Answer:
I found this information on www.e-sword.net
If you read Revelations 21:18-21 you'll find names of stones, which vary according to translation. On the e-sword site you can get the "King James Plus" translation of the the New Testament; the plus is "plus Strong's numbers" which are numbers identifying Greek words. There's a lot of information, and I hope it helps.
- Thomas
Stones, Precious:
1. Ancient and Modern Names
2. Change of Signification of Names
3. Three Important Lists of Stones
4. Interpretation of Greek Names Used by John
5. Interpretation of Hebrew Names
6. Greek and Latin Equivalents of Hebrew Names
7. Inconsistencies of Text or Translation
8. Vulgate and Septuagint
9. Hebrew Texts of Septuagint and English Versions of the Bible
10. Equivalence of Hebrew and Greek Names
11. Interpretation of Greek Names Used by Septuagint
12. List of Names with Biblical References
1. Ancient and Modern Names:
Great difficulty is met with in any attempt to translate the Greek and Hebrew names mentioned in the Bible into names that would be used for the same minerals in a particular country at the present day. It is only within the last century, through the development of the sciences of chemistry and crystallography, that it has become possible to define mineral species with any considerable approach to precision. In ancient times various minerals were regarded as belonging to a single kind, and indicated by a single name, that are now distributed into different kinds and mentioned under different names.
For example, 2,000 years ago the Greek term ánthrax was used to signify various hard, transparent, red stones that are now known to differ much from one another in chemical composition, and are therefore assigned to different species and given different names; among them are oriental ruby (red corundum), balas ruby (red spinel), almandine and pyrope (red garnets); a stone designated anthrax by the ancient Greeks might thus belong to any one of a number of various kinds to the assemblage of which no name is now given, and the word anthrax has no simple equivalent in a modern language.
2. Change of Signification of Names:
Confusion is introduced in another way. The English names of most of the precious stones mentioned in the Bible are adaptations of Greek names through the Latin; for instance, the English word "topaz" is a modification of the Latin word topazius, itself merely a Latin form of the Greek word topázion. It would at first sight appear that the Greek word topazion must be translated into English by the word "topaz"; but, strangely, although the words are virtually identical, the stones indicated by the words are quite different. The topazion of the ancient Greeks was a green stone yielding to the action of a file and said to be brought from an island in the Red Sea, whereas the topaz of the present day is not a green stone, does not yield to the action of a file, and has not been brought from an island in the Red Sea. The topazion of the ancient Greeks is really the peridot, not the topaz, of modern mineralogy; topazion and topaz are different kinds of stone. For the interpretation of the Bible it is thus necessary to ascertain, if possible, the kind of stone to which a Greek or Hebrew name was applied at the time when the word was written.
3. Three Important Lists of Stones:
Most of the names of the precious stones mentioned in the Bible are contained in the Hebrew description of the breastplate of the high priest and the Greek description of the foundations of the New Jerusalem. The ornaments assigned to the king of Tyre (Eze_28:13) included only stones that had been used in the breastplate; indeed, in the Septuagint, they are the same twelve, mentioned in precisely the same order.
The stones of the breastplate according to our Hebrew text (Exo_28:17-21) were:
No. 1 No. 2 No. 3
1st row אדם פּטדה בּרקת
'ōhem piṭedhāh bāreḳeth
2nd row נפך ספּיר יהלם
nōphekh ṣappı̄rf yahălōm
3rd row לשׁם שׁבו אחלמה
leshem shebhō 'aḥlāmāh
4th row תּרשׁישׁ שׁהם ישׁפה
tarshı̄sh shōham yāshephēh
The foundations of the New Jerusalem are (Rev_21:19, Rev_21:20):
1 ı́aspis
2 sáppheiros
3 chalkēdṓn
4 smáragdos
5 sardónux
6 sárdion
7 chrusólithos
8 bḗrullos
9 topázion
10 chrusóprasos
11 huákinthos
12 améthustos
Only 4 of the latter stones are mentioned elsewhere in the New Testament, also in the Book of Revelation, namely: iaspis (Rev_4:3; Rev_21:18), smaragdos (Rev_4:3), sardion (Rev_4:3) and huakinthos (Rev_9:17).
4. Interpretation of Greek Names Used by John:
For the interpretation of the Greek names used by John, much help is given by Pliny's great work on Natural History, published 77 AD, for it records what was known about precious stones at the very time when John himself was living. The Greek names of stones and their Latin verbal equivalents had presumably the same signification for both these writers; it is thus possible, in some cases at least, to ascertain what name is now assigned to a stone mentioned in the New Testament if the name and description are recorded in the treatise of Pliny; the results are given in the alphabetical list below. All twelve stones, except chalkēdōn, are mentioned by Pliny; the few important stones described by him, but not mentioned by John as foundations, are crystallum and adamas, both of them colorless; onyx, remarkable rather for structure than color; electrum (amber), a soft material; carbunculus, fiery red; callaina, pale green, probably turquoise; cyanus, dark blue; and opalus (opal); ranked in Pliny's time immediately after smaragdus in value. Achates (agate) is omitted, but was no longer precious.
5. Interpretation of Hebrew Names:
In the interpretation of the Hebrew names of the stones of the breastplate there is much greater difficulty, for no Hebrew literature other than the Old Testament has been preserved, and little help is afforded by the contexts of other verses in which some of the Hebrew names of precious stones occur. If we could assume that the Septuagint and the Vulgate (Jerome's Latin Bible, 390-405 A.D.) versions of the description of the breastplate were made from Hebrew texts absolutely identical in respect of the names of the stones with those used for the preparation of the English Versions of the Bible, and that the versions were correctly made, the Greek equivalents of the Hebrew terms for the time of the Septuagint translators (about 280 BC) and their Latin equivalents for the time of Jerome (about 400 AD) would be directly determinable by collation of the Hebrew original with the Greek and Latin translations.
It must be remembered, however, that a Hebrew writer, in describing the arrangement of a row of stones, began with that on his right and mentioned them in the order right to left, while a western writer begins with the stone on his left and mentions them in the reverse order. Hence, in translating a Hebrew statement of arrangement into a western language, one may either translate literally word by word, thus adopting the Hebrew direction of reading, or, more completely, may adopt the western direction for the order in the row. As either method may have been adopted by the Septuagint translators, it follows that 'ōdhem and bāreḳeth, the first and last stones of the 1st row according to our Hebrew text, may respectively be equivalent either to sardion and smaragdos, or, conversely, to smaragdos and sardion; and similarly for the other rows. The number of the middle stone of any row is the same whichever direction of reading is adopted. 'Ōdhem being red, and sardion and smaragdos respectively red and green (see below), 'ōdhem must be equivalent to the former, not the latter, and the Septuagint translators must have adopted the Hebrew direction of reading the rows.
6. Greek and Latin Equivalents of Hebrew Names:
Other sets of possible equivalents are derivable by collation of the Biblical description with each of the two descriptions given by Josephus (Ant., III, vii, 5; BJ, V, v, 7). The possible Greek and Latin equivalents of Hebrew names are thus as follows:
No. 1 No. 2 No. 3
1st row Hebrew 'ōdhem piṭedhāh bāreḳeth
LXX sárdion topázion smáragdos
Vulgate sardius topazius smaragdos
Ant sardónux topázion smáragdos
BJ sárdion topázion smáragdos
2nd Row Hebrew nōphekh ṣappı̄r yahălōm
LXX ánthrax sáppheiros ı́aspis
Vulgate carbunculus sapphirus jaspis
Ant ánthrax ı́aspis sáppheiros
BJ ánthrax ı́aspis sáppheiros
3rd row Hebrew leshem shebhō 'aḥlāmāh
LXX ligúrion achátēs améthustos
Vulgate ligurius achates amethystus
Ant ligúrion améthustos achátēs
BJ achátēs améthustos ligúrion
4th row Hebrew tarshı̄sh shōham yāshephēh
LXX chrusólithos bērúllion onúchion
Vulgate chrysolithus onychinus beryllus
Ant chrusólithos onúchion bērúllion
BJ onúchion bērúllion chrusólithos
It may be remarked, as regards the 1st stone of the 1st row, that in the time of Josephus the stone sardonux could be signified also by the more general term sardion; and, as regards the 1st stone of the 2nd row, that anthrax and carbo being respectively Greek and Latin for "glowing coal," anthrax and carbunculus, diminutive of carbo, were used as synonyms for certain red stones.
7. Inconsistencies of Text or Translations
From the inconsistencies of the above table of possible equivalents it may be inferred that either (1) essentially different translations were given in several cases for the same Hebrew word, or (2) the Hebrew texts used in the preparation of the Septuagint and the Vulgate (Jerome's Latin Bible, 390-405 A.D.) versions were, in respect of the precious stones, different from each other and from that used in the preparation of English Versions of the Bible, or (3) the breastplate differed at different epochs, or (4) one or other, or both, of the descriptions by Josephus are incorrect. Conceivably differences may have arisen in all the above-mentioned ways.
(1) Inconsistency of Septuagint Translators
That the Septuagint translators were uncertain as to the correct translation of the Hebrew names used for the precious stones into the Greek names used in their time, and that they translated the Hebrew name of a stone in more than one way may be shown as follows. In the Hebrew text corresponding to English Versions of the Bible the word shōham, designating the 2nd stone of the 4th row of the breastplate, occurs also in several verses where there is no mention of other stones, and where there is thus no risk of accidental interchange, such as may easily occur when technical terms, more especially if unintelligible to the transcriber, are near to one another in the text. Now, for our versions shoham has been systematically translated "onyx," and for the Vulgate (Jerome's Latin Bible, 390-405 A.D.) the Hebrew word having the same position in the text has been systematically translated by a Latin synonym of onyx, namely, lapis onychinus (except in Job_28:16, where lapis sardonychus is the rendering). Hence, it is probable that the word in these particular verses was shōham in the Hebrew original of the Vulgate, and therefore also of the Hebrew original of the Septuagint. Yet in the Septuagint the Hebrew word is translated sóom (1Ch_29:2, indicating that the translator, not knowing the Greek word for shōham, gave merely its Greek transliteration) as well as smaragdos (Exo_28:9; Exo_35:27; Exo_39:6 or Septuagint Exo_36:13), prásinos (Gen_2:12), sardion (Exo_25:7; Exo_35:9 or Septuagint Exo_35:8), ónux (Job_28:16).
These differences suggest that there were different Septuagint translators, even for different chapters of the same book, and that little care was taken by them to be consistent with one another in the translation of technical terms.
(2) Differences of Hebrew Texts
That the Hebrew texts used for the Septuagint, Vulgate (Jerome's Latin Bible, 390-405 A.D.) and English Versions of the Bible were not identical in all the verses in which there is mention of precious stones is especially clear from an analysis of the respective descriptions of the ornaments of the king of Tyre (Eze_28:13). In the Septuagint 12 stones are mentioned; as already stated, they have precisely the same names and are mentioned in precisely the same order as the stones of the breastplate described in that version, the only difference being that gold and silver are inserted in the middle of the list. On the other hand, in Vulgate (Jerome's Latin Bible, 390-405 A.D.) and English Versions of the Bible descriptions of the ornaments, only 9 of the 12 stones of the breastplate are mentioned; they are not in the same order as the corresponding stones in the breastplate as described in those VSS, silver is not mentioned at all, while gold is placed, not in the middle, but at the end of the list. Further, the order of mention of the stones in English Versions of the Bible differs from that of mention in Vulgate.
(3) Changes in the Breastplate
That the breastplate in use in the time of the Septuagint translators (about 280 BC) may have been different from the one described in the Book of Exodus is manifest if we have regard to the history of the Jewish nation; for Jerusalem was captured by Shishak, king of Egypt, about 973 BC, by Nebuchadnezzar, king of Babylon, about 586 BC, and by Ptolemy Soter, king of Egypt, about 320 BC. The original breastplate may have been part of the spoil on one or other of these occasions, and have then disappeared forever.
Again, between the times of the Septuagint translators and Josephus, Jerusalem was more than once in the hands of its enemies; in 198 BC the city was captured by Antiochus the Great; in 170 BC it was stormed, and its temple plundered, by Antiochus Epiphanes; in 54 BC the temple was desecrated by Crassus. The breastplate familiar to Josephus (for he was long a priest in the temple of Jerusalem) may thus not have been identical with that in use when the Septuagint version was made.
And if the signification of the Hebrew names of the stones had not been carefully passed down from one generation to another while the breastplate was no longer in existence (for instance, during the Babylonian captivity), or if stones like those of the original breastplate were not available when a new breastplate was being made, there would inevitably be differences in the breastplate at different times.
The probability of this hypothesis of one or more replacements of the breastplate is still further increased if we have regard to the large stones that were set in gold buttons and fastened to the shoulderpieces of the ephod, the vestment to which the breastplate itself was attached (Exo_28:9; Exo_39:6 or Septuagint Exo_36:13). According to the Septuagint, the material was smaragdos (and therefore green); according to Josephus it was sardonux (and therefore red with a layer of white). Though the Septuagint translators may never have had opportunities of looking closely at the stones, they might be expected to know the color of the material; Josephus must have seen them often. But the complete difference of colors of smaragdos and sardonux suggests that the difference of the names is due, not to a Septuagint mistranslation of the Hebrew name shōham, but to an actual difference of the material; it may have been smaragdos (and green) at the time when the Septuagint translation was made, and yet sardonux (and red with a layer of white) in the time of Josephus.
(4) Descriptions Given by Josephus
That in respect of the breastplate it is unsafe to collate the Hebrew texts of the various versions with that of Josephus may be demonstrated as follows. The 2nd stone of the 2nd row, termed ṣappı̄r in our Hebrew text, is termed sappheiros in the Septuagint and sapphirus in the Vulgate (Jerome's Latin Bible, 390-405 A.D.) Wherever else ṣappı̄r occurs in our Hebrew text, sappheiros occurs in the corresponding place in the Septuagint and sapphirus in the Vulgate; it may thus be inferred that in respect of the word ṣappı̄r our Hebrew text and the Hebrew texts used for the Septuagint and Vulgate (Jerome's Latin Bible, 390-405 A.D.) versions were in complete accord with one another. Also, it is certain that the Latin word sapphirus was derived from the Greek word sappheiros, and that either the latter had its origin in the Hebrew word ṣappı̄r or that both words had the same source. There is no reason to think that from the time of the Septuagint translators to that of Jerome the word sappheiros was ever used to signify any other than one kind of stone or that the kind was ever called iaspis. But in both the descriptions given by Josephus the middle stone of the 2nd row is given as iaspis, not as sappheiros, which he makes the last stone of the row. Hence, for the middle stone of the 2nd row, the Hebrew texts were concordant in giving the name ṣappı̄r, but they fundamentally differed from that of Josephus whose two descriptions agree in giving the name iaspis; it is not a difference of mere nomenclature or translation, but of the kind of stone set in a definite part of the breastplate. This being the case, collation of the Hebrew, Septuagint and Vulgate (Jerome's Latin Bible, 390-405 A.D.) descriptions of the breastplate with those given by Josephus cannot be relied on to give a true Greek or a true Latin equivalent for the Hebrew name of any of the stones.
It may be added that the two descriptions given by Josephus differ from each other only as regards the order of the stones in the last two rows; in the 3rd row, the order is precisely reversed; in the 4th row the order is chrusolithos, onuchion, bērullion for Ant., and onuchion, bērullion, chrusolithos for BJ. Antiquities was written at greater leisure than BJ, and was not completed till 18 years later; Josephus had thus more time for the consultation of old manuscripts. Speaking generally, it is more accurate than his earlier treatise as regards the history of those times of which he had no direct knowledge; its description of the breastplate is more precise as regards the arrangement of the stones, and is therefore the one to which the greater weight must be given. It differs from the Septuagint only through the interchange of the 2nd and 3rd stones in the 2nd, 3rd and 4th rows; and possibly Josephus gave the order from his memory either of the Septuagint or of the actual breastplate.
The only difference between the descriptions given in the Septuagint and the Vulgate (Jerome's Latin Bible, 390-405 A.D.) is that the last two stones, namely bērullion (beryllus) and onuchion (onychinus), are interchanged.
8. Vulgate and Septuagint:
As already pointed out, the Hebrew texts of the Septuagint and English Versions of the Bible must have differed completely as regards the descriptions of the ornaments of the king of Tyre; it is thus not at all certain that they were in complete accord as regards the descriptions of the breastplate. In fact, it is generally accepted that the Hebrew word yāshephēh and the Greek word iaspis are virtually identical, and that they were used to signify the same kind of stone.
9. Hebrew Texts of Septuagint and English Versions of the Bible:
Hence, it follows that the Hebrew text of English Versions of the Bible is not identical with the Hebrew texts of the Septuagint and the Vulgate (Jerome's Latin Bible, 390-405 A.D.) versions in respect of the stones in the 2nd and 4th rows; if our Hebrew text is correct as regards yāshephēh, that stone was the last stone in the last row; if the Hebrew texts of the Septuagint and Vulgate (Jerome's Latin Bible, 390-405 A.D.) versions were correct, yāshephēh, which had for its Greek equivalent iaspis, must have been the last stone in the 2nd row; further, onuchion (Septuagint) and beryllus (Vulgate) must be equivalent, not to yāshephēh, but to some other stones of the breastplate.
10. Equivalence of Hebrew and Greek Names:
Taking these matters into consideration, the following have considerable claims to be regarded as equivalents:
Hebrew Greek
'ōdhem sardion
pitedhāh topazion
bāreḳeth smaragdos
nōphekh anthrax
ṣappı̄r sappheiros
leshem ligurion
shebhō achatēs
'aḥlāmāh amethustos
yāshephēh ı́aspis
The remaining three stones, tarshı̄sh, shōham and yahălōm, are thus equivalent to chrusolithos, onuchion and bērullion, but it is uncertain which Greek name corresponds to any of those Hebrew names.
11. Interpretation of Greek Names Used by Sepuagint:
For the interpretation of the Greek names of stones mentioned in the Septuagint (and thus of the Hebrew names in the original text), the work of Theophrastus, a contemporary of the Septuagint translators, is very useful. That author mentions, besides krústallos and margarı́tēs which occur elsewhere than in the description of the breastplate, nine of the Septuagint names of the breastplate stones, namely: achatēs, amethustos (as améthuson), anthrax, iaspis, ligurion (as lugkúrion), onuchion, sappheiros, sardion, smaragdos. The three stones mentioned in the Septuagint but not by Theophrastus are bērullion, chrusolithos, and topazion. Since he mentions only four stones that are not referred to in the Septuagint, namely chrusókolla, hualoeidḗs, kuanós and ómphax, it follows that the Septuagint translators at Alexandria introduced every important name that was then in use at Athens for a precious stone.
In the following alphabetical list references are given to all the verses in which each name of a precious stone occurs, and for each use of a translated name the corresponding word in the original text.
12. List of Names with Biblical References:
Achatēs (ἀχάτης, achátēs): probably Septuagint translation of shebhō (Exo_28:19; Exo_39:12). It is not mentioned in Apocrypha or the New Testament.
Adamant (see also special article): in Eze_3:9; Zec_7:12, English Versions of the Bible translation of Hebrew shāmı̄r.
Agate: in Exo_28:19; Exo_39:12, English Versions of the Bible translation of Hebrew shebhō; in Isa_54:12; Eze_27:16, the King James Version translation of Hebrew kadhkōdh.
'Aḥlāmāh, אחלמה: in Exo_28:19; Exo_39:12 : 3rd stone, 3rd row, of the breastplate. Septuagint translates amethustos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates amethystus; English Versions of the Bible "amethyst."
The Septuagint rendering amethustos is generally accepted as correct, but the late Professor N. S. Maskelyne, F.R.S., formerly (1857-80) Keeper of Minerals in the British Museum, gave reasons for regarding the 'aḥlāmāh of breastplate times as possibly an onyx in which white bands alternated with waxy-yellow to reddish-yellow bands.
Amber: in Eze_1:4, Eze_1:27; Eze_8:2, the King James Version, the English Revised Version and the American Revised Version margin translation of Hebrew ḥashmal; in Exo_28:19, t