Unknown God – Uzal

Unknown God

un-non', (agnostos theos): In Acts 17:23 (St. Paul's speech in Athens) the American Standard Revised Version reads: "I found also an altar with this inscription, To AN UNKNOWN GOD. What therefore ye worship in ignorance, this I set forth unto you." the King James Version and the English Revised Version margin translate "to the Unknown God," owing to the fact that in Greek certain words, of which theos is one, may drop the article when it is to be understood. In the present case the use of the article. is probably right (compare Acts 17:24). In addition, the King James Version reads "whom" and "him" in place of "what" and "this." The difference here is due to a variation in the Greek manuscripts, most of which support the King James Version. But internal probability is against the King James Version's reading, as it would have been very easy for a scribe to change neuters (referring to the divine power) into masculines after "God," but not vice versa. Hence, modern editors (except yon Soden's margin) have adopted the reading in the Revised Version (British and American).

Paul in Athens, "as he beheld the city full of idols," felt that God was truly unknown there. Hence the altar with the inscription struck him as particularly significant. Some Athenians, at any rate, felt the religious inadequacy of all known deities and were appealing to the God who they felt must exist, although they knew nothing definite about Him. No better starting-point for an address could be wished. What the inscription actually meant, however, is another question. Nothing is known about it. Altars dedicated "to unknown gods" (in the plural) seem to have been fairly common (Jerome on Titus 1:12; Pausanias, i.1,4; Philaster, Vita Apoll., vi.3), and Blase (Commentary ad loc.) has even suggested that the words in Ac were originally in the plural. But this would spoil the whole point of the speech, and the absence of references to a single inscription among thousands that existed can cause no surprise. Those inscriptions in the plural seem to have been meant in the sense "to the other deities that may exist in addition to those already known," but an inscription in the sing. could not have this meaning. Perhaps a votive inscription is meant, where the worshipper did not know which god to thank for some benefit received. That a slur on all the other Athenian objects of worship was intended is, however, most improbable, but Paul could not of course be expected to know the technical meaning of such inscriptions.

See ATHENS.

Buston Scott Easton

Unlearned

un-lur'-ned: Acts 4:13 for agrammatos, literally "illiterate." But nothing more than "lacking technical rabbinical instruction" seems to be meant (compare John 7:15). 1 Corinthians 14:16,1 Corinthians 14:23,1 Corinthians 14:24 for idiotes, "private person," the Revised Version margin "he that is without gifts," correctly expresses the sense ("unbeliever" is hardly in point); also the King James Version, 2 Timothy 2:23; 2 Peter 3:16 (the Revised Version (British and American) "ignorant").

Unleavened

un-lev'-'-nd.

See LEAVEN; PASSOVER; SACRIFICE.

Unnatural Vice

un-nat'-u-ral vis.

See CRIMES; PUNISHMENTS.

Unni

un'-i (`unni, meaning unknown): (1) One of "the twelve brethren" (so Curtis for the Revised Version (British and American) "brethren of the second degree") appointed as singers (1 Chronicles 15:18,1 Chronicles 15:20).

(2) In Nehemiah 12:9 (Kethibh `unno) = the Revised Version (British and American) UNNO (which see).

Unno

un'-o (`unno; the Septuagint omits the name, but in Codex Sinaiticus, a later hand has added Iana; the Qere of the Massoretic Text has `unni, as in 1 Chronicles 15:18, whence the King James Version has "Unni"): A Levite who returned with Zerubbabel (Nehemiah 12:9).

Unpardonable Sin

un-par'-dn-a-bl.

See BLASPHEMY.

Unquenchable Fire

un-kwench'-a-b'-l, pur asbestos): The phrase occurs in Matthew 3:12 and its parallel Luke 3:17 in the words of the Baptist on the Messianic judgment: "The chaff he will burn up with unquenchable fire"; but also on the lips of Christ Himself in Mark 9:43, where the "unquenchable fire" is equated with "Gehenna" (which see). The same idea lies in 9:48, "The fire is not quenched" (ou sbennutai), and is implied in the numerous allusions to fire as the instrument of punishment and destruction in the Gospels and other parts of the New Testament (e.g. "the Gehenna of fire," Matthew 5:22 margin, etc.; "furnace of fire," Matthew 13:40,Matthew 13:42,Matthew 13:50; "eternal fire," Matthew 25:41; compare also 2 Thessalonians 1:8; 2 Peter 3:7; Jude 1:7; Revelation 19:20; Revelation 20:10,Revelation 20:14,Revelation 20:15; Revelation 21:8). For Old Testament analogies compare Isaiah 1:31; Isaiah 34:10; Isaiah 66:24; Jeremiah 4:4; Jeremiah 7:20; Jeremiah 17:27; Jeremiah 21:12; Ezekiel 20:47,Ezekiel 20:48. The language is obviously highly metaphorical, conveying the idea of an awful and abiding judgment, but is not to be pressed as teaching a destruction in the sense of annihilation of the wicked. An unquenchable fire is not needed for a momentary act of destruction. Even in the view of Edward White, the wicked survive the period of judgment to which these terms relate.

See PUNISHMENT, EVERLASTING.

James Orr

Untempered

un-tem'-perd (taphel): Used of mortar in Ezekiel 13:10–15; Ezekiel 22:28. Taphel probably refers to mortar made with clay instead of slaked lime. In the interior of Palestine and Syria walls are still commonly built of small stones or mud bricks, and then smeared over with clay mortar. The surface is rubbed smooth and is attractive in appearance. This coating prolongs the life of the wall but requires yearly attention if the wall is to stand.

Ezekiel uses the practice to typify the work of false prophets. They build up stories and make them plausible by an outward semblance to truth, while, in fact, they are flimsy, unreliable prophecies, resembling the walls described above, which can be broken down by a push or a heavy rain storm.

James A. Patch

Untoward

un-to'-erd, un-tord' (skolios): Appears only in Acts 2:40, the King James Version "Save yourselves from this untoward generation." It means "perverse," "willful," "crooked," and is so translated in Revised Version: "this crooked generation" (apo tes geneas tes skolias tautes). the King James Version headings to Isaiah 28:1–29 and Hosea 6:1–11 have "untowardness." This now obsolete term probably derived its orgin from the idea of the heart that was not inclined toward the divine will and teaching. Hence, "not-toward," or "untoward."

Unwalled

un-wold'.

See VILLAGE; WALL.

Unwashen

un-wosh'-'-n (aniptos): Occurs only twice in the New Testament, not at all in the Hebrew or Greek Old Testament (Matthew 15:20 = Mark 7:2). Jesus is here denouncing the traditionalism of the scribes and Pharisees. Uncleanness, to them, was external and purification was ceremonial. Hence, the Pharisaic view that the hands became unclean (religiously, not physically), and so before meals must be cleansed (religiously) by washing, which consisted in two affusions and must extend up to the wrist, else the hand was still unclean. Jewish tradition traced this custom back to Solomon (see Shabbath 14b, end), but the first unmistakable occurrence of the custom is in the Sibylline Oracles (3:591-93), where the hands are said to be washed in connection with prayer and thanksgiving. The schools of Shammai and Hillel, though usually differing on points of tradition, agreed on the washing of hands as necessary for ceremonial purification (having reached this agreement in the early part of Jesus' life).

See PURITY; UNCLEANNESS.

LITERATURE.

Broadus, Commentary on Matthew (15:2-20); Gould, Swete, commentaries on Mark (7:2); Edersheim, The Life and Times of Jesus the Messiah, II, 8 ff; Schurer. HJP, div II, volume I, section 25 (" Scribism").

Charles B. Williams

Unworthly

un-wur'-thi-li: 1 Corinthians 11:27,1 Corinthians 11:29 the King James Version for anaxios. In 11:29, the Revised Version (British and American), on convincing textual evidence, has omitted the word, which is a needless gloss (compare the Revised Version's translation of the whole verse). In 11:27 the American Standard Revised Version has changed "unworthily" to "in an unworthy manner," a rather pointless alteration.

Unwritten, Sayings

un-rit'-'-n.

See AGRAPHA.

Upharsin

u-far'-sin (upharsin).

See MENE, MENE, TEKEL, UPHARSIN.

Uphaz

u'-faz ('uphaz): A gold-bearing region, mentioned in Jeremiah 10:9; Daniel 10:5, otherwise unknown. Perhaps in both passages Ophir, which differs in one consonant only, should be read. In the second passage, instead of "gold of Uphaz," perhaps "gold and fine gold" ('uphaz) should be read. The Jerusalem Talmud states that there were seven kinds of gold, good gold, pure, precious, gold of Uphaz, purified, refined, and red gold of Parvaim (2 Chronicles 3:6). That of Uphaz, which is so called from the place from which it comes, resembles "flashes of fire fed with pitch" (M. Schwab, The Talmud of Jerusalem, V, 207 f).

Thomas Hunter Weir

Upper Chamber; Upper Room

up'-er cham'-ber, (`aliyah (2 Kings 1:2), etc.; anogeon (Mark 14:15; Luke 22:12), huperoon (Acts 1:13; Acts 9:37,Acts 9:39; Acts 20:8)): In Judges 3:20 the English Revised Version renders "summer parlor" and in the margin "Hebrew: `Upper chamber of cooling.'" This was probably a roof-chamber. The "upper chamber" of Ahaziah in 2 Kings 1:2 was evidently in the 2nd story of the building. On the "upper chambers" of the temple (1 Chronicles 28:11; 2 Chronicles 3:9), see TEMPLE. The "large upper room" which was the scene of the Last Supper, with that in Acts 1:13, was also plainly an upper-story chamber. That in Acts 20:8 was in the 3rd story (at Miletus, a Greek city).

See also HOUSE.

James Orr

Ur

ur ('ur, "flame"; Codex Vaticanus Sthur; Codex Sinaiticus Ora): Father of Eliphal, one of David's "mighty men," in 1 Chronicles 11:35; in the parallel 2 Samuel 23:34 called "Ahasbai."

Ur Of The Chaldees

kal'-dez ('ur kasdim; he chora (ton) Chaldaion): For more than 2,000 years efforts have been made to identify the site of this city. The writers of the Septuagint, either being unfamiliar with the site, or not considering it a city, wrote chora, "land," instead of Ur. Eupolemus, who lived about 150 BC, spoke of it as being a city of Babylonia called Camarina, which he said was called by some Ouria. Stephen (Acts 7:2,Acts 7:4) regarded the place as being in Mesopotamia. The Talmud, however, as well as some later Arabic writers, regarded Erech (the Septuagint Orek) as the city. The cuneiform writing of this city, Urnki, would seem to support this view, but Erech is mentioned in Genesis. Ammianus Marcellinus identified the city with the castle of Ur in the desert between Hatra and Nisibis, but this was only founded in the time of the Persians. Owing to its nearness to Haran, and because Stephen placed it in Mesopotamia, Urfa or Oorfa, named Edessa by the Greeks, has also in modern times been identified as the city. But Seleucus is credited with having built this city.

The most generally-accepted theory at the present time is that Ur is to be identified with the modern Mugheir (or Mughayyar, "the pitchy") in Southern Babylonia, called Urumma, or Urima, and later Uru in the inscriptions. This borders on the district which in the 1st millennium BC was called Chaldea (Kaldu).

This, some hold, accords with the view of Eupolemus, because Camarina may be from the Arabic name of the moon qamar, which refers perhaps to the fact that the ancient city was dedicated to the worship of the moon-god. Another argument which has been advanced for this identification is that Haran, the city to which Terah migrated, was also a center of moon-god worship. This, however, is precarious, because Urumma or Urima in Abraham's day was a Sumerian center, and the seat of Nannar-worship, whereas Haran was Semitic, and was dedicated to Sin. Although these two deities in later centuries were identified with each other, still the argument seems to have little weight, as other deities were also prominently worshipped in those cities, particularly Haran, which fact reminds us also that the Talmud says Terah worshipped no less than 12 deities.

It should be stated that there are scholars who hold, with the Septuagint, that Ur means, not a city, but perhaps a land in which the patriarch pastured his flocks, as for instance, the land of Uri or Ura (Akkad). The designation "of the Chaldeans" was in this case intended to distinguish it from the land where they were not found.

Still another identification is the town Uru (Mar-tu) near Sippar, a place of prominence in the time of Abraham, but which was lost sight of in subsequent periods (compare Amurru, 167). This fact would account for the failure to identify the place in the late pre-Christian centuries, when Urima or Uru still flourished. Western Semites--for the name Abram is not Babylonian--lived in this city in large numbers in the age when the patriarch lived. The Babylonian contract literature from this, as well as other sites, is full of names from the western Semitic lands, Aram and Amurru. This fact makes it reasonable that the site should be found in Babylonia; but, as stated, although the arguments are by no means weighty, more scholars at the present favor Mugheir than any other site.

A. T. Clay

Urbane

ur'-ban, -ban'.

See URBANUS.

Urbanus

ur-ba'-nus (Ourbanos; the King James Version Urbane): A common slave name. Gifford says that it is found "as here, in juxtaposition with Ampliatus, in a list of imperial freedmen, on an inscription, 115 AD." He was a member of the Christian community at Rome to whom Paul sent greetings. Paul calls him "our fellow-worker in Christ" (Romans 16:9). "The `our' (as opposed to `my,' Romans 16:3) seems to suggest that all Christian workers had a common helper in Urbanus" (Denney).

Uri

u'-ri, oo'-ri (uri (uwri in 1 Kings 4:19), "fiery," unless the word be contracted for 'uriyah, "Uriah"):

(1) Son of Hur, and father of Bezalel (Exodus 31:2; Exodus 35:30; Exodus 38:22; 1 Chronicles 2:20; 2 Chronicles 1:5).

(2) Father of Geber, one of Solomon's 12 provision officers (1 Kings 4:19; the Septuagint's Codex Vaticanus and Codex Alexandrinus, Adai).

(3) A porter who had married a foreign wife (Ezra 10:24; the Septuagint's Odouth; Codex Alexandrinus Odoue; Lucian Ourias).

Uriah; Uruah

u-ri'-a, u-ri'-ja ('uriyah, in Jeremiah 26:20 'uriyahu, "flame of Yahweh" or "my light is Yahweh"; the Septuagint and the New Testament Our(e)ias, with variants; the King James Version has Urijah in 2 Kings 16:10–16; Nehemiah 3:4,Nehemiah 3:21; Nehemiah 8:4; Jeremiah 26:20):

(1) A Hittite, who had settled in Jerusalem at the time of David and who had entered David's service. He had become a worshipper of Yahweh (judging from the usual interpretations of his name) and had married a Hebrew wife, BATH-SHEBA (which see). David's sin with this woman occurred while Uriah was engaged in warfare, and David had him recalled to Jerusalem in order to hide what had transpired. Uriah, however, felt himself bound by the consecration of a soldier (compare 1 Samuel 21:5; Deuteronomy 23:10 f) and refused to do violence to his religion, so that David's ruse was in vain. (The point is missed here by speaking of Uriah's "chivalrous determination," as in HDB, IV, 837.) David, in desperation, wrote Joab instructions that were virtually a command to have Uriah murdered, and these instructions were duly carried out (2 Samuel 11:2–27). The inclusion of Uriah's name in the list of the "mighty men" in 2 Samuel 23:39 parallel Ch 11:41 is proof of his reputation as a soldier, and the name is found also in 2 Samuel 12:9,2 Samuel 12:10,2 Samuel 12:15; 1 Kings 15:5; Matthew 1:6. On the occurrence in Matthew see especially Heffern, JBL, XXXI, 69 ff (1912).

(2) A priest under Ahaz, who carried into effect the latter's commands to introduce an Assyrian altar into the Temple and to use it for the sacrifices (2 Kings 16:10–16; see ALTAR). The same Uriah appears in Isaiah 8:2 as one of the two "faithful witnesses" taken by Isaiah in the matter of Maher-shalal-hash-baz. This description has seemed to many to conflict with Uriah's compliancy in obeying Ahaz, but it must be remembered that

(a) "faithful witness" means simply "one whom the people will believe," and

(b) the articles in the sanctuary were not held as immutably sacred in the time of Ahaz as they were in later days.

The omission of Uriah's name from the list in 1 Chronicles 6:10–14 is probably without significance, as Chronicles records only nine names from Solomon to the exile, showing that there must be many omissions. The corresponding list in Josephus, Ant, X, viii, 6, contains 18 names, including Uriah's.

(3) A son of Shemaiah, of Kiriath-jearim, and a contemporary of Jeremiah. He was a prophet, and his prophecy agreed with Jeremiah's in regards. Jehoiakim, roused to anger, arrested him, even at the trouble of a pursuit into Egypt, put him to death and desecrated his body (Jer 20-23). The story is told partly in order to show the greatness of Jeremiah's dangers, partly to bear record of the goodness of AHIKAM (which see), Jeremiah's protector.

(4) A priest, the father of MEREMOTH (which see) (Ezra 8:33; Nehemiah 3:4,Nehemiah 3:21; 1 Esdras 8:62 ("Urias," the King James Version "Iri")).

(5) One of those on Ezra's right hand reading of the Law (Nehemiah 8:4; 1 Esdras 9:43 ("Urias")). Quite possibly identical with (4) above.

Burton Scott Easton

Urias (1)

u-ri'-as (Oureias; Codex Vaticanus (b) Ouria; Codex Alexandrinus Ouri; the King James Version Iri):

(1) The father of Marmoth (1 Esdras 8:62) = "Uriah" of Ezra 8:33, and perhaps identical with (2).

(2) Codex Vaticanus (b) and Codex Alexandrinus, Oureias, Ourias = one of those who stood on Ezra's right hand as he read the Law (1 Esdras 9:43) = "Uriah" of Nehemiah 8:4.

Urias (2)

(Ourias): the King James Version; Greek form of "Uriah" (thus the Revised Version (British and American)). The husband of Bath-sheba (Matthew 1:6).

Uriel (1)

u'-ri-el ('uri'-el, "flame of El (God)," or "El is my light"):

(1) A Kohathite, said in 1 Chronicles 15:5 to be the chief of the sons of Kohath (1 Chronicles 6:24 (Hebrew verse 9); 15:5,11). He corresponds to Zephaniah in the pedigree of Heman in 1 Chronicles 6:33–38 (Hebrew 18-23). See Curtis, Chronicles, 130 f.

(2) A man of Gibeah, and father of Micaiah the mother of King Abijah of Judah (2 Chronicles 13:2).

(3) The archangel (En 20:2, etc.). See next article.

Uriel (2)

(Ouriel, "fire or flame of God"' or "my light is God"): Called only in 2 Esdras an "angel," except 2 Esdras 4:36 where the Revised Version (British and American) and the King James Version rightly give "Jeremiel the archangel" for the King James Version "Uriel the archangel," but elsewhere known as one of the four chief archangels. He was the angel who instructed Ezra (2 Esdras 4:1; 5:20; 10:28). In Enoch 20:2 Uriel is the angel who is "over the world and Tartarus" (ho epi tou kosmou kai tou tartarou), and as such is the conductor to Enoch in the world below, the secrets of which he explains. Compare also (Greek) 19:1; 21:5. In the (Latin) "Life of Adam and Eve," 48 (ed. W. Meyer in Abhand. d. Bayer. Akad. der Wiss., XIV, 1878, 250), Uriel (Oriel) accompanied Michael when at God's bidding he wrapped the bodies of Adam and Abel in three linen sheets and buried them in Paradise. In the lost "Prayer of Joseph" Uriel is the angel who wrestles and converses with Jacob and knows the secrets of heaven (as in Enoch those of Tartarus), but stands only 8th in rank, whereas in (Greek) Enoch 20:2 ff he is the 1st of the six (or seven) archangels. In Sib Or 2:229 he is entrusted with the judgment of the Titans. Compare Milton, Paradise Lost, III, 690, "regent of the sun, and held the sharpest sighted Spirit of all in heaven."

(2) "Urier" the King James Version = the Revised Version (British and American) and the King James Version margin "Jeremiel."

S. Angus

Urijah

See URIAH, URIJAH.

Urim And Thummim

u'-rim and thum'-im (ha-'urim weha-tummim (article omitted in Ezra 2:63; Nehemiah 7:65); perhaps "light and perfection," as intensive plurals):

1. Definition:

Articles not specifically described, placed in (next to, or on (Hebrew 'el; Septuagint epi; Samaritan-Hebrew `al)) the high priest's breastplate, called the "breast-plate of decision" (English Versions of the Bible, "judgment"). (Exodus 28:30; Leviticus 8:8). Their possession was one of the greatest distinctions conferred upon the priestly family (Deuteronomy 33:8; Ecclesiasticus 45:10), and seems to have been connected with the function of the priests as the mouthpiece of Yahweh, as well as with the ceremonial side of the service (Exodus 28:30; compare Arabic kahin, "soothsayer").

2. Use in the Old Testament:

Through their use, the nature of which is a matter of conjecture, the divine will was sought in national crises, and apparently the future foretold, guilt or innocence established, and, according to one theory, land divided (Babha' Bathra' 122a; Sanhedrin 16a). Thus, Joshua was to stand before Eleazar who was to inquire for him after the judgment (decision) of the Urim (Numbers 27:21). It seems that this means was employed by Joshua in the matter of Achan (Joshua 7:14,Joshua 7:18) and overlooked in the matter of the Gibeonites (9:14). Though not specifically mentioned, the same means is in all probability referred to in the accounts of the Israelites consulting Yahweh after the death of Joshua in their warfare (Judges 1:1,Jude 1:2; Revelation 19:18,Revelation 20:5–21:13). The Danites in their migration ask counsel of a priest, perhaps in a similar manner (Judges 18:5,Revelation 17:7). It is not impossible that even the prophet Samuel was assisted by the Urim in the selection of a king (1 Samuel 10:20–22). During Saul's war with the Philistines, he made inquiry of God with the aid of the priest (1 Samuel 14:36,1 Samuel 14:37), Ahijah, the son of Ahitub, who at that time wore the ephod (1 Samuel 14:3). Although on two important occasions Yahweh refused to answer Saul through the Urim (1 Samuel 14:37; 1 Samuel 28:6), it appears (from the Septuagint version of 1 Samuel 14:41; see below) that he Used the Urim and Thummim successfully in ascertaining the cause of the divine displeasure. The accusation of Doeg and the answer of the high priest (1 Samuel 22:10,1 Samuel 22:13,1 Samuel 22:15) suggest that David began to inquire of Yahweh through the priesthood, even while he was an officer of Saul. After the massacre of the priests in Nob, Abiathar fled to the camp of David (1 Samuel 22:20), taking with him the ephod (including apparently the Urim and Thummim, 1 Samuel 23:6) which David used frequently during his wanderings (1 Samuel 23:2–4,1 Samuel 23:9–12; 1 Samuel 30:7,1 Samuel 30:8), and also after the death of Saul (2 Samuel 2:1; 2 Samuel 5:19,2 Samuel 5:23; 2 Samuel 21:1). After the days of David, prophecy was in the ascendancy, and, accordingly, we find no clear record of the use of the Urim and Thummim in the days of the later kings (compare, however, Hosea 3:4; Ecclesiasticus 33:3). Still, in post-exilic times we find the difficult question of the ancestral right of certain priests to eat of the most holy things reserved till there would stand up a priest with Urim and with Thummim (Ezra 2:63; Nehemiah 7:65; 1 Esdras 5:40; Sotah 48b).

3. Older (Traditional) Views:

Though Josephus sets the date for the obsolescence of the Urim and Thummim at 200 years before his time, in the days of John Hyrcanus (Ant., III, viii, 9), the Talmud reckons the Urim and Thummim among the things lacking in the second Temple (Sotah 9 10; Yoma' 21b; Yeru Qid. 65b). Both Josephus and the Talmud identify the Urim and Thummim with the stones of the breastplate. The former simply states that the stones shone whenever the shekhinah was present at a sacrifice or when the army proceeded to battle.

"God declared beforehand by those twelve stones which the high priest bare on his breast, and which were inserted into his breastplate, when they should be victorious in battle; for so great a splendor shone forth from them before the army began to march, that all the people were sensible of God's being present for their assistance" (Ant., III, viii, 9).

The Talmudic explanation suggests that by the illumination of certain letters the divine will was revealed, and that in order to have a complete alphabet, in addition to the names of the tribes, the breastplate bore the names of the patriarchs, Abraham, Isaac and Jacob. and the words shibhTe yeshurun. A later scholar even suggests that the letters moved from their places to form words (Yoma' 73a,b). Characteristically enough the Talmud prescribes rules and suggestions for the consultation of the non-existing Urim and Thummim: that the one asking must be a man of public importance, that the question must pertain to the public weal; that the priest must face the shekhinah (west); that one question be asked at a time, and so forth (same place).

It is difficult to tell just how much, if anything, of a lingering tradition is reflected in the view that the Urim and Thummim and stones of the breast-plate were identical. In the absence of other ancient clues, however, it is not safe to reject even the guesses of the Jews of the second temple in favor of our own. We do not even know the meaning of the word choshen, so confidently translated "pouch" or "receptacle" by opponents of the older view, without any basis whatever. On the other hand the theory of identification was widespread. Even Philo leans toward it in his De Monarchia, although in his Vita Mosis (iii) he seems to have in mind two small symbols representing Light and Truth embroidered on the cloth of the choshen or hung round the neck of the high priest, similar to the Egyptian symbol of justice. Another very old view is that the Urim and Thummim consisted of a writing containing the Ineffable Name (Pseudo-Jonathan on Exodus 28:20; compare Rashi and Nachmanides at the place).

4. Recent (Critical) Views:

The view most generally held today is that the Urim and Thummim were two sacred lots, one indicating an affirmative or favorable answer, the other a negative or unfavorable answer (Michaelis, Ewald, Wellhausen, Robertson Smith, Driver, G. F. Moore, Kennedy, Muss-Arnolt). The chief support of this view is found, not in the Massoretic Text, but in the reconstruction by Wellhausen and Driver of 1 Samuel 14:41 ff on the basis of the Septuagint: "If this fault be in me or in Jonathan, my son, give Urim (dos delous), and if it be in thy people Israel, give Thummim (dos hosioteta)." The following sentence clearly suggests the casting of lots, possibly lots on which the names of Saul and Jonathan were written, and "Jonathan" was taken. Efforts have been made to support the view that the Urim and Thummim themselves were sacred lots on the basis of analogous customs among other peoples (e.g. pre-Islamic Arabs (Moore in EB) andBabylonians (W. Muss-Arnolt in Jew Encyclopedia and AJSL, July, 1900)). It must be borne in mind, however, that whatever the lot-theory has to recommend it, it is inconsistent not only with the post-Biblical traditions, but also with the Biblical data. For those who are not inclined to give much weight to the passages connecting the Urim and Thummim with the high priest's apparel (Exodus 28:30; Leviticus 8:8, both "P"), there is of course no difficulty in dissociating the two, in spite of the fact that for the use of this system of divination the one thing necessary in the historical passages on which they rely seems to be the ephod. Still, if we are to think of two lots, one called and possibly marked "Urim" and the other "Thummim," it is difficult to get any meaning from the statement (1 Samuel 14:37; 1 Samuel 28:6) that Yahweh did not answer Saul on certain occasions, unless indeed we surmise for the occasion the existence of a third nameless blank lot. A more serious difficulty arises from the fact that the answers ascribed to the Urim and Thummim are not always the equivalent of "yes" or "no" (compare Judges 1:2; Revelation 19:18; 1 Samuel 22:10; 2 Samuel 5:23; 2 Samuel 21:1), even if we omit from consideration the instances where an individual is apparently pointed out from all Israel (compare the instances of the detection of Achan and the selection of Saul with that of Jonathan, above).

5. Etymology:

If we turn to etymology for assistance, we are not only on uncertain ground, but when Babylonian and other foreign words are brought in to bolster up a theory abput anything so little understood as the Urim and Thummim, we are on dangerous ground. Thus, Muss-Arnolt is ready with Babylonian words (urtu, "command," and tamitu, "oracular decision"); others suggest tme, the Egyptian image of justice; still others connect Urim with 'arar, to curse," in order to make it an antonym of tummim, "faultlessness." It is generally admitted, however, that, as pointed in the Massoretic Text, the words mean "light" and "perfection," on the basis of which the Talmud (Yoma' 73b) as well as most of the Greek versions translated them (delosis kai aletheia; photismoi kai teleiotetes), although Symmachus in one place (Deuteronomy 33:8), who is followed by the Vulgate, connects Urim with the word Torah and understands it to mean "doctrine" (teleiotes kai didache). Though loth to add to the already overburdened list of conjectures about these words, it appears to the present writer that if Urim and Thummim are antonyms, and Urim means "light," it is by no means difficult to connect Thummim with darkness, inasmuch as there is a host of Hebrew stems based on the root -tm, all indicating concealing, closing up, and even darkness (compare ... (see Job 40:13), ... and even and cognate Arabic words in BDB). This explanation would make Urim and Thummim mean "illuminated" and "dark" (compare Caster in Hastings, ERE, IV, 813), and, while fitting well with the ancient theories or traditions, would not be excluded by the recent theory of lots of opposite purport.

Nathan Isaacs

Usury

u'-zhu-ri:

1. In the Old Testament:

The Hebrew law concerning exaction of interest upon loans was very humane. Hebrews were to lend to their brethren without interest (Exodus 22:25; Leviticus 25:36 Deuteronomy 23:19 f). This, however, did not apply to a stranger (Deuteronomy 23:20). Two stems are used in the Old Testament, rendered in the King James Version "usury," in the Revised Version (British and American) better rendered "interest":

(1) verb nashah (Exodus 22:25; Isaiah 24:2; Jeremiah 15:10), and the noun form, mashsha' (Nehemiah 5:7,Nehemiah 5:10);

(2) a stronger and more picturesque word, nashakh, "to bite," "to vex," and so "to lend on interest" (Deuteronomy 23:19,Deuteronomy 23:20); noun form neshekh (Exodus 22:25; Leviticus 25:36 Psalms 15:5; Proverbs 28:8; Ezekiel 18:8,Ezekiel 18:13,Ezekiel 18:17; Ezekiel 22:12).

It would be easy to go from a fair rate of interest to an unfair rate, as seen in the history of the word "usury," which has come to mean an exorbitant or unlawful interest. Abuses arose during the exile. Nehemiah forced the people after the return to-give back exactions of "one hundredth," or 1 percent monthly which they took from their brethren (Nehemiah 5:10 f; compare Ezekiel 22:12). A good citizen of Zion is one who did not put out his money to usury (Psalms 15:5). One who is guilty of this comes to disaster (Proverbs 28:8).

2. In the New Testament:

The Greek word is tokos, literally, "offspring," interest springing out of the principal. Money lenders were numerous among the Jews in Christ's day, and, in the parable of the Talents, He represents the lord of the unprofitable servant as rebuking the sloth in the words, "I should have received mine own with interest" (Matthew 25:27; Luke 19:23 the Revised Version (British and American)).

Edward Bagby Pollard

Uta

u'-ta (Outa): "The sons of Uta" returned with Zerubbabel (1 Esdras 5:30); wanting in the parallel Ezra 2:45; Nehemiah 7:48.

Uthai

u'-thi, u'-tha-i (`uthay, meaning uncertain):

(1) A descendant of Judah, of the clan of Perez (1 Chronicles 9:4) = "Athaiah" of Nehemiah 11:4.

(2) Son of Bigvai (Ezra 8:14); called "Uthi" in 1 Esdras 8:40.

Uthi

u'-thi (Codex Alexandrinus Outhi; Codex Vaticanus Outou): One of the sons of Bago (Bigvai) who returned at the head of his family with Ezra (1 Esdras 8:40) = "Uthai" of Ezra 8:14.

Utmost Sea; Uttermost Sea

ut'-most, ut'-er-most.

See MEDITERRANEAN SEA.

Uttermost

ut'-er-most: A pleonastic compound of a comparative ("utter"; compare "outer") and a superlative ("most"), in the King James Version used interchangeably with the ordinary superlative forms "utmost" (compare Matthew 12:42; Luke 11:31) and "outmost" (compare Exodus 26:4,Exodus 26:10). The Revised Version (British and American) adds still another form, "outermost," in 2 Kings 7:5,2 Kings 7:8 (the King James Version "uttermost"). the Revised Version (British and American) has made a few changes to secure a more accurate translation (Jeremiah 9:26; Joel 2:20, etc.) or to give uniformity (Exodus 26:4; Matthew 5:26; Matthew 12:42, etc.), but for the most part has left the King James Version undisturbed.

Uz (1)

uz (uts 'erets uts; Os, Ox, Ausitis):

Biblical Data:

(1) In Genesis 10:23 Uz is the oldest son of Aram and grandson of Shem, while in 1 Chronicles 1:17 Uz is the son of Shem. Septuagint inserts a passage which supplies this lacking name. As the tables of the nations in Genesis 10:1–32 are chiefly geographical and ethnographical, Uz seems to have been the name of a district or nation colonized by or descended from Semites of the Aramean tribe or family.

(2) The son of Nahor by Milcah, and older brother of Buz (Genesis 2:21). Here the name is doubtless personal and refers to an individual who was head of a clan or tribe kindred to that of Abraham.

(3) A son of Dishan, son of Seir the Horite (Genesis 36:28), and personal name of a Horite or perhaps of mixed Horite and Aramean blood.

(4) The native land and home of Job (Job 1:1), and so situated as to be in more or less proximity to the tribe of the Temanites (Job 2:11), the Shuhites (Job 2:11), the Naamathites (Job 2:11), the Buzites (Job 32:2), and open to the inroads of the Chaldeans (Job 1:17), and the Sabeans (Job 1:15 the Revised Version (British and American)), as well as exposed to the great Arabian Desert (1:19). See the next article.

(5) A kingdom of some importance somewhere in Southern Syria and not far from Judea, having a number of kings (Jeremiah 25:20).

(6) A kingdom, doubtless the same as that of Jeremiah 25:20 and inhabited by or in subjection to the Edomites (Lamentations 4:21), and hence not far from Edom.

James Josiah Reeve

Uz (2)

('uts; Septuagint Ausitis; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Ausitis): The home of the patriarch Job (Job 1:1; Jeremiah 25:20, "all the kings of the land of Uz"; La 4:21, "daughter of Edom, that dwellest in the land of Uz"). The land of Uz was, no doubt, the pasturing-ground inhabited by one of the tribes of that name, if indeed there be more than one tribe intended. The following are the determining data occurring in the Book of Job. The country was subject to raids by Chaldeans and Sabeans (1:15,17); Job's three friends were a Temanite, a Naamathite and a Shuhite (2:11); Elihu was a Buzite (32:2); and Job himself is called one of the children of the East (Qedhem). The Chaldeans (kasdim, descendants of Chesed, son of Nahor, Genesis 22:22) inhabited Mesopotamia; a branch of the Sabeans also appears to have taken up its abode in Northern Arabia (see SHEBA). Teman (Genesis 36:11) is often synonymous with Edom. The meaning of the designation amathite is unknown, but Shuah was a son of Keturah the wife of Abraham (Genesis 25:2), and so connected with Nahor. Shuah is identified with Suhu, mentioned by Tiglath-pileser I as lying one day's journey from Carchemish; and a "land of Uzza" is named by Shalmaneser II as being in the same neighborhood. Buz is a brother of Uz ("Huz," Genesis 22:21) and son of Nahor. Esar-haddon, in an expedition toward the West, passed through Bazu and Hazu, no doubt the same tribes. Abraham sent his children, other than Isaac (so including Shuah), "eastward to the land of Qedhem" (Genesis 25:6). These factors point to the land of Uz as lying somewhere to the Northeast of Palestine. Tradition supports such a site. Josephus says "Uz founded Trachonitis and Damascus" (Ant., I, vi, 4). Arabian tradition places the scene of Job s sufferings in the Hauran at Deir Eiyub (Job's monastery) near Nawa. There is a spring there, which. he made to flow by striking the rock with his foot (Koran 38 41), and his tomb. The passage in the Koran is, however, also made to refer to Job's Well.

Compare JERUSALEM.

LITERATURE.

Talmud of Jerusalem (French translation by M. Schwab, VII, 289) contains a discussion of the date of Job; Le Strange, Palestine under the Moslems, 220-23, 427, 515.

Thomas Hunter Weir

Uzai

u'-zi, u'-za-i (~'uzay>, meaning unknown): Father of Palal (Nehemiah 3:25).

Uzal

u'-zal ('uzal): Sixth son of Joktan (Genesis 10:27; 1 Chronicles 1:21). Uzal as the name of a place perhaps occurs in Ezekiel 27:19. the Revised Version (British and American) reads, "Vedan and Javan traded with yarn for thy wares." Here an obscure verbal form, me'uzzal, is taken to mean "something spun," "yarn." But with a very slight change we may read me'uzal = "from Uzal."

The name is identical with the Arabic `Auzal, the old capital of Yemen, later called San`a'. San`a' is described as standing high above sea-level in a fertile land, and traversed by a river bed which in the rainy season becomes a torrent. Under the Himyarite dynasty it succeeded Zafar as the residence of the Tubba`s. If it is the same place as the Audzara or Ausara of the classics, it is clear why Arabic geographers dwell upon its great antiquity. The most celebrated feature of the town was Ghumdan, an immense palace, the building of which tradition ascribes to Shorabbil, the 6th known king of the Himyarites. According to Ibn Khaldoun this building had four fronts in color red, white, yellow and green respectively. In the midst rose a tower of seven stories, the topmost being entirely of marble (Caussin de Perceval, Essai, II, 75). In the 7th century AD the town became the capital of the Zaidite Imams, and the palace was destroyed toward the middle of that century by order of the caliph Othman.

A. S. Fulton