All About Folk-Lore and Biblical References to Gems

about the permanence and value of gems and their resulting presence in stories, legends and classic literature like the Bible

Because of their density and hardness, gems are among the most permanent of substances, and yet, to a greater degree, perhaps, than any other kind of property, their value rests on sentiment. The associations of gems in the human mind are so numerous and varied, that no writer has ever attempted to assemble all of them; some are well substantiated in history, others only in legend; they are identified with many religions, but most of them are black with superstition, its origin generally obscure. This phase of the general subject of gems can be properly covered under the term and title of "folk-lore." The Bible's many references to gems are familiar alike to Hebrews and to all Christian readers of Holy Writ. Besides the scattered references and metaphorical use of the names of gems, the Bible contains three lists of precious stones. The first is an account of the jewels on the ephod, or short two-piece coat of Aaron, the Jewish High Priest, to the front of which was attached the sacerdotal breastplate. The front and back parts of this coat were united at each shoulder with an onyx mounted in gold and engraved with the names of the tribes of Israel, six on each stone, in memory of the promise made by the Lord to them. (Exodus xxviii., 6, 12, 29.) The breastplate was made of the same material as the ephod, and folded so as to form a kind of pouch in which the Urim and Thummim (Light and Perfection--according to one version) were placed. (Exodus xxxix., 9.) The external part of this gorget, or "breastplate of judgment," was set with four rows of gems, three in each row, each stone set in a golden socket and having engraved upon it the name of one of the twelve tribes of Israel. (Exodus xxviii., 17-20.)

The names of these stones, taken from Biblical antiquities by Adler and Casanowicz, and written for the Report of the United States National Museum, for 1896, page 943, are given as in the original and in the Septuagint, together with the meaning agreed upon by most authorities. The rendering of the Revised Version, both in text and margins, is added in parentheses, the list being as follows: 1. Odem (sardion), carnelian (sardius, ruby). 2. Pitdah (topazion), topaz or peridot. 3. Bareketh (smaragdos), smaragd or emerald (carbuncle emerald). 4. Nofek (anthrax), carbuncle, probably the Indian ruby (ruby, carbuncle). 5. Sappir (sapfeiros), sapphire or lapis lazuli (sapphire). 6. Yahalom (jaspis), onyx, a kind of chalcedon (diamond, sardonyx). 7. Leshem (ligyrion), jacinth, others sapphire (jacinth, amber). 8. Shebo (achates) agate. 9. Achlama (amethystos), amethyst. 10. Tarshish (chrysolithos), chrysolite, others topaz (beryl, chalcedony). 11. Shoham (beryllion), beryl (onyx, beryl). 12. Yashpeh (onychion), jasper.

It should always be borne in mind that in many instances the equivalent of the Biblical names of gems is uncertain in the nomenclature of modern mineralogy, therefore there are several lists of names given for the stones in the breastplate. There is an ancient silver breastplate employed as an ornament for the MS. copy of the Torah, or Pentateuch, used in an ancient synagogue, preserved in the Division of Oriental Religions in the United States National Museum. According to this exhibit the twelve stones, with the names on the twelve tribes, are as follows: Garnet, Levi; diamond, Zebulon; amethyst, Gad; jasper, Benjamin; chrysolite, Simeon; sapphire, Issachar; agate, Naphthali; onyx, Joseph; sard, Reuben; emerald, Judah; topaz, Dan; beryl, Asher.

Then there is a list given in the description of the ornaments of the Prince of Tyrus (Ezekiel xxviii., 13): 1. Odem; 2, Pitdah; 3, Yahalom; 4, Tarshish; 5, Shoham; 6, Yashpeh; 7, Sappir; 8, Nofek; 9, Bareketh.

In the description of the Heavenly City, (Revelations xxi., 19, 20), another list is given; in this list, which follows, the word used in the original, or Septuagint, is followed by the rendering given by most authorities, that of the Revised Version in parentheses: 1, Jaspis, jasper; 2, Sapfeiros, sapphire or lapis lazuli; 3, Chalkedon, chalcedony; 4, Smaragdos, smaragd (emerald); 5, Sardonyx, sardonyx; 6, Sardios, sardius; 7, Chrysolithos, chrysolite; 8, Beryllos, beryl; 9, Topazion, topaz; 10, Chrysoprasos, chrysoprase; 11, Hyakinthos, jacinth (sapphire); 12, Amethystos, amethyst.

Other references to gems in the Bible indicate the diamond as shamir, amber as hashmal, and crystal (quartz) as gerah and gabish, amethyst as ahlamah, and it is thought that the pearl is meant by the Hebrew word peninim, a word used several times in both the Old and New Testaments as a metaphor for something valuable and precious.


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