SMITH: URIM AND THUMMIM
ISBE: URIM AND THUMMIM
BAKER: Urim and Thummim
BRIDGEWAY: URIM AND THUMMIM
Urim And Thummim
NET Glossary: two objects used by the Israelites in the Old Testament for determining God's will; there is no clear evidence of their size or shape or the material from which they were made, but they were stored in a pocket in the high priest's breastpiece
Urim and Thummim [nave]
URIM AND THUMMIM, signifying light and perfection. In the breastplate, Ex. 28:30; Lev. 8:8.Eleazar to ask counsel for Joshua, after the judgment of, Num. 27:21.
Priests only might interpret, Deut. 33:8; Ezra 2:63; Neh. 7:65.
Israelites consult, Judg. 1:1; 20:18, 23.
Withheld answer from King Saul, 1 Sam. 28:6.
URIM AND THUMMIM [smith]
(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." (Ezra 2:63; Nehemiah 7:65) 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, (Exodus 25:16; 28:30) 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. (Exodus 28:15-30) 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. (Leviticus 8:8) They pass from Aaron to Eleazar with the sacred ephod and other pontificalia . (Numbers 20:28) 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. (Numbers 27:21) 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." (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, (1Â Samuel 14:3,18,19; 23:2,4,9,11,12; 28:6; Judges 20:28; 2Â Samuel 5:23) etc., to suppose that the answer was given simply by the word of the Lord to the high priest comp. (John 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.URIM AND THUMMIM [isbe]
URIM AND THUMMIM - u'-rim and thum'-im (ha-'urim weha-tummim (article omitted in Ezr 2:63; Neh 7:65); perhaps "light and perfection," as intensive plurals):1. Definition:
Articles not specifically described, placed in (next to, or on (Hebrew 'el; Septuagint epi; Samaritan-Hebrew `al)) the high priest's breastplate, called the "breast-plate of decision" (English Versions of the Bible, "judgment"). (Ex 28:30; Lev 8:8). Their possession was one of the greatest distinctions conferred upon the priestly family (Dt 33:8; Ecclesiasticus 45:10), and seems to have been connected with the function of the priests as the mouthpiece of Yahweh, as well as with the ceremonial side of the service (Ex 28:30; compare Arabic kahin, "soothsayer").
2. Use in the Old Testament:
Through their use, the nature of which is a matter of conjecture, the divine will was sought in national crises, and apparently the future foretold, guilt or innocence established, and, according to one theory, land divided (Babha' Bathra' 122a; Sanhedrin 16a). Thus, Joshua was to stand before Eleazar who was to inquire for him after the judgment (decision) of the Urim (Nu 27:21). It seems that this means was employed by Joshua in the matter of Achan (Josh 7:14,18) and overlooked in the matter of the Gibeonites (9:14). Though not specifically mentioned, the same means is in all probability referred to in the accounts of the Israelites consulting Yahweh after the death of Joshua in their warfare (Jdg 1:1,2; 20:18,26-28). The Danites in their migration ask counsel of a priest, perhaps in a similar manner (Jdg 18:5,7). It is not impossible that even the prophet Samuel was assisted by the Urim in the selection of a king (1 Sam 10:20-22). During Saul's war with the Philistines, he made inquiry of God with the aid of the priest (1 Sam 14:36,37), Ahijah, the son of Ahitub, who at that time wore the ephod (1 Sam 14:3). Although on two important occasions Yahweh refused to answer Saul through the Urim (1 Sam 14:37; 28:6), it appears (from the Septuagint version of 1 Sam 14:41; see below) that he Used the Urim and Thummim successfully in ascertaining the cause of the divine displeasure. The accusation of Doeg and the answer of the high priest (1 Sam 22:10,13,15) suggest that David began to inquire of Yahweh through the priesthood, even while he was an officer of Saul. After the massacre of the priests in Nob, Abiathar fled to the camp of David (1 Sam 22:20), taking with him the ephod (including apparently the Urim and Thummim, 1 Sam 23:6) which David used frequently during his wanderings (1 Sam 23:2-4,9-12; 30:7,8), and also after the death of Saul (2 Sam 2:1; 5:19,23; 21:1). After the days of David, prophecy was in the ascendancy, and, accordingly, we find no clear record of the use of the Urim and Thummim in the days of the later kings (compare, however, Hos 3:4; Ecclesiasticus 33:3). Still, in post-exilic times we find the difficult question of the ancestral right of certain priests to eat of the most holy things reserved till there would stand up a priest with Urim and with Thummim (Ezr 2:63; Neh 7:65; 1 Esdras 5:40; Sotah 48b).
3. Older (Traditional) Views:
Though Josephus sets the date for the obsolescence of the Urim and Thummim at 200 years before his time, in the days of John Hyrcanus (Ant., III, viii, 9), the Talmud reckons the Urim and Thummim among the things lacking in the second Temple (Sotah 9 10; Yoma' 21b; Yeru Qid. 65b). Both Josephus and the Talmud identify the Urim and Thummim with the stones of the breastplate. The former simply states that the stones shone whenever the shekhinah was present at a sacrifice or when the army proceeded to battle.
"God declared beforehand by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; for so great a splendor shone forth from them before the army began to march, that all the people were sensible of God's being present for their assistance" (Ant., III, viii, 9).
The Talmudic explanation suggests that by the illumination of certain letters the divine will was revealed, and that in order to have a complete alphabet, in addition to the names of the tribes, the breastplate bore the names of the patriarchs, Abraham, Isaac and Jacob. and the words shibhTe yeshurun. A later scholar even suggests that the letters moved from their places to form words (Yoma' 73a,b). Characteristically enough the Talmud prescribes rules and suggestions for the consultation of the non-existing Urim and Thummim: that the one asking must be a man of public importance, that the question must pertain to the public weal; that the priest must face the shekhinah (west); that one question be asked at a time, and so forth (same place).
It is difficult to tell just how much, if anything, of a lingering tradition is reflected in the view that the Urim and Thummim and stones of the breast-plate were identical. In the absence of other ancient clues, however, it is not safe to reject even the guesses of the Jews of the second temple in favor of our own. We do not even know the meaning of the word choshen, so confidently translated "pouch" or "receptacle" by opponents of the older view, without any basis whatever. On the other hand the theory of identification was widespread. Even Philo leans toward it in his De Monarchia, although in his Vita Mosis (iii) he seems to have in mind two small symbols representing Light and Truth embroidered on the cloth of the choshen or hung round the neck of the high priest, similar to the Egyptian symbol of justice. Another very old view is that the Urim and Thummim consisted of a writing containing the Ineffable Name (Pseudo-Jonathan on Ex 28:20; compare Rashi and Nachmanides at the place).
4. Recent (Critical) Views:
The view most generally held today is that the Urim and Thummim were two sacred lots, one indicating an affirmative or favorable answer, the other a negative or unfavorable answer (Michaelis, Ewald, Wellhausen, Robertson Smith, Driver, G. F. Moore, Kennedy, Muss-Arnolt). The chief support of this view is found, not in the Massoretic Text, but in the reconstruction by Wellhausen and Driver of 1 Sam 14:41 ff on the basis of the Septuagint: "If this fault be in me or in Jonathan, my son, give Urim (dos delous), and if it be in thy people Israel, give Thummim (dos hosioteta)." The following sentence clearly suggests the casting of lots, possibly lots on which the names of Saul and Jonathan were written, and "Jonathan" was taken. Efforts have been made to support the view that the Urim and Thummim themselves were sacred lots on the basis of analogous customs among other peoples (e.g. pre-Islamic Arabs (Moore in EB) andBabylonians (W. Muss-Arnolt in Jew Encyclopedia and AJSL, July, 1900)). It must be borne in mind, however, that whatever the lot-theory has to recommend it, it is inconsistent not only with the post-Biblical traditions, but also with the Biblical data. For those who are not inclined to give much weight to the passages connecting the Urim and Thummim with the high priest's apparel (Ex 28:30; Lev 8:8, both "P"), there is of course no difficulty in dissociating the two, in spite of the fact that for the use of this system of divination the one thing necessary in the historical passages on which they rely seems to be the ephod. Still, if we are to think of two lots, one called and possibly marked "Urim" and the other "Thummim," it is difficult to get any meaning from the statement (1 Sam 14:37; 28:6) that Yahweh did not answer Saul on certain occasions, unless indeed we surmise for the occasion the existence of a third nameless blank lot. A more serious difficulty arises from the fact that the answers ascribed to the Urim and Thummim are not always the equivalent of "yes" or "no" (compare Jdg 1:2; 20:18; 1 Sam 22:10; 2 Sam 5:23; 21:1), even if we omit from consideration the instances where an individual is apparently pointed out from all Israel (compare the instances of the detection of Achan and the selection of Saul with that of Jonathan, above).
5. Etymology:
If we turn to etymology for assistance, we are not only on uncertain ground, but when Babylonian and other foreign words are brought in to bolster up a theory abput anything so little understood as the Urim and Thummim, we are on dangerous ground. Thus, Muss-Arnolt is ready with Babylonian words (urtu, "command," and tamitu, "oracular decision"); others suggest tme, the Egyptian image of justice; still others connect Urim with 'arar, to curse," in order to make it an antonym of tummim, "faultlessness." It is generally admitted, however, that, as pointed in the Massoretic Text, the words mean "light" and "perfection," on the basis of which the Talmud (Yoma' 73b) as well as most of the Greek versions translated them (delosis kai aletheia; photismoi kai teleiotetes), although Symmachus in one place (Dt 33:8), who is followed by the Vulgate, connects Urim with the word Torah and understands it to mean "doctrine" (teleiotes kai didache). Though loth to add to the already overburdened list of conjectures about these words, it appears to the present writer that if Urim and Thummim are antonyms, and Urim means "light," it is by no means difficult to connect Thummim with darkness, inasmuch as there is a host of Hebrew stems based on the root -tm, all indicating concealing, closing up, and even darkness (compare ... (see Job 40:13), ... and even and cognate Arabic words in BDB). This explanation would make Urim and Thummim mean "illuminated" and "dark" (compare Caster in Hastings, ERE, IV, 813), and, while fitting well with the ancient theories or traditions, would not be excluded by the recent theory of lots of opposite purport.
Nathan Isaacs
Urim and Thummim [baker]
[N] [T] [S]The terms "Urim" and "Thummim" have traditionally been understood as "light(s)" and "perfection(s)" or as "perfect light." The Urim and Thummim were a means of revelation entrusted to the high priest. No description of them is given. This oracular means apparently consisted of a material object or objects since it was physically stored in the breastpiece of the high priest (Exod 28:30; Lev 8:8). Most scholars today think that the Urim and Thummim were a lot oracle, but this is by no means certain.
Besides being mentioned by their full name (Exod 28:30; Lev 8:8; Ezra 2:63; Neh 7:65; in reverse order with possessives, Deut 33:8), the Urim and Thummim could also be referred to by Urim alone (Num 27:21; 1 Sam 28:6). Sometimes the mention of the ephod (on which the breastpiece housing the Urim and Thummim were fastened) includes a reference to the Urim and Thummim (1 Sam 23:9-12; 30:7-8). Also the verb "inquire of" followed by "the Lord" or "God" when no means of revelation is specified refers to a usage of the Urim and Thummim.
The Urim and Thummim were used at critical moments in the history of God's people when special divine guidance was needed. The civil leader was expected to make use of this means for all important matters for which he needed direction. Although referred to in ezr 2:63 and Nehemiah 7:65, there is no convincing evidence that the Urim and Thummim were used after the time of David.
The reason for the demise of the Urim and Thummim is not explicitly given. Since the Urim and Thummim, in whatever way they functioned, were a physical means of revelation, it appears that God was taking his people away from the easy certainty inherent in a mechanical means of revelation to the more consistent use of prophecy and the Word alone. This would require the more difficult application of the norms for true and false prophecy (Deut 13:1-4; 18:20-22) and thus necessitate a faithful teaching priesthood (Deut 33:10; Mal 2:7).
Although the lot theory has wide support today, there are significant difficulties with so identifying the Urim and Thummim. It is questionable whether the key evidence, the Greek text of 1 Samuel 14:41, is really to be preferred over the Hebrew text. Also, the vocabulary of lot casting is not used, and the answers contain more information than the casting of lots could yield ( 5:23-24). This last point suggests the involvement of prophecy and the divine inspiration of the high priest in giving revelation. It can also be noted that the use of the actual object(s) constituting the Urim and Thummim appears to have been self-authenticating. Even in extremely difficult circumstances, the guidance of the Urim and Thummim is followed (Jud 20:18-28). It could be theorized that a perfect light that miraculously shone from the gem(s) constituting the Urim and Thummim (which belonged to God, Deut 33:8) gave the needed authentication to the actual answer spoken by the high priest under divine inspiration. In this way the judgment of the Urim, the light, may have been given (Nu 27:21). Such authentication would not have been out of place in Old Testament times when special signs were provided more often.
Cornelis Van Dam
See also Priest, Priesthood; Revelation, Idea of
Bibliography. C. Van Dam, ISBE, 4:957-59.
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[N] indicates this entry was also found in Nave's Topical Bible
[T] indicates this entry was also found in Torrey's Topical Textbook
[S] indicates this entry was also found in Smith's Bible Dictionary
URIM AND THUMMIM [bridgeway]
It seems that the Urim and Thummim were small objects that the Israelite high priest kept in the flat pouch (or breastpiece) that he wore on the front of his clothing. They were used to find out God’s will in matters requiring a clear-cut decision.In seeking God’s will through the Urim and Thummim, the priest put a question to God in a form that required an answer of either ‘yes’ or ‘no’. He then took the Urim and Thummim out of the breastpiece to find out the answer. God may have said ‘yes’, ‘no’, or nothing at all (Exod 28:15-30; Num 27:21; 1 Sam 14:41; 23:9-12; 28:6; 30:7-8; Ezra 2:63; Neh 7:65). (Compare, for example, the drawing of two identical coins out of a pouch. Two ‘heads’ means ‘yes’; two ‘tails’ means ‘no’; a ‘head’ and a ‘tail’ means ‘no answer’.)
