Urim and Thummim (Heb. zûrîm and tummîm, literally “lights” and “perfections”; the 2 Hebrew words begin with the first and last letters of the alphabet, respectively). Two objects attached to the breastplate worn by the high priest over the ephod* (Exo 28:30; Lev 8:8). The word “Urim” appears only 2 times (Num 27:21; 1Sa 28:6). The high priest used these 2 objects to find out what the will of God was regarding matters of doubtful possibility, which had to do with the welfare of the nation, generally at the request of the leaders (cf Num 27:21; 1Sa 22: 10). The Bible does not clarify how these objects certified God’s will (see CBA1:660, 661). When the Lord rejected Saul as king, he did not want to communicate with him by this means (1Sa 28:6). Ezr 2:63 and Neh 7:65 indicate that the Lord did not communicate through the Urim and Thummim immediately after the exile, and there is no record that he did so at any time afterward.
Source: Evangelical Bible Dictionary
(Heb., ha†™urim wehatummim, lights and perfections).
Objects not specifically described, perhaps stones placed in the breastplate of the high priest that he wore when he entered the presence of the Lord, and by means of which he assured himself of the will of God in any important matter that affected the nation (Exo 28:30; Lev 8:8; Num 27:21; Neh 7:65). It is uncertain what they were and how they were used. One theory is that they were used to cast lots, like dice, and that the way they fell somehow revealed God’s will (1Sa 10:19-22; 1Sa 14:37-42).
Source: Hispanic World Bible Dictionary
Part of the clothing of the high priest. It was kept inside the breastplate (Lev 8:8), which was in the form of a “pouch” or “sack”, on which were the twelve precious stones, set on its surface, each of which bore the name of one of the tribes of Israel. In this way the high priest bore † œthe judgment of the children of Israel upon his heart before Jehovah † (Exo 28: 15-30). The word “judgment” is related to the U. and the T., which served to inquire God’s will in national affairs.
When the people needed to make a decision, they went to the high priest to consult him “for the judgment of the U. before Jehovah” (Num 27:21). The direct use of U. and T. was reserved for the Levitical priests (Deu 33:8). After the exile, when some priests could not prove their genealogy, they were asked “not to eat of the most holy things, until there was a priest to consult with U. and T.† (Ezr 2:63; Neh 7:65) .
OT narrates that the †¢ephod was used for consulting God. This is because the bag or breastplate was attached to the ephod by means of ribbons. “Making an ephod”, then, in addition to the tunic that is the ephod itself, also meant making a breastplate that would serve for these consultations. Thus, Gideon took the golden earrings of the vanquished Midianites and “made of them an ephod,” which caused Israel to stumble (Jdg 8:26-27). So did a man named † ¢ Micaiah on his own, who † “had a house of gods, and made an ephod and teraphim, and consecrated one of his sons to be a priest † (Judges 17:5).
war situations, it was loaded with the ephod and the pectoral, for consultation purposes. Thus, when Saul was fighting against the Philistines, Ahijah the priest “wore the ephod” (1Sa 14:3). When the priest † ¢ Abiathar went to join David at † ¢ Keila, he † “went down with the ephod in his hand †. It was thus that David was able to consult Jehovah on the course of action that he should take. Apparently the questions were asked so that the answer was ‘yes’ or ‘no’ (1Sa 23:6-12; 1Sa 30:7).
It is known for sure what was the shape of the U. and the T., although many theories have been proposed on the matter. The Jewish tradition says that they were stones in which certain brightnesses appeared when the question was asked. Those lights shaped the answer one way or the other. Others point out that the words U. and T. denote some relation to “casting lots”, which was done on occasions, as in 1Sa 10:20 and Isa 34:17.
Source: Christian Bible Dictionary
type, UTEN
see, HIGH PRIEST
vet, = “lights and perfections”. These two terms frequently appear in reverse order (Deut. 33:8); Urim appears twice in isolation (Num. 27:21; 1 Sam. 28:6). These mysterious terms designate one or more objects of an unknown nature included in the ephod of the high priest, and located in the pectoral, a folded piece of cloth that formed a 24 cm square. sideways, and carried across the chest (Ex. 28:30; Lev. 8:8). On the outside, the breastplate of judgment bore the names of the twelve tribes, engraved on 12 different precious stones, arranged in four rows of three stones each. Inside the pectoral was placed the urim and the thumim, which the high priest used to discover the divine will in doubtful cases concerning the fate of the nation. They were never used to consult about individuals (Num. 27:21; cf. Josh. 9:14; Jud. 1:1; 20:18, 23, 27, 28; 1 Sam. 10:22; 14:36- 42; 22:10, 13; 23:9-12; 28:6; 30:7, 8; 2 Sam. 2:1; 5:19, 23, 24). Provided he was clothed with the ephod, the high priest could use the urim and thummim in places other than where the ark was located (Judges 20:27, 28; 1 Sam. 22:10). The answer was usually very simple, although this was not always the case (1 Sam. 10:22; 2 Sam. 5:23, 24). The interdiction prevented an answer (1 Sam. 14:37; 28:6). After David, the sacred texts cease to mention the use of the urim and the thumim. Upon their return from exile no priest possessed them (Ezra 2:63; Neh. 7:65). Josephus claims that its use had ceased no more than 200 years before his time (Ant. 3:8, 9), but the rabbis assert that in Zerubbabel’s Temple there was neither urim nor thumim. Its use was a prerogative of the high priest, which added to the importance of the tribe of Levi (Dt. 33:8). (See HIGH PRIEST.) Certain commentators have sought an analogy between the insignia worn by the Egyptian high priest, when he meted out justice, and the urim and thummim of the Israelite high priest. But this Egyptian insignia has nothing to do with the urim and thumim, which served to determine the will of God. Others confuse the urim, the thumim, and the breastplate, imagining that the intermittent flash of the precious stones, illuminating the engraved stones, would have enabled the high priest to formulate the answer. There are only two likely interpretations: (a) The urim and thumim would have been removable objects from the breastplate, which could have been thrown away to consult the Lord. This view is supported by two mentions of casting lots, in connection with seeking God’s will through the urim and thummim (1 Sam. 10:19-22; 14:37-42); the text of the LXX favors this interpretation. (b) According to other authorities, the urim and thumim had only a symbolic value. Clothed in the ephod, carrying the urim and the thumim, emblems of light and truth (as his name indicates), the high priest sought to know the will of God, just as the Lord had commanded him. He presented the problem to God in prayer, and the answer was revealed to his spirit. The high priest considered it fair, since the request had been presented following the requirements given by the Lord (Ex. 28:30; Lev. 8:8). His promises guaranteed perfect light and truth. Faith counted on the fulfillment of these promises. Later, it would be the prophets who would make the will of the Lord known to the people. His revelations would take the place of the urim and thumim.
Source: New Illustrated Bible Dictionary
Objects that were used to determine the divine will in matters of national importance for which the answer of Jehovah was necessary.
As recorded in Leviticus 8:8, Moses put the Urim and Thummim on the breastplate after placing it on Aaron. Although the Hebrew preposition that appears translated in this passage by †œin† (†œwithin† , BAS) can communicate the idea of †œover† (AT), the same word is used in Exodus 25:16 when speaking of the placement of the two stone tablets in (†œinside† , Mod) the ark of the covenant. (Ex 31:18) The Urim and Thummim have been supposed to be the twelve stones attached to the breastplate. But this idea has no basis in the biblical text, because in the priestly inauguration ceremony Aaron was put on the complete breastplate with the twelve stones sewn on it, and then the Urim and the Thummim were put on the breastplate. Likewise, a comparison of verses 9, 12, and 30 of Exodus chapter 28 refutes the theory that the Urim and Thummim were the two onyx stones that went on the shoulder pieces of the high priest’s ephod. (Ex 28:9-14) It is evident that these were different objects.
Its use. It is noteworthy that the Urim and Thummim had to be over Aaron’s heart when he stood “before Jehovah,” probably referring to when Aaron stood in the Holy, before the curtain that overlooked the Holy of Holies, to inquire of Jehovah. Their being situated “over Aaron’s heart” seems to indicate that the Urim and Thummim were in the fold or pouch that formed the breastplate. These stones were for “the judgments of the sons of Israel,” and were used when an answer from Jehovah was needed to a question of importance to national leaders and thus to the nation itself. Jehovah, the Lawgiver of Israel, gave an answer to the high priest as to the correct course to follow in any matter. (Ex 28:30.)
David asked Abiathar to use the Urim and Thummim when Abiathar, having escaped a massacre of priests at Nob in which his father had been killed, presented David with the ephod. Apparently it was the ephod of the high priest. (1Sa 22:19, 20; 23:6-15)
Maybe it was luck. From the occasions recorded in the Scriptures in which Jehovah was consulted through the Urim and Thummim, it seems to infer that the question was formulated in such a way that a “yes” or “no” was sufficient for an answer, or, At most, a very short and direct answer. On one occasion (1Sa 28:6) only the Urim is mentioned, although it must be understood that the Thummim was included.
Several biblical commentators believe that the Urim and Thummim were “sacred lots.” (Ex 28:30, LT, note.) Some think that there were three pieces, one with the word “no” written on it, another with the word “yes”, and a third blank. The piece that was removed would give the answer to the question that was posed, unless the one that was blank came out, which would indicate that no answer was given. There are those who think that they could also have been two flat stones, white on one side and black on the other. The stones were thrown, and if the two white faces coincided face up, it meant †œyes† ; if both were…