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 no longer in existence, having been destroyed when Solomon's temple was burned by the Chaldeans. Those who returned with Zerubbabel were without the ark, and at first without a temple. In such a state of affairs the high priest could not appear before Jahve with the breastplate and the Urim and Thummim to entreat His decision. The books of Samuel, indeed, relate cases in which the divine will was consulted by Urim and Thummim, when the ark of the covenant was not present for the high priest to appear before (comp. 1Sa 23:4, 1Sa 23:6, 1Sa 23:9, etc., 1Sa 14:18); whence it appears that the external or local presence of the ark was not absolutely requisite for this purpose. Still these cases occurred at a time when the congregation of Israel as yet possessed the ark with the Lord's cherubim-covered mercy-seat, though this was temporarily separated from the holy of holies of the tabernacle. Matters were in a different state at the return from the captivity. Then, not only were they without either ark or temple, but the Lord had not as yet re-manifested His gracious presence in the congregation; and till this should take place, the high priest could not inquire of the Lord by Urim and Thummim. In the hope that with the restoration of the altar and temple the Lord would again vouchsafe His presence to the returned congregation, Zerubbabel expected that a high priest would arise with Urim and Thummim to pronounce a final decision with regard to those priests who could not prove their descent from Aaron's posterity. This expectation, however, was unfulfilled. Zerubbabel's temple remained unconsecrated by any visible token of Jahve's presence, as the place where His name should dwell. The ark of the covenant with the cherubim, and the Shechinah in the cloud over the cherubim, were wanting in the holy of holies of this temple. Hence, too, we find no single notice of any declaration of the divine will or the divine decision by Urim and Thummim in the period subsequent to the captivity; but have, on the contrary, the unanimous testimony of the Rabbis, that after the Babylonian exile God no longer manifested His will by Urim and Thummim, this kind of divine revelation being reckoned by