Meaning of URIM AND THUMMIM

"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 several objects of unknown nature included in the ephod of the high priest, and located on the pectoral, a folded piece of fabric that formed a 24 cm square. on the side, and which was carried on 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. The urim and thummim were placed inside the breastplate, which the high priest used to discover the divine will in doubtful cases that concerned the fate of the nation.

They were never used to consult about individuals (Num. 27:21; cf. Josh. 9:14; Judges 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).

As long as he was clothed with the ephod, the high priest could use the urim and thummim in places other than where the ark was located (Judg. 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 obtaining an answer (1 Sam. 14:37; 28:6).

After David, the sacred texts stop mentioning the use of Urim and Thummim. Upon return from exile no priest possessed them (Ezra 2:63; Neh. 7:65).

Josephus claims that its use had not ceased more than 200 years before his time (Ant. 3:8, 9), but the rabbis affirm that in the Temple of Zerubbabel there were neither urim nor thummim. Its use was the prerogative of the high priest, which added to the importance of the tribe of Levi (Deut. 33:8).

Certain commentators have sought an analogy between the insignia worn by the Egyptian high priest, when he administered justice, and the urim and thummim of the Israelite high priest. But this Egyptian insignia has no relationship with the urim and thummim, which served to determine the will of God.

Others confuse the urim, the thummim, and the breastplate, imagining that the intermittent flash of the precious stones, illuminating the engraved stones, would have allowed the high priest to formulate the response. There are only two probable interpretations:

(a) The urim and thummim would have been objects removable from the breastplate, which could have been put on to consult the Lord. This opinion is supported by two mentions of casting lots, in relation to the search for 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 thummim had only symbolic value. Clothed in the ephod, carrying the urim and the thummim, 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 made the will of the Lord known to the people. His revelations would take the place of the Urim and Thummim.