equated with lyngurium, but Luther used hyacinth (jacinth), and during the Renaissance belief in lyngurium died away. Modern scholars are inclined to think that the stone must have been similar to the pale colour of natural gold (as opposed to the colour known as gold); The Midrash Rabba (Numbers Rabba 2:7) states that the mineral had a black colour, and is there named כוחלין, meaning the antimony known as stibium. Rabbi Saadia Gaon, and other medieval rabbinical commentators, argued that the gem itself was an onyx (Judeo-Arabic: גזע = جَزَع ), although Abraham ibn Ezra casts doubt on the accuracy of Rabbi Saadia's tradition. Modern English translations use either amber or jacinth.Ševo (שְׁבוֹ = in the masoretic text) / Achates (in the Septuagint) – achates definitely refers to agate, and ševo may be cognate with the Assyrian term subu, meaning agate. Agates were common in Egypt and Assyria, and were regarded as a potent talismans. Isidore of Seville lists agate as being among the black gems. The Midrash Rabba (Numbers 2:7) appears to argue for the jewel in question having been a grey variety. Conversely, in Rabbi Saadia Gaon's (882–942 CE) Judeo-Arabic translation of the Pentateuch, as well as in the medieval Samaritan Arabic translation, the stone is rendered as سبج, meaning obsidian.Aḥlamah (אַחְלָמָה = in the masoretic text) / Amethystos (in the Septuagint) – amethystos refers to amethyst, a purple mineral which was believed to protect against getting drunk from alcohol (amethyst's name refers to this belief, and literally translates as "not intoxicating"), and was commonly used in Egypt. Aḥlamah appears to be derived from a term meaning strong, though it may equally be derived from Ahlamu, a place where amethysts were found; in the Babylonian Targum, aḥlamah is translated into a term meaning strong drinking, which appears to reference beliefs about amethyst, but in the Jerusalem Targum, it is translated into a term meaning calf's eye. The Midrash Rabba (Numbers Rabba 2:7), while describing the stone's colour, says: "[It is] similar to clear wine whose redness is not too strong." Fourth row Taršīš (תַּרְשִׁישִׁ = in the masoretic text) / Chrysolithos (in the Septuagint) – in some other places the Septuagint instead has anthrax (meaning coal) where the masoretic reads tarshish. taršīš is thought by scholars to refer to tarshish, in reference to the main source of the mineral being tarshish. Chrysolithos does not refer specifically to chrysolite,