URIM AND THUMMIM (5-rim and ihile mim), (Heb. haw-oo-reem', lights ; Heb.
veh-hat-toont-meene, perfections), doctrine and truth; Vulg., Doctrina ct reritas).
(1) Meaning of the Words. Hebrew scholars agree that these words are in the plural and mean as above, lights and perfections. There are two principal opinions respecting the Urim and Thum mim. One is, that these words simply denote the four rows of precious stones in the breastplate of the high-priest (Exod. xxviii:3o), and are so called from their brilliancy and perfection ; which stones, in answer to an appeal to God in difficult cases, indicated his mind and will by some super natural appearance (Num. xxvii :21). Thus, as we know that upon each of the stones was to be engraven the name of one of the sons of Jacob, it has been conjectured that the letters forming the divine response became some way or other dis tinguished from the other letters. It has been conjectured by others that the response was given by an audible voice to the high-priest arrayed in full pontificals, and standing in the holy place with his face turned towards the ark. The other principal opinion is. that the Urim and Thum mim were two small oracular images, similar to the Teraphim, personifying revelation and truth, which were placed in the cavity or pouch formed by the folds of the breastplate, and which ut tered oracles by a voice. (See PRIEST, HEBREW PRIESTHOOD; TERAPHIM.) The latter view is Cor roborated by the authority of Philo, and seems to be best supported by external evidence.
(2) Scriptural Usage. The Urim and Thum mim are, however, in the Scripture clearly dis tinguished from the breastplate itself, or from the four rows of gems, unless we can imagine that the breastplate should be so called before the gems, the essential part of it, were put into their place. We observe the like distinction made in the ac count of Aaron's consecration (Lev. viii :8; comp. Ecclus. xlv :to), and by Josephus (Antiq. viii, 3, 8), where he distinguishes the to logeion, or oracle, from the precious stones. The distinc tion indicated in these passages of Scripture is sufficiently clear to withstand the inference which has been derived from comparing Exod. xxviii:
29, with 3o, and Exod. xxxix :8, etc., with Lev. viii:8; namely, that the Urim and Thummim were identical with the gems in the breastplate. In Num. xxvii:2i, the word haworeem alone is used in a brief recapitulatory manner, and, no doubt, including the Thummim, or else, in the general sense of divine revelations, answers, etc., by this method (comp. I Sam. xxviii :6). The usual order is reversed in Deut. xxxiii:8, where it is Thummim and Urim. The last mention of them occurs after the return of the captivity, when `the Tirshatha' decreed that certain claim ants to the rights of the priesthood, but who could not produce their ecclesiastical pedigree, should wait 'till there stood up a priest with Urim and with Thummim,' by whom their claim might be infallibly decided (Ezra ii:63). J. E. D.
neh'shek, a bit ing), an unlawful contract for the loan of money, to be returned again with exorbitant increase.
By of Moses (Lev. xxv:36, 37; Dent. xxiii:19. 2o) the Israelites were forbidden to take usury from their brethren upon the loan of money, victuals, or anything else, not, it has been observed by Michaelis, as if he absolutely and in all cases condemned the practice, for he expressly permitted interest to be taken from strangers, and from the Canaanites (verse 2o), but only out of fa vor to the poorer classes. After the return of the Jews from captivity, they were required by Nehe miah to 'leave off this usury,' which had grown up contrary to law (Ezek. xviii :8, 13, 17), and to re store to their brethren what they had exacted from them-`their lands, their vineyards, their olive yards, and their houses; also the hundredth part of the money, and of the corn, the wine, and the oil' (Neh. v :to, t). Our Savior denounced all extortion, and promulgated a new law of love and forbearance :---`Give to every man that asketh of thee, and of him that taketh away thy goods, ask them not again.' Love ye your enemies, and do good, and lend, hoping for nothing again' (Luke vi :3o, 35). The taking of a reasonable in terest was an allowable practice (Matt. xxv :27; Luke xix :23).