objected, that where the stones are mentioned there is no mention of Urim and Thummim, as Exo 29, and that where the Urim and Thummim are mentioned there is no mention of the stones, as Lev 8:8, which shows they were one and the same thing. But that is not necessary, and there is an evident reason of both those omissions; of the former, Exo 39, because he mentions only those things which were made by the workmen, whereas the Urium and Thummim seems to have been made immediately by God, or by Moses with God’s direction; of the latter, Le 8, because the stones are implied in the breastplate as a part of it, and being fastened to it, whereas there he only mentions what was put in by Moses himself. There are other conjectures, as that it; as the name Jehovah, or some visible representations, &c. But such conjectures are as easily denied as affirmed. It is therefore more modest and reasonable to be silent where God is silent, than to indulge ourselves in boundless and groundless fancies. It may suffice us to know that this was a singular piece of Divine workmanship, which the high priest was obliged to wear upon solemn occasions, as one of the conditions upon which God engaged to give him answers; which answers God might give to him either by inward suggestion to his mind, or by a vocal expression to his ear. But which of those ways, or whether by any other way, it is needless now to search, and impossible certainly to discover.
The judgment of the children of Israel. A short speech. As the testimony is oft put for the ark of the testimony, so is the judgment here for the breastplate of judgment, i.e. that breastplate which declared the judgment, or oracle, or mind of God to the Israelites in those cases which they brought to the Lord.
Before the Lord continually, i.e. at all times when he shall appear before the Lord in the holy place.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And thou shall make the robe of the ephod…
And thou shall make the robe of the ephod all of blue. This was a different garment from the ephod, was longer than that, and was under it, and of different materials: that was made of gold, blue, purple, scarlet, and fine linen; this only of linen, and wholly of a blue colour, without any curious figures upon it, as were on that: in Exo 39:22, it is said to be of woven work; it was woven from top to bottom, and had no seam in it: so Josephus says (b),"the coat did not consist of two parts, nor was it sewed upon the shoulder, nor on the side, but was one long piece of woven work;''and such was the seamless coat our Lord Jesus Christ wore, literally understood, Joh 19:23 and both were an emblem of his perfect righteousness, which has nothing of the works of men joined to it, to justify them before God, and make them acceptable to him: for this robe signifies the robe of Christ's righteousness, the best robe; it has its name from a word which signifies prevarication or sin, because it covers the sins of God's people; the matter of it was linen, and so fitly points at the fine linen, that is the righteousness of the saints, and being blue or sky coloured may denote heaven and happiness, which that entitles to, see Mat 5:20, the Septuagint version calls it a garment down to the feet, using the same word as in Rev 1:13 and fitly agrees with that righteousness with which all Christ's members are covered and justified, Isa 45:24.
(b) Antiqu. l. 3. c. 7. sect. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The Urim and Thummim - By which the will…
The Urim and Thummim - By which the will of God was made known in doubtful cases, was put in this breast-plate, which is therefore called the breast-plate of judgment. Urim and Thummim signify light and integrity: many conjectures there are among the learned what they were: we have no reason to think they were any thing that Moses was to make, more than what was before ordered; so that either God made them himself, and gave them to Moses, for him to put into the breast-plate when other things were prepared; or, no more is meant but a declaration of the further use of what was already ordered to be made. The words may be read thus, And thou shalt give, or add, to the breast-plate of judgment, the illuminations and perfections, and they shall be upon the heart of Aaron - That is, he shall be endued with a power of knowing and making known the mind of God in all difficult cases relating either to the civil or ecclesiastical state. Their government was a theocracy; God was their king, the high priest was, under God, their ruler, this Urim and Thummim were his cabinet council: probably Moses wrote upon the breast-plate, or wove into it, these words, Urim and Thummim, to signify, that the high-priest, having on him this breast-plate, and asking council of God in any emergency, should be directed to those measures, which God would own. If he were standing before the ark, probably he received instructions from off the mercy-seat, as Moses did, chap. xxv, 22. If he were at a distance from the ark, as Abiathar was when he inquired of the Lord for David, 1 Sam. xxiii, 6, then the answer was given either by a voice from heaven, or by an impulse upon the mind of the high priest, which last is perhaps intimated in that expression, he shall bear the judgment of the children of Israel upon his heart. This oracle was of great use to Israel, Joshua consulted it. Num. xxvii, 21, and it is likely, the Judges after him. It was lost in the captivity, and never retrieved after. It was a shadow of good things to come, and the substance is Christ. He is our oracle; by him God in these last days, makes known himself and his mind to us. Divine Revelation centers in him, and comes to us through him; he is the light, the true light, the faithful witness; and from him we receive the Spirit of truth, who leads into all truth. The joining of the breast-plate to the ephod notes, that his prophetical office was founded on his priesthood; and it was by the merit of his death that he purchased this honour for himself, and this favour for us. It was the Lamb that had been slain that was worthy to take the book and to open the seals. Rev. v, 9. The judgment - The breast-plate of judgment: That breast-plate which declared the judgment or mind of God to the Israelites.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 30. Thou shalt put in the breastplate -…
Verse 30. Thou shalt put in the breastplate - the Urim and the Thummim] What these were has, I believe, never yet been discovered.
1. They are nowhere described.
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2. There is no direction given to Moses or any other how to make them.
3. Whatever they were, they do not appear to have been made on this occasion.
4. If they were the work of man at all, they must have been the articles in the ancient tabernacle, matters used by the patriarchs, and not here particularly described, because well known.
5. It is probable that nothing material is designed. This is the opinion of some of the Jewish doctors. Rabbi Menachem on this chapter says, "The Urim and Thummim were not the work of the artificer; neither had the artificers or the congregation of Israel in them any work or any voluntary offering; but they were a mystery delivered to Moses from the mouth of God, or they were the work of God himself, or a measure of the Holy Spirit."
6. That God was often consulted by Urim and Thummim, is sufficiently evident from several scriptures; but how or in what manner he was thus consulted appears in none.
7. This mode of consultation, whatever it was, does not appear to have been in use from the consecration of Solomon's temple to the time of its destruction; and after its destruction it is never once mentioned. Hence the Jews say that the five following things, which were in the first temple, were wanting in the second:
"1. The ark with the mercy-seat and cherubim;
2. The fire which came down from heaven;
3. The shechinah or Divine presence;
4. The Holy Spirit, i.e., the gift of prophecy; and
5. The Urim and Thummim."
8. As the word אורים urim signifies LIGHTS, and the word תמים tummim, PERFECTIONS, they were probably designed to point out the light-the abundant information, in spiritual things, afforded by the wonderful revelation which God made of himself by and under the LAW; and the perfection - entire holiness and strict conformity to himself, which this dispensation required, and which are introduced and accomplished by that dispensation of light and truth, the GOSPEL, which was prefigured and pointed out by the law and its sacrifices, c. and in this light the subject has been viewed by the Vulgate, where the words are translated doctrina et veritas, doctrine and truth - a system of teaching proceeding from truth itself. The Septuagint translate the original by δηλωσις και αληθεια, the manifestation and the truth; meaning probably the manifestation which God made of himself to Moses and the Israelites, and the truth which he had revealed to them, of which this breastplate should be a continual memorial.
All the other versions express nearly the same things, and all refer to intellectual and spiritual subjects, such as light, truth, manifestation, doctrine, perfection, c., c., not one of them supposing that any thing material is intended. The Samaritan text is however different it adds here a whole clause not found in the Hebrew: [Samaritan] veasitha eth haurim veeth hattummim, Thou shalt make the Urim and the Thummim. If this reading be admitted, the Urim and Thummim were manufactured on this occasion as well as the other articles. However it be, they are indescribable and unknown.
The manner in which the Jews suppose that the inquiry was made by Urim and Thummim is the following: "When they inquired the priest stood with his face before the ark, and he that inquired stood behind him with his face to the back of the priest and the inquirer said, Shall I go up? or, Shall I not go up? And forthwith the Holy Ghost came upon the priest, and he beheld the breastplate, and saw therein by the vision of prophecy, Go up, or Go not up, in the letters which showed forth themselves upon the breastplate before his face." See Nu 27:18, Nu 27:21; Jdg 1:1; Jdg 20:18, Jdg 20:28; 1Sa 23:9-12; 1Sa 28:6; and see Ainsworth.
It was the letters that formed the names of the twelve tribes upon the breastplate, which the Jews suppose were used in a miraculous way to give answers to the inquirers. Thus when David consulted the Lord whether he should go into a city of Judea, three letters which constituted the word עלה aloh, GO, rose up or became prominent in the names on the breastplate; ע ain, from the name of Simeon, ל lamed from the name of Levi, and ה he from the name of Judah. But this supposition is without proof.
Among the Egyptians, a breastplate something like that of the Jewish high-priest was worn by the president of the courts of justice. Diodorus Siculus has these words: Εφορει δ' οὑτος περι τον τραχηλον εκ χρυσης ἁλυσεως ηρτημενον ζωδιον των πολυτελων λιθων ὁ προσηγορευον ΑΛΗΘΕΙΑΝ. "He bore about his neck a golden chain, at which hung an image set about with or composed of precious stones, which was called TRUTH." - Bib. Hist., lib. i., chap. lxxv., p. 225. And he farther adds, "that as soon as the president put this gold chain about his neck, the legal proceedings commenced, but not before. And that when the case of the plaintiff and defendant had been fully and fairly heard, the president turned the image of truth, which was hung to the golden chain round his neck, toward the person whose cause was found to be just," by which he seemed to intimate that truth was on his side.
AElian, in his Hist. Var., lib. xxxiv., gives the same account. "The chief justice or president," he says, "was always a priest, of a venerable age and acknowledged probity. Ειχε δε και αγαλμα περι τον αυχενα εκ σαπφειρου λιθου, και εκαλειτο αγαλμα ΑΛΗΘΕΙΑ. And he had an image which was called TRUTH engraved on a sapphire, and hung about his neck with a gold chain."
Peter du Val mentions a mummy which he saw at Cairo, in Egypt, round the neck of which was a chain, having a golden plate suspended, which lay on the breast of the person, and on which was engraved the figure of a bird. This person was supposed to have been one of the supreme judges; and in all likelihood the bird, of what kind he does not mention, was the emblem of truth, justice, or innocence.
I have now before me paintings, taken on the spot by a native Chinese, of the different courts in China where criminal causes were tried. In these the judge always appears with a piece of embroidery on his breast, on which a white bird of the ardea or heron kind is represented, with expanded wings. All these seem to have been derived from the same source, both among the Hebrews, the Egyptians, and the Chinese. And it is certainly not impossible that the two latter might have borrowed the notion and use of the breastplate of judgment from the Hebrews, as it was in use among them long before we have any account of its use either among the Egyptians or Chinese. The different mandarins have a breast-piece of this kind.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Exo 28:30. The Urim and Thummim — By which…
Exo 28:30. The Urim and Thummim — By which the will of God was made known in doubtful cases, was put in this breast-plate, which is therefore called the breast-plate of judgment. Urim and Thummim signify light and integrity, or lights and perfections: many conjectures there are among the learned what they were: we have no reason to think they were any thing that Moses was to make, more than what was before ordered; so that either God made them himself, and gave them to Moses, for him to put into the breast-plate when other things were prepared; or, as is most probable, no more is meant but a declaration of the further use of what was already ordered to be made. The words may be read thus: And thou shalt give, or add, to the breast-plate of judgment, the illuminations and perfections, and they shall be upon the heart of Aaron — That is, he shall be endued with a power of knowing and making known the mind of God in all difficult cases, relative either to the civil or ecclesiastical state. Their government was a theocracy; God was their king, the high-priest was, under God, their ruler, this Urim and Thummim were his cabinet council: probably Moses wrote upon the breast-plate, or wove into it, these words, Urim and Thummim, to signify that the high-priest, having on him this breast-plate, and asking counsel of God in any emergency, should be directed to those measures which God would own. If he were standing before the ark, probably he received instructions from off the mercy-seat, as Moses did, Exo 25:22. If he were at a distance from the ark, as Abiathar was when he inquired of the Lord for David, (1Sa 23:6,) then the answer was given either by a voice from heaven, or by an impulse upon the mind of the high-priest, which last is perhaps intimated in that expression, He shall bear the judgment of the children of Israel upon his heart. This oracle was of great use to Israel. Joshua consulted it, (Num 27:21,) and it is likely, the judges after him. It was lost in the captivity, and never retrieved after. Indeed, according to the Jewish doctors, as Calmet observes, the custom of consulting God by Urim and Thummim continued no longer than under the tabernacle; for under the first temple, they say, (the temple of Solomon,) God spake by the prophets, and under the second temple, or after the captivity of Babylon, by bath koll, or the daughter of the voice, by which they mean a voice sent from heaven, as that which was heard at the baptism of Christ, at his transfiguration, and that mentioned Joh 12:28.
This Urim and Thummim, whatever they were, and in whatever way the will of God was made known by them, were no more than a shadow of good things to come, and the substance is Christ. He is our oracle; by him God in these last days makes known himself and his mind to us. Divine revelation centres in him, and comes to us through him; he is the light, the true light, the faithful witness; and from him we receive the Spirit of truth, who leads us into all truth. The joining of the breast-plate to the ephod signifies, that his prophetical office was founded on his priesthood; and it was by the merit of his death that he purchased this honour for himself, and this favour for us. It was the Lamb that had been slain that was worthy to take the book, and to open the seals, Rev 5:9.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Doctrine and truth. Hebrew Urim and Thummim: illuminations and…
Doctrine and truth. Hebrew Urim and Thummim: illuminations and perfections. These words, written on the rational, seem to signify the light of doctrine, and the integrity of life, with which the priests of God ought to approach to him. (Challoner) --- Aurim means things brilliant, "declarations," Septuagint, and thomim, "perfections," or "truths." Some imagine, that God required the stones of the rational to be of the utmost brilliancy and perfection; Oleaster and Josephus (Antiquities iii. 8,) say, it was by the appearance of those stones that the high priest was enlightened, when he consulted God. If God approved of what was in agitation, they assumed a surprising brightness, as well as those on the high priest’s shoulders. But this had not happened for 200 years before he began his history. The Urim and Thummim were not in the second temple, 1 Esdras ii. 63. Some think these words were engraven on the stones in the rational. Whether God explained his will by articulate sounds, as (Matthew iii. 17,) this is my beloved son, or internally instructed the high priest, when he was consulted, cannot be determined. (Calmet) --- St. Chrysostom is of the former opinion. "If any thing was to be known, a voice came from between the cherubim, from the propitiatory, to declare what would happen." As the Jews lost the propitiatory, when they were led captives to Babylon, it seems they never afterwards obtained this privilege of having an oracle. God sometimes instructed them by his prophets. But, for a long time, none had appeared; and all might attend more earnestly to the voice of the Messias. (Tirinus) --- Judgment. He shall be the supreme judge in religious matters, and must strive to pass sentence according to the dictates of my law, with truth. (Haydock) --- The chief judge in Egypt wore a golden chain, hanging from the neck on the breast, to which was attached the image of Truth, on a sapphire stone. Olian (Var. Hist. xxxiv. 14,) also observes, that this office was always held by a venerable and honest priest.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain thou shalt put in the breastplate of judgment the…
thou shalt put in the breastplate of judgment the Urim and Thummim--The words signify "lights" and "perfections"; and nothing more is meant than the precious stones of the breastplate already described (compare Exo 39:8-21; Lev 8:8). They received the name because the bearing of them qualified the high priest to consult the divine oracle on all public or national emergencies, by going into the holy place--standing close before the veil and putting his hand upon the Urim and Thummim, he conveyed a petition from the people and asked counsel of God, who, as the Sovereign of Israel, gave response from the midst of His glory. Little, however, is known about them. But it may be remarked that Egyptian judges wore on the breast of their official robes a representation of Justice, and the high priest in Israel long officiated also as a judge; so that some think the Urim and Thummim had a reference to his judicial functions.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 30. The Urim and the Thummim — Volumes have…
30. The Urim and the Thummim — Volumes have been written upon the significance of these mysterious words, but no one has succeeded in clearing the subject of its mystery. This verse shows that they should not be identified with the twelve stones mentioned above, (17-20,) but that they were something additional put in the breastplate; that is, according to the simplest import of the words, given or placed in the fold implied in the language of Exo_28:16. This seems to have been in the form of a case or bag fitted to receive these special treasures. That they were some material things, like small pieces of wood or stone, is the most probable inference, but not a word have we anywhere from which we may judge of their form or size. They were formally delivered to Aaron along with the breastplate when he was consecrated to the high priest’s office, (Lev_8:8,) and were employed in asking counsel or judgment from Jehovah in respect to the going out or coming in of the children of Israel. Num_27:21. That they thus served to determine important movements may be inferred from 1Sa_22:15; 1Sa_23:9-12; 1Sa_28:6; 1Sa_30:7-8; 2Sa_2:1; but in what form or manner answers from Jehovah were obtained no one is able now to explain. They no longer existed after the exile, except as traditions of the past, and as possible means for solving difficulties which might again be restored to Israel in the good providence of God. Ezr_2:63; Neh_7:65. Comp. Hos_3:4.
The Hebrew words are in the plural, and according to their simplest etymology mean lights and perfections. The Septuagint translates by words in the singular, meaning revelation and truth. They have been conjectured to have been small images, like the teraphim of patriarchal times, (see Gen_31:19,) and granted to the Israelites as a substitute for these, which they had persisted in retaining for purposes of divination. Thus it is supposed divine wisdom accommodated itself to the weakness and superstitions of the people, but after the word of prophecy arose in Israel these lower forms of communication gradually ceased. Josephus (Ant., 3:8, 9) evidently identified the Urim and Thummim with the twelve stones above described, and says that they indicated the divine will or favor by giving out a brilliancy and splendour that were not natural to them at other times. Later rabbinical writers held that letters were inscribed upon these stones, and the divine answer was given by means of the letters, which became luminous one after another, so as thus to spell out words. Others have maintained that the high priest, when inquiring by these stones, was wont to stand in the holy place before the vail, and fix his gaze intently on them until he was seized by the spirit of prophecy, and distinctly heard the divine revelation proceeding from the glory of the Lord. According to Michaelis, (Commentaries on Laws of Moses, vol. i, p. 261,) the Urim and Thummim were “three very ancient stones, which the Israelites before the time of Moses used as lots, one of them marked with an affirmative, a second with a negative, and the third blank or neutral.” Without adopting this particular view of the number and marking of the stones, many later writers have adopted the opinion that they were employed in some form of casting lots. Certainly, the casting of lots to ascertain some matter of uncertainty is often referred to, (comp. Lev_16:8; Num_26:55; Jos_18:8; 1Sa_14:41-42,) but in such a way as not to suggest that inquiry through Urim and Thummim was thus performed, but rather the contrary. For why should such casting of lots have been resorted to if the Urim and Thummim already existed, and were given for the same purpose and were employed in the same manner?
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It is manifest that all these notions of the form and use of the mysterious stones are purely conjectural, and no degree of certainty or authority attaches to any one of them. All that the Scripture affirms is, that they were some objects put in the breastplate of judgment, and were upon Aaron’s heart when he officiated in the holy place before the Lord. As the prophet received the divine revelation in a vision or in a dream, and as Moses was honoured by receiving it in still more open ways, (Num_12:6-8,) it is not improbable that the high priest was granted special and extraordinary revelations through some visible media, and as the anointed minister of the holiest places bore these sacred signs and media as witnesses of the judgment of the children of Israel upon his heart before the Lord continually. They were a perpetual sign and symbol of his being a chosen medium of communication between God and the people.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 30. The Urim and Thummim. These are to be…
30. The Urim and Thummim. These are to be put into the pouch of judgement: they are consequently something quite distinct from the jewels in front of it (v. 17), with which they have often been identified; and from the manner in which they are mentioned elsewhere (esp. 1Sa_14:41) there can be little doubt that they were two sacred lots, used for the purpose of ascertaining the Divine will on questions of national importance. We do not know their size or the material of which they were made: they are not described, but introduced as something well known. See further p. 313 f.
the judgement of &c.] The Urim and Thummim are so called as the means by which a Divine judgement, or decision, might be obtained on matters of national importance. Cf. Num_27:21 (P).
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On the Urim and Thummim
In addition to Exo_28:30, the Urim and Thummim are mentioned in the ||, Lev_8:8, and (the Urim alone) in Num_27:21 (both P: here Eleazar is to determine for Joshua by their help when Israel is to ‘go out’ and ‘come in’); in the Blessing attributed to Moses, Deu_33:8 (as a privileged possession of the priestly tribe), in 1Sa_28:6 (the Urim alone,—Jehovah answered Saul ‘neither by dreams, nor by Urim, nor by prophets’), in Ezr_2:63 = Neh_7:65 (‘till a priest should rise up with Urim and Thummim,’ implying they were lost in the post-exilic age); and esp. in the original Heb. text of 1Sa_14:41, presupposed by the LXX. which throws the greatest light upon the manner in which they were used, ‘And Saul said, O Jehovah, the God of Israel, why hast thou not answered thy servant this day? If the iniquity be in me or in Jonathan my son, give Urim; and if it be in thy people Israel, give Thummim. And Jonathan and Saul were taken by lot, but the people escaped.’ (The Heb. words rendered in RVm. = A.V. ‘Give a perfect (lot)’ are a mutilated fragment of the longer text preserved in LXX., thâmim, ‘perfect,’ differing from ‘Thummim’ only in vocalization.) The priest who cast the lots on this occasion was evidently Ahijah, who just before (vv. 3, 18 RVm.) is mentioned as ‘bearing’ (above, p. 313) an ephod; and a comparison of the other passages in 1 Sam. in which the priest asks for a Divine decision with the help of the ephod, makes it probable that on these occasions also the Urim and Thummim, though not actually mentioned, were in fact employed: see 1Sa_14:18 (read as RVm.), 19, 37, Exo_23:10-12 (see v. 6), Exo_30:7-8. After David’s time the Urim and Thummim are not mentioned in the history; and though we are naturally not in a position to say that they were never resorted to, yet the increasing importance of the prophets as announcers of the Divine will, and the more spiritual conceptions of God which their teaching brought with it, make it probable that their use fell more and more into abeyance. But the possession of the sacred lots was an ancient and prized prerogative of the priestly caste (Deu_33:8); the right of using them was doubtless jealously maintained by the chief priest till—through whatever cause—they were lost (Ezr_2:63); and so they naturally found a place in P’s description of the high priest’s official dress, and their original institution was referred back to Moses.
The etymological meaning of ‘Urim and Thummim’ is uncertain. Regarded as two Heb. words, they would naturally signify Lights and Perfections; but as giving the original sense of the expression, this explanation is anything but satisfactory. It is possible that the words are the Hebraized forms of two originally Babylonian technical terms. The LXX. usually express Urim by either δῆλοι (sc. λίθοι), i.e. ‘visible, manifest (stones),’—and so in the Greek text of Sir_33:3 (codd. א A and RV.), Sir_45:10,—or δήλωσις, ‘manifestation, declaration’; and Thummim by ἀλήθεια, ‘truth’ (cf. Sir_45:10): the former rend is a paraphrase of ‘Lights’: the latter—as the translators lived in Egypt—may have been suggested to them by the fact that in Egypt the judge presiding at a trial wore, suspended from his neck, an image of Tme, the Egyptian goddess of truth (Wilk.-B. i. 296, iii. 183 f.; Diod. i. 48, 75). For further particulars on the whole subject, see Kennedy in DB., and Moore in EB., s.v.
31–35 (cf. Exo_39:22-26). The robe of the ephod. This was a long violet robe woven in one piece, put on by being drawn over the head, with arm-holes (but without sleeves), and with pomegranates worked in colours, and small golden bells, arranged alternately as a border, round the bottom of the skirt
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (30) Thou shalt put in the breastplate of judgment…
(30) Thou shalt put in the breastplate of judgment the Urim and the Thummim.—Comp. Lev_8:8. The expression used is identical with that employed in Exo_25:15; Exo_25:21 with respect to putting the Two Tables into the Ark of the Covenant, and can scarcely have any other meaning than the literal placing of one thing inside another. It has been already shown (see Note on Exo_28:16) that the breastplate was a bag, and so capable of being used as a receptacle. The words “Urim and Thummim” mean literally, “lights and perfections,” or, if the plural be one of dignity, “light and perfection” (Aquila and Symmachus translate by φωτισμοὶ καὶ τελειότητεϛ; the LXX., by ἡ δήλωσιϛ καὶ ἡ ἀλήθεια; the Vulg. by doctrina et veritas). The question arises, what do these two words, as here used, designate? Do they designate material objects; if so, what objects? In favour of their designating material objects are (1) the expressions, “thou shalt put in the breastplate the Urim and the Thummim,” “they shall be upon Aaron’s heart,” “he put in the breastplate the Urim and the Thummim” (Lev_8:8); (2) the fact that the words are accompanied by the article, on this, the first mention of them, as if they were familiar objects, well known at the time to the people generally; and (3) the explanations of Philo and Josephus, which, while they differ in all other respects, agree in this, that material objects are intended. But, if so, what objects? The two sides of the breastplate, says Philo (De Monarch., ii. 5). But these were not “put in” the breastplate after it was complete, as implied in Exo_28:30; Lev_8:8. The twelve jewels, says Josephus; but the present passage, taken in conjunction with Exo_28:17-21, distinguishes the Urim and Thummim from them. Some small objects which the bag of the breastplate could hold, and with which the people had long been familiar, can alone answer the requirements of the case. Most modern critics are thus far agreed; but when the further question is asked, what were these objects? The greatest difference appears. Diamonds, cut and uncut; slips of metal, marked with “yes” and “no”; lots, of some kind or other; and small images, like the teraphim (Gen_31:19), are among the suggestions. A very slight examination of the arguments by which these various views are supported is sufficient to show that certainty on the subject is unattainable. Probability, however, seems on the whole to be in favour of a connection between divination by teraphim and consultation of God by Urim and Thummim (Jdg_17:5; Jdg_18:14; Jdg_18:17; Jdg_18:20; Hos_3:4), whence it is reasonable to conclude that the Urim and Thummim were small images, by which God had been consulted in the past, and by which Moses was now authorised to state that He would be consulted in the future. How the consultation was made, and the decision given, is a question still more obscure than that which has been just considered, and one which seems to the present writer to admit of no solution. The reader who is curious upon the point may be referred to Dean Plumptre’s article on “Urim and Thummim,” in Dr. W. Smith’s Dictionary of the Bible, where the views propounded are ingenious, if not altogether satisfactory.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Thou shalt put in the breast-plate of judgment the…
Thou shalt put in the breast-plate of judgment the Urim and the Thummim. The words Urim and Thummim mean respectively "Lights "and" Perfections," or perhaps "Light" and "Perfection the plural form being merely a plural of honour. They were well translated by Aquila and Symmachus, fwtismoi kaithtev: less well by the LXX hJ dhlwsiv kaiqeia: still worse by the Vulgate, Doctrina et Veritas. What exactly the two words represented is doubtful in the extreme. It has been supposed by some that they were not material objects, but a method by which God communicated his will; e.g. , a miraculous light, or a miraculous voice. But such things as these could not have been put by Moses either "in," or "on the breastplate of judgment." Modern critics are generally agreed that the Urim and Thummim must have been material objects of one kind or another. The objects suggested are
1. The engraved stones of the breast-plate.
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2. Two small images, like the teraphim.
3. A gold plate, engraved with the name of Jehovah.
4. Three plates or slips; one blank, one engraved with "yes," andone with "no.
5. Diamonds, cut and uncut, with marks engraved on them.
Against the first of these views it is urged with very great force that the present passage shows the Urim and Thummim to be something quite distinct from the breast-plate something which was to be added to the breast-plate after all the stones had been set in it; and which Aaron was to bear upon his breast in addition to the breast-plate and its jewels (compare ver. 29 with ver. 30). Against the fourth and fifth, it is sufficient to observe that they are pure conjectures, without any basis of authority, either in Scripture or tradition. The second and the third remain. The third has important Jewish names in its favour, but is open to the objection that it makes a single object correspond to both words. The second alone seems to have any basis in Scripture, which certainly connects the use of teraphim with the use of an ephod. (Jud_1:17:5 18:14, 17, 20; Hos_3:4) On the whole, while admitting that there is no sufficient evidence to determine the question, we incline to regard the Urim and Thummim as small images, kept in the bag of the "breast-plate" (ver. 16), by means of which the high priest gave a decision when he was consulted. How the decision was arrived at, is an even more difficult problem than the one which we have attempted to solve. Some suppose the two images to have been used as lots, one giving an affirmative and the other a negative answer. Others imagine, that by gazing attentively upon them, and fixing his thoughts on the qualities which they symbolised illumination and perfection the high priest was thrown into an ecstatic state which enabled him to prophesy aright. The notion has even been started, that an angel spoke by their lips, and answered any question that was put to them. The truth seems to be that no theory on the subject can be more than a theory quite arbitrary and conjectural neither Scripture nor tradition furnishing any hint on the matter. If we knew how men divined from teraphim (2Ki_23:24; Eze_21:21; Zec_10:2) we might thence obtain some inkling of the truth, since there is much probability in the view, that the teraphim were employed as an unauthorised substitute for the Urim and Thummim. (see Jud_1:17:5 18:5, 6, 14-20) But the method of this divination is wholly unknown. It is not however likely to have been a mere casting of lots, which is a very simple process, and requires no images; nor can this explanation of the decision by Urim and Thummim be regarded as having probability m its favour. Perhaps, of all the theories, that which supposes the Urim and Thummim to have been objects gazed at by the high priest until he entered the ecstatic state, is the least objectionable. It must not, however, be considered an essential part of this theory, that the material objects were derived from the religion of Egypt (Plumptre). The objects must have been well known to Moses and to those for whom he wrote; otherwise, they could not have been introduced, without any account of their nature, as," The Urim" and "The Thummim." They had probably been long possessed and consulted by the nation, which was accustomed to believe that it received enlightenment from them. Perhaps they were a sort of teraphim, but unconnected with any idolatrous worship. It is quite conceivable that an old usage, hitherto un-authorised, but not debased by any flagrant corruption, should have been adopted by Divine command into the Mosaic ritual, purified of any evil that attached to it, and consecrated to an important purpose.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The Urim and the Thummim.
Exo_28:30
The Urim and the Thummim.
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The Urim and Thummim
A very great mystery hangs over those two words--the Urim and the Thummim--commonly translated light and perfection--in the Septuagint version, manifestation and truth,--and in the Vulgate, doctrine and truth. But until there shall stand up a priest with Urim and Thummim, we are told, both in Ezra and Nehemiah, it will remain a mystery. And as a mystery we must view it.
I. The stones representing the Church, that were borne upon the high priests breast and the high priests shoulders, connect themselves with the Urim and the Thummim. In some way or other, it is quite clear that God was pleased to reveal His will in connection with these twelve stones. In what way it is very difficult to determine. There are these possible interpretations. It may be that it pleased God at certain times to throw a miraculous light upon these twelve different coloured stones, which did in some way write His mind; either by the initiatory letters, or by some signs which were familiar to the high priest, God did, by the means of these twelve precious stones, representing the twelve tribes, convey His will to the high priest--that he might again convey it to the people. But the closest investigation that has been given to the subject does not lead to that conclusion--and those who are the most competent to speak do not adopt that interpretation. It has been rather supposed that these stones were not made themselves the channels or the mediums by which God conveyed His will, but that they accredited, as it were, and empowered the high priest, when he was before God, authenticated the high priest, that then God seeing him in the fulness of his priesthood, was pleased to convey spiritually and not materially by these stones to his mind what God had in His own mind upon the subject that was transferred to him for consultation.
II. Consider now practically what is that which is to us the Urim and Thummim?--and how should we consult God, and obtain our answers?
1. And here let me speak to you of the very great importance of going to God very often consultingly. In prayer, pray consultingly--in reading, read consultingly. Always consult God first, before you ask any man--if possible, before you ask yourself. Before you go to a thought, if possible, ask God to take the initiative--ask God first to speak even before your own heart speaks.
2. You must be very careful, whenever you go to consult God, that there are two conditions.
(1) That your mind is not pre-occupied, that you be free, that you do not bring pre-conceived and settled ideas, and then ask God to fall in with your view. You will be surprised, if you examine your own hearts, how very generally you do that. You have settled what you wish, and then you go to God to persuade God, as it were, to follow your design. Try to go to God as the blank sheet, that God will write there, upon a mind quite free, His own entire will.
(2) And again, it is quite essential, if you will have answers to your consultings of God, that you should have thoroughly and honestly made up your mind to follow whatever you find to be, believe to be Gods guidance. If you do not go to God with that true determination, you will consult him in vain.
(3) If we are to attain Urim and Thummim in our consultations with God, we must do it through priest-hood--in the recognition of the priesthood of the Lord Jesus Christ.
III. There are many ways in which God may give us the Urim and Thummim to direct our steps.
1. By a light breaking on some passage of the Bible.
2. By the Spirit of God illuminating our own minds. (J. Vaughan, M. A.)
The Urim and Thummim
We lean to the opinion that the precious stones constituted the Urim and Thummim, but not by reason of any supernatural illumination of the letters, and that the stones rendered the breastplate the ornament or badge which qualified the high priest for making inquiries of Jehovah: They shall be upon Aarons heart when he goeth in before the Lord. The precious stones may have received the collective name of Urim and Thummim:
1. On their own account. Of all earthly objects, these precious stones are the most lustrous, and emit light of themselves. Like the stars they shine in the darkest night, and for that reason they have been called the stars of earth. Are they not, then, well called lights? Thummim signifies perfection. The stones, from their brilliancy, purity, and uncommon beauty, are perhaps the most striking emblems which earthly objects furnish of truth or perfection, and are therefore not inappropriately named Thummim.
2. On account of their being the badge or ornament which it was necessary for the high priest to wear when he consulted Jehovah. The object of the high priest was to get light on some dark subject, or to arrive at the truth on some matter he could not discover otherwise, or to give a righteous decision in cases in which his knowledge or wisdom was deficient, and such as would accord with innocence and justice. For these reasons the gems seem to be appropriately called Urim and Thummim.
3. On account of their representing the children of Israel. The names of all the tribes being on the stones--one name on each--the Israelites might see in these stones an emblem of what it was designed they should become, before they were meet for being worshippers in the heavenly temple; and the high priest might be reminded by them that his mission was to bring the pious Israelite into that state of perfection. Like these gems, man by nature is of the earth earthy. Both have their origin in mother earth. Yet both, when polished, may shine like the stars of the firmament, (W. Brown.)
The Urim and the Thummim
As to the Urim and the Thummim, whether they were precious stones bearing those significant names, or what they were, no one is able at present to decide. Urim means Lights; Thummim, Perfections. These mysterious contents of the breastplate seem to direct our thoughts to the heart of the Lord Jesus, as containing all lights and perfections, all grace and truth, all mercies and righteousness. In Him was light: and He manifested forth that light; He declared the Father. He is the light of the glory of God: all fulness of light dwells in Him. The Septuagint translation Manifestation, is not an inappropriate expression, though rather a paraphrase than a translation. We are told in Eph_5:13, Whatsoever doth make manifest is light. The high priest, with the Urim in his breastplate, became the channel by which God made manifest His counsels. The Lord Jesus, as the great High Priest, makes known the counsels and purposes of God. He is light; and in Him is no darkness at all; so that the mind and will of God can be perfectly revealed to Him, and can by Him be communicated to His saints. He is the brightness or shining forth of Gods glory, the irradiation of God. The Thummim also, or all perfections of truth and holiness, dwell in Him. Light and truth, love and holiness, grace and righteousness are inseparable. Sometimes we find the Urim mentioned, without the Thummim (Num_27:21; 1Sa_28:6). From these two passages it is clear that by means of the Urim, or lights, in the breastplate of the high priest, the counsel, judgment, and prophetic guidance of Jehovah were revealed. In three other passages (Deu_33:8; Ezr_2:63; Neh_7:65), the Urim and Thummim are mentioned together. Urim is also translated fire and fires (Isa_24:15; Isa_31:9; Isa_44:16; Isa_47:14; Isa_50:11; Eze_5:2). In the vision of the Son of Man (Rev_1:12-16), the eyes of the High Priest, in the midst of the seven golden candlesticks, were as a flame of fire. The lights and perfections of God searched into the ways of the seven Churches; and the Priest of the Most High could say, as He addressed each separately, I know thy works, and could give a word of encouragement or of rebuke, according as it was needed. (H. W. Soltau.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain Urim and Thummim
Urim and Thummim
Urim and Thummim, meaning "lights and perfections." Some make these to be simply a collective name for the stones of the breastplate, so that the total effect of the twelve stones is to manifest the "lights and perfections" of Him who is the antitype of the Aaronic high priest. Per contra, Lev 8:8. This would seem to be conclusive that "the Urim and Thummim" are additional to the stones of the breastplate. In use the Urim and Thummim were connected, in some way not clearly expressed, with the ascertainment of the divine will in particular cases; Num 27:21; Deu 33:8; 1Sa 28:6; Ezr 2:63.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 28:30 The Urim and Thummim (Hebrew terms that might…
28:30 The Urim and Thummim (Hebrew terms that might translate as lights [or curses] and perfections) were apparently a pair of stones that were thrown down to get a yes or no answer from God. No physical description of these objects exists; their use is further explained in Num 27:21; Deut 33:8; 1 Sam 28:6; Ezra 2:63; and Neh 7:65.
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