Of the miraculous quality of the stones worn by the high-priest, the Jewish historian Josephus (37-95 A.D.) says:[409]
From the stones which the high-priest wore (these were sardonyxes, and I hold it superfluous to describe their nature, since it is known to all), there emanated a light, as often as God was present at the sacrifices; that which was worn on the right shoulder instead of a clasp emitting a radiance sufficient to give light even to those far away, although the stone previously lacked this splendor. And certainly this in itself merits the wonder of all those who do not, out of contempt for religion, allow themselves to be led away by a pretence of wisdom. However, I am about to relate something still more wonderful, namely, that God announced victory in battle by means of the twelve stones worn by the high-priest on his breast, set in the pectoral. For such a splendor shone from them when the army was not yet in motion, that all the people knew that God himself was present to aid them. For this reason the Greeks who reverence our solemnities, since they could not deny this, called the pectoral λόγιον or oracle. However, the pectoral and the onyxes ceased to emit this radiance two hundred years before the time when I write this, because God was displeased at the transgressions of the Law.
This writer, who must have seen the high-priest wearing his elaborate vestments, says that the breastplate was adorned “with twelve stones of exceptional size and beauty, a decoration not easily to be acquired, on account of its enormous value.”[410] However these gems were not merely rare and costly; they also possessed wonderful and miraculous powers. Writing about 400 A.D., St. Epiphanius, Bishop of Constantia, tells of a marvellous adamas which was worn on the breast of the high-priest, who showed himself to the people, arrayed in all his gorgeous vestments, at the feasts of Pascha, Pentecost, and Tabernacles. This adamas was termed the δήλωσις or “Declaration,” because, by its appearance, it announced to the people the fate that God had in store for them. If the people were sinful and disobedient, the stone assumed a dusky hue, which portended death by disease, or else it became the color of blood, signifying that the people would be slain by the sword. If, however, the stone shone like the driven snow, then the people recognized that they had not sinned, and hastened to celebrate the festival.[411]
There seems to be little doubt that this account is nothing more than an elaboration and modification of the passage in Josephus. Evidently the λόγιον (oracle) of Josephus has become the δήλωσις (declaration).
When Moses wished to engrave on the stones of the breastplate the names of the twelve tribes of Israel, he is said to have had recourse to the miraculous shamir. The names were first traced in ink on the stones, and the shamir was then passed over them, the result being that the traced inscriptions became graven on the stones. In proof of the magical character of this operation, no particles of the gems were removed in the process.[412] The name really designates “emery.”
THE HEBREW HIGH-PRIEST ATTIRED WITH HIS VESTMENTS.
(From Johann Braun’s “Vestitus Sacerdotum Hebræorum,” Amsterdam, 1680, opp. p. 822.)
An argument against the use of especially rare and costly stones in the decoration of the breastplate has been found in its probable size.[413] We are told that when folded it measured a span in each direction, and this would indicate that its length and breadth were each from eight to nine inches. In this case the stones themselves might have measured two by two and a half inches, and, in view of the number of characters required to express some of the tribal names, these dimensions do not seem excessive. It is highly improbable that in the time of Moses precious stones like the ruby, the emerald, or the sapphire would have been available in these dimensions. The difficulty of engraving very hard stones with the appliances at the command of the Hebrews of this period must also be taken into consideration. As we shall see, however, there is good reason to believe that after the Babylonian Captivity a new breastplate was made, and at that time it may have been easier to secure and work precious stones of great value and a high degree of hardness. We must also bear in mind that in those periods perfection was not so great a requisite as rich color.