ATTACHED to the Ephod was the famous HOSHEN-HA-MISHPAT or Breastplate of Judgment which was of “cunning work,” fashioned like the Ephod “of gold, of blue, and of purple, and of scarlet, and of fine twined linen.” It was a square pouch when doubled, a span in length and a span in breadth. Josephus writes that there were “twelve stones upon the Breastplate, extraordinary in largeness and beauty: and they were an ornament not to be purchased by men because of their immense value. The names of all those sons of Jacob were engraven in these stones, whom we esteem the heads of our tribes, each in the order according to which they were born.” We are told in the 28th chapter of the Book of Exodus that the Urim and Thummim were put into the Breastplate. Dummelow believes that these were two jewels or images engraved with distinctive characters employed in casting lots. Josephus and the Septuagint imply that the gems on the Breastplate constituted the Urim and Thummim. Gensenius says that the Urim and Thummim were two little images which were placed between the folds of the Breastplate. Dr. Chambers indicates the Urim and Thummim as a mysterious contrivance consisting either of the four rows of precious stones bearing the tribal signets, or of two images. It is pointed out that the images of Isis and Osiris, worked in precious stones, hung on the breast of the Egyptian High Priest to symbolize truth and justice. The Urim and Thummim may be identical with the Babylonian “Tablets of Destiny” which were the instruments by which the seers of Babylon conveyed the “urtu” or answer of the gods to the people. In Babylon the “Tablets of Destiny” were only effective when on the breast of the god, while amongst the children of Israel the Urim and Thummim were only potent when on the breast of the High Priest. Josephus says that the answer of the Urim and Thummim was revealed by rays of light, and the Talmudic account is in harmony with this statement. It was necessary for accuracy that the oracle should only be approached by one on whom the Shekinah or Radiance rested: one filled with the splendour of inspiration, naturally gifted in the art of prophecy, and fitted by the beauty of his thoughts and his life to draw unto himself the divine Shekinah: he must be “covered with the robe of virtue as the bridegroom decketh himself with ornaments and as a bride adorneth herself with her jewels.” The Rabbis identified Urim and Thummim as the “grand and sacred name of God,” Urim indicating “Those whose words communicate light” and Thummin, “Those whose words are realised,” while the Septuagint renders them as “Revelation” and “Truth.” The generally accepted meaning of Urim and Thummim is “Lights and Perfections.”