The priestly breastplate or breastpiece of judgment (Hebrew: חֹשֶׁן ḥōšen) was a sacred breastplate worn by the High Priest of the Israelites, according to the Book of Exodus. In the biblical account, the breastplate is termed the breastplate of judgment (Hebrew: חֹשֶׁן מִשְׁפָּט ḥōšen mišpāṭ – Exodus 28:15), because the Urim and Thummim (Hebrew: הָאוּרִים וְהַתֻּמִּים hāʾūrīm wəhattummīm) were placed upon it (Exodus 28:30). These elements of the breastplate are said in the Exodus verse to carry the judgment (Hebrew: מִשְׁפָּט mišpāṭ) of God concerning the Israelites at all times.
Hebrew Bible
According to the description in Exodus, this breastplate was attached to the tunic-like garment known as an ephod by gold chains or cords tied to the gold rings on the ephod's shoulder straps and by blue ribbon tied to the gold rings at the belt of the ephod. The biblical description states that the breastplate was also to be made from the same material as the ephod—embroidery of three colors of dyed linen—and was to be one third of a cubit squared, two layers thick, and with four rows of three engraved gems embedded in gold settings upon it, one setting for each stone. The description states that the square breastplate was to be formed from one rectangular piece of cloth—one third of a cubit by two thirds of a cubit, folded so that it formed a pouch to contain the Urim and Thummim. The Hebrew term for the breastplate, חֹשֶׁן (ḥōšen), appears to be named from its appearance; The 19th-century German biblical scholar August Dillmann thought that it was likely to be derived from the Hebrew word חֹצֶן (ḥōṣen), meaning "fold", relating to its function. According to the Talmud, the wearing of the Hoshen atoned for the sin of errors in judgment on the part of the Children of Israel.
The jewels
According to the Biblical description, the twelve jewels in the breastplate were each to be made from specific minerals, none identical to another, and each of them representative of a specific tribe, whose name was to be inscribed on the stone. According to a rabbinic tradition, the names of the twelve tribes were engraved upon the stones with what is called שָׁמִיר shamir in Hebrew, which Jewish legend explains to be a small, rare creature which could cut through the toughest surfaces. According to most authorities such as Rabbi David Kimhi and Rabbi Jonah ibn Janah, shamir was a stone stronger than iron, probably emery which finds its equivalent in the Greek, σμήρις (smeris). There are different views in classical rabbinical literature as to the order of the names; the Jerusalem Targum, for example, argued that the names appeared in the order according to which they were born. Maimonides describes the jewel stones arranged in four rows, saying that on the first stone belonging to Reuben were also engraved the names of Abraham, Isaac, and Jacob, while on the last stone belonging to Benjamin were also engraved the words "the tribes of God"; kabbalistic writers such as Hezekiah ben Manoah and Bahya ben Asher argued that only six letters from each name were present on each stone, together with a few letters from the names of Abraham, Isaac, or Jacob, or from the phrase "[these are] the tribes of Jeshurun", so that there were 72 letters in total (72 being a very significant number in Kabbalistic thought). There was also a different order for the names inscribed on the two "onyx" stones on the High Priest's shoulders. One opinion suggests that the names of the twelve tribes were arranged in groups after their mothers: Leah's six sons aligned one after the other on one stone, with Judah heading this list, followed by Rachel's sons with the names of the concubines' sons interposed between the two sons of Rachel. Unfortunately, the meanings of the Hebrew names for the minerals, given by the Masoretic Text, are obscure and historically subjected to dispute. Several recent studies have developed a scientific methodology for identifying the jewels of the breastplate. Harrell, Hoffmeier & Williams (2017) compared the Hebrew gemstones with attested gemstones from Ancient Egypt. Ayil (2024) compared the Hebrew names with names of gemstones from across the Ancient Near East, claiming to have identified 11 out of 12 with a high degree of certainty, the exception being 'yahalom'. Though the Greek names for them in the Septuagint are more apparent, some scholars believe that they cannot be wholly relied on for this matter because the Septuagint's translations are contradictory. Several Greek names for various gems have changed meaning between the classical era and modern times. Classical rabbinical literature argues that the names were inscribed using shamir because neither chisels nor paint nor ink were allowed to mark them out, whereas a more naturalistic approach suggests that the jewels must have had comparatively low hardness to be engraved upon. Therefore, this gives an additional clue as to the identity of the minerals. Explanations of the symbolic meaning of the jewels generated a great deal of both Jewish and Christian writing and were a staple component of the tradition of lapidaries or books on gemology. The names and proposed identities of the jewel stones are as follows:
First row
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