The Urim and Thummim: A Means of Revelation in Ancient Israel
By Cornelis Van Dam
Winona Lake, Indiana, Eisenbrauns, 1997
Reviewed by Kerry A. Shirts
Director of Research
FAIR (Foundation for Apologetic Information and Research)
First I want to thank my very good friends John Tvedtnes and Matt Roper for guiding me to this book and helping me acquire this source. I had written an article on the Urim and Thummim for my website, Let There Be Light(s), "Perfect Lights": Illuminating the Urim and Thummim, and John Tvedtnes told me about this book on the Urim and Thummim. When I visited BYU last summer Matt Roper and I met and he gave me a copy of this book, as well as helping me acquire a copy of Van Dam’s Doctoral Dissertation on the Urim and Thummim. My thanks for their suggestions and giving me notice that this book existed.
Cornelis Van Dam has written the first full length book on the Biblical Urim and Thummim in over 180 years. Here is the most extensive analysis and historical investigation into this strange and wonderful Biblical instrument ever undertaken, with careful analysis of most of the scholarly research into what these objects were, how they functioned, when and by whom they were made, and much more.This book is an extended inquiry into his Doctoral Dissertation of the same subject, published at the Theologische Hogeschool van de Gereformeerde Kerken in Nederland te Kampen, in 1986. Latter Day Saints will be thrilled with this intensive investigation, and yet the one dimension missing is anything mentioned of Joseph Smith’s involvment with the Urim and Thummim. I will review his book showing quite fascinating parallels with the Urim and Thummim'’ function with the Book of Mormon, and in Joseph Smith’s life, including a brief analysis of Joseph Smith’s use of the Urim and Thummim in order to see the similar as well as differing descriptions of it in the Prophet’s day. I also will compare what is known of its ancient functions and use. This is a book that should be in every Latter Day Saint scholars’ library. In this review, I will use UT (except for quotations) for Urim and Thummim, since that is how Van Dam refers to them.
Van Dam breaks down his research into logical areas of inquiry, beginning first with the various scholarly interpretations that have occurred through the centuries. He then compares analogies of the UT from the Ancient Near East; Lot oracles, Teraphim, the Mesopotamian parallels, Hittite, Ugarit, Egypt, Arabia and China. He then discusses the meaning of the two terms, the ideas of revelation and divination in ancient Israel, the garments worn by the priest, the use and function of the UT with the High Priest, the occassions which came up when the UT were consulted, the procedure for using the UT how they functioned, and the origin and demise of the UT. Finally he discusses the idea of revelation, the offices in Ancient Israel associated with the UT. His summary, departs from the familiar interpretation of the UT as lots or dice, giving us a very interesting conclusion based on what we understand concerning these instruments which were used by Joseph Smith.
Van Dam careful discusses each and every occurrence of the UT mentioned in the Bible, which is what makes his study so intensively interesting. He discusses how the phrase sa’al be meaning "inquire of" concerning asking Yahweh or Elohim, which is precisely how Joseph Smith used UT.[1] It is quite interesting to read Van Dam noting that the UT, according to the Encyclopedia Talmudica, was "a divine force operating in the Breastplate... which answered questions affecting the Community of Israel."[2] We read much of the same idea in Joseph Smith’s comment: "In answer to the question, "Is not the reckoning of God's time, angel's time, prophet's time, and man's time according to the planet on which they reside: I answer, yes. But there are no angels who minister to this earth but those who do belong or have belonged to it. The angels do not reside on a planet like this earth; but they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest—past, present, and future, and are continually before the Lord. The place where God resides is a great Urim and Thummim. This earth in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ's. Then the white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms, will be made known; and a white stone is given to each of those who come into the Celestial Kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word."[3] Immediately following this information Joseph Smith taught ""Whatever principle of intelligence we obtain in this life will rise with us in the resurrection: and if a person gains more knowledge in this life through his diligence & obedience than another, he will have so much the advantage in the world to come. There is a law irrevocably decreed in heaven before the foundation of this world upon which all blessings are predicated; and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.[4] This we easily conceive as vital information for the community of Israel, not only for our understanding in this life, but for knowledge in the next life as well.
On page after page I found myself saying "aha!," and diving into the History of the Church or the writings of Joseph Smith which revealed very similar ideas, if not downright identical ideas. The majority of these "insights," is what will make up the bulk of my review.
Van Dam notes that "it seems certain that Yahweh’s gift of prophetic inspiration played a major role in giving an answer. Thus, when revelation was requested of Yahweh, Yahweh would speak to the High Priest or enlighten him and so give him the decision (mispat) that was necessary. If this inspiration was not forthcoming, the high priest would know he was in no position to make use of the UT and provide divine direction. The involvement of prophetic inspiration can account for the fact that different types of questions were asked and that long answers were sometimes given. Prophetic inspiration would also explain that revelation given as a result of such inquiries was always conveyed in terms of Yahweh speaking. There was a living verbal communication, with the priest most likely functioning as Yahweh’s inspired spokesman."[5]
This is also what we find in Joseph Smith’s use of the UT. "Not many days afterwards, my brother Hyrum Smith came to us to inquire concerning these things, when at his earnest request, I inquired of the Lord through the Urim and Thummim, and received for him the following...," which we now read as D&C 11.[6]
This concept of the UT as a means of verbal communication is tied strongly to the high priest being called a "seer" in the ancient Jewish understanding of the UT. The Num. Rab. 21:9; b. Yoma 73b, as well as the Peshitta of Ezra 2:63 (Neh. 7:65) says: "[a priest] who can ask’ [sa’l] and who can see [hz’] (wenesal wenehze). The latter term is used of prophets (seers) in the Old Testament."[7] This idea of seers using the ancient stones for revelation and being called seers is precisely how Joseph Smith understood it as he learned about from translating the Book of Mormon. Not only that, but he was sustained as prophet, seer, and revelator of the church. [8] What we learn from the Book of Mormon is most interesting in light of what Van Dam has noted about ancient seers.
"But besides being a king Mosiah was also a seer. The gift of interpreting strange tongues and languages was his. By this gift he translated from the twenty-four plates of gold, found by the people of King Limhi, the record of the Jaredites. No wonder that a man possessed of such gifts, so just and merciful in the administration of the law, so perfect in his private life, should be esteemed more than any man by his subjects and that they waxed strong in their love towards him. As a king he was a father to them but as a prophet, seer and revelator he was the source from whence divine wisdom flowed unto them."[9] We also understand that "A Seer has the divine gift of "seeing," or having visions. Moses, Samuel, Isaiah, Ezekiel, and many others were seers, so called because they were privileged to have a nearer view of the divine glory and power than other mortals have. Joseph Smith also was a seer. (See Mosiah 8:13)."[10] Moroni, one of the ancient inhabitants of the Ancient Americas was the one who first told Joseph Smith about seers and their functions. "...and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim—deposited with the plates; and the possession and use of these stones were what constituted "Seers" in ancient or former times; and that God had prepared them for the purpose of translating the book."[11]
Van Dam noted that Bede, in his commentary on Exodus, referred to the UT "when he writes that the four rows of stones on the breastpiece pictured the word of the Gospel ‘because by the fourfold row it expounds to us the doctrine of truth’ (doctrinum veritatis)."[12] This philosophy is exactly how the early Mormons understood the nature of the UT which Joseph Smith used for his revelation as numerous examples are found, of which I give one: "'This church has been led by revelation, and unless we forsake the Lord entirely, so that the priesthood is taken from us, it will be led by revelation all the time. The question arises with some who has the right to revelation? I will not ascend any higher than a priest, and ask the priest what is your right? You have the right to receive the administration of angels. If an angel was to come to you and tell you what the Lord was going to do in this day, you would say you had a revelation. The president of the priests has a right to the Urim and Thummim, which gives revelation. He has the right of receiving visits from angels. Every priest then in the church has the right of receiving revelations. Every member has the right of receiving revelations for themselves, both male and female. "[13]
Van Dam also noted that though Philo of Alexandria anciently applied allegorical meanings to almost everything in the scriptures, including the UT, Van Dam did not follow Philo’s method. The Bible simply did not allegorize the UT, so Van Dam sees no reason to follow that method. We are dealing with a concrete real physical implement with the UT. The same concept is certainly at work with Joseph Smith’s involvement with these very physical instruments.[14]
Now that we are moving into the physical realms of this instrument, one of the most fascinating parts of Van Dam’s analysis is demonstrating that the UT involved real physical light and lighting for the High Priest to literally "see" with his eyes. He shows, among other things, that this was the early Christian understanding of how the UT worked. John Chrysostom, in discussing the gems on the breastpiece of the priest, claimed that they are called "Manifestation [delosin] some brightness occurred and indicated the things that would happen."[15] Van Dam also demonstrates that the Dead Sea Scrolls describes the UT the same way. "They shall give light to thee... with flashes of fire, when the left hand stone which is in his left hand side shall shine forth to the eyes of all the assembly until the priest finishes speaking..." (4Q 376)[16] He notes further that another translation in the Pesher says "...its interpretation concerns the twelve [...] giving light in accordance with the Urim and Thummim [...]" Van Dam comments on this verse as well as J.M. Baumgarten’s translation of other scrolls on the UT, "...light is referred to when the UT are mentioned."[17] Van Dam also discusses Josephus’ account and demonstrates that "whenever God assisted at the sacred ceremonies, the stones in the right shoulder began to shine..." He also demonstrates that Josephus claimed the flash of light was so brilliant that the entire army of Israel knew the answer.[18] After discussing the various aspects of this, it is concluded that "the light and flashing were apparently not inherent in the physical material but were caused by divine intervention."[19]
In the account of Joseph Smith translating the Book of Mormon, we read how this was done, which is remarkably similar to Van Dam’s description:
David Whitmer is more specific on this subject. After describing the means the Prophet employed to exclude the light from the Seer Stone, he says: "In the darkness the spiritual light would shine. A piece of something resembling parchment would appear, and under it was the interpretation in English. Brother Joseph would read off the English to Oliver Cowdery, who was his principal scribe, and when it was written down and repeated to brother Joseph to see if it was correct, then it would disappear, and another character with the interpretation would appear. Thus the Book of Mormon was translated by the gift and power of God and not by any power of man."
There will appear between this statement of David Whitmer's and what is said both by Joseph Smith and Oliver Cowdery a seeming contradiction. Joseph and Oliver both say the translation was done by means of the Urim and Thummim, which is described by Joseph as being "two transparent stones set in a rim of a bow fastened to a breastplate;" while David Whitmer says that the translation was made by means of a Seer Stone. The apparent contradiction is cleared up, however, by a statement made by Martin Harris. He said that the Prophet possessed a Seer Stone, by which he was enabled to translate as well as with the Urim and Thummim, and for convenience he sometimes used the Seer Stone. Martin said further that the Seer Stone differed in appearance entirely from the Urim and Thummim that was obtained with the plates, which were two clear stones set in two rims, very much resembling spectacles, only they were larger.
The Seer Stone referred to here was a chocolate-colored, somewhat egg-shaped stone which the Prophet found while digging a well in company with his brother Hyrum, for a Mr. Clark Chase, near Palmyra, N. Y. fn It possessed the qualities of Urim and Thummim, since by means of it—as described above—as well as by means of the Interpreters found with the Nephite record, Joseph was able to translate the characters engraven on the plates.
Martin Harris' description of the manner of translating while he was an amanuensis to the Prophet is as follows:
"By aid of the Seer Stone, sentences would appear and were read by the Prophet and written by Martin, and when finished he would say 'written;' and if correctly written, the sentence would disappear and another appear in its place; but if not written correctly it remained until corrected, so that the translation was just as it was engraven on the plates, precisely in the language then used."
The sum of the whole matter, then, concerning the manner of translating the sacred record of the Nephites, according to the testimony of the only witnesses competent to testify in the matter is: With the Nephite record was deposited a curious instrument, consisting of two transparent stones, set in the rim of a bow, somewhat resembling spectacles, but larger, called by the ancient Hebrews Urim and Thummim, but by the Nephites Interpreters. In addition to these Interpreters the Prophet Joseph had a Seer Stone, which to him was as Urim and Thummim; that the Prophet sometimes used one and sometimes the other of these sacred instruments in the work of translation; that whether the Interpreters or the Seer Stone was used the Nephite characters with the English interpretation appeared in the sacred instrument; that the Prophet would pronounce the English translation to his scribe, which, when correctly written, would disappear and other characters with their interpretation take their place, and so on until the work was completed.
It should not be supposed, however, that this translation, though accomplished by means of the Interpreters and Seer Stone, as stated above, was merely a mechanical procedure; that no faith, or mental or spiritual effort was required on the Prophet's part; that the instruments did all, while he who used them did nothing but look and repeat mechanically what he saw there reflected. Much has been written upon this manner of translating the Nephite record, by those who have opposed the Book of Mormon, and chiefly in a sneering way.
But the translation of the Book of Mormon by means of the Interpreters and Seer Stone, was not merely a mechanical process. It required the utmost concentration of mental and spiritual force possessed by the Prophet, in order to exercise the gift of translation through the means of the sacred instruments provided for that work. Fortunately we have the most perfect evidence of the fact, though it could be inferred from the general truth that God sets no premium upon mental or spiritual laziness; for whatever means God may have provided to assist man to arrive at the truth, he has always made it necessary for man to couple with those means his utmost endeavor of mind and heart.[20]
The Targum Pseudo-Jonathan on Exodus 28:30 says the remarkable same thing. "And you shall put into the breastplate the Urim, which illuminate their words and make manifest the hidden things of the House of Israel, and the Tumim [sic] which perfect their deeds, for the High Priest who seeks instruction from the Lord through them. Because in them is engraved and exposed the great and holy Name by which the three hundred and ten worlds were created... And whoever pronounces this holy Name in the hour of distress shall be saved."[21] Epiphanus suggests the stone became bright when Zechariah ministered in the temple, so that the gold plate on his turban became glorified.[22] It’s interesting to see that Rabbi Moshe ben Nahman (1194 ca. 1270) said the UT had "inscriptions of the holy Names of God, of heavenly origin, given by God to Moses, so that when the priest fixed his thoughts on the divine names in the Urim, some letters engraved upon the stones of the breastpiece would light up before the eyes of the priest who enquired of their judgment."[23] The Zohar also says that when the stones shone, the high priest’s face also shone.[24] I couldn’t help but think of Orson Pratt’s description of Joseph Smith. "In 1830 I became intimately acquainted with the Prophet Joseph Smith, and continued intimately acquainted with him until the day of his death. I had the great privilege . . . of boarding . . . at his house, so that I not only knew him as a public teacher, but as a private citizen, and as a husband and father. I witnessed his earnest and humble devotions, both morning and evening in his family. I heard the words of eternal life flow from his lips, nourishing and soothing and comforting his family, neighbors and friends. I saw his countenance lighted up as the inspiration of the Holy Ghost rested upon him, dictating the great and most precious revelations now printed for our guide. . . [25].
An interesting insight is also available from Van Dam’s analysis of the condemnations of witchcraft and magic in the Bible comparing how the Lord treated the use of the UT. This is remarkable in light of the condemnation Joseph Smith has had for using magic, which the use of the UT was not. Van Dam notes that the association of the Name with the UT dispelled any notion of magic. In fact, the condemnation in the Bible at Deuteronomy 18:14 speaks against giving heed to soothsayers and diviners, though Pseudo-Jonathan admonishes Israel to pay heed to the seer with the UT, which God had given Israel.[26] The UT were not in the same category as magic, soothsaying, and divining in other words. So likewise with Joseph Smith’s use of them. In light of B.H. Roberts comment that it took intense concentration from Joseph Smith during the translation of the Book of Mormon to have the UT work, it is nifty to note that C. Houtman in discussing how the UT worked as a medium of divine revelation says:
"Possibly it is supposed that the radiation of the UT has to penetrate into the heart [hence the reason for them being born on the heart of the high priest] the intellectual centre of the high priest, in order to enable him to ‘read’ the will of YHWH from the UT. So the high priest will be YHWH’s real representative and mouth."[27] Further to the point, y. Yoma 7.3 "mentions the tradition that the priest heard a voice (from God) that gave the answer... the high priest was to speak by the ruah haqqodes (by looking at the breastpiece in a prophetic vision and seeing the message in the projected letters)..."[28] Van Dam notes that the Mesopotamian Tablets of Destiny also through divine powers communicated their will and their decisions to the king and nation.[29] Van Dam also noted that Y. Kaufmann has associated the UT with the reference to light in an oracle to Esarhaddon. "In drawing the parallel between the UT and the light in the oracle, he noted: ‘Here again, the divinely bestowed Jewel and its light an occult guarantees and tokens of the welfare for the Kingdom.’"[30] Van Dam also notes the term urm found on a small damaged tablet (KTU 1.76) at Ugarit, which means fire, "makes very good sense within its context of offering texts."[31]
His analogy from Egyptian sources is very interesting, though he ultimately doubts there is a strong Egyptian dependency. Van Dam’s analysis of the meaning of the terms urim and thummim shows that in the Pentateuch, the LXX (the Greek Old Testament) renders urim with either delosis or deloi. The first term meaning "revelation" or "manifestation," as well as "direction," and "instruction." Deloi means "clear, manifest," "and could be associated with a noun such as stones (lithoi) in which case the Urim would be identified with the twelves stones on the breastpiece." He also notes that "The LXX also translates petah, ‘disclosure’ with delosis (Ps 118[119]: 130) amd deloo is a common term for ‘disclosing, revealing’ and is so used in the LXX for divine revelation."[32] With his analysis of Egyptian ideas, Van Dam notes that the pendant called "truth" was the Ma’at symbol wore by the Egyptian high priest as a superior judge. [33] Diodorus Siculus, writing in the first century B.C. mentions an image called "truth" suspended by a gold chain, which was represented by the goddess of truth, Ma’at. In fact, the Roman historian, Aelian (ca. 170-235) said this image of Truth was a sapphire stone. I thought the correlation was quite interesting in light of the foregoing discussion, and considering the descriptions of Joseph Smith and his use of the UT.[34] One thing is absolutely certain, the ideas of revelation and truth as well as light and perfection are associated with the UT both in the Bible and with Joseph Smith.[35]
Van Dam notes that Yahweh spoke directly to Israel, though the customary and more familiar way of communication was through prophets, which is a very familiar Mormon theme.[36] The communication was either through dreams, visions, direct speaking, the Angel of Yahweh or even the already existing scriptures, the Torah. One familiar way of communication was through prayer as well as the UT. This is exactly how Joseph Smith understood the use of the UT as well as prayer.
The word daras is used "to characterize the pious as those who seek God...in its meaning ‘to inquire’ (of God), daras is often used when prophets acted as the mediators of the revelation received."[37] It is wise to remember, according to Van Dam, that "in communicating with his people, God in a sense accomodated himself to what was familiar with Israel."[38] The reason Van Dam stresses this is because the Ancient Near East had many similar types of prophetic visions, dreams, omens, etc., which were more than likely familiar to Israel. As Israel were already familiar with these various types of revelation, there apparently was no reason for God to choose anything radically different than what Israel’s neighbors were already receiving. In fact, Van Dam notes that qsm a form of divination explained in 2 Kings 17:17; Isa. 44:25, and its favorable reception at Prov. 16:10 is noteworthy. The term has a wide range of meaning, usually used though as a lot to settle difficult questions. This form of revelation or communication was not forbidden in Ancient Israel, though other forms were, which Van Dam notes.[39] Yet Omens were forbidden. Why? Because in Deuteronomy 18:15-18 the Lord promised to talk to Israel himself, without having the discussion manipulated by cunning priests, as they could do with omens and other forms of divination. With the UT there was no chance of human manipulation of God’s communications with Israel.[40] If the UT were not forbidden anciently, they can hardly be forbidden in Joseph Smith’s day as an evil, magical form of divination.
Indeed, Van Dam notes that "In all probability, the condition ‘before Yahweh’ also included bringing the matter to God in prayer. Indeed, the fact that the inquiry had to take place before Yahweh was a reminder that, each time, revelation from God was given. It was not the result of some magical power of the UT. It also reminded God'’ people that they had no need for the divination practiced by the other nations. Their high priest could come before their God, who would answer their inquiries with the use of the UT."[41] This is the same in the case of Joseph Smith where many of the revelation recorded in the D&C were the result of asking God concerning modern Israel. Interestingly, though Israel had the written words of God in the past scriptures, if their questions they had could not be answered from the scriptures, then a new inquiry received new revelation through the UT.[42] In fact, "the use of yasa’ and bo’ in Numbers 27:17, 21 indiactes that the UT could be used to inquire of Yahweh about a wide range of concerns."[43] In Joseph Smith’s day there were also a wide range of concerns that was settled by the UT. It is noteworthy that according to Van Dam’s analysis, the initiative was with man, not God, when using the UT.[44] Exactly so with Joseph Smith and his use of the UT.
In arguing against the lot theory of the UT, Van Dam notes a very important feature that "prophecy must have been involved in one form or another in revelation involving the UT."[45] Considering the evidence available to us concerning the UT, "there was something very lively and direct about receiving revelation through the UT in contrast to the revelation of God’s will by a dead lot...there was live, verbal communication, which was impossible with the lot."[46] This is precisely the way many of the revelations of the D&C came about as well. In fact, Van Dam drives the point home powerfully - "The involvement of prophetic inspiration can account for the fact that different types of questions were asked and that long answers were sometimes given. Prophetic inspiration would also explain that revelation given as a result of such inquiries was always conveyed in terms of Yahweh’s speaking. There was a living, verbal communication, with the priest most likely functioning as Yahweh’s inspired spokesman."[47] The UT worked by a special miraculous light, exactly as we saw above in David Whitmers’ description of Joseph Smith translating the Book of Mormon. In fact, Van Dam’s conclusion is that the use of the UT "reaffirms the primacy of word-revelation for Israel."[48]
And in another of the nifty ideas Van Dam brings forward, is the idea that anciently there were such things as shining stones being used, which perks our ears up since the Book of Mormon Jaredites also had such shining stones, which has been laughed to scorn. This is as it should be though, since nothing so strange was understood in Joseph Smith’s day. However, anciently we have a different story. Consider:
Mesopotamia had their stone, the elmesu which shone and which reflected and shining was used in divinatory purposes. And this can be taken literally according to Van Dam, especially in relating one of Ishtar’s prophecies by using the shining elmesu stone. [49] Van Dam concludes on the evidence he has analyzed that the UT definitely shone since by that very shining the message the high priest received was being verified by God.[50] Also interesting is his conclusion that there is no reason against another UT being made for another part of Israel either. There was no sacrosanct reason why Israel should limit itself to only one UT.[51] This accords well with the understanding that Joseph Smith had the UT that the Brother of Jared had, instead of the one the Old Testament prophets possessed.[52]
Van Dam wraps up his analysis with some very interesting ideas not to be missed. "Although the UT were used by God for a wide variety of issues of national importance, the initiative for the revelation had to come from the people. With the UT the burden of responsibility for revelation lay not with God but with the civil leader of the people, who was expected to initiate the process by going to the high priest and inquiring of God about the issue at hand (Num. 27:21). In a very real sense, therefore, the guidance that God gave through the UT was dependent on human participation... the blessing of God’s guidance and rule of his people through the UT could only be received through obedient use."[53] And further, "in light of this situation, the fact that Yahweh did make use of an official physical oracle means in the giving of his revelation could be interpreted as an accomodation by God to the weakness and limitations inherent in fallen humanity, commensurate with the age in which his people lived."[54] One final note of interest is that "the crux of the shift to prophecy seems to have been that Yahweh was weaning his people from the use of physical means of revelation (as the UT were) to dependence on revelation by the word of God as given by the prophets."[55] This is very reminsicent of something Joseph Smith told Orson Pratt. "He [Elder Pratt] mentioned that as Joseph used the Urim and Thummim in the translation of the Book of Mormon, he wondered why he did not use it in the translation of the New Testament. Joseph explained to him that the experience he had acquired while translating the Book of Mormon by the use of the Urim and Thummim had rendered him so well acquainted with the Spirit of Revelation and Prophecy, that in the translating of the New Testament he did not need the aid that was necessary in the 1st instance."[56]
Van Dam says that the ceasing of the UT function and their eventual disappearance was due to them no longer being needed. However, as Sidney B. Sperry has noted, this doesn’t mean the prophets were not still seers either. "Even after the disappearance of the Urim and Thummim from Israel, it is quite obvious from the Old Testament accounts that seers were still raised up by God among His people. Daniel and Ezekiel are good examples. They foresaw and understood many future events pertaining to the kingdom of God. Though only a seer was commanded to use the Urim and Thummim or "Holy Interpreters," it does not follow that holy men could not be seers without these sacred instruments."[57]
I would highly recommend this magnificent book on such an important instrument of revelation as the Urim and Thummim is. We Latter Day Saints have an extra bonus of having a further understanding of it through the Restoration through the Prophet Joseph Smith. I have gained so many new insights and a new appreciation for this wonderful physical instrument from God for man, whether in ancient times or our own.
Endnotes
1. Cornelis Van Dam, The Urim and Thummim: A Means of Revelation in Ancient Israel Eisenbrauns, 1997, Winona Lake, Indiana,: 4. Cf. History of the Church, (Hereafter HC) Vol. 1:35-36, "A difference of opinion arising between us about the account of John the Apostle in the New Testament, as to whether he died or continued to live, we mutually agreed to settle it by the Urim and Thummim and the following is the word which we received:" which we can read in D&C 7, for one such instance.
2. Van Dam, 10.
3. HC, 5:323-324. Cf. Frank B. Salisbury, The Creation, Deseret Book Company, Salt Lake City, Utah, 1976:89, "Thus the Urim and Thummim must be a powerful instrument of divine engineering, designed for information storage and retrieval and for communication. Was the Urim and Thummim that is God's abode transmitting to Abraham's Urim and Thummim to give him this mighty vision?" Cf. Richard D. Draper, Opening The Seven Seals: The Visions of John the Revelator, Deseret Book Company, Salt Lake City, Utah, 1991: 40, "The promises to the faithful individual symbolize exaltation and come loaded with allusions to the temple. The promise is that they shall eat of the tree of life in paradise and of the hidden manna (see 2:7, 17), both considered to be the food of angels, but the former with particular significance. In it was the seed of "eternal lives" (D&C 132:24) and immunity to death (see D&C 132:19-22; Gen. 3:12-24). Each will receive "a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it" (Rev. 2:17, KJV). According to Doctrine and Covenants 130:10-11, this stone acts as "a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known; and a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written. . . . The new name is the key word." Further, the Savior promises, "He that overcometh, the same shall be clothed in white raiment," and him "will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name" (Rev. 3:5, 12, KJV).
4. Van Dam, 160 - "the UT were tangible and had a physical identity." See Andrew F. Ehat, Lyndon W. Cook, editors, The Words of Joseph Smith, Religious Studies Center, BYU, Provo, Utah, 1980; 170. Cf. HC, Vol. 2:209-210: "The time when we are about to separate is near; and when we shall meet again, God only knows; we therefore feel to ask of him whom we have acknowledged to be our Prophet and Seer, that he inquire of God for us, and obtain a revelation, (if consistent) that we may look upon it when we are separated, that our hearts may be comforted. Our worthiness has not inspired us to make this request, but our unworthiness. We have unitedly asked God our heavenly Father to grant unto us through His Seer, a revelation of His mind and will concerning our duty the coming season, even a great revelation, that will enlarge our hearts, comfort us in adversity, and brighten our hopes amidst the powers of darkness." Van Dam also noted that the UT "must have been handled in some way." p. 196.
5. Van Dam, 221-222.
6. HC, Vol. 1, 44-45. Cf. Richard Lloyd Anderson, Investigating the Book of Mormon Witnesses, Deseret Book Company, Salt Lake City, Utah, 1981: 10 - "it occurred to Oliver Cowdery, David Whitmer, and the aforementioned Martin Harris (who had come to inquire after our progress in the work) that they would have me inquire of the Lord, to know if they might not obtain of him to be these three special witnesses. And finally they became so very solicitous, and teased me so much, that at length I complied, and through the Urim and Thummim, I obtained of the Lord for them the following revelation..." See also Andrew F. Jenson, June 1829, Church Chronology, "David Whitmer, John Whitmer and Peter Whitmer, jun., being very desirous to know their respective duties, besought Joseph Smith, jun., to "enquire of the Lord concerning them." He did so through the Urim and Thummim, and received the revelations known as Sections 14, 15 and 16 of the Doctrine and Covenants."
7. Van Dam, 222, footnote 17.
8. Susan Easton Black, Joseph Smith, the Prophet, the Man, 1993 Religious Studies Center, Brigham Young University: 79-80, "Perhaps we Latter-day Saints have not appreciated how much of what we know and hold sacred came to us through the labor of the Prophet Joseph Smith as he translated the Bible. Indeed, the formal title and description of the prophet and President of the Church is to be "a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the Church" (D&C 107:92; compare D&C 21:1).
One of the prerogatives of a seer is to be able to translate languages by means of an instrument such as the Urim and Thummim. We read the following in Mosiah 8:13:
I can assuredly tell thee, O king, of a man that can translate the records; for he has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer.
This power of translation is called a "high gift from God" (v 14) and is therefore one of the greatest of the gifts of God:
[For] a seer can know of things which are past, and also of things which are to come, and by them shall all things be revealed, or, rather, shall secret things be made manifest, and hidden things shall come to light, and things which are not known shall be made known by them, and also things shall be made known by them which otherwise could not be known. Thus God has provided a means that man, through faith, might work mighty miracles; therefore he becometh a great benefit to his fellow beings. (vv 17-18; compare JS-H 1:35). See also George Reynolds, Jan Sjodahl, Commentary on the Book of Mormon, 1:xiii, "There were, also, the twenty-four good plates found by the followers of King Limhi, who were went out to find Zarahemla. From the place where they started, the Land of Lehi-Nephi, they wandered far to the north and there came upon the remains of a great people, among whose relics were these "plates of gold." King Mosiah was a seer and translated them with the help of the Interpreters..."
9. Reynolds, Commentary, Vol. 2: 39. Cf. 2:290; 6:12 - "the twenty-four gold plates were presented to King Mosiah, the younger, and he, being a seer, translated them by the aid of the Urim and Thummim"; See also George Reynolds, A Dictionary of the Book of Mormon, Salt Lake City, Utah, 1892: 196.
10.Reynolds, Sjodahl, Doctrine and Covenants Commentary, 115.
11. HC, Vol. 1:11-12.
12. Van Dam, 12.
13. HC, Vol. 7: 285-286. Cf. Hyrum L. Andrus, Joseph Smith, the Man and the Seer, Deseret Book, 1960, p. 102 - 103, "The Prophet used the Urim and Thummim for other purposes than the translation of the Book of Mormon. Mother Smith reported that through that instrument Moroni showed Joseph "many things which he saw in vision." fn Several revelations, now found in the Doctrine and Covenants, were given through the Urim and Thummim. It was through that instrument and by vision, independent of its agency, that most of what is termed Mormonism originated. The church organization Joseph Smith set up—the most perfect piece of social mechanism known to men today— was shown to him by vision. He saw the Church as it was to be organized; and as conditions permitted, he duplicated that vision on earth."
14. Van Dam, 16. Cf." Lyndon W. Cook, The Revelations of the Prophet Joseph Smith, 1985 Deseret Book Company, p. 10: "Historical Note. After Joseph Smith had received section 3 (in July 1828), the plates and Urim and Thummim were again taken from him. Desiring to obtain them again, the Prophet continued his "supplication to God, without cessation," and on 22 September 1828 he had the "joy and satisfaction" of again receiving the Urim and Thummim and the plates." Notice this shows Joseph Smith was involved with very physical instruments which could be taken and given if necessary. Cf also, History Of Joseph Smith By His Mother Lucy Mack Smith, p. 110, "That of which I spoke, which Joseph termed a key, was indeed, nothing more nor less than the Urim and Thummim, and it was by this that the angel showed him many things which he saw in vision; by which also he could ascertain, at any time, the approach of danger, either to himself or the Record, and on account of which he always kept the Urim and Thummim about his person." See also Hyrum L. Andrus, Doctrinal Commentary on the Pearl of Great Price, 1998, Footnotes:
"It is known that Joseph Smith had other sacred relics in his possession besides the Urim and Thummim when he was translating the Book of Mormon. He had an ancient breastplate which Orson Pratt described as "a sacred plate, having a divine relationship to the Urim and Thummim."—Marginal note to D&C 17:1, 1891 edition. Brigham Young maintained that the breastplate had divine properties similar to those of the Urim and Thummim. Indeed, it "was a Urim and Thummim fixed on the body" into which one could look by faith and spiritual exertion, "like looking on a mirror, and the information he needed was there obtained." See also Leonard J. Arrington,, Susan Arrington Madsen, Mothers of the Prophets, Deseret Book Company, Salt Lake City, Utah, 1987, p. 15, "Finally, in September 1827, after four annual visitations of the angel, Joseph brought back to his parents' home a box containing the gold plates and placed it under the hearthstones in the west room. Lucy wrote that after he returned from the hill, her son said, "Do not be uneasy, mother, all is right—see here, I have got a key." Lucy said the "key," presumably the Urim and Thummim, consisted of "two smooth, three-cornered diamonds set in glass, and the glasses were set in silver bows, which were connected with each other in much the same way as old-fashioned spectacles." Joseph also showed her the breastplate, wrapped in a muslin handkerchief thin enough to allow the glistening metal to be seen. With metal straps for fastening to hips and shoulders, it was apparently made for a person of extraordinary size."
15. Van Dam, 21.
16. Van Dam, 17. Cf. John W. Welch, Reexploring the Book of Mormon, Deseret Book Company, Salt Lake City, Utah and Foundation for Ancient Research and Mormon Studies, Provo, Utah, 1992: 272, "At Qumran, judicial disputes were brought before a court called "the council of the community." fn This deliberative body was composed of two panels of twelve, twelve priests and twelve laymen, for a quorum of twenty-four judges. These judges "give light by the judgment of the Urim and Thummim." [Pesher on Isaiah 54:11-12, tr. Joseph Baumgarten, "The Duodecimal Courts of Qumran, Revelation, and the Sanhedrin,'' Journal of Biblical Literature 95 (1976): 59-78, quote on p. 63.]
17. Van Dam, 18.
18. Van Dam, 19.
19. Van Dam, 20. Cf. Milton V. Backman, Jr., Eyewitness Accounts of the Restoration, Deseret Book Company, Salt Lake City, Utah, 1986: 84-85, Martin Harris interview: "The Prophet Joseph Smith . . . possessed a seer stone by which he was enabled to translate, as well as from the Urim and Thummim, and for convenience he then used the seer stone. . . .The seer stone differed in appearance entirely from the Urim and Thummim that was obtained with the plates (which was two clear stones set in two rims, very much resembling spectacles). . . .After continued translation, we would become weary, and would go down to the river and exercise by throwing stones out on the river, etc. While so doing on one occasion, I found a stone very much resembling the one used for translating, and on resuming our labor of translation, I put in place the stone that I had found. . . . The Prophet remained silent, unusually and intently gazing in darkness. . . .Much surprised, Joseph exclaimed, "Martin! What is the matter? All is as dark as Egypt!" My countenance betrayed me, and the Prophet asked me why I had done so. I said, to stop the mouths of fools, who had told me that the Prophet had learned those sentences and was merely repeating them . "
20. Comprehensive History of the Church, 128-130. Cf. FARMS, Journal of Book of Mormon Studies, Vol.4, Number 2, p.46, "Seldom would examples of the poor English we have already pointed to in the Book of Mormon have crept into the volume had Joseph Smith been an English scholar. Moreover, the prophet was a novice at translation. It takes experience and training to become a polished translator. But the Lord had to make the best use that he could of the young prophet. By means of the Urim and Thummim, which he provided, Joseph was enabled to catch the spirit of the original writers of the Book of Mormon; but his translation was limited in effectiveness and beauty by his own lack of training. Like most inexperienced translators he had a tendency to be too literal in his renditions of the original. Many of the mistakes found in the English of the Book of Mormon are due to this fact."
21. Van Dam, 23.
22. Van Dam, 28.
23. Van Dam, 24.
24. Van Dam, 25. Cf. Van Dam’s comments, p. 32, on Ramban who "suggested that certain letters of the breastpiece lit up, and the lighted letters would then need to be arranged correctly by the high priest."
25. As found in The Teachings of Gordon B. Hinckley, p. 505 - 506. Cf. Comprehensive History of the Church, Vol. 2, 181-182. "We will let Mr. Call describe this prophetic scene: 'I had before seen him in a vision, and now saw while he was talking his countenance change to white; not the deadly white of a bloodless face, but a living, brilliant white. He seemed absorbed in gazing at something at a great distance..."
26. Van Dam, 24, footnote 68.
27. Van Dam, 29.
28. Van Dam, 33.
29. Van Dam, 49.
30. Van Dam, 55.
31. Van Dam, 64.
32. Van Dam, 85. He also notes that Ezra and Nehemiah, translated later than the Pentateuch, translates urim by the active participle forms of photizo ‘to shine, to give light,’ (Ezra 2:63 [2 Esdras 2:63] and Nehemiah 7:65 [2 Esdras 17:65], and the tummim is rendered by the adjective teleios ‘perfect’ (Ezra 2:63 [2 Esdras 2:63].
33. Van Dam, 67.
34. Van Dam, 69.
35. Van Dam, 86, who also notes that the trend of these associations continued in the later versions of the canonical scriptures, but not in the apocrypha.
36. Van Dam, 108.
37. Van Dam, 111.
38. Van Dam, 112.
39. Van Dam, 115.
40. Van Dam, 117.He explains how several forms of divination were manipulated in the ancient nations, pp. 118-126.
41. Van Dam, 168. Cf. John Gee’s excellent analysis of magic in the scriptures, FARMS, Review of Books on the Book of Mormon, Vol. 7, Number 1, p.46-70.
42. Van Dam, 175.
43. Van Dam, 181.
44. Van Dam, 194.
45. Van Dam, 215. He also notes, p. 218, "It is not enough to speak simply of prophecy. The evidence unmistakably indicates that the physical entity of the UT was necessary in dispensing of revelation and that the UT were in all likelihood handled in some way." Cf. p. 221 - "it seems certain that Yahweh’s gift of prophetic inspiration played a major role in giving an answer." He also notes that "Yahweh accomodated himself to the level of his people, who, living in the ancient world with its divination, may have been accustomed to the use of a physical aid in the receiving of oracles," p. 260.
46. Van Dam, 216. Cf. Spencer W. Kimball, Faith Precedes the Miracle, p.52 - p.53
"We are awed by the perspicacity and discernment of the scientists whose accumulated knowledge is great, but there is still greater knowledge; there are more perfect instruments; there is much more to learn. Most of us can but imagine how the great truths have been transmitted through the ages. Exactly how this precious instrument, the Urim and Thummim, operates we can only surmise, but it seems to be infinitely superior to any mechanism ever dreamed of yet by researchers. It would seem to be a receiving set, or instrument. For a set to receive pictures and programs, there must be a broadcasting set. The scripture above quoted indicates that the abode of God is a master Urim and Thummim, and the synchronization of transmitting and receiving apparatus of this kind can have no limitation.
In a short period man has so improved his communication techniques as to hear voices around the world. A few years ago, even with earphones, we could decode only part of the static over the newborn radio. Our first television pictures were very local and very amateurish. Today, we see in our homes a fight in Madison Square Garden, a football game in the Cotton Bowl, the Tabernacle Choir in Chicago, an astronaut on his way to the moon. Is it hard to believe that with such accomplishments by puny man Omnipotent God has precision instruments with which to enlarge the knowledge of those who have the skill to use them? Is it difficult to believe that the Urim and Thummim could be such a precision instrument to transmit messages from God to his supreme creation—man? Can God have limitations? Can atmosphere or distance or space hold back his pictures? Would it be so difficult for Moses or Enoch or Abraham or Joseph to see a colorful, accurate, moving picture of all things past and present, and even future? The Creator said to Moses, ". . . look, and I will show thee the workmanship of mine hands; but not all, for my works are without end. (Moses 1:4.)."
47. Van Dam, 222. Cf. James B. Allen, The Story of the Latter-day Saints, p. 44 - 45:
Because Joseph Smith obviously did not know the "reformed Egyptian" language in which the Book of Mormon was written, translation, with the aid of the Urim and Thummim, was a revelatory process. One key that clarifies how this worked came by revelation in April 1829. Oliver Cowdery had expressed a desire to translate, but after he was unable to do so, the Lord explained through Joseph Smith:
Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought save it was to ask me.
But, behold, I say unto you that you, must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall bum within you; therefore, you shall feel that it is right.
But if it be not right you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong; therefore, you cannot write that which is sacred save it be given you from me. (D&C 9:7-9.)
This revelation clearly suggests that the translation process was not one in which words miraculously appeared, or a literal translation was placed in Joseph's mind. Rather, he was forced to concentrate deeply, attempting to determine the meaning for himself, and once he had the idea correct, he would know by divine confirmation that he was right. It must also be remembered that good translations are never literal, for words express ideas, and differing grammatical structures make it impossible to translate verbatim from one language to another. The finest translations convey the spirit and meaning of the material in the best possible form of the new language. They also carry the marks of the translator himself, who inevitably uses certain idioms and expressions characteristic of his training and background. For the faithful Latter-day Saint, this explains why the English version of the Book of Mormon carries unmistakable marks of the language of Joseph Smith's time, and why grammatical problems were not uncommon, especially in the first edition.
48. Van Dam, 225.
49. Van Dam, 227.
50. Van Dam, 230. Cf. Hugh Nibley, The Message of the Joseph Smith Papyri, Deseret Book, 1976, 121,
"In all this we are dealing with a stone which "like the Urim and Thummim ... judges between good and evil," a "jewel of discernment" which Ford equates with both the "precious stone" of Isaiah 28:16 and the "Stone of offense" of Isaiah 8:14ff (Bibl. Ztschr., 11:114). Also, the Babylonian "tablets of destiny may have been engraved precious stones like the Urim and Thummim" (ibid., p. 112), reminding us that in Israel "the Tablets of the Law as well as the Urim and Thummim ... were instruments by which the will of deity is communicated"—stones of truth (G. Widengren, Ascension of the Apostle, pp. 25f). "Only a High Priest who was permeated with the Holy Spirit" could operate the Urim and Thummim (L. Ginzberg, Legends, III, 172; Zadokite Frg., 13:4; IQS, 6:16, 9:7, 5:3). In a famous Egyptian story the great King Cheops is denied possession of the "seals" of the mysteries, which are hidden in the temple of On in a flint box called "Testing" (G. Thausing, Sein u. Werden, p. 91).
The stone is not only a source and transmitter of light, but also of power. It was no less than the symbol of high-priestly authority. At his coronation Solomon received the Four Stones of Dominion from the angels and by them he rules all animals and spirits on earth, and with them he could summon the angels, for on the greatest of the four was inscribed: "To God belongs the greatness and might" (G. Weil, Bibl. Legende der Muselmäer, pp. 171, 175-76). The Jewish doctors interpret Abraham's stone as meaning that "Abraham had a sort of magnetic power, or possessed some extraordinary means of healing all physical defects by his mere presence" (Beer, Leben Abraham's, p. 193). This was represented as a stone that he wore suspended from his neck, "which possessed the power of healing the sick who looked upon it" (Ginzberg, Legends, I, 292). It was following the type of the Primordial Adam, according to Widengren, that both the Phoenician and the Israelite ruler wore the Heavenly Tablets when they passed judgment, deciding the destinies of the world. They were fastened to his breast in a pouch in exactly the same manner as Marduk wore them in Enuma Elish iv, 121-2, and were the prototype of the Urim and Thummim (Widengren, in Hooke, MRK, 1958, p. 166f). I. Friedrich has recently shown that a pectoral, adorned with jewels like the King's pectoral not only belonged to the pure priestly vestments of Israel, but like that ephod and robe that went with it exactly matched the ritual appointments worn in all Egyptian sacred functions (J. Scharbert, Archiv. f. Orforsch., 23:117). Finally, as his "guarantee of dominion" (Unterpfand des Reiches) the Byzantine Emperor held a great round jewel at his coronation; this passed from the hands of the Emperor Manuel Commenus to appear again in the hands of Baldwin at his coronation as King of the Franks (he later became king of Jerusalem and hence of the world) (J. Deer, Byzantinische, Ztschr., 54:309). This was the sphere, globe, or "Reichsapfel" of clear crystal the possession of which was thought to be both the symbol and source of world dominion in the Middle Ages."
51. Van Dam, 253. Cf. George Q. Cannon, Gospel Truth, Vol. 1, p.335, "There is no record of a transmission of the Urim and Thummim from one continent to another. It is in the highest degree improbable that the Urim and Thummim that the Jaredites had was the same that was had among the children of Israel. It seems entirely clear that the Jaredites, and after them the Nephites, had the Urim and Thummim that the brother of Jared used and that the Urim and Thummim used among the children of Israel was one that had been prepared for use among them."
52. Victor L. Ludlow, Principles and Practices, of the Restored Gospel, Deseret Book Company, Salt Lake City, Utah, Excerpts reprinted with permission of Macmillan Publishing Company from Encyclopedia of Mormonism, 1992 by Macmillan Publishing Company. "As one LDS scholar noted, "A seer is a person endowed by God with a special gift for seeing spiritually." The membership of The Church of Jesus Christ of Latter-day Saints accept the president of the Church as more than a living prophet; they sustain him as a "prophet, seer, and revelator." In functioning as a seer—literally "one who sees"—the prophet possesses the gift of perceiving new truths, gaining new perspectives on known truths, or seeing again old truths that were known among previous prophets but that were later lost during periods of apostasy.
The office of a seer extends the prophetic calling "to a capacity for envisioning future and past." Marveling that King Mosiah could translate the twenty-four gold plates of Zeniff, King Limhi of Zarahemla declared that "a seer is greater than a prophet." Ammon replied that "a seer is a revelator and a prophet also; and a gift which is greater can no man have, except he should possess the power of God." (Mosiah 8:15-16.)
As an aid to some seers, like Mosiah, the Lord provided a visionary medium, a physical instrument, called a Urim and Thummim, consisting of two special stones called seerstones or interpreters. A Urim and Thummim is used both in receiving direct revelations and in translating ancient records from unknown languages. The earliest scriptural reference to a Urim and Thummim is found in the revelations of the brother of Jared. (See Ether 3:21-28.) Abraham possessed another set (see Abr. 3:1-4), as did Aaron and succeeding high priests in Israel (see Ex. 28:30; Lev. 8:8; Num. 27:21; Deut. 33:8; 1 Sam. 28:6; Ezra 2:63; Neh. 7:65). King Mosiah used his Urim and Thummim to translate the Jaredite record (Book of Ether) and handed it down to his prophetic successors until Moroni buried it with the gold plates. (See Omni 1:20; Mosiah 8:13-19; 21:26-28; 28:11-20; Alma 63:12; Ether 4:1-7; Moro. 10:2.)
Joseph Smith recovered Moroni's Urim and Thummim with the gold plates, used it to translate the Book of Mormon, and then returned it with the plates. (See JS-H 1:51-52.) Cf. Joseph Fielding Smith Jr., Doctrines of Salvation, Vol.3, p.224-225: JOSEPH SMITH RECEIVED JAREDITE URIM AND THUMMIM. The people of Limhi brought to Mosiah a record, "engraven on plates of ore," which record Mosiah translated, by the aid of "two stones which were fastened into the two rims of a bow," and which gave an account of the Jaredites. In translating this record Mosiah kept from going forth to the people that particular part forbidden by the Lord to be revealed until after he was lifted up upon the cross. These sacred revelations given to the Brother of Jared were kept from the Nephite people, as well as many other things, until after the resurrection of Christ. After the appearing of the Savior to the Nephites, the vision of the Brother of Jared was revealed to the Nephites. When Moroni made his abridgment of the record of Ether, he copied on his record the vision of the Brother of Jared.
At the command of the Lord, however, Moroni also sealed up the greater things in this vision and also the interpreters—which were the same "two stones" had by the Brother of Jared—so that this vision should not be made known even in our day among the Gentiles, in the day of their wickedness; it could not be revealed "until the day that they shall repent of their iniquity, and become clean before the Lord." So we today do not have the fulness of the account written and sealed up by the Brother of Jared and again sealed by Moroni. This part of the record the Prophet Joseph Smith was forbidden to translate. We have, then, received but the "lesser part."
Joseph Smith received with the breastplate and the plates of the Book of Mormon, the Urim and Thummim, which were hid up by Moroni to come forth in the last days as a means by which the ancient record might be translated, which Urim and Thummim were given to the Brother of Jared.
53. Van Dam, 262. Cf. H. Donl Peterson, The Pearl of Great Price: A History and Commentary, Deseret Book, 1987, p. 264, "And the Lord communicated with him and gave him a Urim and Thummim by which he was enabled to interpret, to read and comprehend the mind and will and the laws and purposes of God. And, furthermore, I would state that he went still further. He asked God for certain blessings and privileges and powers which belonged to him and which he considered were within his reach, and which were his privilege to obtain. And the Lord revealed himself to him and communicated unto him certain eternal principles—that no man can comprehend unless God does reveal them—and many other things—the motion of the planets, and the planetary system of the earth on which we live, and the sun and the moon and the stars and the various bodies that compose our solar system; and then, of other suns, and other heavenly bodies and the laws governing them. Abraham wrote those things, and was well versed in those great principles."
54. Van Dam, 271.
55. Van Dam, 272.
56. The Prophet Joseph: Essays on the Life and Mission of Joseph Smith, Edited by Larry C. Porter and Susan Easton Black, Deseret Book Company, Salt Lake City, Utah. 1988: 182-183. Cf. Richard E. Turley, Jr., Encyclopedia of Mormonism, Vol.3, SEER STONES:
"While useful in translating and receiving revelation, seer stones are not essential to those processes. Elder Orson Pratt reported that Joseph Smith told him that the Lord gave him the Urim and Thummim when he was inexperienced as a translator but that he later progressed to the point that he no longer needed the instrument ("Two Days' Meeting at Brigham City," Millennial Star 36 [1874]:498-99)."
57. Sidney B. Sperry, The Voice of Israel's Prophets, p. 8.