Urim

URIM and Thummim:¹ The literal Signification of these two Words is, according to the Hebrew, Exod. xxviii. 30. Light and Perfection, or, The shining, and the perfect. According to St. Jerome, Doctrine and Judgment: According to the Seventy, Declaration (or Manifestation) and Truth.² Some will have it, that the Urim and Thummim are only Epithets or Explanations of the Stones of the Breast-plate of the High-Priest: As if it were said, ” Thou shalt put therein Stones ” that are shining and perfect.” Others believe that these two Words are rather Egyptian than Hebrew, and that the Seventy have given their true Signification, by rendering them Manifestation and Truth. The Author of Ecclesiasticus expresses himself, Chap. xlv. 12. Vulgat. as if Manifestation and Truth were the Qualities of the High-Priest, who was cloathed with the Ephod: Viri sapientis, judicio & veritate prœditi. The same thing may be seen still more plainly, in the Book of Ezra, Chap. ii. v. 63. according to the Vulgate, Donec surgeret sacerdos doctus atque perfectus; where the Hebrew, and our English Translation, read it, Till there stood up a Priest with Urim and with Thummim.

But Josephus (Antiq. l. 3. c. 8.) and after him several others, as well ancient as modern Authors, maintain, that the Urim and Thummim were nothing else but the precious Stones themselves of the High-Priest’s Breast-plate, which made known the Will of God, by casting an extraordinary Lustre, and thereby manifested the Success of Events to those that consulted them. For when these Stones gave no Lustre, or at least none that was extraordinary, it was then concluded that God did not approve of the Matter in question. Josephus adds, that it was then two hundred Years, at the time of writing his History, since these Stones had left off to shew this Lustre; so that this Oracle had ceased only one hundred and ten or twelve Years before the Birth of Jesus Christ.

Others believe that the Urim and Thummim was something belonging to the Breast-plate, but they are not agreed what it was; and, which is very extraordinary, neither Moses, nor any other sacred Writer, have distinctly expressed what it might be. Epiphanius³ and Suidas think, that besides the twelve Stones of the Breast-plate, there was a Diamond of an extraordinary Beauty; which by the Liveliness of its Lustre, made known to the High-Priest whether the Enterprize in hand was pleasing to God, or no. Procopius, Arias Montanus, and some others, place two Stones therein, besides the twelve mentioned by Moses. But St. Austin⁴ does not approve of these additional Stones, that have been thus foisted into the Breast-plate, without any Proof or Authority. Nor likewise does he admit of that pretended miraculous splendor of these Stones, since the Scripture informs us nothing about the Matter.

St. Cyrill⁵ seems to say, that Manifestation and Truth were written upon two precious Stones, or upon a Plate of Gold; which is an Opinion pretty much followed both by Ancients and Moderns. Others held, that the Words Urim and Thummim were written in Embroidery upon the Breast-plate, between the Rows of the Stones, or upon two Borders; one above, and the other below the Pectoral. The Rabbi Solomon, followed in this by Eugubinus, believes that the Name Jehovah, written upon a Plate of Gold, was what the Scripture here calls Urim and Thummim. Spencer, in his Dissertation upon these Words, believes they were two little Golden Figures which gave Responses,

Vol. III. which were shut up in the Pectoral as in a Purse, and which answered with an articulate Voice, to all such Questions as were put to them by the High-Priest. He supports his opinion by the Authority of St. Jerome, and of Cedrenus among the Ancients; and of some Rabbins, of Cornelius à Lapide, and of Louis de Dieu, among the Moderns. Philo⁶ seems to have had the same Thought: He says, there were upon the Breast-plate two Figures in Embroidery of great Virtue, one of which represented Truth, and the other Manifestation. M. Le Clerc will have it, that Urim and Thummim were the Names of some precious Stones that composed a great Collar, which hung down upon the Breast of the High-Priest; which might be imitated from the Egyptians, among whom the chief Officer of Justice wore about his Neck a Figure of Truth, engraven upon precious Stones, and hanging by a Golden Chain.⁷ Petrus Vallensis,⁸ in a Letter written from Cairo, says, that he saw in Egypt a very ancient Mummy, with a great Collar hanging upon its Breast, the End of which was a Tablet of Gold, whereon might be perceived the Image of a Bird engraven.

It is not easy to say, whether the Hebrews had imitated this from the Egyptians, or whether the Egyptians had taken their Model from the Hebrews; but it may be conjectured, that the Urim and Thummim of the Hebrews might have some relation to this Image of Truth of the Egyptians. However, it is not probable that Moses represented, either in Relief or Embroidery, or Engraving, any Figure of a Man or other Animal: But no ill Consequence can follow from supposing, that he might represent there some mysterious Figure or Hieroglyphick, such as the Cherubims were.

There is a great Diversity of Opinions concerning the Manner in which God was consulted by Urim and Thummim.⁹ It is agreed, first, that this Way of Consultation was used only in Affairs of very great Importance. Secondly, that the High-Priest was the only officiating Minister in this Ceremony; and that for this he was to be cloathed in all his Pontifical Habit; particularly, he was to have on his Pectoral or Rational, to which the Urim and Thummim was affixed. And, thirdly, that he was not allowed to perform this solemn Consultation for a private Person,¹⁰ but only for the King, for the President of the Sanhedrim, for the General of the Ar-

N n my of Israel, or for other publick Persons. And even then not upon any Affair of a private Nature,¹¹ but for things that relate to the publick Welfare of Church or State; in a word, for the common Interest of the twelve Tribes, the Names of which the High-Priest wore in his Pectoral.

When the Urim and Thummim was to be consulted, the High-Priest put on his Robes, and presented himself, not in the Sanctuary, where he could enter but once a Year, but in the Holy Place,¹² before the Curtain that parted the Sanctum from the Sanctuary. There, standing upright, and turning his Face toward the Ark of the Covenant, upon which the Divine Presence reposed, he proposed the Matter for which he had been consulted. Behind him, in a direct Line, at some Distance out of the Sanctum, stood the Person for whom he was consulted, expecting with Humility and Reverence, the Answer that it should please the Lord to give him. The Rabbins think,¹³ that the High-Priest having then his Eyes fixed upon the Stone of the Rational, which was before him, he there read the Answer of the Lord. The Letters that raised themselves out of their Places, and that shined with more than ordinary Lustre, were formed into the Answer desired. For example; when David enquired of God, Whether he should go up to one of the Cities of Judah,¹⁴ it was answered him, Alah, Go up. The three Letters, Ain, Lamed, and He, came out of their Places, as we may say, and raised themselves above the rest, to compose that Word that contained the Answer.

This Notion is very old among the Jews, since Josephus,¹⁵ and Philo,¹⁶ understood it in this Manner, and it was upon their Authority that several of the ancient Fathers¹⁷ have thus explained the Responses that were made by Urim and Thummim. But yet there are some Difficulties herein. First, All the Letters of the Hebrew Alphabet were not found in the Pectoral; there were four wanting, Heth, Teth, Zade, and Koph. To supply these, the Rabbins pretend, that the Names of Abraham, Isaac, and Jacob were also upon the Pectoral; but for all that, Teth would be still wanting. Therefore they say, that this Title also was read there, Colelle-schibte-Israel: See here all the Tribes of Israel. But all this is advanced without Proof, and without the least Probability.

A second Difficulty is this, that tho’ we should admit all that the Hebrew Doctors suggest in this Affair, yet still another thing remains to be explained, which is, by what Rules the High-Priest made a Combination of these Letters, and how he put them together. For it is not said that they came out of their Places, but that they only raised themselves above the rest. Suppose, for example, that any six of the Letters should have swelled and shined with more than ordinary Lustre; how must the High-Priest dispose them, which must be first or last? ‘Tis answer’d, that in this Circumstance he was always inspired and filled with the Spirit of Prophecy; and if it were so, then the Urim and Thummim would have been unnecessary. For why must Miracles be multiplied without any Occasion? The High-Priest need only speak himself, and perhaps the whole Effect of the Urim and Thummim was this, to replenish him with an internal and supernatural Light, which discovered future Events to him, and made him know the Will of God in what was enquired after.

Others think, with a great deal of Probability, that God then gave his Answers in articulate Voices, which were heard within the Sanctuary, and from between the Cherubims, which covered the Ark of the Propitiatory, which is often called The Oracle in Scripture.¹⁸ When the Israelites made Peace with the Gibeonites, they were blamed for not having enquired at the Mouth of the Lord; which insinuates, that he had been used to make his Voice heard, when he was consulted.

2 Sam. xi. 11. 1 Sam. xiv. 18.This Method was probably observed in the Army, and in the Camp of Israel, as well as in the Tabernacle and in the Temple. They took care to carry the Ark of the Covenant along with them in their Military Expeditions, a Tent was pitched for it, and it was consulted in the same manner as in the Tabernacle. The Ark is known to have been in the Camp, with the two Sons of the High-Priest Eli, when it was taken by the Philistines.¹⁹ It was also in Joab’s Army before the City of Rabbah; for Uriah said, The Ark, and Israel, and Judah, abide in Tents, and my Lord Joab, and the Servants of my Lord are encamped in the open Fields. And Saul had doubtless the Ark along with him when he said to Abijah, Bring hither the Ark of God; for the Ark of God was at that time with the Children of Israel.

But the Rabbins have other Notions of it: They maintain, that the Ark of God was never removed out of the Sanctuary; that this happened at that time only, which was so fatal to the Israelites, when the Philistines took it; that upon all other Occasions, where it is said, that the Ark was in the Army, it must be understood of a Chest, wherein they used to put the Ephod, and the Pectoral of the High-Priest, from whence they took them out, when they were to enquire of the Lord by Urim and Thummim. ‘Twas thus that Moses sent Phinehas to make War against the Midiantes, and gave him the Vessels of the Sanctuary along with him, and the Numb. xxxi. 6.sacred Trumpets: That is to say, as Jonathan the Son of Uziel acquaints us, he put into his Hands the Urim and Thummim, that he might consult the Lord upon occasion. So when David says to Abiathar, Applica Ephod, Dress yourself 1 Sam. xxiii. 9.with the Ephod, to consult the Lord for me. Take the Ephod out of the Chest, and begin to enquire of the Lord. They also understand it of that Chest, wherein the holy Ornaments were put, what Uriah says of the Ark of the Lord being under Tents.

To which they add, that in such Cases it was not the High-Priest that went to the Camp, or that consulted God in the Army, but some other Priest. And that he might be qualified for this high Function, he received the holy Unction as well as the High-Priest,²⁰ and was called, The Anointed for the War. This is what the Hebrew Doctors pretend.

But all these Particulars are very much to be suspected. We find no Footsteps in Scripture of any such Chest, or of an Ark sent into the Camp to be the Depository of the High-Priest’s Vestments. We observe there no Traces of that pretended Priest, who was anointed for the War, nor any Prohibition of carrying the Ark into the Army. Besides the two Examples we have produced, the first when it was taken by the Philistines, and the second when Joab was at the Siege of Rabbah; it was also at Gilgal, when Saul sacrificed there,²¹ and bid Abiah to consult the Lord before his Ark. For the sacred Historian adds, The Ark was there with the Children of Israel. When David was forced to quit Jerusalem before the Face of Absalom, the High-Priest Zadok followed him with the Ark; but David sent them back. In the time of King Josiah, the Priests carried the 1 Sam. xv. 24. 2 Chron. xxxv. 2.Ark from Place to Place; but this Prince gave Orders, that it should be laid up in the Sanctuary, and not stirred from thence any more.

Yet we must not pretend that it was absolutely necessary that the Ark should be present, when God was consulted by Urim and Thummim. We know, that David, during the time of his Flight from Saul, consulted the Lord on three different Occasions,²² tho’ the Ark was not in his little Army: That is to say, twice at Keilath, and once at Ziglag. I also think, that the Ark was not in his Custody, when he consulted God a fourth time, after the Death of Saul, to know whether he should go up to make his abode in one of the Cities of Judah? But the Business is to know upon these Occasions, how the Lord was consulted by Urim and Thummim?

The Scripture insinuates, that sometimes this was done in a hurry. Saul seeing all the Camp of the Philistines in a Tumult, and not knowing what Jonathan his Son had done therein, says to the High -Priest,²³ Applica arcam Dei. And as the Priest stretched out his Hands probably to offer up his Petition, and to consult the Lord, Saul says to him, Let down your Hand. And, without staying for an Answer, they cried out, To Arms, and marched against the Enemy. In all this there seems to be but little of Prepation, and but little Ceremony, tho’ the Ark was at hand. But when it was not upon the Spot, probably the Lord was consulted in the King’s domestick Chapel, or in the most private Part of his Tent; and then the Lord made known his Will to the Priest, either by an articulate Voice, as was said before, or by some inward Illumination which enlightened the Mind of the Priest, and inspired him with what he was to say.

It remains to enquire, how long the Custom of consulting God by Urim and Thummim subsisted in Israel. The Rabbins think, that it continued no longer than under the Tabernacle. ‘Tis a Maxim among them, that the Holy Spirit spoke to the Children of Israel by Urim and Thummim while the Tabernacle remained; and under the first Temple, that is, the Temple of Solomon, by the Prophets; and under the second Temple, or after the Captivity of Babylon, by the Bath-col, or the Daughter of the Voice. By this they mean a Voice sent from Heaven, as that which was heard at the Matth. iii. 7.Baptism of Jesus Christ, and at his Transfiguration²⁴

Spencer has adopted this Opinion,²⁵ and endeavours to support it by these two Arguments. The first is, that the Urim and Thummim were a Consequence of the Divine Government, or of the Theocracy of the Hebrews. While the Lord immediately governed his People, it was necessary that there should always be a Means at hand, to consult him, and to have recourse to him. Secondly, that this Method was established to consult God upon Affairs that concerned the common Interest of the whole Nation. But the Theocracy ceased, say they, when the Kingdom became hereditary in the Person and Family of Solomon: The Interests of the Nation ceased to be common, after the Division of Israel into two Monarchies; one governed by Rehoboam, the other by Jeroboam. Lastly, what seems to be more convincing than any Reasons drawn from a Conformity of things, it does not appear from the sacred History, that there are any Footsteps of consulting the Lord by Urim and Thummim, after the Construction of the Temple of Solomon to the time of its Destruction; and after its Destruction, all are agreed, that this was never restored to them again.

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