(Uʹcal).

One to whom Agur spoke the words found in Proverbs chapter 30. Ucal may have been a son or disciple of Agur, but nothing definite is known about him.​—Pr 30:1.

(Uʹel).

One of the sons of Bani who sent away their foreign wives and sons in response to Ezra’s counsel.​—Ezr 10:10, 11, 34, 44.

(Uʹlai).

A “watercourse” flowing through or near Shushan (Susa) in Elam. Along the Ulai, Daniel received the vision of the ram and the he-goat. It cannot be determined whether the prophet actually went there from Babylon or was transported to that location in a visionary way. (Da 8:1-3, 6, 16) Conjectures about the Ulai vary considerably, and identification is difficult because rivers in the vicinity seem to have changed course somewhat through the centuries. One view is that the Ulai is the Karkheh River. According to another, it was an artificial canal to the N or NE of Shushan connecting the Karkheh with another river.

(Uʹlam).

1. Father of Bedan; of the tribe of Manasseh.​—1Ch 7:14, 16, 17.

2. A distant descendant of Saul, of the tribe of Benjamin, whose sons were outstanding archers. Ulam’s descendants, “sons and grandsons,” numbered some 150 in the time of the chronicler.​—1Ch 8:33, 39, 40.

An open bodily sore other than a direct wound, though the inflammatory type usually results from a minor injury, such as a skin abrasion. Ulcers are either external or internal, developing on the skin or on mucous surfaces. They often discharge pus and cause progressive disintegration and death of tissue in the affected area. Inflammatory ulcers, with their hot, aching sensation, often develop on the lower part of a person’s leg.

In the Hebrew Scriptures, the word sometimes translated “ulcer” is ma·zohrʹ, which can apply to an ulcer, a sore, or a boil. Certain scholars believe that it refers to a wound of the kind that might require the pressing out of matter within it. The Greek word helʹkos, denoting an ulcer, is used in the Christian Greek Scriptures; it appears in the Greek Septuagint at Exodus 9:9 and Job 2:7 for the Hebrew word shechinʹ, which signifies a boil.​—See BOIL.

Figurative Use. Prophetically, Ephraim (Israel) was depicted as being sick and Judah as having an “ulcer,” conditions resulting from their wrongdoing and consequent loss of God’s favor. But, instead of trusting in Jehovah for protection from their foes, they futilely sought aid from the king of Assyria, who was unable to heal them of their ‘ulcerous’ condition. (Ho 5:13) Later, Zion, her people having been taken into Babylonian exile, was represented as being afflicted with an ulcer.​—Jer 30:12-15, 17; compare Lu 16:20, 21; Re 16:2, 10, 11.

(Ulʹla).

An Asherite whose three sons were tribal family heads and valiant warriors.​—1Ch 7:39, 40.

(Umʹmah).

A city of undetermined location on the boundary of Asher’s territory. (Jos 19:29-31) Some scholars think that “Ummah” resulted from a textual alteration of “Acco” (the latter name appearing here in some manuscripts of the Greek Septuagint and in the list at Jg 1:31), but this is not certain.

The Hebrew term dohdh, at times rendered “uncle” or “father’s brother” (Le 10:4; 20:20; 25:49; Nu 36:11; 1Sa 10:14-16; 14:50; Es 2:7, 15; Jer 32:7-9, 12; Am 6:10), is much broader in its application than the English word “uncle.” It not only applies to a kinsman, usually the father’s brother, but can also denote (in the singular or plural) “love” (Pr 7:18), expressions of endearment or of love (Ca 1:2, 4; Eze 16:8; 23:17), and a dear one or loved one (Ca 1:14, 16; Isa 5:1). The context or other related scriptures, however, often establish the family relationship designated by the Hebrew word dohdh. For example, dohdh is used to describe the relationship of King Jehoiachin to King Zedekiah. Since Zedekiah was the brother of Jehoiachin’s father Jehoiakim, the word dohdh in this case obviously designates an uncle, or a father’s brother. (2Ki 24:6, 15, 17; 1Ch 3:15) A different family relationship is described at 1 Chronicles 27:32, where the counselor Jonathan is said to be David’s dohdh. Second Samuel 21:21 and 1 Chronicles 20:7 indicate that Jonathan was the son of David’s brother Shimei. Accordingly, the reference to David’s dohdh must be to David’s nephew and not to his uncle.

The feminine form of dohdh is used for one’s aunt. (Ex 6:20; Le 18:14; 20:20) An uncle on the mother’s side of the family is designated in Hebrew by the expression “mother’s brother.”​—Ge 29:10.

“The son of Paul’s sister” revealed to Paul and then to the Roman commander of Jerusalem the plot that had been hatched against his uncle’s life.​—Ac 23:16-22.

See ANIMALS.

See CLEAN, CLEANNESS.

The original-language words rendered “understanding” can refer to comprehension of a rather simple kind or can describe a full and profound realization of the inner nature, underlying reasons, and significance of complex matters. Insight, discernment, and perception are all closely connected to understanding.

The Hebrew verb bin and the noun bi·nahʹ are most frequently related to understanding. At times bin and bi·nahʹ may more particularly emphasize the specific aspects of discerning (1Sa 3:8; 2Sa 12:19; Ps 19:12; Da 9:2), giving thoughtful consideration (De 32:7; Pr 14:15; 23:1; Jer 2:10; Da 11:37) or attention (Job 31:1; 32:12; 37:14; Ps 37:10) to a matter, and may be so rendered. Professor R. C. Dentan, writing in The Interpreter’s Dictionary of the Bible (edited by G. Buttrick, 1962, Vol. 4, p. 733), says: “The root בין [bin] means primarily ‘to discern with the senses,’ ‘to perceive distinctions,’ then ‘to give close attention to,’ and finally​—particularly in the derived stems—​‘to gain comprehension’ or ‘give’ it to others.” Hebrew scholar Gesenius gives the basic sense as “to separate, to distinguish; . . . hence to discern, to mark, to understand, all [of] which depend on the power of separating, distinguishing, discriminating.” (A Hebrew and English Lexicon of the Old Testament, translated by E. Robinson, 1836, p. 140) Another noun, tevu·nahʹ, comes from the same root as bi·nahʹ and may be appropriately rendered “discernment” (Pr 10:23; 11:12) or “understanding” (Ex 31:3; De 32:28), according to the context.

The basic meaning of these terms reveals the understanding person to be one able to see into a matter and discern its composition by separating the individual factors or features that compose or act together to form the whole, then to perceive the relationship between them and thus comprehend, or grasp, the significance or meaning of the matter. This may be illustrated with a language. If a person is to understand what is spoken in a certain tongue, he must be able to distinguish the individual words composing the sentences, know their meaning, and see how they relate to one another. (De 28:49) However, even though a person may basically comprehend what is said to him, understanding can also go beyond such simple comprehension; it means that he gets the real significance and sense of the message, then is able to evaluate it, benefit by it, and know what action it calls for. When Ezra the priest read the Law before the people in Jerusalem, “all intelligent [from Heb., bin] enough to listen” were gathered. Even though these had mature minds able to understand all the words, the Levites “were explaining the law to the people [instructing the people in the law, or giving understanding (form of bin)], . . . reading aloud from the book, from the law of the true God, it being expounded, and there being a putting of meaning into it; and they continued giving understanding in the reading.”​—Ne 8:2, 3, 7, 8.

In the Greek Scriptures, “understanding,” as signifying perception, getting the sense of a matter, is represented especially by the verb sy·niʹe·mi (literally, put together) and the related noun syʹne·sis. Other terms are e·piʹsta·mai, meaning, basically, “know well,” and gi·noʹsko, meaning “know.”

Source of Understanding. Jehovah God is both the Source of understanding and the Supreme Example of its use. The splendid coordination and functioning of the universe, in which each creation serves a particular and harmonious purpose, with no clashes or problems resulting from a lack of discernment on their Creator’s part, manifest God’s understanding. (Job 38:36; Ps 136:5-9; Pr 3:19, 20; Jer 10:12, 13) God has given the animals instinctive understanding, each according to its kind. Men may spend years gaining understanding of aerodynamics, but the falcon instinctively knows just how to “read” and utilize the different types of air currents. (Job 39:26) Animals, however, do not have certain other aspects of understanding that are peculiar to man.​—Compare Ps 32:9.

Despite intensive research over centuries, many features and cycles operating according to divine laws still elude man’s full comprehension. (Job 36:29; 38:19, 20) What men can grasp from their study of the material creation only approaches ‘the fringes of God’s ways,’ and is but “a whisper” as compared to “mighty thunder.” This is even more true of God’s works of judgment and salvation, his thoughts being too deep for ungodly persons to grasp. (Job 26:7-14; Ps 92:5, 6) Consideration of the divine wisdom and understanding manifest in the material creation, however, enabled Job to discern his proper relationship to the Creator and humbly recognize his own lack of understanding.​—Job 42:1-6.

As regards man, Jehovah can exercise insight into the thoughts and doings of all mankind (1Ch 28:9; Ps 139:1-6), and as he chooses, he ‘gives thoughtful consideration’ (Heb., bin) or attention to individuals and classes. (Pr 21:12; Ps 5:1, 2) He knows his own invincible purpose and what he will do in the future. His righteous standards are fixed, unchangeable. Hence, “there is no wisdom, nor any discernment, nor any counsel in opposition to Jehovah.” (Pr 21:30; compare Isa 29:13, 14; Jer 23:20; 30:24.) He needs to consult no one to understand a matter, such as how to help his servants effectively or how to relieve them from distress and oppression.​—Isa 40:10-15, 27-31.

Knowledge of Jehovah God and discernment of his will combined with faith and trust therefore form the foundation of all true understanding on the part of his intelligent creatures. “Knowledge of the Most Holy One is what understanding is,” and this includes understanding “righteousness and judgment and uprightness, the entire course of what is good.” (Pr 9:10; 2:6-9; 16:20) No matter of real importance can be fully understood unless all the factors are viewed from Jehovah’s standpoint and seen in relation to his standards, qualities, and eternal purpose.

Those turning from the Source. The person who turns to transgression begins to discount God as a factor to be considered when making decisions and plans. (Job 34:27) Such a person allows his heart to blind him to the wrongness of his ways and he loses insight. (Ps 36:1-4) Even if claiming to worship God, he puts men’s precepts above God’s; he prefers them. (Isa 29:13, 14) He rationalizes and excuses his loose conduct as mere “sport” (Pr 10:23) and becomes perverted, brutish, stupid in his reasoning, to the extreme of assuming that the invisible God does not see or discern his wrongdoing, as though God’s powers of perception had failed. (Ps 94:4-10; Isa 29:15, 16; Jer 10:21) By his course and actions he says, in effect, “There is no Jehovah” (Ps 14:1-3) and leaves him ‘out of the picture.’ Not being guided by divine principles, he cannot judge matters correctly, see the issues clearly, evaluate the factors involved, and arrive at right decisions.​—Pr 28:5.

Fields of Human Understanding. Understanding may relate to knowledge and skill in mechanical activities, such as construction and designing of buildings or the making of articles of wood, metal, stone, or cloth. The Tyrian worker Hiram was “a skillful man, experienced in understanding” as a craftsman working with a wide range of materials. (2Ch 2:13, 14; 1Ki 7:13, 14) Such understanding contributes to effective work, resulting in products of enduring quality.

Others may be “expert [form of bin]” in matters of transportation or music due to their understanding. (1Ch 15:22; 25:7, 8; 2Ch 34:12) Some may show understanding in linguistics, writing, or other scholarly subjects. (Da 1:4, 17, 20) Such understanding can be gained through natural abilities and effort. Of course, God’s spirit can augment, or enhance, such understanding in persons and qualify them to teach others their craft or profession.​—Ex 31:2-5; 35:30-35; 36:1; 1Ch 28:19.

Some may have keen discernment of human nature, being observant and able to ‘put two and two together.’ David, noting the way his servants were whispering, ‘discerned’ that his child by Bath-sheba had died. (2Sa 12:19) Rehoboam was guided by his understanding of fallen human nature and its tendency toward envy and jealousy when assigning his sons’ inheritances.​—2Ch 11:21-23.

Similarly, men or communities of men may show considerable discernment in business operations, a factor in their successfully enriching themselves, as did “the leader” of Tyre. (Eze 28:2, 4) Rulers may have understanding of military warfare and strategy (Isa 10:12, 13) or be expert in political diplomacy. (Da 8:23) Yet their understanding may be narrow and of short-range benefit, as in the foregoing cases.

It can be seen, then, that the Scriptures refer to understanding obtainable by natural means. Yet any such “comprehension” (syʹne·sis) of worldly ‘intellectual men’ (sy·ne·toiʹ) becomes foolishness, in vain, when God’s purposes are not considered. (1Co 1:19, 20, Int) The Scriptures, therefore, primarily urge a superior understanding, one that is spiritual, having God as its foundation. No matter how much men may exploit the earth’s resources, exploring its depths and the depths of the seas or studying the skies, they can never by their own efforts find “the place of understanding” and wisdom that leads to successful life in righteousness and happiness. (Job 28:1-21, 28) Such understanding is ‘better than silver’ and can bring the desired future that fleeting worldly riches and honor fail to bring.​—Pr 16:16, 22; 23:4, 5; Ps 49:6-8, 14, 20.

Relationship to Knowledge and Wisdom. Understanding must be based on knowledge, and it works with knowledge, though it is itself more than mere knowledge. The extent and worth of one’s understanding is measurably affected by the quantity and quality of one’s knowledge. Knowledge is acquaintance with facts, and the greatest and most fundamental facts relate to God, his existence, his invincible purpose, his ways. Understanding enables the person to relate the knowledge he acquires to God’s purpose and standards, and thereby he can assess or evaluate such knowledge. The “understanding heart is one that searches for knowledge”; it is not satisfied with a mere superficial view but seeks to get the full picture. (Pr 15:14) Knowledge must become ‘pleasant to one’s very soul’ if discernment is to safeguard one from perversion and deception.​—Pr 2:10, 11; 18:15; see KNOWLEDGE.

Proverbs 1:1-6 shows that the “man of understanding is the one who acquires skillful direction, to understand a proverb and a puzzling saying, the words of wise persons and their riddles.” These must not be things said merely to pass the time away in idle conversation, for wise persons would not customarily waste time in such manner, but must refer to instruction, questions, and problems that discipline and train the mind and heart in right principles, thereby equipping the learner for wise action in the future. (Compare Ps 49:3, 4.) Knowledge and understanding together bring wisdom, which is “the prime thing,” the ability to bring a fund of knowledge and keen understanding to bear on problems with successful results. (Pr 4:7) The person who is rightly motivated seeks understanding, not out of mere curiosity or to exalt himself, but for the very purpose of acting in wisdom; ‘wisdom is before his face.’ (Pr 17:24; see WISDOM.) He is not like those in the apostle Paul’s day who assumed to be teachers of others but were “puffed up with pride, not understanding anything,” unwisely letting themselves become “mentally diseased over questionings and debates about words,” things that produce disunity and a host of bad results.​—1Ti 6:3-5.

Gaining True Understanding. The person seeking true understanding prays to God: “Make me understand, that I may observe your law and that I may keep it with the whole heart . . . that I may keep living.” (Ps 119:34, 144, also 27, 73, 125, 169) This is the right motive. The apostle prayed that the Colossian Christians might be “filled with the accurate knowledge of [God’s] will in all wisdom and spiritual comprehension [sy·neʹsei], in order to walk worthily of Jehovah.”​—Col 1:9, 10.

Age and experience are natural factors that can help one to develop greater understanding. (Job 12:12) Age and experience alone are not the decisive factors, however. Job’s comforters prided themselves on the understanding they and their aged associates had, but they were reproved by the younger man Elihu. (Job 15:7-10; 32:6-12) Jehovah, “the Ancient of Days” (Da 7:13), has understanding infinitely superior to that of all mankind, whose days cover only a few thousand years and who do not even understand just how the planet they live on came to be formed. (Job 38:4-13, 21) Hence, God’s written Word is a principal means for gaining understanding.​—Ps 119:130.

Children and young persons should thoughtfully consider the instruction of their older and more experienced parents, particularly so when these are devoted servants of God. (Pr 2:1-5; 3:1-3; 4:1; 5:1) Serious ‘consideration’ (Heb., bin) of the history of earlier generations can bring understanding, and older persons are often familiar with this. (De 32:7) Association should be sought, not with “inexperienced ones,” but with the wise, feeding on their counsel and instruction so as to “keep living, and walk straight in the way of understanding.” (Pr 9:5, 6) Listening and also observing, the person can cease to be naive and credulous, can “understand shrewdness,” and can avoid many bitter experiences.​—Pr 8:4, 5.

Diligence in studying and applying God’s Word and commands can enable a person to have greater insight than those set as his teachers and more understanding than those who are older men. (Ps 119:99, 100, 130; compare Lu 2:46, 47.) This is because wisdom and understanding are, in effect, built into God’s pure regulations and judicial decrees; hence Israel’s faithful observance of these would cause surrounding nations to view them as “a wise and understanding people.” (De 4:5-8; Ps 111:7, 8, 10; compare 1Ki 2:3.) The understanding person recognizes the inviolability of God’s Word, wants to see his own course in relation thereto, and petitions God’s aid in this. (Ps 119:169) He lets God’s message sink down deep (Mt 13:19-23), writes it on the tablet of his heart (Pr 3:3-6; 7:1-4), and comes to develop a hatred for “every false path” (Ps 119:104). God’s Son, when on earth, showed understanding in this way, even refusing to seek escape from death on the stake because the fulfillment of the Scriptures called for his dying in that manner.​—Mt 26:51-54.

Time and meditation essential. The “overhasty” person usually fails to “consider [or give thoughtful attention to; form of Heb. bin] knowledge.” (Isa 32:4; compare Pr 29:20.) The understanding person characteristically knows when to keep quiet (Pr 11:12), does not speak rashly, and keeps cool even though the discussion may become heated. (Pr 14:29; 17:27, 28; 19:11; Job 32:11, 18; compare Jas 3:13-18.) He meditates on counsel so as to determine the significance of the words and message. (Job 23:5; Ps 49:3) He asks questions aimed at discerning the whys and wherefores so he can determine the cause of success or failure, divine blessing or cursing; he ponders the logical future consequences to which each course will lead. (Ps 73:2, 3, 16-18; Jer 2:10-19; compare Isa 44:14-20.) Israel failed to do this and did not give consideration in their hearts as to what would be “their end afterward.”​—De 32:28-30.

Accept discipline. Pride, stubbornness, self-will, and independence are enemies of understanding. (Jer 4:22; Ho 4:14, 16) The person with true understanding does not think he knows everything; hence Proverbs 19:25 says, “There should be a reproving of the understanding one, that he may discern knowledge.” (Compare Job 6:24, 25; Ps 19:12, 13.) Because he is an understanding person, he is ready to listen, discerns the basis for the reproof, and benefits by it more than a stupid one would from a hundred strokes.​—Pr 17:10; compare 29:19.

Understanding Prophecy. Inspired prophetic messages are understood only by those cleansed ones who humbly pray for understanding. (Da 9:22, 23; 10:12; 12:10) Though the general time period of their fulfillment may be comprehended, full discernment of the prophecy’s application may have to await God’s due time for its being carried out. (Da 8:17; 10:14; 12:8-10; compare Mr 9:31, 32; Lu 24:44-48.) Those placing their confidence in men and disdaining God’s power and discounting his purpose as a factor worth considering cannot understand the prophecies, and they remain blind to their significance until the disastrous effects of their fulfillment begin to hit them.​—Ps 50:21, 22; Isa 28:19; 46:10-12.

See KINDNESS.

See FESTIVAL OF UNFERMENTED CAKES.

Part of an inscription on an altar seen by the apostle Paul while at Athens. The Athenians expressed their fear of deities by building many temples and altars. They even went so far as to deify the abstract, erecting altars to Fame, Modesty, Energy, Persuasion, and Pity. Perhaps fearing that they might possibly omit a god and thereby incur that one’s disfavor, the men of Athens had erected an altar inscribed with the words, “To an Unknown God.” At the outset in his discourse to the Stoics, Epicureans, and others assembled at the Areopagus (Mars’ Hill), Paul tactfully drew their attention to this altar, telling them that it was this God, heretofore unknown to them, about whom he was preaching.​—Ac 17:18, 19, 22-34.

That altars of this nature existed in Greece is testified to by the Greek writers Philostratus (170?-245 C.E.) and Pausanias (second century C.E.). Pausanias mentions altars of “gods named Unknown.” (Description of Greece, Attica I, 4) Philostratus, in his work The Life of Apollonius of Tyana (VI, III), writes: “It is a much greater proof of wisdom and sobriety to speak well of all the gods, especially at Athens, where altars are set up in honour even of unknown gods.”

(Unʹni).

1. A Levite musician who played a stringed instrument in the procession that brought the ark of the covenant to Jerusalem.​—1Ch 15:3, 16, 18, 20.

2. A postexilic Levite assigned to guard duty under High Priest Jeshua.​—Ne 12:1, 9.

See RICHES.

(Uʹphaz).

A presently unidentified location where gold was found in ancient times.​—Jer 10:9; Da 10:5.

See HOUSE.

1. [Light]. ‘Father’ of Eliphal, one of the mighty men of David’s military forces. (1Ch 11:26, 35) Ur appears to be the same person as Ahasbai.​—2Sa 23:34.

2. “Ur of the Chaldeans,” the city in Mesopotamia where Abram’s (Abraham’s) brother Haran (and likely Abraham himself) was born. (Ge 11:28; Ac 7:2, 4) Jehovah appeared to Abraham and directed him to leave Ur. The Bible, crediting Terah with the move because he was the family head, says that Terah took his son Abraham, his daughter-in-law Sarah, and his grandson Lot, moving from Ur to Haran.​—Ge 11:31; 12:1; Ne 9:7.

Usually Ur is identified with Muqaiyir, which is W of the present bed of the Euphrates and some 240 km (150 mi) SE of Babylon. Ruins there cover an area that is about 910 by 730 m (3,000 by 2,400 ft). Once a center of worship of the moon-god Nanna (or Sin), the site’s most prominent feature is still a temple tower, or ziggurat, some 61 m long, 46 m wide, and 21 m high (200 by 150 by 70 ft).​—PICTURE, Vol. 2, p. 322.

Though at present the Euphrates River runs about 16 km (10 mi) E of the site of Ur, evidence indicates that in ancient times the Euphrates ran just W of the city. Historian and geographer Henri Gaubert, in his book Abraham, Loved by God, stated: “At the time of Abram the three great rivers (Karun, Tigris and Euphrates) flowed into the waters of the Persian Gulf by three separate estuaries. It is well to point out here the site of the city of Ur . . . on the left [east] bank of the Euphrates. The Hebrew tribe of Abram, originating in the city-state of Ur, could, in consequence, be perfectly correctly designated by the phrase ‘the people from beyond the river.’”​—1968, p. 8.

Also, a revised and updated edition of Sir Leonard Woolley’s Excavations at Ur shows that the Euphrates was definitely W of Ur. Speaking of Ur’s defenses, it states: “This massive fortification was further strengthened by the fact that the river Euphrates (as can be seen from the sunken line of its old bed) washed the foot of the western rampart while fifty yards from the foot of the eastern rampart there had been dug a broad canal which left the river immediately above the north end of the town, so that on three sides Ur was ringed with a moat.” (Ur ‘of the Chaldees,’ by P. R. S. Moorey, 1982, p. 138) Thus it can be appropriately stated that Jehovah took Abraham “from the other side of the River,” that is, the Euphrates.​—Jos 24:3.

In royal tombs at Ur, excavators have found many objects of gold, silver, lapis lazuli, and other costly materials, as well as indications that early Sumerian kings and queens of the city were buried with their retinue of male and female servants.

Ruins of what appear to be private houses excavated at Ur (suggested by some as belonging to the period between the 20th and 16th centuries B.C.E.) show that they were constructed of brick, were plastered and whitewashed, and had 13 or 14 rooms surrounding a paved courtyard. Among clay tablets found at the site were some used to teach cuneiform writing. Other tablets indicate that students there had multiplication and division tables and worked at square and cube roots. Many of the tablets are business documents.

From excavations at Ur, it thus appears clear that Abraham made notable material sacrifices when leaving that city. But, in faith, the patriarch was “awaiting the city having real foundations, the builder and maker of which city is God.”​—Heb 11:8-10.

(Ur·baʹnus) [from Lat., meaning “Refined; Elegant”].

A Roman Christian greeted in Paul’s letter. (Ro 16:9) The name is found frequently in inscriptions of Caesar’s household, but the record is silent as to whether this Urbanus was an imperial servant.

(Uʹri) [from a root meaning “light”].

1. A descendant of Judah through Perez, Hezron, Caleb, and Hur. Uri’s son Bezalel was a noted tabernacle craftsman.​—Ex 31:2; 35:30; 38:22; 1Ch 2:4, 5, 9, 18-20; 2Ch 1:5.

2. Father of Geber, who was one of Solomon’s food deputies.​—1Ki 4:7, 19.

3. One of the three Levite gatekeepers who sent away their foreign wives and sons as a result of Ezra’s counsel.​—Ezr 10:10, 11, 24, 44.

(U·riʹah) [My Light Is Jehovah].

1. The Hittite husband of Bath-sheba. Uriah was one of David’s foreign warriors. (2Sa 23:39; 1Ch 11:41) His words, conduct, marriage to a Jewess, and residence in Jerusalem close to the king’s palace all suggest that he adopted the worship of Jehovah God as a circumcised proselyte.​—2Sa 11:3, 6-11.

While Uriah was engaged in the battle against Ammon at Rabbah, David committed adultery with his wife Bath-sheba, about which Uriah never learned. David then sent and had Uriah come to Jerusalem, whereupon the king asked him about the progress of the war and sent him out to go to his home so that his wife’s child might appear to be Uriah’s. However, Uriah refused to go there because the army was out in the field. (De 23:9-11; compare 1Sa 21:5.) Even when David made him drunk, he still refused to sleep at home. (2Sa 11:1-13) David’s crime against Uriah then doubled, for David sent him back to the war with instructions to Joab that he should maneuver Uriah’s death in battle.​—2Sa 11:14-26.

2. A priest who witnessed Isaiah’s writing the name of his son Maher-shalal-hash-baz on a tablet. (Isa 8:1, 2) Uriah’s name is elsewhere spelled Urijah.​—2Ki 16:10; see URIJAH No. 1.

3. Presumably a priest, one who stood at Ezra’s right when he read from the Law to the returned exiles assembled at the Water Gate in Jerusalem.​—Ne 8:1-4.

(U·riʹel) [God Is Light].

1. A Levite descendant of Kohath; son of Tahath.​—1Ch 6:22, 24.

2. Chief of the Kohathites at the time David had the ark of the covenant brought to Jerusalem.​—1Ch 15:5, 11, 12, 15.

3. Father of Micaiah (Maacah), who was the wife of King Rehoboam and mother of Abijah. (2Ch 13:1, 2; 11:21) Maacah was Absalom’s granddaughter. Since Absalom’s three sons apparently died young and childless (2Sa 14:27; 18:18), Micaiah must have been the child of Absalom’s daughter Tamar and of Uriel, not the son of Absalom, but the son-in-law.

(U·riʹjah) [My Light Is Jehovah].

1. A priest during the reign of King Ahaz of Judah (761-746 B.C.E.). When Ahaz went to Damascus to offer tribute to Tiglath-pileser III, he sent Urijah the design and pattern of the great altar he saw there and told him to build one like it, later instructing him to use it instead of Jehovah’s altar. Urijah complied. (2Ki 16:8-16) Urijah (Uriah) also witnessed a writing of Isaiah. (Isa 8:1, 2) Though not so identified, he was presumably high priest, in view of his importance and the absence of any other person so titled at this time.

2. A prophet of Jehovah, son of Shemaiah from Kiriath-jearim. During the reign of Jehoiakim, Urijah prophesied against Judah and Jerusalem just as Jeremiah did. However, when Urijah learned that Jehoiakim sought his death, he fled to Egypt, but he was brought back and slain, his body being cast into a common graveyard.​—Jer 26:20-23.

3. Son of Hakkoz; a priest whose son Meremoth was one of the priests in whose care Ezra entrusted the gold and silver and temple vessels brought to Jerusalem. Urijah’s son Meremoth later helped to repair Jerusalem’s wall.​—Ezr 8:33; Ne 3:4, 21.

Objects used to ascertain the divine will when questions of national importance needed an answer from Jehovah.

As recorded at Leviticus 8:8, Moses, after placing the breastpiece upon Aaron, put the Urim and the Thummim in the breastpiece. While the Hebrew preposition here translated “in” can be rendered “upon,” the same word is used at Exodus 25:16 in speaking of placing the two stone tablets in the ark of the covenant. (Ex 31:18) Some have proposed the suggestion that the Urim and the Thummim were the 12 stones affixed to the breastpiece. That this was not the case is shown by the fact that, in the priestly inauguration ceremony, the completed breastpiece with the 12 stones sewn on it, was put upon Aaron, and then the Urim and Thummim were put in it. Also, a comparison of Exodus 28:9, 12, 30 refutes the theory that they consisted of the two onyx stones on the shoulder pieces of the high priest’s ephod. (Ex 28:9-14) They evidently were separate objects.

Their Use. It is notable that the Urim and the Thummim were to be over Aaron’s heart when he went “in before Jehovah,” doubtless referring to Aaron’s standing in the Holy before the curtain to the Most Holy compartment when inquiring of Jehovah. Their location, “over Aaron’s heart,” would appear to indicate that the Urim and the Thummim were placed in the fold, or pouch, formed by the doubled construction of the breastpiece. They were for “the judgments of the sons of Israel” and were used when a question of importance to the national leaders and consequently to the nation itself needed an answer from Jehovah. Jehovah, Israel’s Lawgiver, would give an answer to the high priest as to the right course to pursue on any matter.​—Ex 28:30.

David called upon Abiathar to employ the Urim and the Thummim when Abiathar, after escaping the slaughter of the priests of Nob in which his father died, came to David with the ephod. Apparently this was the ephod of the high priest.​—1Sa 22:19, 20; 23:6-15.

May Have Been Lots. From the instances recorded in the Scriptures in which Jehovah was consulted by Urim and Thummim, it appears that the question was so framed that a “yes” or “no” answer, or at least a very brief and direct reply, could be given. In one instance (1Sa 28:6) the Urim is mentioned alone, evidently with the Thummim also understood to be included.

A number of Bible commentators believe that the Urim and the Thummim were lots. They are called “the sacred lots” in James Moffatt’s translation of Exodus 28:30. Some suppose that they consisted of three pieces, one inscribed with the word “yes,” one with “no,” and the other blank. These would be drawn, giving the answer to the question propounded, unless the blank piece was drawn, in which case no answer was forthcoming. Others think that they may have been two flat stones, white on one side and black on the other. When thrown down, two white sides up would mean “yes,” two black sides “no,” and a black and a white would mean no answer. On one occasion, when Saul had inquired through the priest as to whether to resume an attack on the Philistines, he received no answer. Feeling that someone among his men had sinned, he petitioned: “O God of Israel, do give Thummim!” Saul and Jonathan were taken from among those present; after that, lots were cast to decide between the two. In this account the appeal, “Do give Thummim,” seems to be separate from the lot casting, though it may give indication that there was some connection between the two.​—1Sa 14:36-42.

Served to Link Kingdom With Priesthood. The Aaronic priesthood is referred to at Deuteronomy 33:8-10, which says: “Your Thummim and your Urim belong to the man loyal to you.” The reference to these as belonging “to the man loyal to you [Jehovah]” perhaps alludes to the loyalty of the tribe of Levi (from which the Aaronic priesthood came) that was demonstrated in connection with the incident of the golden calf.​—Ex 32:25-29.

Jehovah wisely provided the Urim and the Thummim and placed them in the hands of the high priest. This made the king dependent to a great extent on the priesthood, avoiding the concentration of too much power in the hands of the king. It brought about the necessity of cooperation between the kingship and the priesthood. (Nu 27:18-21) Jehovah made known his will to Israel by his written Word, also by prophets and by dreams. But it seems that prophets and dreams were used for special occasions, whereas the high priest with the Urim and the Thummim was always present with the people.

Use Ceased in 607 B.C.E. According to Jewish tradition, use of the Urim and the Thummim ceased when Jerusalem was desolated and her temple destroyed in 607 B.C.E. by the Babylonian armies under King Nebuchadnezzar. (Babylonian Talmud, Sotah 48b) This view is supported by what we read regarding these objects in the books of Ezra and Nehemiah. There, certain men who were claimants to priestly descent, but who could not find their names in the public register, were told that they could not eat from the most holy things provided for the priesthood until a priest stood up with Urim and Thummim. But there is no record of their use at that time, and thereafter the Bible makes no further reference to these sacred objects.​—Ezr 2:61-63; Ne 7:63-65.

Greater High Priest Consults Jehovah. Jesus Christ is described in Paul’s letter to the Hebrews as the great King-Priest according to the manner of Melchizedek. (Heb 6:19, 20; 7:1-3) In him kingship and priesthood are combined. His priestly work was foreshadowed by that of the high priest of ancient Israel. (Heb 8:3-5; 9:6-12) All judgment of mankind is committed into his hands as such a High Priest. (Joh 5:22) Nevertheless, when on earth Jesus declared: “The things I say to you men I do not speak of my own originality; but the Father who remains in union with me is doing his works” (Joh 14:10) and, “I do nothing of my own initiative; but just as the Father taught me I speak these things.” (Joh 8:28) Also, he said: “If I do judge, my judgment is truthful, because I am not alone, but the Father who sent me is with me.” (Joh 8:16) Certainly in his exalted heavenly position, perfected as High Priest forever, he continues in this course of subjection to his Father, looking to him for guidance in judgment.​—Heb 7:28; compare 1Co 11:3; 15:27, 28.

The Hebrew term keliʹ is very broad in its application and can refer to articles (Ge 24:53; Ex 3:22; Le 13:49, 52, 57-59; 15:4, 6), implements (Ge 27:3), goods (Ge 31:37), receptacles (Ge 42:25; 43:11), equipment (Ge 45:20), instruments (Ge 49:5; 1Ch 15:16), furnishings (Ex 25:9), utensils (Ex 25:39; 27:3, 19; 30:27, 28; 31:7-9), vessels (Le 6:28; 11:32-34), garb (De 22:5), weapons (Jg 9:54; 18:11, 16, 17), luggage (1Sa 10:22), baggage (1Sa 17:22), bags (1Sa 17:40, 49), organisms (1Sa 21:5), and tools (1Ki 6:7).

Often keliʹ designates the various utensils used in connection with the sanctuary. These utensils included such items as dishes, pitchers, shovels, bowls, forks, fire holders, extinguishers, snuffers, basins, and cups. (Ex 25:29, 30, 39; 27:3, 19; 37:16, 23; 38:3; 1Ki 7:40-50; 2Ch 4:11-22) Being used for a sacred purpose, these utensils were “holy.” (1Ki 8:4) Accordingly, since the Jews who left Babylon in 537 B.C.E. were privileged to carry with them the sacred utensils that King Nebuchadnezzar had taken from Jerusalem, they had to keep themselves clean religiously and morally. The prophetic command applied to them: “Turn away, turn away, get out of [Babylon], touch nothing unclean; get out from the midst of her, keep yourselves clean, you who are carrying the utensils of Jehovah.” (Isa 52:11) This required more than cleanness in an outward ceremonial way. It called for a cleanness of heart. The apostle Paul, when writing to the Corinthians, applied the words of Isaiah 52:11 in showing that Christians must likewise be free from defilement of flesh and spirit.​—2Co 6:14-18; 7:1.

The founder of Christianity, Jesus Christ, set the example in this regard by remaining “loyal, guileless, undefiled, separated from the sinners.” (Heb 7:26) While on earth he demonstrated zeal for maintaining the sanctity of Jehovah’s temple, as when he twice cleansed it of commercialism. (Joh 2:13-25; Mt 21:12, 13; Mr 11:15-17; Lu 19:45, 46) In connection with the second temple cleansing, Mark reports that Jesus did not “let anyone carry a utensil through the temple.” (Mr 11:16) Thus Jesus evidently did not allow anyone to detract from the sanctity of the temple courtyard by using it as a mere shortcut when carrying items to another part of Jerusalem.

(Uʹthai).

1. A postexilic resident of Jerusalem; descendant of Judah through Perez.​—1Ch 9:3, 4.

2. Head of a paternal house among the sons of Bigvai who came with Ezra to Jerusalem in 468 B.C.E.​—Ezr 8:1, 14.

1. A son of Aram and great-grandson of Noah through Shem.​—Ge 10:22, 23; 1Ch 1:17.

2. Firstborn son of Nahor and Milcah; nephew of Abraham.​—Ge 22:20, 21.

3. Son of Dishan and descendant of Seir the Horite.​—Ge 36:20, 21, 28.

4. Homeland of Job (Job 1:1), settled by Uz, but it cannot be stated with certainty whether that Uz was Aram’s son or Nahor’s son. (Ge 10:22, 23; 22:20, 21) Its exact location is unknown. Uz seemingly was near Edom, allowing for a later extension of Edomite domain into Uz, or for some later Edomites to be dwelling in the “land of Uz,” as is indicated at Lamentations 4:21. Jeremiah was commissioned to pass the cup of God’s wrath to “all the kings of the land of Uz,” and the immediate context includes references to Philistia, Edom, Moab, and Ammon. (Jer 25:15, 17, 20, 21) Job’s homeland was vulnerable to attack by Sabeans (from the S) and Chaldeans (from the E). (Job 1:15, 17) Taken together, these factors would indicate a location E of the Promised Land and near Edom, somewhere in N Arabia.

(Uʹzai) [shortened form of Azaniah].

A man whose son Palal helped Nehemiah to rebuild Jerusalem’s wall.​—Ne 3:25.

(Uʹzal).

1. The sixth named of Joktan’s 13 sons, and also the tribe descended from him. (Ge 10:26-29; 1Ch 1:21) According to Arabian tradition, Sanʽa (capital of the Republic of Yemen) was anciently called ʼAzal and was connected with Uzal.

2. A place referred to in connection with Tyre’s traders, at Ezekiel 27:19. A suggested identification is the region Izalla, in NE Syria, near the upper Tigris River.

(Uzʹza) [possibly a shortened form of Uzziah, meaning “My Strength Is Jehovah”].

1. A Benjamite.​—1Ch 8:1, 7.

2. A name connected with a garden. Kings Manasseh and Amon of Judah were buried in the garden of Uzza instead of the usual royal burial places. (2Ki 21:18, 23, 26) Neither Uzza nor the garden are otherwise known. Since persons were buried there, the place could not have been in the temple grounds, and since the royal palace adjoined the temple, the “house” of Manasseh in the garden of Uzza may have been a summer residence.

3. Head of a family of Nethinim, some of whom returned to Jerusalem with Zerubbabel in 537 B.C.E.​—Ezr 2:1, 2, 43, 49; Ne 7:51.

(Uzʹzah) [possibly a shortened form of Uzziah, meaning “My Strength Is Jehovah”].

1. A Merarite Levite.​—1Ch 6:29.

2. A son of Abinadab, undoubtedly a Levite. Uzzah and his brother Ahio led the wagon carrying the ark of the covenant from their house when David wanted it brought to Jerusalem. When the bulls pulling the wagon nearly caused an upset, Uzzah reached out and grabbed hold to steady the Ark, for which Jehovah struck him dead on the spot. David named the place Perez-uzzah because there Jehovah had broken through in “a rupture against Uzzah.”​—2Sa 6:3-8; 1Ch 13:7-11.

Notwithstanding Uzzah’s presumably good intentions to prevent the Ark from falling, it was judged as an “irreverent act.” (2Sa 6:7) This was because deliberate disobedience was involved. Jehovah had instructed that under no circumstances was the Ark to be touched by unauthorized persons, a warning of public knowledge that carried with it the death penalty for violators. (Nu 4:15, 19, 20) Had authorized ones, Kohathite Levites, carried it with the poles on their shoulders as God had directed, God’s anger would not have been incurred.​—Ex 25:13, 14; Nu 7:9.

(Uzʹzen-sheʹe·rah) [possibly, Ear of Sheerah].

A city that Sheerah, an Ephraimite woman, built. In what sense she ‘built’ is not stated; perhaps this was in the sense of her contributing in some major way to the progress and development of it as well as other places listed. (1Ch 7:22-24) Uzzen-sheerah’s location is not definitely known. However, some geographers identify it with Beit Sira, about 4 km (2 mi) W of the suggested site of Lower Beth-horon and about 21 km (13 mi) NW of Jerusalem.

(Uzʹzi) [shortened form of Uzziah].

1. A son or descendant of Tola in the tribe of Issachar. Uzzi and several of his descendants became heads of ancestral houses.​—1Ch 7:1-3.

2. A descendant of Benjamin through Bela. Uzzi was a tribal family head.​—1Ch 7:6, 7.

3. A descendant of Aaron through Eleazar in the high-priestly line; possibly great-grandson of Phinehas; forefather of the Bible writer Ezra.​—1Ch 6:3-6, 51; Ezr 7:1-5.

4. A Benjamite whose son or descendant lived in postexilic Jerusalem.​—1Ch 9:3, 7-9.

5. Overseer of the Levites in Jerusalem sometime after the exile; descendant of Asaph.​—Ne 11:22.

6. Head of the priestly paternal house of Jedaiah during the time of High Priest Jeshua’s successor Joiakim. (Ne 12:1, 12, 19) Possibly identical with No. 7.

7. A priest positioned with Nehemiah at the temple for the inauguration of Jerusalem’s rebuilt wall. (Ne 12:27, 40-42) Perhaps the same person as No. 6.

(Uz·ziʹa) [shortened form of Uzziah].

A mighty man in David’s forces. Uzzia was an Ashterathite, that is, probably from the town of Ashtaroth E of the Jordan.​—1Ch 11:26, 44; Jos 9:10.

(Uz·ziʹah) [My Strength Is Jehovah].

1. A Kohathite Levite; “son” of Uriel.​—1Ch 6:22-24.

2. One whose son Jonathan was an official of King David.​—1Ch 27:25.

3. King of Judah, also called Azariah. The son of Amaziah by his wife Jecoliah, Uzziah is credited with a reign of 52 years (829-778 B.C.E.). During this period Jeroboam (II), Zechariah, Shallum, Menahem, Pekahiah, and Pekah ruled in succession over the northern kingdom. (2Ki 15:1, 2, 8, 10, 13, 14, 17, 23, 25, 27; 2Ch 26:3) The prophets Isaiah (1:1; 6:1), Hosea (1:1), Amos (1:1), and perhaps Joel were contemporaries of Uzziah. This king’s reign witnessed an unusually great earthquake.​—Zec 14:5.

After the death of his father, 16-year-old Uzziah was made king by the people of Judah. (2Ki 14:21; 2Ch 26:1) According to 2 Kings 15:1, however, Uzziah became king in the 27th year of Israelite King Jeroboam (II). As this would place the beginning of Uzziah’s rule approximately 12 years after the death of his father, this must refer to his ‘becoming king’ in a special sense. It may be that in the 27th year of King Jeroboam, the two-tribe Judean kingdom was freed from subjection to the northern kingdom, a subjection that perhaps began when Israelite King Jehoash defeated Uzziah’s father Amaziah. (2Ch 25:22-24) So it may be that Uzziah became king a second time in the sense of being free from the domination of Israelite King Jeroboam (II).

Uzziah did what “was upright in Jehovah’s eyes.” This was largely because he heeded the good instruction of a certain Zechariah (not the prophet by that name who lived in a later period). But his subjects continued improper sacrificing at high places.​—2Ki 15:3, 4; 2Ch 26:4, 5.

Uzziah became famous for his military successes, attained with Jehovah’s help. He restored Elath (Eloth) to the kingdom of Judah and rebuilt that city located at the head of the Gulf of ʽAqaba. He warred successfully against the Philistines, breaking through the walls of Gath, Jabneh, and Ashdod, after which he built cities in the territory of Ashdod. Uzziah gained victories over the Arabians and Meunim, and he made the Ammonites tributaries to Judah. His powerful, well-equipped fighting force came to consist of 307,500 men under the control of 2,600 heads of paternal houses. Uzziah strengthened the fortifications of Jerusalem and built engines of war there.​—2Ki 14:22; 2Ch 26:2, 6-9, 11-15.

This king also had great interest in agriculture and raising livestock. Uzziah hewed out many cisterns to provide an ample water supply for the livestock and erected towers in the wilderness, likely to protect the grazing herds and flocks from marauders. Farming and vinedressing operations were carried on under his direction in the mountains and in Carmel.​—2Ch 26:10.

It appears that Uzziah’s brilliant successes resulted in his becoming haughty to the point of invading the Holy compartment of the temple to burn incense. High Priest Azariah, accompanied by 80 underpriests, immediately followed the king into the temple and censured him for this unlawful act, urging him to leave the sanctuary. With the censer for burning incense in his hand and raging against the priests, Uzziah was miraculously stricken with leprosy in his forehead, whereupon the priests excitedly ushered him out of the temple. As an unclean leper, Uzziah was cut off from all worship at the sanctuary and could not perform the kingly duties. Therefore, while Uzziah remained in a certain house until the day of his death, his son Jotham administered the affairs of state.​—2Ch 26:16-21.

Concerning his death and burial, 2 Chronicles 26:23 reports: “Finally Uzziah lay down with his forefathers; and so they buried him with his forefathers, but in the burial field that belonged to the kings, for they said: ‘He is a leper.’” This may mean that, because of his leprosy, Uzziah was buried in the ground of a field connected with the royal cemetery instead of being placed in a rock-hewn tomb.

A limestone plaque, found at Jerusalem and thought to date from the first century C.E., bears the following inscription: “Hither were brought the bones of Uzziah, king of Judah. Not to be opened.”​—PICTURE, Vol. 1, p. 960.

4. A Levite priest of “the sons of Harim” (1Ch 24:8; Ezr 2:36, 39) among those dismissing their foreign wives in compliance with Ezra’s exhortation.​—Ezr 10:10, 11, 21, 44.

5. A descendant of Judah through Perez whose “son” Athaiah is listed among the residents of Jerusalem in Nehemiah’s time.​—Ne 11:4.

(Uzʹzi·el) [God Is Strength].

1. Last named of Kohath’s four sons; grandson of Levi; uncle of Moses and Aaron. Uzziel’s three sons, Mishael, El(i)zaphan, and Sithri, became heads of tribal families in Levi.​—Ex 6:16, 18, 20, 22; Le 10:4; Nu 3:19, 30; 1Ch 6:2, 18; 23:12; see UZZIELITES.

2. Family head in the tribe of Benjamin; son or descendant of Bela.​—1Ch 7:6, 7.

3. A Levite musician of the family of Heman, appointed to head David’s 11th musical service division; also called Azarel.​—1Ch 25:1, 4, 18.

4. Levite descendant of Jeduthun who helped dispose of the unclean objects removed from the temple at the beginning of Hezekiah’s reign.​—2Ch 29:12, 14, 16.

5. One of four Simeonite sons of Ishi who led 500 men into Mount Seir to wipe out the remnant of Amalekites and take up living there; a contemporary of Hezekiah.​—1Ch 4:41-43.

6. A goldsmith who helped repair Jerusalem’s wall under Nehemiah’s direction; son of Harhaiah.​—Ne 3:8.

(Uz·ziʹel·ites) [Of (Belonging to) Uzziel].

Levite descendants of Kohath’s fourth son Uzziel. (Nu 3:19, 27) They camped to the S of the tabernacle, and one of the Uzzielites, El(i)zaphan, was chieftain of all the Kohathites. (Nu 3:29, 30) One hundred and twelve Uzzielites under Amminadab accompanied the ark of the covenant when David had it brought to Jerusalem. (1Ch 15:3, 4, 10) Uzzielites were further involved in David’s organization of temple service.​—1Ch 23:6, 20; 24:24; 26:23, 24.