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The Identities of the Stones of the High Priest’s Breastplate

Parashat P’kudei, the final portion of Exodus in the Hebrew Bible, lists twelve stones used to adorn the
breastplate of the High Priest. These stones are listed in four rows of three stones each: the first row contained the
odem (‫)א ֹדֶ ם‬, pitdah (‫) ִּפטְדָ ה‬, and bareket (‫ ;)ּב ֶָרקֶת‬the second the nofech (‫)נֹפְֶך‬, safir (‫) ַספִיר‬, and yahalom (‫ ;)יָהֲֹלם‬the
third the leshem (‫ׁשם‬ ֶ ‫) ֶל‬, sh’bo (‫בו‬
ֹ ‫ש‬ְׁ ), and achlamah (‫)ַא ְחלָמָ ה‬, and the fourth the tarshish (‫)תַ ְרׁשִיׁש‬, shoham (‫)ׂשֹהַם‬, and
yashpheh (‫ׁשפֵה‬ ְ ָ ‫)י‬. Though the exact identities of the stones as expressed in the biblical Hebrew are unclear, and
subsequent Greek translations of the names do not necessarily reflect a historically accurate picture of the stones
themselves1, a comprehensive study of the etymology of the stones combined with archaeological/geological
evidence can create a clearer understanding of the stones representing the twelve tribes in the priestly breastplate 2.
The first stone listed as a part of the breastplate, odem, is mostly translated as carnelian. Despite a lack of
description in the text, this identity is highly likely, considering the root, ‫אדם‬, which corresponds to the color red;
carnelian is a red/orange variety of agate, commonly used for jewelry and seals in biblical times. 3 Though there is
no definitive archaeological evidence of carnelian mines, the geology of the region does show a richness in iron
(which gives carnelian its red hue), and a modern deposit of carnelian exists near al-Ghayl, suggesting a
likelihood of deposits in antiquity as well. There is also evidence of lower-quality, yellow or brown chalcedony
being heat-treated to bring out more redness in ancient Indus Valley/Harappan culture, which could have likely
also been employed among the ancient Israelites. 4 Trachtenberg claims that according to Sefer Gematriaot, this
stone was indeed a red stone (carnelian or ruby) known as “rubino,” for its association with the tribe of Reuben. 5
The name “pitdah” appears in the Hebrew Bible both in its usage in the breastplate as well as in Ezekiel
28:13 and more notably in Job 28:19, where it is translated by JPS as “topaz” of Kush (‫)ּכּוׁש‬.6 Many translations
interpret this as indeed topaz, or possibly chrysolite, a green or yellow-green variety of olivine. This
understanding of the stone as green corresponds well with Sefer Gematriaot, which claims that pitdah, as the
stone of Simeon, “is greenish because of Zimri, the son of Salu (Nu. 25:14) who made the Simeonites green in the
face… and it is dull in appearance because their faces paled.” 7 However, olivine was not found in the ancient Near
East until after the Hellenistic period, making it highly unlikely to be represented by pitdah. The word is also
notably unusual among typical Semitic phonology in that it contains two dental letters, ‫ ט‬and ‫ד‬, one after the
other, with an unvoiced shva vowel under the ‫ט‬. This suggests that the term may be borrowed from another
culture, such as Egyptian, which used a similar word (without the [p] of the ‫ )פ‬understood as didi or ddi for a
mineral, representing “a grain (or grains) of sand, and is […] used to classify minerals or metals.” 8 The mention in
Ezekiel 28:19 as being a stone of Kush, which is understood as a kingdom in Nubia among the Cataracts of the
Nile, provides another possible identification9. One of these cataracts is located in modern-day Aswan, Egypt,
which is known for its hematite mines. While there are several varieties of the iron ore hematite, the hard
submetallic variety was frequently used in ancient times for seals, making it a likely candidate for pitdah.10
Bareket likely comes from the Hebrew root ‫ ברק‬meaning “shine,” or “lightning.” Neo-Babylonian
cuneiform writings from before the 7th century BCE show a similar word, barraqtu, referring to a gemstone set in
gold jewelry, and the word brq appears in Egyptian texts with the meaning “to sparkle.” By the Ptolemaic
dynasty, the related word berget came into use interchangeably for the green stones emerald or peridot 11. These
potential identifying aspects from the etymology—shining, like lightning, and/or green—suggest a number of

1 Emil G Hirsch, “Jewish Encyclopedia: Gems,” http://www.jewishencyclopedia.com/articles/6574-gems.

2 James E. Harrell, James K. Hoffmeier, and Kenton F. Williams. "Hebrew Gemstones in the Old Testament: A Lexical,
Geological, and Archaeological Analysis." Bulletin for Biblical Research 27, no. 1 (2017): 1-52.
3 Michele W Berger, “Through Gemstones, a Glimpse into Ancient Egyptian Civilization,” Penn Today, August 1, 2019,
https://penntoday.upenn.edu/news/through-gemstones-glimpse-ancient-egyptian-civilization.
4 Harrell et al., "Hebrew Gemstones," 11-12.
5 Joshua Trachtenberg, Jewish Magic and Superstition: a Study in Folk Religion (New York: Atheneum, 1970).
6 Job 28:1-19 JPS
7 Trachtenberg, Jewish Magic and Superstition, 108.
8. Harrell et al., "Hebrew Gemstones," 12-15
9 Caryl-Sue, “The Kingdoms of Kush,” ed. Jeannie Evers, National Geographic Society (National Geographic Society, July
2, 2018), https://www.nationalgeographic.org/media/kingdoms-kush.
10 Harrell et al., "Hebrew Gemstones," 14-16.
11 ibid.
possible interpretations. In Sefer Gematriaot, the stone is ascribed to Levi, and is described as “the carbuncle,
which flashes lightning and gleams like a flame.”12 Pliny the Elder defines “carbuncle” as red garnet, and further
connects it to this root by describing it as having “exceptional brilliance in sunlight,” due to its high refractive
index. Though this seems like a promising connection to bareket, especially considering that there are varieties of
garnet that exhibit green coloration, there is no evidence of the use of any variety of garnet for jewelry or seals in
the Levent until the Hellenistic era. Instead, the understanding of the root ‫ ברק‬meaning to take a polish/shine
opens up the options of green stones to any that take well to polishing, the most popular of these being green
jasper or serpentinite, making these the more likely (and very similar) identities of bareket.13
The identity of nofech as turquoise has been relatively universally-accepted as of the early 20th century,
particularly when Egyptologist Victor Loret confirmed the term’s connection to the Egyptian word “mfk Ꜣt.”
Though turquoise is rarely found in Egypt and the Levant from this period, it was mined heavily in Sinai, and
would likely have found its way along the King’s Highway trade route. 14 Sefer Gematriaot also references the
green/blue color of turquoise in reference to nofech, associating it with Judah, claiming that “it is green, for
Judah’s face was of a greenish hue when he mastered his passion and acknowledged his relations with Tamar.” 15
The second row begins with the safir, commonly translated as sapphire. Sefer Gematriaot assigns this to
Issachar, and describes it as “purple-blue in color.” 16 However, this understanding of safir may already have been
influenced by it having been transliterated, not translated, into Greek as sappheiros, suggesting to subsequent
translators by way of its linguistic similarity that it is related to the sapphire variety of corundum, which was not
present in the Mediterranean before the 1st century BCE. Rather, other instances of safir in the Hebrew Bible
describe it as ‫טׂהַר‬, interpreted as “sparkle,” which can be attributed to the common inclusions of sparkling gold
pyrite which presents so frequently in lapis lazuli. In several references in the book of Ezekiel, safir is compared
to the night sky, which also reflects the deep blue color of lapis lazuli. Though it is and was primarily mined in
Afghanistan, there is a wealth of lapis lazuli uncovered in even Predynastic Egypt, and references in the Amarna
Letters specifically mention its use in seals, making it quite likely as the identity of safir.17
Yahalom is associated by Sefer Gematriaot with emerald and the tribe of Zebulun 18, but there is little
information in the Bible itself as to its identity. The root ‫ הלם‬may denote a connection to the meaning “to strike or
beat” as with a hammer, suggesting either a particular hardness (perhaps explaining a common translation as
“diamond”) or use of the mineral in craftwork or activities involving hammering. Though diamonds were not
found in the region in this period, geologist Heinrich Quiring suggests that it is related instead to the stone known
as ḫulalu in Akkadian, referenced in the Amarna letters as well. This stone is described as frequently paired with
lapis lazuli in gold settings of a crescent moon, which has been thought to suggest a moon-like, milky-whiteness.
A variety of milky-white quartz was both plentiful in the region at the time, and, to connect to the Hebrew root,
was also commonly used to create sparks for fires by striking it against pyrite or iron, suggesting this as a
particularly likely interpretation.19
The third row begins with leshem, attributed by Sefer Gematriaot to Dan, and most often translated as
jacinth, a variety of zircon that usually presents as red/orange 20. However, it seems more likely that leshem is
related to the Egyption word “nšm(t),” as the Egyptian “n” was pronounced more like the Hebrew ‫ל‬. Nšm(t) as a
word was found on a set of stelae from Sinai in a list of precious stones brought to Egypt from Sinai, in which it is
understood as green feldspar (also known as amazonite). There is a good deal of amazonite present in jewelry and
amulets in ancient Egypt, as Amazonite deposits are prevalent in the Eastern Desert of Egypt, making it a highly
probable candidate for leshem.21

12Trachtenberg, Jewish Magic and Superstition, 108.

13Harrell et al., "Hebrew Gemstones," 16-18
14 ibid.
15Trachtenberg, Jewish Magic and Superstition, 109.
16 ibid.
17 Harrell et al., "Hebrew Gemstones," 18-20
18Trachtenberg, Jewish Magic and Superstition, 109.
19Harrell et al., "Hebrew Gemstones," 19-22
20Trachtenberg, Jewish Magic and Superstition, 109.
21Harrell et al., "Hebrew Gemstones," 22-23
 Little argument exists over the identity of sh’bo, the stone of Naphtali in Sefer Gematriaot.22 Its
relationship to the Sumerian word šubû, identified as agate (a banded chalcedony/microcrystalline quartz), does
not meet substantive dispute, and agate would have been common and popular throughout the Levant for use in
seals and jewelry.23
Achlamah, however, presents more complications. The word has a clear connection to the Egyptian term
ḫnm(t) for red jasper, which was indeed found commonly as veins along the metavolcanic rock in the the deserts
of Egypt24. However, many sources translate this instead as amethyst, not the least of which is Targum Onkelos,
who translated it as ‫סבחלום‬, with a linguistic nod to Greek mythology in its reference to “drinking to excess” in the
first syllable’s root ‫ ;סבא‬amethyst, in Greek myth, was created when Dionysus poured his wine in regret over a
follower of Artemis who was turned to crystal by her patron goddess to avoid his advances (either murderous or
sexual).25 Similarly, Sefer Gematriaot describes this as amethyst, claiming it is “very common and well known…
it is the stone of Gad, because the tribe of Gad are very numerous and renowned.” 26
The word tarshish, ascribed to Asher,27may be related to the eponymous geographical location, but this
does not give much identifying information. One possible connection is to the Akkadian word rašâšu, meaning
“glow,” as metals being smelted. There are also several references to tarshish throughout the Bible, frequently
sparkling like an “eye.” These suggest a possibility of either a yellow, glowing color (such as amber), or
something more metallic. The most likely candidate for the former is amber, which was traded by Phoenicians in
the biblical era, and which also gives off electrical sparks from static when rubbed by wool, making it all the more
glowing. If the latter is more accurate, tarshish could instead be the metallic or specular variety of hematite, the
iron ore also associated with pitdah.28
The shoham is described in Exodus not only on the breastplate, but also on additional elements of the
priestly vestments. It is also mentioned in Job 28:16 as comparable to safir (which has been confirmed to be likely
lapis lazuli) in value. In fact, some translations do refer to shoham as lapis lazuli itself, but it is much more likely
that safir corresponds to that stone. Instead, there is a possibility that shoham is related to Akkadian and Ugaritic
words for redness, or the glow of dawn, with the Ugaritic also suggesting a purple coloration. Though carnelian
and red jasper both seem like possible candidates, both are already tentatively assigned to other terms (odem and
possibly achlamah). Instead, if the purple aspect of the Ugaritic root should be believed, it could well be
amethyst, which would then preclude achlamah from being identified as such. However, another similar stone to
carnelian, which also frequently grows in the same deposits as it, is sardonyx. 29 Sefer Gematriaot, ascribing this
stone to Joseph, refers to the shoham as both onyx and agate, which is a fitting description of sardonyx, a stone
which is banded like both.30
The final stone on the breastplate, yashpheh, bears a clear linguistic similarity to jasper, a mostly-opaque
microcrystalline quartz. Sefer Gematriaot associates this stone with Benjamin, describing it as found in “a variety
of colors: green, black, and red, because Benjamin knew that Joseph had been sold, and often considered
revealing this to Jacob, and his face would turn all colors as he debated whether to disclose his secret or to keep it
hidden.”31 Though there is little description in the text to definitively identify this stone as such, it is related to the
jašpû described in the Amarna letters and other Akkadian texts as the “‘stone whose appearance is like the pure
(faraway?) sky’ and ‘like a storm cloud.’” 32 Both jasper and agate can present such patterns, and as agate is
already understood as a likely candidate for sh’bo, jasper seems highly likely as the identity of yashpheh.
Though little scholarship exists regarding the particular meaning behind each stone—exacerbated by the
lack of information regarding their identities—the specificity of the list of terms in P’kudei suggests that there
was indeed importance ascribed to each choice. The text expresses multiple times that every particular aspect of

22Trachtenberg, Jewish Magic and Superstition, 109.

23Harrell et al., "Hebrew Gemstones," 24
24ibid.
25 Hirsch, “Jewish Encyclopedia: Gems”
26Trachtenberg, Jewish Magic and Superstition, 109.
27ibid.
28 Harrell et al., "Hebrew Gemstones," 25-28
29ibid.
30Trachtenberg, Jewish Magic and Superstition, 110.
31 ibid.
32 Harrell et al., "Hebrew Gemstones," 25-28
the priestly vestments and tabernacle was crafted exactly as G-d had commanded. 33 Sforno explains that each
detail of the work was done with the understanding that the Israelites’ every action was carried out precisely as
G-d had intended and revealed to Moses. While the reasons for each stone’s choice may not be historically clear,
attempts to identify the stones with greater certainty provides a fascinating insight into what the authors/redactors
of the text believed were the choices and preferences of G-d in the time of Exodus. 34

33 Exod. 39:1-43 JPS

34Sforno, “Sforno on Exodus 39:5:1,” Sefaria, accessed December 2020,
https://www.sefaria.org/Sforno_on_Exodus.39.5.1?lang=bi.