Question XXVII. (marg.) What was the use of the same Urim and Thummim, and what the cause of the names? [the printed marginal numeral is worn — it reads like "XXV"; but by the run of the questions this is the 27th.]

But that use [of the Urim] is this: that through those stones — so shining, and perfect — [God], the author of all light and perfection, might both be asked and might respond; and, responding, He might fill and perfect both the priests and the Prince, and the people, with a certain spiritual light — while He shows them things involved [obscure], explains ambiguous [ones], [and] instructs them concerning [things] to be done or to be omitted; and teaches concerning the way, and the manner of undertaking or perfecting anything. Moreover, those names generally, and that [light] which is in the stones themselves (as I said above) — “light,” and “perfection,” and this which—

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—are in some manner effected by these [stones] themselves, [these names] denote. But this latter [signification] the Greek and Latin interpreters chiefly regarded, when, by those words which before (quest. 23) I set down, they rendered these [names] — so that on that account, with Bellarmine (bk. 4 On the Pontiff, ch. 3), the etymon of those words need not be fabricated, since [it is] not from or and tham — that is, from light and perfection — but from יָרָה [yarah] and אָמַן [aman], that is, “I teach” and “it is true,” [that] he [the interpreter] fetched them. Briefly and clearly the Talmud (Tract. Yoma, ch. 7, near the end, fol. 73b): “Urim — schemeirin eth dibrehen; Thummim — schemaschlimin eth dibrehen” — that is, they are called Urim because they illustrate and illuminate the [things] which are said; Thummim, because they complete and perfect [the things] which are said. Which words R. Azariah also cites (bk. 3, ch. 50, fol. 157), where, however, he also notes [that] it can seem [that] they were called Thummim because they signified the Israelites [to be] perfect. But in the same manner he could have called them “lights,” and thence named them Urim — which [Azariah] does not wish.

But specially [these names] import several [things], which regard partly the praise of God Himself, responding through those stones; partly the instruction of the priests; and [partly] the consolation of the whole Church. But of these [it will be treated] more conveniently where the manner of these shall have been expounded. And that [manner] indeed [is] twofold: namely, of interrogating through these, and of responding.