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Exodus 28:17
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You shall set in it settings of stones, four rows of stones: a row of odem, pitdah, and bareket shall be the first row;
And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.
And you will fill it with stone mounting, four rows of stone, a row of carnelian, topaz, and emerald is the first row;
Put four rows of beautiful gems on the chest covering: The first row must have a ruby, topaz, and yellow quartz;
You are to set in it a setting for stones, four rows of stones, a row with a ruby, a topaz, and a beryl—the first row;
"You shall mount on it four rows of stones: the first row shall be a row of ruby, topaz, and emerald;
"And you shall mount on it four rows of stones; the first row shall be a row of ruby, topaz, and emerald;
Then thou shalt set it full of places for stones, euen foure rowes of stones: the order shalbe this, a rubie, a topaze, and a carbuncle in the first rowe.
You shall mount on it four rows of stones; the first row shall be a row of ruby, topaz, and emerald;
Put in it settings of stones, four rows of stones: the first row is to be a carnelian, a topaz and an emerald;
And thou shalt set in it settings of stones—four rows of stones: [one] row, a sardoin, a topaz, and an emerald—the first row;
Put four rows of beautiful jewels on the judgment pouch. The first row of jewels should have a ruby, a topaz, and a beryl.
You shall set in it four rows of stones. A row of sardius, topaz, and carbuncle shall be the first row;
And you shall set in it settings of stones, four rows of stones; the first row shall be a sardius, a topaz, and an emerald:
Mount four rows of precious stones on it; in the first row mount a ruby, a topaz, and a garnet;
Place a setting of gemstones on it, four rows of stones:
And you shall fill in it settings of stones, four rows of stones: a row of ruby, topaz, and carbuncle shall be the first row.
And thou shalt fill it with foure rowes full of stones. Let the first rowe be a Sardis, a Topas, and a Smaragde.
And thou shalt set in it settings of stones, four rows of stones: a row of sardius, topaz, and carbuncle shall be the first row;
And on it you are to put four lines of jewels; the first line is to be a cornelian, a chrysolite, and an emerald;
And thou shalt fill it with foure rowes of stones: in the first rowe shalbe a Sardius, a Topas, and Smaragdus.
And thou shalt set in it settings of stones, four rows of stones: a row of carnelian, topaz, and smaragd shall be the first row;
And thou shalt set in it settings of stones; euen foure rowes of stones: the first row shalbe a Sardius, a Topaz, and a Carbuncle: this shall be the first row.
And thou shalt interweave with it a texture of four rows of stone; there shall be a row of stones, a sardius, a topaz, and emerald, the first row.
And thou shalt set in it settings of stones, four rows of stones: a row of sardius, topaz, and carbuncle shall be the first row;
And mount on it a setting of gemstones, four rows of stones: In the first row there shall be a ruby, a topaz, and an emerald;
And thou schalt sette ther ynne foure ordris of stoonys; in the firste ordre schal be the stoon sardius, and topazyus, and smaragdus;
`And thou hast set in it settings of stone, four rows of stone; a row of sardius, topaz, and carbuncle [is] the first row;
And you shall set in it settings of stones, four rows of stones: a row of sardius, topaz, and carbuncle shall be the first row;
And thou shalt set in it settings of stones, [even] four rows of stones: [the first] row [shall be] a sardius, a topaz, and a carbuncle: [this shall be] the first row.
You shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be the first row;
And you shall put settings of stones in it, four rows of stones: The first row shall be a sardius, a topaz, and an emerald; this shall be the first row;
Mount four rows of gemstones on it. The first row will contain a red carnelian, a pale-green peridot, and an emerald.
Put four straight rows of stones on it. The first row will be a ruby, a topaz and an emerald.
You shall set in it four rows of stones. A row of carnelian, chrysolite, and emerald shall be the first row;
And thou shalt set therein a setting of stones, four rows of stones, - one row - a sardius, a topaz and an emerald, the first row;
And thou shalt set in it four rows of stones. In the first row shall be a sardius stone, and a topaz, and an emerald:
And you shall set in it four rows of stones. A row of sardius, topaz, and carbuncle shall be the first row;
"You shall mount on it four rows of stones; the first row shall be a row of ruby, topaz and emerald;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
thou shalt: Exodus 28:9, Exodus 28:11, Exodus 39:10-21, Malachi 3:17
set in it settings of stones: Heb. fill in its fillings of stone
the first row: Ezekiel 28:13, Revelation 21:19-21
a sardius: or, ruby, The Hebrew odem, from adam, to be red, ruddy, seems to denote the ruby; as adam does in Persian a beautiful gem, of a fine deep red colour, with a mixture of purple. Job 28:18, Proverbs 3:15, Proverbs 8:11, Proverbs 20:15, Proverbs 31:10, Lamentations 4:7
a topaz: Pitdah, is constantly rendered by the LXX פןנבזיןם, and Vulgate, topazius, with which agrees Josephus. The topaz is a precious stone, of a pale, dead green, with a mixture of yellow, sometimes of a fine yellow; and hence called chrysolyte by the moderns, from its gold colour. Job 28:19; Revelation 21:20
a carbuncle: Bareketh, from barak, to lighten, glitter, a very elegant gem, of a deep red colour, with a mixture of scarlet. Isaiah 54:11, Isaiah 54:12
Reciprocal: Exodus 35:9 - General 1 Chronicles 29:2 - onyx stones
Cross-References
Isaac called in Jacob, then gave him a blessing, and said: Don't marry any of those Canaanite women.
The Lord was standing beside the ladder and said: I am the Lord God who was worshiped by Abraham and Isaac. I will give to you and your family the land on which you are now sleeping.
This rock will be your house, and I will give back to you a tenth of everything you give me."
I am the God who was worshiped by your ancestors Abraham, Isaac, and Jacob." Moses was afraid to look at God, and so he hid his face.
Manoah said, "We have seen an angel. Now we're going to die."
The Lord 's glory was in that cloud, and the light from it was so bright that the priests could not stay inside to do their work.
Be careful what you do when you enter the house of God. Some fools go there to offer sacrifices, even though they haven't sinned. But it's best just to listen when you go to worship.
When the disciples heard the voice, they were so afraid that they fell flat on the ground.
All at once an angel came down to them from the Lord, and the brightness of the Lord's glory flashed around them. The shepherds were frightened.
The people went out to see what had happened, and when they came to Jesus, they also found the man. The demons had gone out of him, and he was sitting there at the feet of Jesus. He had clothes on and was in his right mind. But the people were terrified.
Gill's Notes on the Bible
And thou shalt set in it settings of stones,.... Or "fill in it fillings of stones" d; which shows that there were in it ouches, or sockets of gold, the hollows of which were to be filled up with precious stones:
even four rows of stones; making a four square, and so filling up the measure of the breastplate:
the first row shall be a sardius, a topaz, and a carbuncle; about these stones, and those that follow, there is a great variety of interpretations of them, both among Jews and Christians; and they seem to be little known: our translators upon the whole seem to be as right as any in giving the names of them; the first of these, the "sardius", is a red stone of a blood colour, as the "cornelian" or "ruby", and which some have thought is here meant, and has its name either from the place where it has been found, Sardis or Sardinia; or rather from its red colour; for "sered" signifies red in Ezekiel 28:13 as Braunius e has observed from Kimchi; and so Odem, which is the word here used, signifies, and undoubtedly intends a stone of such a colour; and it is highly probable that this is the Demium of Pliny f, which is one of the three kinds of sardius in India; and the red is so called from its redness, as the same Braunius observes. The second stone, the "topaz", had its name, according to Pliny g, from an island in Arabia, in the Red sea, called Topazos; and the best topaz is the topaz of Cush or Arabia, as in Job 28:19. The topaz of the ancients was of a green colour; and so the three Targums call this stone Jarken or Jarketha, which signifies green; hence some have taken this to be the emerald, which is of a fine green colour: the third stone is the "carbuncle", as we render it; whatever stone is meant, it must be a bright and glittering one, like lightning, as the word signifies; wherefore some have taken it to be the emerald, so the Septuagint and Braunius h; it being a very radiant and glittering stone, of a grass green, and very refreshing to the sight; but Danaeus i says, that the carbuncle is that species of the ruby, which of all is most beautiful and excellent, and darts out light like lightning to those that look at it at a distance, and shines in the middle of the night and darkness, so that it enlightens places near it, as if it were a sun:
[this shall be] the first row; now upon these three stones were engraven the names of Reuben, Simeon, and Levi, as both the Targums of Jonathan and Jerusalem agree.
d ומלאת בו מלאת אבן "et implebis in eo plenitudinem lapidis", Montanus; "vel eum impletione lapidis", Pagninus; "implebis in eo impletione lapidis", Drusius. e De Vestitu Sacerd. Heb. l. 2. c. 8. sect. 10. p. 639. f Nat. Hist. l. 37. c. 7. g Ibid. l. 6. c. 29. h Ut supra, (De Vestitu Sacerd. Heb. l. 2.) c. 10. sect. 4. p. 653. i Apud De Dieu in loc.
Barnes' Notes on the Bible
(Compare Exodus 39:1-31.) Moses is now commanded to commit all that pertains to the offerings made to the Lord in the sanctuary to the exclusive charge of the members of a single family, who were to hold their office from generation to generation. In the patriarchal times, the external rites of worship had generally been conducted by the head of the tribe or family, in accordance with the principle involved in the dedication of the firstborn Exodus 13:2; Numbers 3:12-13. Moses, as the divinely-appointed and acknowledged leader of the nation, had, on a special occasion, appointed those who were to offer sacrifice, and had himself sprinkled the consecrating blood of the victims on the people Exodus 24:5-6, Exodus 24:8. On the completion of the tabernacle, after Aaron and his sons had been called to the priesthood, he took chief part in the daily service of the sanctuary Exodus 40:23-29, Exodus 40:31-32 until the consecration of the family of Aaron, on which occasion he appears to have exercised the priest’s office for the last time (Leviticus 8:14-29; compare Exodus 29:10-26). The setting apart of the whole tribe of Levi for the entire cycle of religious services is mentioned Numbers 3:5-13; Numbers 8:5-26; Numbers 18:1-32.
Exodus 28:1
Nadab and Abihu, the two older sons of Aaron, had accompanied their father and the seventy Elders when they went a part of the way with Moses up the mountain Exodus 24:1, Exodus 24:9. Soon after their consecration they were destroyed for offering “strange fire before the Lord” Leviticus 10:1-2. Eleazar and Ithamar are here mentioned for the first time, except in the genealogy, Exodus 6:23. Eleazar succeeded his father in the High priesthood, and was himself succeeded by his son Phinehas Judges 20:28. But Eli, the next high priest named in the history, was of the line of Ithamar. The representatives of both families held office at the same time in the days of David. See 1 Chronicles 24:1-3; 2 Samuel 8:17.
Exodus 28:3
The spirit of wisdom - See Exodus 31:3 note. What may be especially noticed in this place is, that the spirit of wisdom given by the Lord is spoken of as conferring practical skill in the most general sense.
Garments to consecrate him - A solemn recognition of the significance of an appointed official dress. It expresses that the office is not created or defined by the man himself Hebrews 5:4, but that he is invested with it according to prescribed institution. The rite of anointing was essentially connected with investiture in the holy garments Exodus 29:29-30; Exodus 40:12-15. The history of all nations shows the importance of these forms.
Exodus 28:5
With the exception of the gold, the materials were the same as those of the tabernacle-cloth, the veil of the tabernacle and the entrance-curtain of the tent Exodus 26:1, Exodus 26:31, Exodus 26:36; Exodus 25:4. The gold was made into thin flat wires which could either be woven with the woolen and linen threads, or worked with the needle. In regard to the mixture of linen and woollen threads in the High priest’s dress, see Leviticus 19:19.
Exodus 28:6-12
The ephod - Exodus 39:2-7. The Hebrew word has the same breadth of meaning as our word vestment. The garment was worn over the shoulders, and was the distinctive vestment of the High priest, to which “the breast-plate of judgment” was attached Exodus 28:25-28.
Cunninq work - Skilled work, or work of a skilled man Exodus 35:35.
Exodus 28:7
Compare Exodus 39:4. The ephod consisted of two principal pieces of cloth, one for the back and the other for the front, joined together by shoulder straps (see Exodus 28:27 note). Below the arms, probably just above the hips, the two pieces were kept in place by a band attached to one of the pieces. On the respect in which the ephod of the High priest was held, see 1 Samuel 2:28; 1Sa 14:3; 1 Samuel 21:9; 1 Samuel 23:6-9; 1 Samuel 30:7. But an ephod made of linen appears to have been a recognized garment not only for the common priests 1 Samuel 22:18, but also for those who were even temporarily engaged in the service of the sanctuary 1 Samuel 2:18; 2Sa 6:14; 1 Chronicles 15:27.
Exodus 28:8
The curious girdle ... - Rather: the band for fastening it, which is upon it, shall be of the same work, of one piece with it. This band being woven on to one of the pieces of the ephod, was passed round the body, and fastened by buttons, or strings, or some other suitable contrivance.
Exodus 28:11
Like the engravings of a signet - Compare Exodus 28:21, Exodus 28:36. These words probably refer to a special way of shaping the letters, adapted for engraving on a hard substance. Seal engraving on precious stones was practiced in Egypt from very remote times.
Ouches of gold - Gold settings formed not of solid pieces of metal, but of woven wire, wreathed round the stones in what is called cloisonnee work, a sort of filigree, often found in Egyptian ornaments. These stones, as well as those on the breastplate, were perhaps in the form of ovals, or rather ellipses, like the cartouches, containing proper names, in hieroglyphic inscriptions. The word “ouches” is used by Shakespeare, Spenser, and some of their contemporaries in the general sense of “jewels.”
Exodus 28:12
Upon the shoulders - i. e. upon the shoulder pieces of the ephod. See Exodus 28:7.
Upon his two shoulders - Compare Isaiah 9:6; Isaiah 22:22. The high priest had to represent the Twelve tribes in the presence of Yahweh; and the burden of his office could not be so aptly symbolized anywhere as on his shoulders, the parts of the body fittest for carrying burdens.
Verse 13-30
Compare Exodus 39:8-21.
Exodus 28:14
Rather, two chains of pure gold shalt thou make of wreathen work, twisted like cords. They were more like cords of twisted gold wire than chains in the ordinary sense of the word. Such chains have been found in Egyptian tombs.
Exodus 28:15
The breastplate of judgment - The meaning of the Hebrew word rendered “breastplate,” appears to be simply “ornament”. The term breastplate relates merely to its place in the dress.
Exodus 28:16
Doubled - To give it stability, or to form what was used as a bag for the Urim and Thummim: the latter appears to be the more likely.
Exodus 28:17
Settings - Ouches of “cloisonnec” work, like those mentioned in Exodus 28:11.
A sardius - i. e. “the red stone.” The Sardian stone, or sard, was much used by the ancients for seals; and it is perhaps the stone of all others the best for engraving.
Topaz - Not the stone now called the topaz: it may have been the chrysolite, a stone of a greenish hue.
A carbuncle - More probably the beryl, which is a kind of emerald.
Exodus 28:18
An emerald - Rather the garnet, which when cut with a convex face is termed the carbuncle.
A sapphire - Not the stone now called the sapphire; the lapis-lazuli is most probably meant.
A diamond - There is no trace of evidence that the ancients ever acquired the skill to engrave on the diamond, or even that they were acquainted with the stone. The “diamond” here may possibly be some variety of chalcedony, or (perhaps) rock crystal.
Exodus 28:19
A ligure - Amber, which came from Liguria.
Exodus 28:20
A beryl - Supposed to be a brilliant yellow stone, identified with what is now nown as the Spanish topaz.
A jasper - Probably the green jasper.
Exodus 28:22
Chains ... - See Exodus 28:14.
Exodus 28:23
On the two ends of the breastplate - The extremities spoken of here, and in the next verse, must have been the upper corners of the square. The chains attached to them Exodus 28:25 suspended the breastplate from the ouches of the shoulder pieces Exodus 28:9, Exodus 28:11-12.
Exodus 28:27
“And two rings of gold shalt thou make and put them on the two shoulder pieces of the ephod, low down in the front of it, near the joining, above the band for fastening it.” It would seem that the shoulder pieces were continued down the front of the ephod as far as the band (see Exodus 28:8); the joining appears to have been the meeting of the extremities of the shoulder pieces with the band. These rings were attached to the shoulder pieces just above this joining.
Exodus 28:28
The curious girdle of the ephod - The band for fastening it (see Exodus 28:8 note).
Exodus 28:29
See Exodus 28:12; the same names engraved on the stones of the breastplate were worn over the heart, the seat of the affections, as well as of the intellect, to symbolize the relation of love and of personal interest which the Lord requires to exist between the priest and the people.
Exodus 28:30
The Urim and the Thummim - “The Light and the Truth, or perfection.”
From the way in which they are spoken of here and in Leviticus 8:8, compared with Exodus 28:15-21, it would appear that the Urim and the Thummim were some material things, previously existing and familiarly known, that they were separate from the breastplate itself, as well as from the gems that were set upon it, and were kept in the bag of the breastplate Exodus 28:16.
By means of them the will of Yahweh, especially in what related to the wars in which His people were engaged, was made known. They were formally delivered by Moses to Aaron Leviticus 8:8, and subsequently passed on to Eleazar Numbers 20:28; Numbers 27:21. They were esteemed as the crowning glory of the tribe of Levi Deuteronomy 33:8. There is no instance on record of their being consulted after the time of David.
The opinion has prevailed to a great extent that the Urim and the Thummim were of Egyptian origin, and two small images of precious stone, and that the divine will was manifested through them by some physical effect addressed to the eye or the ear.
Others prefer the view that they were some means for casting lots. Appeals to lots were made under divine authority by the chosen people on the most solemn occasions Leviticus 16:8; Numbers 26:55; Joshua 7:14-18; Joshua 13:6; Jos 18:8; 1 Samuel 14:41-42; Acts 1:26, and it must have been a truth commonly recognized by the people that though “the lot was cast into the lap, the whole disposing thereof was of the Lord” Proverbs 16:33.
Exodus 28:31-35
The robe of the ephod - Exodus 39:22-26. A frock or robe of the simplest form, woven without seam, wholly of blue. It was put on by being drawn over the head. It appears to have had no sleeves. It probably reached a little below the knees. It must have been visible above and below the ephod, the variegated texture of which it must have set off as a plain blue groundwork.
Exodus 28:32
An habergeon - Corselets of linen, such as appear to be here referred to, were well known amongst the Egyptians.
Exodus 28:35
His sound - Its sound, i. e. the sound of the robe, that the people, who stood without, when they heard the sound of the bells within the tabernacle, might have a sensible proof that the high priest was performing the sacred rite in their behalf, though he was out of their sight.
That he die not - The bells also bore witness that the high priest was, at the time of his ministration, duly attired in the dress of his office, and so was not incurring the sentence of death (see also Exodus 28:43). An infraction of the laws for the service of the sanctuary was not merely an act of disobedience; it was a direct insult to the presence of Yahweh from His ordained minister, and justly incurred a sentence of capital punishment. Compare Exodus 30:21; Leviticus 8:35; Leviticus 10:7.
Exodus 28:36-43
Compare Exodus 39:27-31.
Exodus 28:36
Holiness to the Lord - This inscription testified in express words the holiness with which the high priest was invested in virtue of his sacred calling.
Exodus 28:37
A blue lace - The plate was fastened upon a blue band or fillet, so tied round the mitre as to show the plate in front.
The mitre - A twisted band of linen Exodus 28:39 coiled into a cap, to which the name mitre, in its original sense, closely answers, but which, in modern usage, would rather be called a turban.
Exodus 28:38
Bear the iniquity of the holy things - The Hebrew expression “to bear iniquity” is applied either to one who suffers the penalty of sin (Exodus 28:43; Leviticus 5:1, Leviticus 5:17; Leviticus 17:16; Leviticus 26:41, etc.), or to one who takes away the sin of others (Genesis 50:17; Leviticus 10:17; Leviticus 16:22; Numbers 30:15; 1 Samuel 15:25, etc.). In several of these passages, the verb is rightly rendered to forgive. The iniquity which is spoken of in this place does not mean particular sins actually committed, but that condition of alienation from God in every earthly thing which makes reconciliation and consecration needful. Compare Numbers 18:1. It belonged to the high priest, as the chief atoning mediator between Yahweh and His people (see the note at Exodus 28:36), to atone for the holy things that they might be “accepted before the Lord” (compare Leviticus 8:15, note; Leviticus 16:20, Leviticus 16:33, note): but the common priests also, in their proper functions, had to take their part in making atonement (Leviticus 4:20; Leviticus 5:10; Leviticus 10:17; Leviticus 22:16; Numbers 18:23, etc.).
Exodus 28:39
The coat of fine linen - A long tunic, or cassock. Josephus says that it was worn next the skin, that it reached to the feet, and that it had closely fitting sleeves. The verb translated “embroider” appears rather to mean weave in diaper work. The tissue consisted of threads of one and the same color diapered in checkers, or in some small figure.
The girdle of needlework - The girdle of the work of the embroiderer Exodus 26:1; Exodus 35:35. The word translated “girdle” is different from that so rendered in Exodus 28:8 (see the note), and is probably Egyptian. Josephus says that it was wound several times round the body, and that its ends ordinarily hung down to the feet, but were thrown over the shoulder when the priest was engaged in his work.
Exodus 28:40
Bonnets - Caps of a simple construction which seem to have been cup-shaped.
Exodus 28:41-43
The dress of white linen was the strictly sacerdotal dress common to the whole body of priests Ezekiel 44:17-18. “These were for glory and for beauty” not less than “the golden garments” (as they were called by the Jews) which formed the high priest’s dress of state Exodus 28:2. The linen suit which the high priest put on when he went into the most holy place on the day of atonement, appears to have been regarded with unique respect (Compare Exodus 31:10; Leviticus 16:4, Leviticus 16:23), though it is nowhere stated that it was distinguished in its make or texture, except in having a girdle Exodus 28:39 wholly of white linen, instead of a variegated one. The ancient Egyptian priests, like the Hebrew priests, wore nothing but white linen garments in the performance of their duties.
Exodus 28:43
That they bear not iniquity and die - See Exodus 28:35, note; Exodus 28:38 note.
Clarke's Notes on the Bible
Verse Exodus 28:17. Four rows of stones — With a name on each stone, making in all the twelve names of the twelve tribes. And as these were disposed according to their birth, Exodus 28:10, we may suppose they stood in this order, the stones being placed also in the order in which they are produced, Exodus 28:17-20: -
| FIRST ROW | |||||
| Upon a | Sardius or Ruby | was engraven | Reuben | ראובן | Sons of Leah |
| | Topaz | | Simeon | שמעון | - |
| | Carbuncle | | Levi | לוי | - |
| SECOND ROW | |||||
| Upon an | Emerald | was engraven | Judah | יהודה | - |
| | Sapphire | | Issachar | יששכר | - |
| | Diamond | | Zebulun | זבולן | - |
| THIRD ROW | |||||
| Upon a | Ligure or Jacinth | was engraven | Dan | דן | Sons of Bilhah, |
| | Agate | | Naphtali | נפתלי | Rachael's maid |
| | Amethyst | | Gad | גד | Son of Zilpah, |
| FOURTH ROW | |||||
| Upon a | Beryl, or Crysolite | was engraven | Asher | אשר | Leah's maid |
| | Onyx, or Sardonyx | | Joseph | יוסף | Sons of Rachel |
| | Jasper | | Benjamin | בנימין | - |
In this order the Jews in general agree to place them. See the Jerusalem Targum on this place, and the Targum upon Canticles, Song of Solomon 5:14; and see also Ainsworth. The Targum of Jonathan says, "These four rows were placed opposite to the four quarters of the world; but this could only be when laid down horizontally, for when it hung on the breast of the high priest it could have had no such position. As it is difficult to ascertain in every case what these precious stones were, it may be necessary to consider this subject more at large.
1. A SARDIUS, מדם odem, from the root adam, he was ruddy; the ruby, a beautiful gem of a fine deep red colour. The sardius, or sardie stones, is defined to be a precious stone of a blood-red colour, the best of which come from Babylon.
2. A TOPAZ, פטדה pitdah, a precious stone of a pale dead green, with a mixture of yellow, sometimes of a fine yellow; and hence it was called chrysolite by the ancients, from its gold colour. It is now considered by mineralogists as a variety of the sapphire.
3. CARBUNCLE, ברקת bareketh, from ברק barak, to lighten, glitter, or glister; a very elegant gem of a deep red colour, with an admixture of scarlet. From its bright lively colour it had the name carbunculus, which signifies a little coal; and among the Greeks ανθραξ anthrax, a coal, because when held before the sun it appears like a piece of bright burning charcoal. It is found only in the East Indies, and there but rarely.
4. EMERALD, נפך nophech, the same with the ancient smaragdus; it is one of the most beautiful of all the gems, and is of a bright green colour, without any other mixture. The true oriental emerald is very scarce, and is only found at present in the kingdom of Cambay.
5. SAPPHIRE, ספיר sappir. See this described, Exodus 24:10.
6. DIAMOND, יהלם yahalom, from הלם halam, to beat or smite upon. The diamond is supposed to have this name from its resistance to a blow, for the ancients have assured us that if it be struck with a hammer, upon an anvil, it will not break, but either break them or sink into the surface of that which is softest. This is a complete fable, as it is well known that the diamond can be easily broken, and is capable of being entirely volatilized or consumed by the action of fire. It is, however, the hardest, as it is the most valuable, of all the precious stones hitherto discovered, and one of the most combustible substances in nature.
7. LIGURE, לשם leshem, the same as the jacinth or hyacinth; a precious stone of a dead red or cinnamon colour, with a considerable mixture of yellow.
8. AGATE, שבו shebo. This is a stone that assumes such a variety of hues and appearances, that Mr. Parkhurst thinks it derives its name from the root שב shab, to turn, to change, "as from the circumstance of the agate changing its appearance without end, it might be called the varier." Agates are met with so variously figured in their substance, that they seem to represent the sky, the stars, clouds, earth, water, rocks, villages, fortifications, birds, trees, flowers, men, and animals of different kinds. Agates have a white, reddish, yellowish, or greenish ground. They are only varieties of the flint, and the lowest in value of all the precious stones.
9. AMETHYST, אחלמה achlamah, a gem generally of a purple colour, composed of a strong blue and deep red. The oriental amethyst is sometimes of a dove colour, though some are purple, and others white like diamonds. The name amethyst is Greek, αμεθυστος, and it was so called because it was supposed that it prevented inebriation.
10. The BERYL, תרשיש tarshish. Mr. Parkhurst derives this name from תר tar, to go round, and שש shash, to be vivid or bright in colour. If the beryl be intended, it is a pellucid gem of a bluish green colour, found in the East Indies, and about the gold mines of Peru. But some of the most learned mineralogists and critics suppose the chrysolite to be meant. This is a gem of a yellowish green colour, and ranks at present among the topazes. Its name in Greek, chrysolite, χρυσολιθος, literally signifies the golden stone.
11. The ONYX, שהם shoham. Genesis 2:12; and "Exodus 25:7". There are a great number of different sentiments on the meaning of the original; it has been translated beryl, emerald, prasius, sapphire, sardius, ruby, cornelian, onyx, and sardonyx. It is likely that the name may signify both the onyx and sardonyx. This latter stone is a mixture of the chalcedony and cornelian, sometimes in strata, at other times blended together, and is found striped with white and red strata or layers. It is generally allowed that there is no real difference, except in the degree of hardness, between the onyx, cornelian, chalcedony, sardonyx, and agate. It is well known that the onyx is of a darkish horny colour, resembling the hoof or nail, from which circumstance it has its name. It has often a plate of a bluish white or red in it, and when on one or both sides of this white there appears a plate of a reddish colour, the jewellers, says Woodward, call the stone a sardonyx.
12. JASPER, ישפה yashepheh. The similarity of the Hebrew name has determined most critics and mineralogists to adopt the jasper as intended by the original word. The jasper is usually defined a hard stone, of a beautiful bright green colour, sometimes clouded with white, and spotted with red or yellow. Mineralogists reckon not less than fifteen varieties of this stone: 1. green; 2. red; 3. yellow; 4. brown; 5. violet; 6. black; 7. bluish grey; 8. milky white; 9. variegated with green, red, and yellow clouds; 10. green with red specks; 11. veined with various colours, apparently in the form of letters; 12. with variously coloured zones; 13. with various colours mixed without any order; 14. with many colours together; 15. mixed with particles of agate. It can scarcely be called a precious stone; it is rather a dull opaque rock.
In examining what has been said on these different precious stones by the best critics, I have adopted such explanations as appeared to me to be best justified by the meaning and use of the original words; but I cannot say that the stones which I have described are precisely those intended by the terms in the Hebrew text, nor can I take upon me to assert that the tribes are arranged exactly in the manner intended by Moses; for as these things are not laid down in the text in such a way as to preclude all mistake, some things must be left to conjecture. Of several of these stones many fabulous accounts are given by the ancients, and indeed by the moderns also: these I have in general omitted because they are fabulous; as also all spiritual meanings which others have found so plentifully in each stone, because I consider some of them puerile, all futile, and not a few dangerous.
