A Complete Christian Dictionary, Dictionary · Part UR
U R.
Vr]
Fire, or light. A City, Gen. 11. 28.
Vrban]
Civil, courteous. Paul's fellow-helper, Rom. 16. 9.
Vrge]
To provoke, Luk. 11. 53. To force by perswasion, Gen. 33. 11. To pressesore upon by words, Judg. 16. 16. & 14. 17. To be earnest, Exod. 12. 33. Dan. 3. 22.
Vrgent]
Exod. 12. 33. or were strong; and as the Gr. translateth, forcibly urged. This was with humble entreaty, Exod. 11. 8. See Psal. 105. 38. Aynsw. Dan. 3. 22. Pressing, forcing, calling earnestly upon.
Vri]
My light, or fire. Mens names, Exod. 31. 2. 1 Chr. 2. 20. 1 King. 4. 19. Ezr. 10. 24.
Vriel]
Light, or fire of God. 2 Chr. 13. 2.
Vriel]
The Son of Tahath, 1 Chr. 6. 24. Of the Sons of Kohath, 1 Chr. 15. 5. The Father of Michaiah, 2 Chr. 13. 2.
Vrijah, also Uriah, and Urias]
The fire of the Lord. Mens names, 2 Sam. 11. 3, 6, 7. & 12. 9. Ezr. 8. 33. Neh. 3. 4. Isa. 8. 2. Jer. 26. 10. 2 King. 16. 11. The husband of Bathsheba, Mat. 1. 16. According to the signification of his name he was full of the light of reason and understanding (which is called the light of God, Joh. 1. 14.) whereof he gave a proof when he was sent back from … of the Ammonites, by Joab to David; he answered him so wisely, and carryed himself so discreetly, that David could not effect the business for which he sent for him, whether through the quickness of reason he suspected more then he durst utter, or whether Joab gave him private advertisement, is uncertain. The Lord brought to light after his death, by the Prophet Nathan, two great wrongs David had done him, 2 Sam. 12.
…]
A Priest, 2 King. 16. 10. The Son of Koz, Nehem. 3. 21. One that stood on Ezra's right hand whilest he read the Law, Neh. 8. 4. The Son of Shemajah, Jer. 26. 20.
… and … …]
;;A light of the knowledge of Christ by the Word, together with perfection of virtue and holy manners. Exod. 28. 30. Thou shalt put in the Breastplate of Judgement, the Urim and the Thummim. Who made this Urim and Thummim, what it was, and what it was made, is very hard, if not impossible to finde out. Certainly it is not reckoned among the things wrought by Art, but was given of God to Moses alone, to put in the holy pectoral, as Lev. 8. 8. and written of Christ, Col. 2. 3. Dan. 8. 13.
… and Thummim]
Exod. 28. 30. These words signifie light and perfection, according to their best derivation in the Heb. tongue; and they are put in the plural number, lights and perfections, to note the plenty as the excellency of divine graces. This was meant (as some conceive) of the splendor and perfection of the precious stones of the Breast-plate, which were of most cleer and perfect beauty. But that is not all; for besides that, these words were engraven or written upon some of the precious materials of the High-priests ornaments; neither made nor placed by the inspired Artificers, but as some learned Writers rather think, by the comparison of Exod. 39. 10. Lev. 8. 8.) made by God himself, and put by Moses into the Breast-plate. It was called, the Breast plate of judgement, vers. 15. and the judgement of Urim, Numb. 27. 21. because the High priest put it on when he consulted with God, and received from him clear and determinate answers in cases of doubt; which were sometimes made by audible voyce, sometimes by secret inspiration, which when he had told it to the people, the stones had letters in the Breastplate (as is probably conceived, for there is nothing certain of it in the Scripture) might have an extraordinary brightness appearing on them, for assurance that the Priest had spoken with the Lord, and received resolution from him; as by the shining of Moses his … when he came from God, with the Tahles of the Testimony in his hand, Exod. 34. 29, 30. it was manifest that he had from God what he brought unto the people. And whereas David being to consult with the Lord, called for the Ephod, 1 Sam. 23. 9. The reason was, for that the Breast-plate was fastened to the Ephod, vers. 28. and the Ephod to the Breast-plate, so that if he had one, he had both, Exod. 39. 21. This oraculous consultation with the Breast-plate, that is, by the use of the Breastplate, lasted no longer (as is generally and most probably thought) then to the Captivity of Babylon (for which see Ezr. 2. 63.) and after that time we finde not that the Jews had any use of that kinde of revelation. Annot. Hereof see more in Moses and Aaron, lib. 4. cap. 8. p. 203, 204. As also in Alstedius his Paratitla Theologica, p. 454, 455, 456, &c.