Exegetical and Hermeneutical Commentary of Exodus 28:30
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.
30. The Urim and Thummim. These are to be put into the pouch of judgement: they are consequently something quite distinct from the jewels in front of it ( v. 17), with which they have often been identified; and from the manner in which they are mentioned elsewhere (esp. 1Sa 14:41) there can be little doubt that they were two sacred lots, used for the purpose of ascertaining the Divine will on questions of national importance. We do not know their size or the material of which they were made: they are not described, but introduced as something well known. See further p. 313 f.
the judgement of &c.] The Urim and Thummim are so called as the means by which a Divine judgement, or decision, might be obtained on matters of national importance. Cf. Num 27:21 (P).
On the Urim and Thummim
In addition to Exo 28:30, the Urim and Thummim are mentioned in the ||, Lev 8:8, and (the Urim alone) in Num 27:21 (both P: here Eleazar is to determine for Joshua by their help when Israel is to ‘go out’ and ‘come in’); in the Blessing attributed to Moses, Deu 33:8 (as a privileged possession of the priestly tribe), in 1Sa 28:6 (the Urim alone, Jehovah answered Saul ‘neither by dreams, nor by Urim, nor by prophets’), in Ezr 2:63 = Neh 7:65 (‘till a priest should rise up with Urim and Thummim,’ implying they were lost in the post-exilic age); and esp. in the original Heb. text of 1Sa 14:41, presupposed by the LXX. which throws the greatest light upon the manner in which they were used, ‘And Saul said, O Jehovah, the God of Israel, why hast thou not answered thy servant this day? If the iniquity be in me or in Jonathan my son, give Urim; and if it be in thy people Israel, give Thummim. And Jonathan and Saul were taken by lot, but the people escaped.’ (The Heb. words rendered in RVm. = A.V. ‘Give a perfect (lot)’ are a mutilated fragment of the longer text preserved in LXX., thmim, ‘perfect,’ differing from ‘Thummim’ only in vocalization.) The priest who cast the lots on this occasion was evidently Ahijah, who just before ( vv. 3, 18 RVm.) is mentioned as ‘bearing’ (above, p. 313) an ephod; and a comparison of the other passages in 1 Sam. in which the priest asks for a Divine decision with the help of the ephod, makes it probable that on these occasions also the Urim and Thummim, though not actually mentioned, were in fact employed: see 1Sa 14:18 (read as RVm.), 19, 37, Exo 23:10-12 (see v. 6), Exo 30:7-8. After David’s time the Urim and Thummim are not mentioned in the history; and though we are naturally not in a position to say that they were never resorted to, yet the increasing importance of the prophets as announcers of the Divine will, and the more spiritual conceptions of God which their teaching brought with it, make it probable that their use fell more and more into abeyance. But the possession of the sacred lots was an ancient and prized prerogative of the priestly caste (Deu 33:8); the right of using them was doubtless jealously maintained by the chief priest till through whatever cause they were lost (Ezr 2:63); and so they naturally found a place in P’s description of the high priest’s official dress, and their original institution was referred back to Moses.
The etymological meaning of ‘Urim and Thummim’ is uncertain. Regarded as two Heb. words, they would naturally signify Lights and Perfections; but as giving the original sense of the expression, this explanation is anything but satisfactory. It is possible that the words are the Hebraized forms of two originally Babylonian technical terms. The LXX. usually express Urim by either (sc. ), i.e. ‘visible, manifest (stones),’ and so in the Greek text of Sir 33:3 (codd. A and RV.), Sir 45:10 , or , ‘manifestation, declaration’; and Thummim by , ‘truth’ (cf. Sir 45:10 ): the former rend is a paraphrase of ‘Lights’: the latter as the translators lived in Egypt may have been suggested to them by the fact that in Egypt the judge presiding at a trial wore, suspended from his neck, an image of Tme, the Egyptian goddess of truth (Wilk.-B. i. 296, iii. 183 f.; Diod. i. 48, 75). For further particulars on the whole subject, see Kennedy in DB., and Moore in EB., s.v.
31 35 (cf. Exo 39:22-26). The robe of the ephod. This was a long violet robe woven in one piece, put on by being drawn over the head, with arm-holes (but without sleeves), and with pomegranates worked in colours, and small golden bells, arranged alternately as a border, round the bottom of the skirt
Fuente: The Cambridge Bible for Schools and Colleges
Exo 28:30
The Urim and the Thummim.
The Urim and Thummim
A very great mystery hangs over those two words–the Urim and the Thummim–commonly translated light and perfection–in the Septuagint version, manifestation and truth,–and in the Vulgate, doctrine and truth. But until there shall stand up a priest with Urim and Thummim, we are told, both in Ezra and Nehemiah, it will remain a mystery. And as a mystery we must view it.
I. The stones representing the Church, that were borne upon the high priests breast and the high priests shoulders, connect themselves with the Urim and the Thummim. In some way or other, it is quite clear that God was pleased to reveal His will in connection with these twelve stones. In what way it is very difficult to determine. There are these possible interpretations. It may be that it pleased God at certain times to throw a miraculous light upon these twelve different coloured stones, which did in some way write His mind; either by the initiatory letters, or by some signs which were familiar to the high priest, God did, by the means of these twelve precious stones, representing the twelve tribes, convey His will to the high priest–that he might again convey it to the people. But the closest investigation that has been given to the subject does not lead to that conclusion–and those who are the most competent to speak do not adopt that interpretation. It has been rather supposed that these stones were not made themselves the channels or the mediums by which God conveyed His will, but that they accredited, as it were, and empowered the high priest, when he was before God, authenticated the high priest, that then God seeing him in the fulness of his priesthood, was pleased to convey spiritually and not materially by these stones to his mind what God had in His own mind upon the subject that was transferred to him for consultation.
II. Consider now practically what is that which is to us the Urim and Thummim?–and how should we consult God, and obtain our answers?
1. And here let me speak to you of the very great importance of going to God very often consultingly. In prayer, pray consultingly–in reading, read consultingly. Always consult God first, before you ask any man–if possible, before you ask yourself. Before you go to a thought, if possible, ask God to take the initiative–ask God first to speak even before your own heart speaks.
2. You must be very careful, whenever you go to consult God, that there are two conditions.
(1) That your mind is not pre-occupied, that you be free, that you do not bring pre-conceived and settled ideas, and then ask God to fall in with your view. You will be surprised, if you examine your own hearts, how very generally you do that. You have settled what you wish, and then you go to God to persuade God, as it were, to follow your design. Try to go to God as the blank sheet, that God will write there, upon a mind quite free, His own entire will.
(2) And again, it is quite essential, if you will have answers to your consultings of God, that you should have thoroughly and honestly made up your mind to follow whatever you find to be, believe to be Gods guidance. If you do not go to God with that true determination, you will consult him in vain.
(3) If we are to attain Urim and Thummim in our consultations with God, we must do it through priest-hood–in the recognition of the priesthood of the Lord Jesus Christ.
III. There are many ways in which God may give us the Urim and Thummim to direct our steps.
1. By a light breaking on some passage of the Bible.
2. By the Spirit of God illuminating our own minds. (J. Vaughan, M. A.)
The Urim and Thummim
We lean to the opinion that the precious stones constituted the Urim and Thummim, but not by reason of any supernatural illumination of the letters, and that the stones rendered the breastplate the ornament or badge which qualified the high priest for making inquiries of Jehovah: They shall be upon Aarons heart when he goeth in before the Lord. The precious stones may have received the collective name of Urim and Thummim:
1. On their own account. Of all earthly objects, these precious stones are the most lustrous, and emit light of themselves. Like the stars they shine in the darkest night, and for that reason they have been called the stars of earth. Are they not, then, well called lights? Thummim signifies perfection. The stones, from their brilliancy, purity, and uncommon beauty, are perhaps the most striking emblems which earthly objects furnish of truth or perfection, and are therefore not inappropriately named Thummim.
2. On account of their being the badge or ornament which it was necessary for the high priest to wear when he consulted Jehovah. The object of the high priest was to get light on some dark subject, or to arrive at the truth on some matter he could not discover otherwise, or to give a righteous decision in cases in which his knowledge or wisdom was deficient, and such as would accord with innocence and justice. For these reasons the gems seem to be appropriately called Urim and Thummim.
3. On account of their representing the children of Israel. The names of all the tribes being on the stones–one name on each–the Israelites might see in these stones an emblem of what it was designed they should become, before they were meet for being worshippers in the heavenly temple; and the high priest might be reminded by them that his mission was to bring the pious Israelite into that state of perfection. Like these gems, man by nature is of the earth earthy. Both have their origin in mother earth. Yet both, when polished, may shine like the stars of the firmament, (W. Brown.)
The Urim and the Thummim
As to the Urim and the Thummim, whether they were precious stones bearing those significant names, or what they were, no one is able at present to decide. Urim means Lights; Thummim, Perfections. These mysterious contents of the breastplate seem to direct our thoughts to the heart of the Lord Jesus, as containing all lights and perfections, all grace and truth, all mercies and righteousness. In Him was light: and He manifested forth that light; He declared the Father. He is the light of the glory of God: all fulness of light dwells in Him. The Septuagint translation Manifestation, is not an inappropriate expression, though rather a paraphrase than a translation. We are told in Eph 5:13, Whatsoever doth make manifest is light. The high priest, with the Urim in his breastplate, became the channel by which God made manifest His counsels. The Lord Jesus, as the great High Priest, makes known the counsels and purposes of God. He is light; and in Him is no darkness at all; so that the mind and will of God can be perfectly revealed to Him, and can by Him be communicated to His saints. He is the brightness or shining forth of Gods glory, the irradiation of God. The Thummim also, or all perfections of truth and holiness, dwell in Him. Light and truth, love and holiness, grace and righteousness are inseparable. Sometimes we find the Urim mentioned, without the Thummim (Num 27:21; 1Sa 28:6). From these two passages it is clear that by means of the Urim, or lights, in the breastplate of the high priest, the counsel, judgment, and prophetic guidance of Jehovah were revealed. In three other passages (Deu 33:8; Ezr 2:63; Neh 7:65), the Urim and Thummim are mentioned together. Urim is also translated fire and fires (Isa 24:15; Isa 31:9; Isa 44:16; Isa 47:14; Isa 50:11; Eze 5:2). In the vision of the Son of Man (Rev 1:12-16), the eyes of the High Priest, in the midst of the seven golden candlesticks, were as a flame of fire. The lights and perfections of God searched into the ways of the seven Churches; and the Priest of the Most High could say, as He addressed each separately, I know thy works, and could give a word of encouragement or of rebuke, according as it was needed. (H. W. Soltau.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 30. 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 urim signifies LIGHTS, and the word 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, c. 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 , 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, c., c., 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: [Samaritan] 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 Nu 27:18, Nu 27:21; Jdg 1:1; Jdg 20:18, Jdg 20:28; 1Sa 23:9-12; 1Sa 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 aloh, GO, rose up or became prominent in the names on the breastplate; ain, from the name of Simeon, lamed from the name of Levi, and 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: ‘ . “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. lxxv., 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. , . 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The words Urim and Thummim confessedly signify light, or illuminations and perfections, which may be understood either of two differing things, the one noting the knowledge, the other the perfection, to wit, of virtues and graces, which were required in the high priest, and which were in Christ in an eminent degree, and from him alone communicated to his people; or of one and the same thing, noting perfect light or illumination, by a figure called hendyadis, oft used in Scripture, as Deu 16:18; Mat 4:16, compared with Job 10:21; Joh 3:5; Act 17:25, compared with Gen 2:7. Which may seem probable,
1. Because the great use of this instrument was to give light and direction in dubious and difficult cases, and not to confer any other perfection upon any person.
2. Because sometimes both these words and things are expressed only by one of them, and that is by Urim, Num 27:21; 1Sa 28:6, which signifies lights. And the name seems to be given from the effect, because hence the Israelites had clear light, and perfect or certain direction in dark and doubtful matters. But the great question is, what this Urim and Thummim was, and in what manner God answered by it; which God having on purpose concealed from us, and not set down the matter or form of it, as he hath done of all the other particulars, it may seem curiosity and presumption for men solicitously to inquire, and positively to determine. Many conceive it was nothing else but the twelve precious stones, wherein the names of the twelve tribes were engraven, and that the answer of God was composed out of those letters which either show more brightly, or thrust themselves further outward, than the rest did; which seems a frivolous and ungrounded conjecture, both because all the letters of the alphabet were not there, and so all answers could not be given by them; and because it was shut up within the duplicature of the breastplate, and therefore could not be seen by the high priest; and there is not a word to signify that he was to take it out thence, and look upon it, but rather the contrary is evident. And that this Urim and Thummim are not the same thing with those twelve stones may be easily proved:
1. Because the stones were set and engraven in the breastplate, Exo 28:17,21, this was only put into it, which is a word of quite different and more loose and large signification, and therefore probably doth not design the same thing.
2. It is not likely that in such a brief account of the sacred utensils the same command would be repeated again, especially in more dark and general words than it was mentioned before. And how could Moses now put it in, when the workmen had fastened it there before? or why should he be required to put it in the breastplate, when it was fastened to it already, and could not without violence be taken from it?
3. Because the stones were put in by the workmen, Exo 39:10, the Urim and Thummim by Moses himself, Lev 8:8. It is objected, that where the stones are mentioned there is no mention of Urim and Thummim, as Exo 29, and that where the Urim and Thummim are mentioned there is no mention of the stones, as Lev 8:8, which shows they were one and the same thing. But that is not necessary, and there is an evident reason of both those omissions; of the former, Exo 39, because he mentions only those things which were made by the workmen, whereas the Urium and Thummim seems to have been made immediately by God, or by Moses with Gods direction; of the latter, Le 8, because the stones are implied in the breastplate as a part of it, and being fastened to it, whereas there he only mentions what was put in by Moses himself. There are other conjectures, as that it; as the name Jehovah, or some visible representations, &c. But such conjectures are as easily denied as affirmed. It is therefore more modest and reasonable to be silent where God is silent, than to indulge ourselves in boundless and groundless fancies. It may suffice us to know that this was a singular piece of Divine workmanship, which the high priest was obliged to wear upon solemn occasions, as one of the conditions upon which God engaged to give him answers; which answers God might give to him either by inward suggestion to his mind, or by a vocal expression to his ear. But which of those ways, or whether by any other way, it is needless now to search, and impossible certainly to discover.
The judgment of the children of Israel. A short speech. As the testimony is oft put for the ark of the testimony, so is the judgment here for the breastplate of judgment, i.e. that breastplate which declared the judgment, or oracle, or mind of God to the Israelites in those cases which they brought to the Lord.
Before the Lord continually, i.e. at all times when he shall appear before the Lord in the holy place.
Fuente: English Annotations on the Holy Bible by Matthew Poole
30. thou shalt put in thebreastplate of judgment the Urim and ThummimThe words signify”lights” and “perfections”; and nothing more ismeant than the precious stones of the breastplate already described(compare Exo 39:8-21;Lev 8:8). They received the namebecause the bearing of them qualified the high priest to consult thedivine oracle on all public or national emergencies, by going intothe holy placestanding close before the veil and putting his handupon the Urim and Thummim, he conveyed a petition from the people andasked counsel of God, who, as the Sovereign of Israel, gave responsefrom the midst of His glory. Little, however, is known about them.But it may be remarked that Egyptian judges wore on the breast oftheir official robes a representation of Justice, and the high priestin Israel long officiated also as a judge; so that some think theUrim and Thummim had a reference to his judicial functions.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And thou shall put in the breastplate of judgment the Urim and the Thummim,…. What these interpreters are at a loss about, both Jewish and Christian; some have confessed their ignorance of them, have conjectured they were only these two words and put in the duplicature of the breastplate; that the name of Jehovah, with other divine were put there and so called; and some have that they were little images, the same with the teraphim, the high priest carried in the folds of breastplate, by which consultation was made; others have thought them to be a work purely divine, of Jehovah’s putting there; for my own part I am to follow Josephus x, who takes them to be the same with the twelve stones; and it is observable that where the stones are mentioned nothing is said of the Urim and Thummim, and where the Urim and Thummim are observed, no notice is taken of the stones, see Ex 39:10 the use of these was to have the names of the children of Israel engraven upon them, and so be borne on the heart of Aaron when he went into the holy place, as is here said of the Urim and Thummim; and that consultation might be made by them in matters of moment and difficulty, as appears from various other passages of the Scripture,
Nu 27:21 and but in what manner this was done, and in what way the answer was given and understood, are not easily accounted for: some say, by the brightness or protuberance of the letters on the stones; others, by the shining and splendour of the stones, which is more probable; others, by an inward impression on the mind of the priest; and others, by an articulate voice, which seems best of all: the Septuagint render these two words “manifestation and truth”; and Aelianus y reports, that the chief and oldest among the Egyptian priests and judges wore an image of a sapphire stone about his neck, which they called “truth”: and, according to Diodorus Siculus z, this image was of more precious stones than one; for he says, the president in the Egyptian courts of judicature had on his neck, hanging on a golden chain, an image of precious stones, which they called truth: but there is no reason to believe that this custom was as ancient as the times of the Israelites in Egypt, or that they borrowed this from them; but rather, that the Egyptians did this in imitation of what the high priest among the Jews wore, which they might learn from the Jews in Solomon’s time, or in later ages; the words Urim and Thummim signify “lights and perfections”, agreeably to which is the paraphrase of Jonathan;
“Urim, which enlighten their words, and manifest the hidden things of the house of Israel, and Thummim, which perfect their works, by the high priest, who seeks instruction from the Lord by them:”
they were typical of Christ, in whom all lights and perfections are; all light is in him; the light of nature and reason is from him, as the Creator, and is given to every man that comes into the world; the light of grace is with him, and communicated to all his people at conversion, and in all the after degrees and supplies of it; all light and knowledge in divine things is from him, the knowledge of God, of himself, and of the Gospel, and the truths of it; and the light of glory will be from him: all the perfections of deity, the whole fulness of the Godhead, all human perfections, which make him as man in all things like unto us, but far exceeding us; as Mediator, all the blessings and promises of the covenant are in him; all the gifts of the Spirit, and a fulness of all grace; there are in him perfect righteousness, perfect holiness, all light, life, strength, wisdom, joy, and comfort a: and these stones, or Urim and Thummim, may be an emblem also of the saints, being made light and perfect righteousness in Christ, from whom they have both:
and they shall be upon Aaron’s heart, when he goeth in before the Lord; either into the holy or into the most holy place, just as the names of the children of Israel on the stones are said to be,
[See comments on Ex 28:29],
and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually; not only bear their names and remember their cases, make intercession for them, and represent their persons, in all which he was a type of Christ, but bear their judgment, have that at heart, and administer it unto them; and in all doubtful and difficult cases inquire of God what was fit and right to do for them, or for them to do: so Christ has the government of his people both at heart and in his hands; all judgment is committed to him, and he is the righteousness of his people now, and will be their Judge hereafter.
x Antiqu. l. 3. c. 7. sect. 5. y Var. Hist. l. 14. c. 34. z Bibliothec. l. 1. p. 68. a See a Discourse of mine, called Levi’s Urim and Thummim, found with Christ, &c. published in 1725.
Fuente: John Gill’s Exposition of the Entire Bible
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 , 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 , the phrase is constantly used to denote putting or laying one thing into another, and never (not even in 1Sa 6:8 and 2Sa 11:16) merely placing one thing upon or against another. For this, 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 (or ) , i.e., revelation and truth. This expresses with tolerable accuracy the meaning of Urim ( light, illumination), but Thummim ( ) means integritas , inviolability, perfection, and not . The rendering given by Symm. and Theod., viz., , 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 of sapphire-stones, or the of precious stones, which was worn by the Egyptian high priest suspended by a golden chain, and called ( Aelian. var. hist. 14, 34; Diod. Sic. i. 48, 75), sufficiently explains the rendering , 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 , which the Egyptian 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 ( 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verse 30:
The breastplate was made of linen that had been doubled, likely to form a pocket. In this were placed two objects used in determining God’s will: (1) Urim, orim, lights; and (2) Thummin, tummin, perfection. These objects are not described anywhere in Scripture. They were likely stones of some kind, by which God revealed His will to the high priest, and thus to the people. The fact that they are not here described implies that the people were familiar with them.
Fuente: Garner-Howes Baptist Commentary
30. And thou shalt put in the breastplate. From these words some infer that the Urim and Thummim were distinct from the whole work, which is before described; others think that they were the twelve stones, because no mention will be made of them when Moses relates that the whole was completed. But nothing is more probable, as I have already said, than that on the breastplate itself some representation was given of light in doctrine, and of entire uprightness of life; and therefore after Moses has called it “the breastplate of judgment,” he also speaks of it as “the judgment of the children of Israel;” by which expression he means a certain and defined system, or an absolutely perfect rule, to which the children of Israel ought to direct and conform themselves.
Fuente: Calvin’s Complete Commentary
(30) Thou shalt put in the breastplate of judgment the Urim and the Thummim.Comp. Lev. 8:8. The expression used is identical with that employed in Exo. 25:15; Exo. 25:21 with respect to putting the Two Tables into the Ark of the Covenant, and can scarcely have any other meaning than the literal placing of one thing inside another. It has been already shown (see Note on Exo. 28:16) that the breastplate was a bag, and so capable of being used as a receptacle. The words Urim and Thummim mean literally, lights and perfections, or, if the plural be one of dignity, light and perfection (Aquila and Symmachus translate by ; the LXX., by ; the Vulg. by doctrina et veritas). The question arises, what do these two words, as here used, designate? Do they designate material objects; if so, what objects? In favour of their designating material objects are (1) the expressions, thou shalt put in the breastplate the Urim and the Thummim, they shall be upon Aarons heart, he put in the breastplate the Urim and the Thummim (Lev. 8:8); (2) the fact that the words are accompanied by the article, on this, the first mention of them, as if they were familiar objects, well known at the time to the people generally; and (3) the explanations of Philo and Josephus, which, while they differ in all other respects, agree in this, that material objects are intended. But, if so, what objects? The two sides of the breastplate, says Philo (De Monarch., ii. 5). But these were not put in the breastplate after it was complete, as implied in Exo. 28:30; Lev. 8:8. The twelve jewels, says Josephus; but the present passage, taken in conjunction with Exo. 28:17-21, distinguishes the Urim and Thummim from them. Some small objects which the bag of the breastplate could hold, and with which the people had long been familiar, can alone answer the requirements of the case. Most modern critics are thus far agreed; but when the further question is asked, what were these objects? The greatest difference appears. Diamonds, cut and uncut; slips of metal, marked with yes and no; lots, of some kind or other; and small images, like the teraphim (Gen. 31:19), are among the suggestions. A very slight examination of the arguments by which these various views are supported is sufficient to show that certainty on the subject is unattainable. Probability, however, seems on the whole to be in favour of a connection between divination by teraphim and consultation of God by Urim and Thummim (Jdg. 17:5; Jdg. 18:14; Jdg. 18:17; Jdg. 18:20; Hos. 3:4), whence it is reasonable to conclude that the Urim and Thummim were small images, by which God had been consulted in the past, and by which Moses was now authorised to state that He would be consulted in the future. How the consultation was made, and the decision given, is a question still more obscure than that which has been just considered, and one which seems to the present writer to admit of no solution. The reader who is curious upon the point may be referred to Dean Plumptres article on Urim and Thummim, in Dr. W. Smiths Dictionary of the Bible, where the views propounded are ingenious, if not altogether satisfactory.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. The Urim and the Thummim Volumes have been written upon the significance of these mysterious words, but no one has succeeded in clearing the subject of its mystery . This verse shows that they should not be identified with the twelve stones mentioned above, (17-20,) but that they were something additional put in the breastplate; that is, according to the simplest import of the words, given or placed in the fold implied in the language of Exo 28:16. This seems to have been in the form of a case or bag fitted to receive these special treasures . That they were some material things, like small pieces of wood or stone, is the most probable inference, but not a word have we anywhere from which we may judge of their form or size . They were formally delivered to Aaron along with the breastplate when he was consecrated to the high priest’s office, (Lev 8:8,) and were employed in asking counsel or judgment from Jehovah in respect to the going out or coming in of the children of Israel. Num 27:21. That they thus served to determine important movements may be inferred from 1Sa 22:15; 1Sa 23:9-12; 1Sa 28:6; 1Sa 30:7-8 ; 2Sa 2:1; but in what form or manner answers from Jehovah were obtained no one is able now to explain . They no longer existed after the exile, except as traditions of the past, and as possible means for solving difficulties which might again be restored to Israel in the good providence of God . Ezr 2:63; Neh 7:65. Comp . Hos 3:4.
The Hebrew words are in the plural, and according to their simplest etymology mean lights and perfections. The Septuagint translates by words in the singular, meaning revelation and truth. They have been conjectured to have been small images, like the teraphim of patriarchal times, (see Gen 31:19,) and granted to the Israelites as a substitute for these, which they had persisted in retaining for purposes of divination . Thus it is supposed divine wisdom accommodated itself to the weakness and superstitions of the people, but after the word of prophecy arose in Israel these lower forms of communication gradually ceased . Josephus ( Ant . , 3: 8, 9) evidently identified the Urim and Thummim with the twelve stones above described, and says that they indicated the divine will or favor by giving out a brilliancy and splendour that were not natural to them at other times. Later rabbinical writers held that letters were inscribed upon these stones, and the divine answer was given by means of the letters, which became luminous one after another, so as thus to spell out words. Others have maintained that the high priest, when inquiring by these stones, was wont to stand in the holy place before the vail, and fix his gaze intently on them until he was seized by the spirit of prophecy, and distinctly heard the divine revelation proceeding from the glory of the Lord. According to Michaelis, ( Commentaries on Laws of Moses, vol. i, p. 261,) the Urim and Thummim were “three very ancient stones, which the Israelites before the time of Moses used as lots, one of them marked with an affirmative, a second with a negative, and the third blank or neutral.” Without adopting this particular view of the number and marking of the stones, many later writers have adopted the opinion that they were employed in some form of casting lots. Certainly, the casting of lots to ascertain some matter of uncertainty is often referred to, (comp. Lev 16:8; Num 26:55; Jos 18:8; 1Sa 14:41-42,) but in such a way as not to suggest that inquiry through Urim and Thummim was thus performed, but rather the contrary. For why should such casting of lots have been resorted to if the Urim and Thummim already existed, and were given for the same purpose and were employed in the same manner?
It is manifest that all these notions of the form and use of the mysterious stones are purely conjectural, and no degree of certainty or authority attaches to any one of them. All that the Scripture affirms is, that they were some objects put in the breastplate of judgment, and were upon Aaron’s heart when he officiated in the holy place before the Lord. As the prophet received the divine revelation in a vision or in a dream, and as Moses was honoured by receiving it in still more open ways, (Num 12:6-8,) it is not improbable that the high priest was granted special and extraordinary revelations through some visible media, and as the anointed minister of the holiest places bore these sacred signs and media as witnesses of the judgment of the children of Israel upon his heart before the Lord continually. They were a perpetual sign and symbol of his being a chosen medium of communication between God and the people.
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 28:30. Thou shalt put in the breast-plate of judgement the Urim and the Thummim Urim and Thummim, lights and perfections, are mentioned here, and in Lev 8:8 as put into the breast-plate of the high-priest. That these did, in some manner or other, give prophetical or oracular answers from Jehovah, is disputed by none who pretend to believe the authority of the Scriptures; being evidently proved from Num 27:21. 1Sa 28:6 and elsewhere. But the two great questions relating to them are, first, of what form and substance these Urim and Thummim were? And, secondly, how or in what manner prophetic answers were delivered by them? Not to trouble the reader with rabbinical dreams, or what seem evidently to be erroneous opinions on this subject, we shall endeavour to clear both these points from the Scriptures themselves: 1st, As to their form and substance, it seems highly probable that they were no other than the twelve precious stones inserted into the high-priest’s breast-plate, Exo 28:17, &c. on which were engraven the names of the twelve tribes of Israel; for, first, it is written, Exo 28:29. Aaron shall bear the names of the children of Israel (viz. those engraven on the stones) in the breast-plate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually. And, to enjoin this the more strongly, the same is expressed in the present verse: and thou shalt put in the breast-plate of judgment the Urim and the Thummim, and they shall be upon Aaron’s heart when he goeth in before the Lord: And [or So] Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually. Who, that compares these two verses attentively together, but must see that the Urim and Thummim are the substance or matter upon which the names were engraven? Secondly, In the description of the high-priest’s breast-plate, given ch. Exo 28:9, &c. the Urim and Thummim are not mentioned, but the rows of stones are; and, on the contrary, in the description, Lev 8:8 the Urim and Thummim are mentioned by name, and the stones not: therefore it is probable that the Urim and Thummim, and the precious stones, are only different names for the same thing. Thirdly, If the Urim and Thummim be not the same with the precious stones, then we must say that Moses, who has so particularly described the most minute things relating to the high-priest’s dress, has given us no description at all of this most stupendous part of it; which seems highly improbable. As to the second question, How or in what manner prophetic answers were delivered by Urim and Thummim? It seems determined beyond dispute, that it was by an audible voice (as at other times, Num 7:89.); for, when David consulted the Lord by the ephod of Abiathar, we read, 1Sa 23:11. The Lord [ amar] said, He will come down: so again, Exo 28:12 compare also 1Sa 30:7-8. 2Sa 2:1. Jdg 1:1-2; Jdg 20:18. Thus, then, it was the LORD who returned answer by an audible voice, when the priest presented himself before him, adorned with the Urim and the Thummim. Who can doubt but that the typical high-priest’s appearing continually before the LORD, with the names of the children of Israel upon his heart, prefigured the appearing of the real High-Priest in the presence of God as Intercessor for ever in behalf of the true Israel, even of all those who come unto God by him? Who can doubt but that Jehovah’s being sometimes (see 1Sa 28:6.) pleased to answer by Urim and Thummim, was a shadow of that Spirit of truth and prophecy which was to be inherent in Jehovah incarnate? See Deu 33:8. There was a remarkable imitation of this sacred ornament among the Egyptians: for we learn from Diodorus and AElian, that “their chief-priest, who was also their supreme judge in civil matters, wore about his neck by a golden chain an ornament of precious stones called TRUTH, (, the very word by which the LXX render Thummim, in this verse and Lev 8:8.) and that a cause was not opened till the supreme judge had put on this ornament.” It seems probable, that the Egyptians carried off this, as well as other sacred rites, from the dispersion at Babel; and the supposed priority of it to the time of giving the law, will account for Moses’s first making mention of it in this place as of a thing well known. Thus far Parkhurst. To what this author has said I would just add, that many very learned men deliver it as their opinion, that the words might be rendered, thou shalt put therein stones which are shining and perfect; and they quote Josephus, (Antiq. b. 3: ch. 8.) who maintains, that the Urim and Thummim were nothing else than the precious stones themselves in the high-priest’s breast-plate. We would also observe, that the question, how or in what manner prophetic answers were delivered by Urim and Thummim, seems not altogether properly put; as there are no proofs that the Urim and Thummim, separately considered, ever gave answers. The high-priest, wearing the ephod, received answers from God; and so far as he could not receive answers without it, so far answers, may be said to have been given by that ephod, or by the breast-plate, as a part for the whole. We would just observe too, that there is no proof that the Egyptian ornament, mentioned above, was so old as the time of Moses: Herodotus has not mentioned it; and as, after the time of Moses, it was not unknown in other countries, so the Egyptians might have derived it from him. Let it however, after all, be noted, that the Egyptian priests wore not this badge when they ministered about sacred things, but when they sat as judges in the civil courts. Calmet observes, that the custom of consulting God by Urim and Thummim continued no longer, according to the Jewish doctors, than under the tabernacle. It is a maxim among them, that the Holy Spirit spake to the children of Israel by Urim and Thummim, while the tabernacle remained; and under the first temple, i.e. the temple of Solomon, by the prophets; and under the second temple, or after the captivity of Babylon, by Bathkol or the daughter of the voice; by which they mean a voice sent from heaven, as that which was heard at the baptism of Christ, and at his transfiguration: Mat 3:17; Mat 17:5. Note; The written word of God is now our Urim and Thummim; and when we are enquiring there of his will, he can, and still does, by divine irradiation on our minds, inform and comfort us under every difficulty.
Aaron shall bear the judgement of the children of Israel What is meant by bearing the judgement, is very plain from Exo 28:29 and also 15 where see the note.
Fuente: Commentary on the Holy Bible by Thomas Coke
Concerning this Urim an d Thummim, which mean lights and perfections, no one alive can give any certain account. All that is said of them in scriptures leads to this conclusion, that when the high priest wore them, it was by way of testifying, that the people through him waited for the Lord’s directions. Exo 25:22 . Thus Phinehas, Jdg 20:27-28 . And again Abiathar, 1Sa 23:9-12 , etc. But was not the whole a symbolic reference to the person and offices of the Lord Jesus. Are not all revelations made in and by him? Is he not the gracious medium by whom prayers go up, and answers come down to all his people? Heb 1:2 ; Joh 1:18 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 28:30 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.
Ver. 30. The Urim and the Thummim. ] A distinct thing from the stones and chains; made it was not by the artificers, but given by God to Moses, as were the two tables, and by him put into the breastplate. The very names of Urim and Thummim, – lights and perfections, – lead us to Christ, in whom is all fulness. In imitation of this Urim and Thummim, the high priest among the Egyptians is reported by Aelian to have worn about his neck a sapphire stone, which was called , truth. a
When he goeth in before the Lord,
a Var, Hist., lib. 14. s. 34.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Urim and Thummim. No command of God to make these. Only told to put (nathan, to give) them in the breastplate, i.e. into the bag of the breastplate (Compare Exo 28:26 and Exo 28:16, also Ch. Exo 39:9 and Exo 39:19). This bag was a doubled part, and the Urim and Thummim were probably two precious stones which were drawn out as a lot to give Jehovah’s judgment. “The lot is cast into the lap (Hebrew bosom); but the whole judgment thereof is of the Lord” (Pro 16:33), Bosom here is put for the clothing or covering over it (compare Exo 4:6, Exo 4:7. Rth 4:16. Chek (bosom) = any hollow thing, as of a chariot, 1Ki 22:35). The Hebrew Minx and Thummim mean “lights” and “per fections”. Probably these are the plurals of majesty, the singular “light” (being put by Metonymy for what is brought to light, i.e. guilt), and “perfection” (put by Metonymy for moral perfection, i.e. innocence). Thus, these two placed in the “bag”, and one drawn out, would give the judicial decision (the name connected with the breastplate, Compare Exo 28:15, above), which would be “of the LORD”. Hence, the breastplate itself was known as “the breastplate of judgment” (Exo 28:15), because, by that, Jehovah’s judgment was obtained whenever it was needed. Hence, when the land was divided “by lot” (Num 26:55, &c.), Eleazar, the high priest, must be present (Num 34:17 (p. Exo 27:21). Jos 17:4). When he would decide it the lot “came up” (Jos 18:11); “came forth” (Jos 19:1); “came out” (Jos 19:17): i.e. “out”, or “forth” from the bag of the ephod. In Ezr 2:61-63 & Neh 7:63-65, no judgment could be given unless the high priest was present with the breastplate, with its bag, with the lots of Urim and Thummim, which gave Jehovah’s decision, “guilty” or “innocent”, “yes” or “no”. The Hebrew for lot is always goral = a stone, except in Deu 32:9, 1Ch 16:18 and Psa 105:11, where it is = hebel -a measuring line, put by Metonymy for the inheritance so measured. In Jos 13:6; Jos 23:4. Eze 45:1; Exo 47:22; Exo 48:29, it is naphal, to fall, put by Metonymy for the inheritance which falls to one from any cause. See all the passages where the Urim and Thummim are mentioned: Exo 28:30. Lev 8:8. Deu 33:8. Num 27:2. 1Sa 28:6. Ezr 2:63. Neh 7:65, and compare especially the notes on Num 26:55, and 1Sa 14:4.
Fuente: Companion Bible Notes, Appendices and Graphics
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; 1Sa 28:6; Ezr 2:63.
Fuente: Scofield Reference Bible Notes
the Urim and Thummim, the Urim and Thummim, lights and perfections; rendered by the LXX , manifestation and truth; and, by the Vulgate, doctrina et veritas, doctrine and truth. Among the various and contradictory opinions respecting the form and substance of these mysterious appendages, the most probable seems to be that of Josephus, Philo, Bp. Patrick, Parkhurst, and the Jewish writers generally; who state, that they were no other than the twelve precious stones of the high priest’s breastplate. In support of this statement, it is observed:
1. That in the description of the high priest’s breastplate, Exo 39:8, et seq., the Urim and Thummim are not mentioned, but only the rows of stones; and on the contrary, in Lev 8:8, the Urim and Thummim are expressly mentioned, but not a word is said of the four rows of stones.
2. As Moses has given such a particular description of every thing relative to the high priest’s dress, these would certainly have been described had they been different from what was previously mentioned. Lev 8:8, Num 27:21, Deu 33:8, Jdg 1:1, Jdg 20:18, Jdg 20:23, Jdg 20:27, Jdg 20:28, 1Sa 23:9-12, 1Sa 28:6, 1Sa 30:7, 1Sa 30:8, Ezr 2:63, Neh 7:65
bear the judgment: Zec 6:13
upon his heart: 2Co 6:11, 2Co 6:12, 2Co 7:3, 2Co 12:15, Phi 1:7, Phi 1:8, Heb 2:17, Heb 4:15, Heb 9:12, Heb 9:24
Reciprocal: Exo 28:15 – the breastplate Exo 28:29 – in the Jos 9:14 – asked not 1Sa 23:6 – an ephod Son 8:6 – as a seal Joh 11:51 – being
Fuente: The Treasury of Scripture Knowledge
Exo 28:30. 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, or lights and perfections: 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, as is most probable, no more is meant but a declaration of the further 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, relative 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 counsel 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 inquired of the Lord for David, (1Sa 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. Indeed, according to the Jewish doctors, as Calmet observes, the custom of consulting God by Urim and Thummim continued no longer than under the tabernacle; for under the first temple, they say, (the temple of Solomon,) God spake by the prophets, and under the second temple, or after the captivity of Babylon, by bath koll, or the daughter of the voice, by which they mean a voice sent from heaven, as that which was heard at the baptism of Christ, at his transfiguration, and that mentioned Joh 12:28.
This Urim and Thummim, whatever they were, and in whatever way the will of God was made known by them, were no more than 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 centres 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 us into all truth. The joining of the breast-plate to the ephod signifies, 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
28:30 And thou shalt put in the breastplate of judgment the {n} 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.
(n) Urim signifies light, and thummim perfection: declaring that the stones of the breastplate were most clear, and of perfect beauty: by urim also is meant knowledge, and thummim holiness, showing what virtues are required in the priests.