What number verse is Exodus 28:19 in the Bible?

Exodus 28:19 is the 2,313th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Exodus 28:19 sits at position 2,313.

Translation

King James Version

And the third row a ligure, an agate, and an amethyst.

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KJV (with Strong's)

And the third ^H7992 row ^H2905 a ligure ^H3958, an agate ^H7618, and an amethyst ^H306.

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Complete Jewish Bible

the third row an orange zircon, an agate and an amethyst;

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Berean Standard Bible

in the third row a jacinth, an agate, and an amethyst;

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American Standard Version

and the third row a jacinth, an agate, and an amethyst;

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World English Bible Messianic

and the third row a jacinth, an agate, and an amethyst;

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Geneva Bible (1599)

And in the third rowe a turkeis, an achate, and an hematite.

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Young's Literal Translation

and the third row is opal, agate, and amethyst;

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Study This Verse

SUMMARY

Exodus 28:19 meticulously details the specific precious stones—a ligure, an agate, and an amethyst—that were to comprise the third row of the high priest Aaron's sacred breastplate. These stones, part of a set of twelve, each represented one of the twelve tribes of Israel, signifying God's meticulous design for the priestly garments and the high priest's solemn role in bearing the names of God's people before the Lord in the sanctuary.

CONTEXT

Literary Context: Exodus 28 is a pivotal chapter within the larger narrative of the tabernacle's construction and the establishment of the Levitical priesthood, following God's detailed instructions given to Moses on Mount Sinai. This chapter specifically outlines the design and purpose of the sacred garments for Aaron and his sons, emphasizing their role in mediating between God and Israel. The breastplate, known as the "breastplate of judgment" or "breastplate of decision" (Hebrew: חֹשֶׁן מִשְׁפָּט, choshen mishpat), is described in Exodus 28:15-30, with the placement of the twelve stones being a central feature. Exodus 28:17-20 list the four rows of three stones each, with verse 19 focusing on the third row. The purpose of these stones is explicitly stated in Exodus 28:29, where Aaron is commanded to "bear the names of the sons of Israel on his heart" as a "memorial before the Lord continually." The immediate verses preceding this passage (e.g., Exodus 28:17-18) describe the first two rows, setting the pattern for the precise enumeration of the stones.
Historical & Cultural Context: In ancient Near Eastern cultures, precious stones were highly valued for their beauty, rarity, and often for perceived magical or protective qualities. They were frequently used in royal regalia, religious artifacts, and as symbols of status and power. For Israel, however, the use of these stones was reoriented from pagan associations to reflect God's glory and His covenantal relationship with His people. The tabernacle itself was a portable sanctuary, a physical manifestation of God's presence among His people during their wilderness journey, and the priestly garments were essential for proper worship and access to God's presence. The high priest, as the chief mediator, embodied the entire nation before God. The specific selection of twelve distinct stones, each representing a tribe, underscored the unity and diversity of the covenant people, each equally precious in God's sight, and all brought into His presence through the designated priestly representative. The detailed instructions for the tabernacle and its furnishings, including the priestly garments, were given at Mount Sinai (Exodus 24), establishing the foundational elements of Israel's worship and national identity as a people set apart for God.
Key Themes: This verse, as part of the detailed instructions for the priestly garments, contributes significantly to several overarching themes in Exodus and the Pentateuch. Firstly, it underscores the theme of Divine Order and Holiness, demonstrating God's meticulous attention to detail in establishing proper worship and the sacred space for His presence. Every aspect, down to the specific stones, is divinely ordained. Secondly, it highlights the theme of Representation and Mediation, as the high priest, adorned with these stones, physically bears the names of the tribes before God, acting as their mediator. This emphasizes the need for a designated representative to approach a holy God. Thirdly, the twelve stones collectively symbolize God's Covenantal Relationship with Israel, showcasing His care for each tribe individually while uniting them as a single, precious people whom He has chosen and redeemed. This theme of God's people being precious to Him is woven throughout the narrative, from their deliverance from Egypt in Exodus 12 to their journey towards the promised land.

EXPOSITION AND ANALYSIS

Key Word Analysis

Ligure (Hebrew, leshem', H3958): From an unused root of uncertain meaning, this gem is perhaps the jacinth. The exact identification of this stone is debated among scholars. Some suggest it refers to amber, jacinth, or opal. The Septuagint translates it as ligurion, a stone of uncertain identity, possibly related to a fossilized resin. Regardless of its precise mineralogical classification, its inclusion signifies a distinct, valuable, and beautiful stone chosen by divine command for its place on the breastplate.
Agate (Hebrew, shᵉbûw', H7618): From an unused root meaning to flame, this gem is likely the agate, named for its sparkle. Similar to the ligure, the precise identification of shᵉbûw is not definitively settled. It is often associated with various forms of quartz, specifically banded agate, known for its layered patterns and diverse colors. The term likely refers to a stone characterized by its variegated appearance, adding to the rich visual tapestry of the breastplate. Its presence further emphasizes the unique beauty and distinctiveness of each element chosen by God.
Amethyst (Hebrew, ʼachlâmâh', H306): Perhaps from a root meaning "dream" (and thus dream-stone), this gem is probably the amethyst. This stone is more consistently identified across ancient translations and scholarly consensus as amethyst, a purple or violet variety of quartz. The Hebrew word ʼachlâmâh is related to the word for "dream" (חֲלוֹם, chalom), leading some to speculate about ancient beliefs regarding its ability to ward off drunkenness or induce pleasant dreams. In the biblical context, however, its primary significance lies in its inherent beauty and value, contributing to the overall splendor of the high priest's attire and symbolizing the preciousness of God's people.

Verse Breakdown

"And the third row": This phrase continues the meticulous enumeration of the stones for the breastplate, following the first two rows detailed in Exodus 28:17-18. It highlights God's systematic and precise instructions for every aspect of the priestly garments, underscoring the divine order required for sacred service. The term "row" (Hebrew, ṭûwr) implies a regular, ordered arrangement, emphasizing the intentionality of the design.
"a ligure, an agate, and an amethyst": This lists the three specific precious stones designated for the third horizontal row of the breastplate. Each stone was unique in its appearance and value, yet together they formed a cohesive and beautiful arrangement. Their selection by God, rather than by human preference, emphasizes their symbolic importance as representations of the diverse yet unified tribes of Israel, each equally cherished and presented before the Lord. The inclusion of these specific stones, each with its own distinct hue and character, speaks to the richness and variety within the covenant community.

Literary Devices

The primary literary device at play in Exodus 28:19, and indeed throughout the description of the priestly garments, is Symbolism. Each precious stone is a direct symbol of one of the twelve tribes of Israel, signifying their individual identity yet collective unity. The breastplate as a whole symbolizes the high priest's role as the representative of the entire nation, bearing their names and needs before God. There is also an element of Precision and Detail, as the meticulous listing of each stone and its placement underscores God's demand for exactness and holiness in worship. This detailed enumeration also functions as a form of Repetition (across verses Exodus 28:17-20), reinforcing the completeness and divine authorization of the design, ensuring no tribe is overlooked and every aspect of the sacred attire is divinely ordained. The careful arrangement of colors and types of stones also hints at Harmony and Beauty, reflecting the divine artist's hand in creating a garment that was both functional and aesthetically magnificent.

THEOLOGICAL AND THEMATIC CONNECTIONS

The selection and arrangement of these precious stones on the high priest's breastplate profoundly illustrate God's covenantal faithfulness and His profound value for His people. Each stone, representing a distinct tribe, speaks to the individuality within the collective body of Israel, yet their unified placement on the high priest's heart signifies their shared identity and common access to God through their mediator. This divine attention to detail in the physical representation of His people foreshadows the intricate beauty and diverse composition of God's spiritual house. The imagery of precious stones also reappears in eschatological visions, connecting the earthly sanctuary with the heavenly reality, where God's redeemed people are depicted as foundational elements of the New Jerusalem, reflecting His glory.

REFLECTION AND APPLICATION

Exodus 28:19, though seemingly a minor detail in a list of ancient instructions, offers profound insights for contemporary believers. It reminds us that God is a God of meticulous detail, who cares not only about the grand narratives of salvation but also about the individual elements that comprise His plan. Just as each stone was uniquely beautiful and essential to the breastplate's splendor, so too is every individual believer precious and vital to the body of Christ. We are called to live lives of intentionality and excellence, knowing that our "small" acts of obedience contribute to the larger, beautiful design of God's kingdom. Furthermore, the high priest bearing the names of Israel on his heart before God should inspire us to embrace our own priestly calling as believers to intercede for one another and for the world, bearing the needs of others before our Heavenly Father with compassion and diligence. This passage encourages us to see ourselves as uniquely crafted and valued by God, part of a larger, beautiful tapestry of His people, and to live in a way that reflects the honor He has bestowed upon us.

Questions for Reflection

How does God's attention to detail in the priestly garments challenge or affirm your understanding of His involvement in your own life?
In what ways can you, as a believer, embody the concept of "bearing others on your heart" in prayer and service?
Considering the unique beauty of each stone, how do you recognize and value the distinct gifts and contributions of others within the community of faith?

FAQ

What was the overall purpose of the breastplate on which these stones were placed?

Answer: The breastplate, known as the "breastplate of judgment" (or "decision"), served several crucial purposes. Primarily, it was designed to bear the names of the twelve tribes of Israel before the Lord, signifying the high priest's role as the representative of the entire nation when he entered the Holy Place. Exodus 28:29 explicitly states this: "And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually." It also contained the Urim and Thummim, objects used for discerning God's will and making divine judgments, hence its name. The breastplate thus symbolized both representation and divine revelation, ensuring that the high priest's ministry was always tied to the identity and needs of God's people and guided by divine wisdom.

CHRIST-CENTERED FULFILLMENT

The intricate design of the high priest's breastplate, with its precious stones representing the tribes of Israel, finds its ultimate fulfillment in Jesus Christ, our Great High Priest. Just as Aaron bore the names of God's people on his heart as he ministered before the Lord, so Jesus, through His once-for-all sacrifice and ongoing intercession, continually bears His people before the Father in the heavenly sanctuary. He is not merely a symbolic representative but the very embodiment of God's people, having taken on human flesh to fully identify with us (Hebrews 2:14-18). As our perfect High Priest, Jesus has entered "into heaven itself, now to appear in the presence of God for us" (Hebrews 9:24). The beauty and preciousness of the stones on the breastplate point to the immeasurable value God places on His redeemed people, whom Christ has purchased with His own blood (1 Peter 1:18-19). In Christ, all believers, regardless of their background, are united as a "royal priesthood, an holy nation" (1 Peter 2:9), becoming living stones built into a spiritual house, with Christ Himself as the chief cornerstone (Ephesians 2:19-22). The vision of the New Jerusalem, with its foundations adorned with twelve precious stones (Revelation 21:19-20), further illustrates the glorious and eternal reality of God's redeemed people, perfectly displayed and eternally secure in Christ, our perfect and everlasting High Priest.

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Commentary on Exodus 28 verses 15–30

15 ¶ And thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it; of gold, of blue, and of purple, and of scarlet, and of fine twined linen, shalt thou make it.

16 Foursquare it shall be being doubled; a span shall be the length thereof, and a span shall be the breadth thereof.

17 And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, a topaz, and a carbuncle: this shall be the first row.

18 And the second row shall be an emerald, a sapphire, and a diamond.

19 And the third row a ligure, an agate, and an amethyst.

20 And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.

21 And the stones shall be with the names of the children of Israel, twelve, according to their names, like the engravings of a signet; every one with his name shall they be according to the twelve tribes.

22 And thou shalt make upon the breastplate chains at the ends of wreathen work of pure gold.

23 And thou shalt make upon the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.

24 And thou shalt put the two wreathen chains of gold in the two rings which are on the ends of the breastplate.

25 And the other two ends of the two wreathen chains thou shalt fasten in the two ouches, and put them on the shoulderpieces of the ephod before it.

26 And thou shalt make two rings of gold, and thou shalt put them upon the two ends of the breastplate in the border thereof, which is in the side of the ephod inward.

27 And two other rings of gold thou shalt make, and shalt put them on the two sides of the ephod underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.

28 And they shall bind the breastplate by the rings thereof unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breastplate be not loosed from the ephod.

29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually.

30 And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.

The most considerable of the ornaments of the high priest was this breast-plate, a rich piece of cloth, curiously wrought with gold and purple, etc., two spans long and a span broad, so that, being doubled, it was a span square, Exo 28:16. This was fastened to the ephod with wreathen chains of gold (Exo 28:13, Exo 28:14, Exo 28:22, etc.) both at top and bottom, so that the breast-plate might not be loosed from the ephod, Exo 28:28. The ephod was the garment of service; the breast-plate of judgment was an emblem of honour: these two must by no means be separated. If any man will minister unto the Lord, and do his will, he shall know his doctrine. In this breast-plate,

I. The tribes of Israel were recommended to God's favour in twelve precious stones, Exo 28:17-21, Exo 28:19. Some question whether Levi had a precious stone with his name or no. If not, Ephraim and Manasseh were reckoned distinct, as Jacob had said they should be, and the high priest himself, being head of the tribe of Levi, sufficiently represented that tribe. If there was a stone for Levi, as is intimated by this, that they were engraven according to their birth (Exo 28:10), Ephraim and Manasseh were one in Joseph. Aaron was to bear their names for a memorial before the Lord continually, being ordained for men, to represent them in things pertaining to God, herein typifying our great high priest, who always appears in the presence of God for us. 1. Though the people were forbidden to come near, and obliged to keep their distance, yet by the high priest, who had their names on his breast-plate, they entered into the holiest; so believers, even while they are here on this earth, not only enter into the holiest, but by faith are made to sit with Christ in heavenly places, Eph 2:6. 2. The name of each tribe was engraven in a precious stone, to signify how precious, in God's sight, believers are, and how honourable, Isa 43:4. They shall be his in the day he makes up his jewels, Mal 3:17. How small and poor soever the tribe was, it was a precious stone in the breast-plate of the high priest; thus are all the saints dear to Christ, and his delight is in them as the excellent ones of the earth, however men may esteem them as earthen pitchers, Lam 4:2. 3. The high priest had the names of the tribes both on his shoulders and on his breast, intimating both the power and the love with which our Lord Jesus intercedes for those that are his. He not only bears them up upon his heart, as the expression here is (Exo 28:29), carries them in his bosom (Isa 40:11), with the most tender affection. How near should Christ's name be to our hearts, since he is pleased to lay our names so near his! and what a comfort it is to us, in all our addresses to God, that the great high priest of our profession has the names of all his Israel upon his breast before the Lord for a memorial, presenting them to God as the people of his choice, who were to be made accepted in the beloved! Let not any good Christians fear that God has forgotten them, nor question his being mindful of them upon all occasions, when they are not only engraven upon the palms of his hands (Isa 49:16), but engraven upon the heart of the great intercessor. See Sol 8:6.

II. The urim and thummim, by which the will of God was made known in doubtful cases, were put in this breast-plate, which is therefore called the breast-plate of judgment, Exo 28:30. Urim and thummim signify light and integrity; many conjectures there are among the learned what they were; we have no reason to think they were any thing that Moses was to make more than what was before ordered, so that either God made them himself, and gave them to Moses, for him to put into the breast-plate, when other things were prepared (Lev 8:8), or no more is meant than a declaration of the further use of what was already ordered to be made. I think the words may be read thus, And thou shalt give, or add, or deliver, to the breast-plate of judgment, the illuminations and perfections, and they shall be upon the heart of Aaron; that is, "He shall be endued with a power of knowing and making known the mind of God in all difficult doubtful cases, relating either to the civil or ecclesiastical state of the nation." Their government was a theocracy: God was their King, the high priest was, under God, their ruler, the urim and thummim were his cabinet-council; probably Moses wrote upon the breast-plate, or wove into it, these words, Urim and Thummim, to signify that the high priest, having on him this breast-plate, and asking counsel of God in any emergency relating to the public, should be directed to take those measures, and give that advice, which God would own. If he was standing before the ark (but without the veil) probably he received instructions from off the mercy-seat, as Moses did (Exo 25:22); thus, it should seem, Phinehas did, Jdg 20:27, Jdg 20:28. If he was at a distance from the ark, as Abiathar was when he enquired of the Lord for David (Sa1 23:6, etc.), then the answer was given either by a voice from heaven or rather by an impulse upon the mind of the high priest, which last is perhaps intimated in that expression, He shall bear the judgment of the children of Israel upon his heart. This oracle was of great use to Israel; Joshua consulted it (Num 27:21), and, it is likely, the judges after him. It was lost in the captivity, and never regained after, though, it should seem, it was expected, Ezr 2:63. But it was a shadow of good things to come, and the substance is Christ. He is our oracle; by him God in these last days makes known himself and his mind to us, Heb 1:2; Joh 1:18. Divine revelation centres in him, and comes to us through him; he is the light, the true light, the faithful witness, the truth itself, and from him we receive the Spirit of truth, who leads into all truth. The joining of the breast-plate to the ephod denotes that his prophetical office was founded in his priesthood; and it was by the merit of his death that he purchased this honour for himself and this favour for us. It was the Lamb that had been slain that was worthy to take the book and to open the seals, Rev 5:9.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–30. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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