Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Exodus 28:30 - Strong Concordance

Verse	Translation	Text
Ex 28:30	Strong Concordance	And thou shalt put [05414] in the breastplate [02833] of judgment [04941] the Urim [0224] and the Thummim [08550]; and they shall be upon Aaron's [0175] heart [03820], when he goeth [0935] in before [06440] the LORD [03068]: and Aaron [0175] shall bear [05375] the judgment [04941] of the children [01121] of Israel [03478] upon his heart [03820] before [06440] the LORD [03068] continually [08548].
	King James	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.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
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); (Sa1 28:6); (Ezr 2:63).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Into this choshen Moses was to put the Urim and Thummim, that they might be upon his heart when he came before Jehovah, and that he might thus constantly bear the right (mishpat) of the children of Israel upon his heart before Jehovah. It is evident at once from this, that the Urim and Thummim were to bring the right of the children of Israel before the Lord, and that the breastplate was called choshen mishpat because the Urim and Thummim were in it. Moreover it also follows from the expression אל נתתּ, both here and in Lev 8:8, that the Urim and Thummim were not only distinct from the choshen, but were placed in it, and not merely suspended upon it, as Knobel supposes. For although the lxx have adopted the rendering ἐπιτιθέναι ἐπί, the phrase is constantly used to denote putting or laying one thing into another, and never (not even in Sa1 6:8 and Sa2 11:16) merely placing one thing upon or against another. For this, על נתן is the expression invariably used in the account before us (cf. Exo 28:14 and Exo 28:23.). What the Urim and Thummim really were, cannot be determined with certainty, either from the names themselves, or from any other circumstances connected with them. (Note: The leading opinions and the most important writings upon the subject are given in my Bibl. Archaeol. 39, note 9.) The lxx render the words δήλωσις (or δῆλος) καὶ ἀλήθεια, i.e., revelation and truth. This expresses with tolerable accuracy the meaning of Urim (אוּרים light, illumination), but Thummim (תּמּים) means integritas, inviolability, perfection, and not ἀλήθεια. The rendering given by Symm. and Theod., viz., φωτισμοὶ καὶ τελειώσεις, illumination and completion, is much better; and there is no good ground for giving up this rendering in favour of that of the lxx, since the analogy between the Urim and Thummim and the ἄγαλμα of sapphire-stones, or the ζώδιον of precious stones, which was worn by the Egyptian high priest suspended by a golden chain, and called ἀλήθεια (Aelian. var. hist. 14, 34; Diod. Sic. i. 48, 75), sufficiently explains the rendering ἀλήθεια, which the lxx have given to Thummim, but it by no means warrants Knobel's conclusion, that the Hebrews had adopted the Egyptian names along with the thing itself. The words are therefore to be explained from the Coptic. The Urim and Thummim are analogous, it is true, to the εἰκῶν τῆς ἀληθείας, which the Egyptian ἀρχιδικαστής hung round his neck, but they are by no means identical with it, or to be regarded as two figures which were a symbolical representation of revelation and truth. If Aaron was to bring the right of the children of Israel before Jehovah in the breastplate that was placed upon his breast with the Urim and Thummim, the latter, if they were intended to represent anything, could only be symbolical of the right or rightful condition of Israel. But the words do not warrant any such conclusion. If the Urim and Thummim had been intended to represent any really existing thing, their nature, or the mode of preparing them, would certainly have been described. Now, if we refer to Num 27:21, where Joshua as the commander of the nation is instructed to go to the high priest Eleazar, that the latter may inquire before Jehovah, through the right of Urim, how the whole congregation should walk and act, we can draw no other conclusion, than that the Urim and Thummim are to be regarded as a certain medium, given by the Lord to His people, through which, whenever the congregation required divine illumination to guide its actions, that illumination was guaranteed, and by means of which the rights of Israel, when called in question or endangered, were to be restored, and that this medium was bound up with the official dress of the high priest, though its precise character can no longer be determined. Consequently the Urim and Thummim did not represent the illumination and right of Israel, but were merely a promise of these, a pledge that the Lord would maintain the rights of His people, and give them through the high priest the illumination requisite for their protection. Aaron was to bear the children of Israel upon his heart, in the precious stones to be worn upon his breast with the names of the twelve tribes. The heart, according to the biblical view, is the centre of the spiritual life, - not merely of the willing, desiring, thinking life, but of the emotional life, as the seat of the feelings and affections (see Delitzsch bibl. Psychologie, pp. 203ff.). Hence to bear upon the heart does not merely mean to bear in mind, but denotes "that personal intertwining with the life of another, by virtue of which the high priest, as Philo expresses it, was τοῦ σύμπαντος ἔθνους συγγενὴς καὶ ἀγχιστεὺς κοινός (Spec. leg. ii. 321), and so stood in the deepest sympathy with those for whom he interceded" (Oehler in Herzog's Cycl.). As he entered the holy place with this feeling, and in this attitude, of which the choshen was the symbol, he brought Israel into remembrance before Jehovah that the Lord might accept His people; and when furnished with the Urim and Thummim, he appeared before Jehovah as the advocate of the people's rights, that he might receive for the congregation the illumination required to protect and uphold those rights.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Into this choshen Moses was to put the Urim and Thummim, that they might be upon his heart when he came before Jehovah, and that he might thus constantly bear the right (mishpat) of the children of Israel upon his heart before Jehovah. It is evident at once from this, that the Urim and Thummim were to bring the right of the children of Israel before the Lord, and that the breastplate was called choshen mishpat because the Urim and Thummim were in it. Moreover it also follows from the expression אל נתתּ, both here and in Lev 8:8, that the Urim and Thummim were not only distinct from the choshen, but were placed in it, and not merely suspended upon it, as Knobel supposes. For although the lxx have adopted the rendering ἐπιτιθέναι ἐπί, the phrase is constantly used to denote putting or laying one thing into another, and never (not even in Sa1 6:8 and Sa2 11:16) merely placing one thing upon or against another. For this, על נתן is the expression invariably used in the account before us (cf. Exo 28:14 and Exo 28:23.).

What the Urim and Thummim really were, cannot be determined with certainty, either from the names themselves, or from any other circumstances connected with them.

(Note: The leading opinions and the most important writings upon the subject are given in my Bibl. Archaeol. 39, note 9.)

The lxx render the words δήλωσις (or δῆλος) καὶ ἀλήθεια, i.e., revelation and truth. This expresses with tolerable accuracy the meaning of Urim (אוּרים light, illumination), but Thummim (תּמּים) means integritas, inviolability, perfection, and not ἀλήθεια. The rendering given by Symm. and Theod., viz., φωτισμοὶ καὶ τελειώσεις, illumination and completion, is much better; and there is no good ground for giving up this rendering in favour of that of the lxx, since the analogy between the Urim and Thummim and the ἄγαλμα of sapphire-stones, or the ζώδιον of precious stones, which was worn by the Egyptian high priest suspended by a golden chain, and called ἀλήθεια (Aelian. var. hist. 14, 34; Diod. Sic. i. 48, 75), sufficiently explains the rendering ἀλήθεια, which the lxx have given to Thummim, but it by no means warrants Knobel's conclusion, that the Hebrews had adopted the Egyptian names along with the thing itself. The words are therefore to be explained from the Coptic. The Urim and Thummim are analogous, it is true, to the εἰκῶν τῆς ἀληθείας, which the Egyptian ἀρχιδικαστής hung round his neck, but they are by no means identical with it, or to be regarded as two figures which were a symbolical representation of revelation and truth. If Aaron was to bring the right of the children of Israel before Jehovah in the breastplate that was placed upon his breast with the Urim and Thummim, the latter, if they were intended to represent anything, could only be symbolical of the right or rightful condition of Israel. But the words do not warrant any such conclusion. If the Urim and Thummim had been intended to represent any really existing thing, their nature, or the mode of preparing them, would certainly have been described. Now, if we refer to Num 27:21, where Joshua as the commander of the nation is instructed to go to the high priest Eleazar, that the latter may inquire before Jehovah, through the right of Urim, how the whole congregation should walk and act, we can draw no other conclusion, than that the Urim and Thummim are to be regarded as a certain medium, given by the Lord to His people, through which, whenever the congregation required divine illumination to guide its actions, that illumination was guaranteed, and by means of which the rights of Israel, when called in question or endangered, were to be restored, and that this medium was bound up with the official dress of the high priest, though its precise character can no longer be determined. Consequently the Urim and Thummim did not represent the illumination and right of Israel, but were merely a promise of these, a pledge that the Lord would maintain the rights of His people, and give them through the high priest the illumination requisite for their protection. Aaron was to bear the children of Israel upon his heart, in the precious stones to be worn upon his breast with the names of the twelve tribes. The heart, according to the biblical view, is the centre of the spiritual life, - not merely of the willing, desiring, thinking life, but of the emotional life, as the seat of the feelings and affections (see Delitzsch bibl. Psychologie, pp. 203ff.). Hence to bear upon the heart does not merely mean to bear in mind, but denotes "that personal intertwining with the life of another, by virtue of which the high priest, as Philo expresses it, was τοῦ σύμπαντος ἔθνους συγγενὴς καὶ ἀγχιστεὺς κοινός (Spec. leg. ii. 321), and so stood in the deepest sympathy with those for whom he interceded" (Oehler in Herzog's Cycl.). As he entered the holy place with this feeling, and in this attitude, of which the choshen was the symbol, he brought Israel into remembrance before Jehovah that the Lord might accept His people; and when furnished with the Urim and Thummim, he appeared before Jehovah as the advocate of the people's rights, that he might receive for the congregation the illumination required to protect and uphold those rights.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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 farther 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, Exo 25:22. If he were at a distance from the ark, as Abiathar was when he enquired of the Lord for David, Sa1 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. 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 5:9. The judgment - The breast - plate of judgment: That breast - plate which declared the judgment or mind of God to the Israelites.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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. 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, etc.; 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, etc., etc., 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: 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 Num 27:18, Num 27:21; Jdg 1:1; Jdg 20:18, Jdg 20:28; Sa1 23:9-12; Sa1 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. 75, 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 Commentary on the Whole Bible - Published 1810-1826

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.

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, etc.; 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, etc., etc., 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: 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 Num 27:18, Num 27:21; Jdg 1:1; Jdg 20:18, Jdg 20:28; Sa1 23:9-12; Sa1 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. 75, 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.

Top

⁸ And he put [07760] the breastplate [02833] upon him: also he put [05414] in the breastplate [02833] the Urim [0224] and the Thummim [08550].

⁸ And he made [06213] the breastplate [02833] of cunning [02803] work [04639], like the work [04639] of the ephod [0646]; of gold [02091], blue [08504], and purple [0713], and scarlet [08144] [08438], and fine twined [07806] linen [08336].
⁹ It was foursquare [07251]; they made [06213] the breastplate [02833] double [03717]: a span [02239] was the length [0753] thereof, and a span [02239] the breadth [07341] thereof, being doubled [03717].
¹⁰ And they set [04390] in it four [0702] rows [02905] of stones [068]: the first row [02905] was a sardius [0124], a topaz [06357], and a carbuncle [01304]: this was the first [0259] row [02905].
¹¹ And the second [08145] row [02905], an emerald [05306], a sapphire [05601], and a diamond [03095].
¹² And the third [07992] row [02905], a ligure [03958], an agate [07618], and an amethyst [0306].
¹³ And the fourth [07243] row [02905], a beryl [08658], an onyx [07718], and a jasper [03471]: they were inclosed [04142] in ouches [04865] of gold [02091] in their inclosings [04396].
¹⁴ And the stones [068] were according to the names [08034] of the children [01121] of Israel [03478], twelve [08147] [06240], according to their names [08034], like the engravings [06603] of a signet [02368], every one [0376] with his name [08034], according to the twelve [08147] [06240] tribes [07626].
¹⁵ And they made [06213] upon the breastplate [02833] chains [08333] at the ends [01383], of wreathen [05688] work [04639] of pure [02889] gold [02091].
¹⁶ And they made [06213] two [08147] ouches [04865] of gold [02091], and two [08147] gold [02091] rings [02885]; and put [05414] the two [08147] rings [02885] in the two [08147] ends [07098] of the breastplate [02833].
¹⁷ And they put [05414] the two [08147] wreathen chains [05688] of gold [02091] in the two [08147] rings [02885] on the ends [07098] of the breastplate [02833].
¹⁸ And the two [08147] ends [07098] of the two [08147] wreathen [05688] chains [05688] they fastened [05414] in the two [08147] ouches [04865], and put [05414] them on the shoulderpieces [03802] of the ephod [0646], before [06440] it [04136].
¹⁹ And they made [06213] two [08147] rings [02885] of gold [02091], and put [07760] them on the two [08147] ends [07098] of the breastplate [02833], upon the border [08193] of it, which was on the side [05676] of the ephod [0646] inward [01004].
²⁰ And they made [06213] two [08147] other golden [02091] rings [02885], and put [05414] them on the two [08147] sides [03802] of the ephod [0646] underneath [04295], toward [04136] the forepart [06440] of it, over against [05980] the other coupling [04225] thereof, above [04605] the curious girdle [02805] of the ephod [0646].
²¹ And they did bind [07405] the breastplate [02833] by his rings [02885] unto the rings [02885] of the ephod [0646] with a lace [06616] of blue [08504], that it might be above the curious girdle [02805] of the ephod [0646], and that the breastplate [02833] might not be loosed [02118] from the ephod [0646]; as the LORD [03068] commanded [06680] Moses [04872].

⁶³ And the Tirshatha [08660] said [0559] unto them, that they should not eat [0398] of the most [06944] holy things [06944], till there stood up [05975] a priest [03548] with Urim [0224] and with Thummim [08550].

⁶ And when Saul [07586] enquired [07592] of the LORD [03068], the LORD [03068] answered [06030] him not, neither by dreams [02472], nor by Urim [0224], nor by prophets [05030].

⁸ And of Levi [03878] he said [0559], Let thy Thummim [08550] and thy Urim [0224] be with thy holy [02623] one [0376], whom thou didst prove [05254] at Massah [04532], and with whom thou didst strive [07378] at the waters [04325] of Meribah [04809];

²¹ And he shall stand [05975] before [06440] Eleazar [0499] the priest [03548], who shall ask [07592] counsel for him after the judgment [04941] of Urim [0224] before [06440] the LORD [03068]: at his word [06310] shall they go out [03318], and at his word [06310] they shall come in [0935], both he, and all the children [01121] of Israel [03478] with him, even all the congregation [05712].

⁸ And he put [07760] the breastplate [02833] upon him: also he put [05414] in the breastplate [02833] the Urim [0224] and the Thummim [08550].

²³ And thou shalt make [06213] upon the breastplate [02833] two [08147] rings [02885] of gold [02091], and shalt put [05414] the two [08147] rings [02885] on the two [08147] ends [07098] of the breastplate [02833].

¹⁴ And two [08147] chains [08333] of pure [02889] gold [02091] at the ends [04020]; of wreathen [05688] work [04639] shalt thou make [06213] them, and fasten [05414] the wreathen [05688] chains [08333] to the ouches [04865].

¹⁶ And it came to pass, when Joab [03097] observed [08104] the city [05892], that he assigned [05414] Uriah [0223] unto a place [04725] where he knew [03045] that valiant [02428] men [0582] were.

⁸ And take [03947] the ark [0727] of the LORD [03068], and lay [05414] it upon the cart [05699]; and put [07760] the jewels [03627] of gold [02091], which ye return [07725] him for a trespass offering [0817], in a coffer [0712] by the side [06654] thereof; and send it away [07971], that it may go [01980].

⁸ And he put [07760] the breastplate [02833] upon him: also he put [05414] in the breastplate [02833] the Urim [0224] and the Thummim [08550].

⁹ And [2532] they sung [103] a new [2537] song [5603], saying [3004], Thou art [1488] worthy [514] to take [2983] the book [975], and [2532] to open [455] the seals [4973] thereof [846]: for [3754] thou wast slain [4969], and [2532] hast redeemed [59] us [2248] to God [2316] by [1722] thy [4675] blood [129] out of [1537] every [3956] kindred [5443], and [2532] tongue [1100], and [2532] people [2992], and [2532] nation [1484];

⁶ And it came to pass, when Abiathar [054] the son [01121] of Ahimelech [0288] fled [01272] to David [01732] to Keilah [07084], that he came down [03381] with an ephod [0646] in his hand [03027].

²² And there I will meet [03259] with thee, and I will commune [01696] with thee from above the mercy seat [03727], from between [0996] the two [08147] cherubims [03742] which are upon [05921] the ark [0727] of the testimony [05715], of all things which I will give thee in commandment [06680] unto the children [01121] of Israel [03478].

⁶ And when Saul [07586] enquired [07592] of the LORD [03068], the LORD [03068] answered [06030] him not, neither by dreams [02472], nor by Urim [0224], nor by prophets [05030].

⁹ And David [01732] knew [03045] that Saul [07586] secretly practised [02790] mischief [07451] against him; and he said [0559] to Abiathar [054] the priest [03548], Bring hither [05066] the ephod [0646].
¹⁰ Then said [0559] David [01732], O LORD [03068] God [0430] of Israel [03478], thy servant [05650] hath certainly [08085] heard [08085] that Saul [07586] seeketh [01245] to come [0935] to Keilah [07084], to destroy [07843] the city [05892] for my sake.
¹¹ Will the men [01167] of Keilah [07084] deliver me up [05462] into his hand [03027]? will Saul [07586] come down [03381], as thy servant [05650] hath heard [08085]? O LORD [03068] God [0430] of Israel [03478], I beseech thee, tell [05046] thy servant [05650]. And the LORD [03068] said [0559], He will come down [03381].
¹² Then said [0559] David [01732], Will the men [01167] of Keilah [07084] deliver [05462] me and my men [0582] into the hand [03027] of Saul [07586]? And the LORD [03068] said [0559], They will deliver thee up [05462].

²⁸ And Phinehas [06372], the son [01121] of Eleazar [0499], the son [01121] of Aaron [0175], stood [05975] before [06440] it in those days [03117],) saying [0559], Shall I yet again [03254] go out [03318] to battle [04421] against the children [01121] of Benjamin [01144] my brother [0251], or shall I cease [02308]? And the LORD [03068] said [0559], Go up [05927]; for to morrow [04279] I will deliver [05414] them into thine hand [03027].

¹⁸ And the children [01121] of Israel [03478] arose [06965], and went up [05927] to the house [01004] of God [0430] [01008], and asked [07592] counsel of God [0430], and said [0559], Which [04310] of us shall go up [05927] first [08462] to the battle [04421] against the children [01121] of Benjamin [01144]? And the LORD [03068] said [0559], Judah [03063] shall go up first [08462].

¹ Now after [0310] the death [04194] of Joshua [03091] it came to pass, that the children [01121] of Israel [03478] asked [07592] the LORD [03068], saying [0559], Who shall go up [05927] for us against the Canaanites [03669] first [08462], to fight [03898] against them?

¹⁸ And the LORD [03068] said [0559] unto Moses [04872], Take [03947] thee Joshua [03091] the son [01121] of Nun [05126], a man [0376] in whom is the spirit [07307], and lay [05564] thine hand [03027] upon him;