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טַבַּעַת ṭabbàʿat – ring, signet ring

Semantic Fields: Cult   Kingship   Metals   
Author(s): Marjo Korpel
First published: 2011-10-28
Last update: 2025-10-10
Citation: Marjo Korpel, טַבַּעַת ṭabbàʿat – ring, signet ring,
               Semantics of Ancient Hebrew Database (sahd-online.com), 2011 (update: 2025) (WORK IN PROGRESS)

Introduction

Grammatical type: noun fem.

Occurrences: 50x HB (41/1/6); 0x Sir; 0x Qum; 0x Inscr. (Total: 48)

VOLGENS MARJO ZIJN ER 43 GEVALLEN IN DE THORA, VOLGENS LOGOS 41. HIERONDER STAAN DUS 41 GEVALLEN: MAAKT EEN TOTAAL VAN 48 I.P.V. 50:

  • Torah: Gen 41:42; Exod 25:12 (3x), 14, 15, 26 (2x), 27; 26:24, 29; 27:4, 7; 28:23 (2x), 24, 26, 27, 28; 30:4, 35:22; 36:29, 34; 37:3 (3x), 5, 13 (2x), 14, 27; 38:5, 7: 39:16 (2x), 17, 19, 20, 21 (2x); Num 31:50;
  • Nebiim: Isa 3:21;
  • Ketubim: Est 3:10, 12; 8:2, 8 (2x), 10.

1. Root and Comparative Material

A.1 Root. Since the root is attested in both Northwest and South Semitic languages1 a Semitic origin might be considered, but is unlikely. See below.

A.2 Egyptian. Lambdin, Schott, Ellenbogen, Boochs and Keel2 all see טַבַּעַת as a loan word from Egyptian ḏbʿwt ‘signet ring, seal’3, which in turn is derived from Egyptian ḏbʿ ‘finger’4. Since this word is already attested during the Old Kingdom, a borrowing in the reverse direction is highly unlikely. The Hebrew verb טבע Qal ‘to sink into’, Pi./Hi. ‘immerse’, must therefore be seen as an early denominative of טַבַּעַת, just like the verb חתם from → חֹותָם/חֹתֶמֶת.

A.3 Coptic. Sahidic tebbe, ‘seal’.5

A.4 Akkadian. Some authors refer to Akkad. ṭimbuʾu,6 ṭimbū(t)tu which would also occur in some inventories of precious items in the El Amarna letters. However, nowadays the word is transcribed as tibbuttu / timbuttu, and is thought to mean ‘cricket’, even if it is made of some kind of gemstone.7

A.5 Phoenician, Punic. In the Phoenician KAI 51:9-10 the word ṭbʿt is used in broken context: wḥtmm bṭbʿt ‘and seal with the signet ring’. Comparable Hebrew texts from Arad show that it was the custom to seal jars of oil or wine with a seal so that the contents were garantueed and the owner known (→ חֹותָם/חֹתֶמֶת).

A.6 Postbiblical Hebrew. See Rabbinical Literature.

A.7 Samaritan Aramaic. Tal mentions some etymological cognates, but no exact equivalent.8

A.8 Syriac. ṭbʿʾ: ‘a seal, a signet, the gem of a signet, the print of a seal, a sealing, being sealed, and a signature’.9

A.9 Classical Arabic. ṭāba/iʿ ‘signet ring’.10

A.10 Ethiopic. Cf. Geez with metathesis: ʿataba ‘to seal, make the sign of the cross’.11

A.11 Rabbinical Literature. According to 11Q19a [11QTemple] XXXIV.6 young bulls are tied to apparently sturdy rings.
In rabbinic Hebrew the word טבעת keeps the same meaning as in Biblical Hebrew, but could also metaphorically designate the anus.12
In mSoṭ. 1:6 a woman is described as wearing ornaments of gold and chains of gold and nose rings and finger rings (ṭabbaʿat). In mKel. 11:8, the word is used in an enumeration, and explained as a ring ‘with a seal or without a seal’. mKel. 13:6 suggests that a signet ring could consist of a ring of metal and a seal of coral but also the other way round, a ring of coral and a signet of metal (in the latter case it is not susceptible to uncleanness). In mShab. 6:1, 3 it is declared that a woman may not go out bearing a ring, whether with or whithout a seal (ṭabbaʿat šeʾēn ʿalehā).

2. Formal Characteristics

A.1
[Discussion will be added later.]

3. Syntagmatics

A.1 [Discussion will be added later.]

4. Ancient Versions

a. Septuagint (LXX) and other Greek versions (αʹ, σʹ, θʹ):

  • If translated, it was rendered as δακτύλιος ‘signet-ring’, ‘finger-ring’.13

b. Samaritan Targum (TgSmr):
Renders invariably by ʿsqh ‘ring’.14

c. Peshitta (Pesh):

  • The Peshiṭta does not make use of the obvious Syriac cognate ṭbʿʾ (see Root and Comparative Material, A.7 Syriac). It distinguishes between ʿzqtʾ ‘ring, signet-ring’ (Gen 41:42; Exod 35:22; Num 31:5015) worn on a finger, zqzqtʾ ‘a ring to hold a bar or staff for carrying’ (Exod. 25:12, etc.16) or to link the breast-piece of the chief priest to the ephod (Exod. 39:16, etc.), but for the latter also qwrqsʾ ‘ring, clasp, buckle’17 could be used (Exod 28:23, 24, 27, etc.).

d. Targum (Tg):

  • The rabbinic Targumim always translate טַבַּעַת by עזקתא ‘ring’.

e. Vulgate (Vg):

  • In the texts were a real (signet) ring is meant it is translated anulus, in the texts about the tabernacle it is rendered as circulus.

5. Lexical/Semantic Fields

A.1 [Discussion will be added later.]

6. Exegesis

6.1 Literal Use

A.1 In Gen 41:42 Pharaoh takes his טַבַּעַת from his own hand and puts it on Joseph’s hand. In the parallel line he clothes Joseph in ‘fine linen’ (בִּגְדֵי ־שֵׁשׁ) and puts a gold chain (רְבִד הַזָּהָב) around his neck. Apparently, this was an official ritual, a legal act belonging to an inauguration. It symbolised the transfer of power from a higher to a lower authority. A similar enactment ritual is described in 1 Macc 6:15: the Syrian Philip is entrusted with the king’s diadem, robe and signet ring [δακτύλιος], and made a ‘king maker’. See also ANET, 295, where Assurbanipal appoints Necho as Egyptian viceroy by giving him a special garment, a golden chain and rings on his hands.
With the king’s signet ring Joseph was able to sign in the name of the king. Another bestowal with a signet ring is described in Est 3:10 where king Ahasuerus gives his ring to Haman, after the latter has requested permission to kill all Jews in the country. In Est 3:12 a decree is written against the Jews and signed (חתם Nif.) by Haman with the king’s signet ring טַבַּעַת. Such a privilege was granted conditionally, however. When Ahasuerus realised how wicked Haman’s plan was, he had the ring removed from Haman (עבר Hif.) and started to wear it himself again until he gave it to Mordecai (Est 8:2). According to Est 8:8, 10 Esther and Mordecai write a decree concerning the Jews and seal itwith the king’s signet ring. A decree, sealed with the signet ring of the king, was irrevocable (לְהָשִׁיב אֵין, Est 8:8).

A.2 This background of the transfer of power by means of a ring lends special meaning to Luke 15:22: the father not merely clothes the prodigal son well after his return, but transfers his authority to the youngest instead of the oldest son.

A.3 Because the same transfer of power by means of a signet ring is attested for → חֹותָם, there cannot have existed a major difference between the two types of seals. The Egyptian word ḏbʿwt from which טַבַּעַת seems to be derived (see Root and Comparative Material, A.2 Egyptian) can also denote a cylinder seal.18 Because most of the texts in which טַבַּעַת occurs are generally dated rather late19 and טבעת does not occur in epigraphical Hebrew from the time of the monarchy, it is possible that טַבַּעַת started to supersede חֹותָם as a general term for the signet ring in later Biblical Hebrew. The circumstance that חֹותָם denotes a signet ring in the late text Hag 2:23 can be explained by the intended allusion to Jer 22:24. Exod 28:11, 21, 36; 39:6, 14, 30 create the impression that by the time of their composition חֹותָם was reserved for the gemstone whereas טַבַּעַת that occurs in the same chapters denoted any ring-shaped object.

A.4 Just as in Egypt and Mesopotamia20 rings were suitable as votive gifts to the deity. In Exod 35:22 all people volunteer to bring ‘all their gold objects’ (כָּל־כּלִי זָהָב) as a tribute for the building and the service of the tabernacle. Among the jewelry were rings (טַבַּעַת). Here, in one colon, brooches, earrings, signet rings and armlets are listed. The conjunctive accents show that signet rings and armlets form a word pair (וְכוּמָז וְטַבַּעַת). After a siege the people thank God by offering him articles of gold (כְּלִי ־זָהָב, Num 31:50). In this text in one colon armlets, bracelets and signet rings (טַבַּעַת וְצָמִיד אֶצְעָדָה) are mentioned. Apparently all three kinds of jewelry were worn on the arm and/or hand. Only in the next colon earrings and beads are listed.

A.5 Schroer doubts whether it is correct to designate this jewelry as votive gifts, because the rings would be melted to reuse them for the building of the tabernacle.21 However, Num 31:54 creates the definite impression that at least some of the precious objects remained unmelted in the tabernacle, as a memorial. If also signet rings were among the precious articles, as seems natural to suppose, the author appears to assume that also ordinary people could own seals set in gold, silver or bronze זָהָב וָכֶסֶף וּנְחֹשֶׁת (Exod 35:4-5), but he may have thought of the gold and silver the Egyptians gave them according to Exod 3:22; 11:2; 12:35-36.

A.6 The word טַבַּעַת occurs most frequently in the tabernacletexts as metal rings, circular fittings used as holders for poles or bars (Exod 25:12, 14, 15, 26, 27; 25:27; 26:24, 29; 27:4, 7; 30:4; 36:29, 34; 37:3, 5, 13, 14, 27; 38:5, 7). The context shows that fairly large rings were intended which were always attached to something, presumably by a circular base, so that their outer shape resembled that of a big signet ring. The word is used also in texts describing the garment of the chief priest. In Exod 28:23-24 and Exod 39:16, 17, 19, rings are made for the breastpiece of the ephod. Two cords of gold were threaded through the two rings (Exod 28:24; 39:17). Two other rings were made of gold for the shoulder pieces of the ephod (Exod 28:26, 27; Exod 39:20). The rings of the breastpiece were to be tied to the rings of the ephod with blue cord, connecting it to the waistband (Exod 28:28; 39:21). Since the breastpiece with all its precious stones and gold was a very heavy object, the rings must have been imagined as rather sturdy objects.

6.2 Figurative Use

A.1 Not attested, unless one regards the rings on the ark, the breastpiece and the ephod as metaphors derived from the shape of a signet ring. Just as a personal name was derived from the precious object → חֹותָם, so טַבַּעַת inspired the PN טַבָּעֹות ‘Ringlets’, possibly because of the person’s curls.

6.3 Pictorial Material

A.1 Nice example of a woman’s signet ring: Deutsch 2003.22

6.4 Archaeology

A.1 → חֹותָם/חֹתֶמֶת

7. Conclusion

A.1 In contrast to the more general term → חֹותָם/חֹתֶמֶת the word טַבַּעַת specifically refers to a ring, either the signet ring, or a more sturdy type which could hold carrying poles or restrain young bulls. Only the Peshiṭta tries to differentiate between these types. Even though it may be an old loan word from Egyptian, it is attested only in late Biblical Hebrew.

A.2 Several times טַבַּעַת is used to designate a king’s signet ring (Gen 41:42; Est 3:12; 8:2, 8, 10), but also ordinary people, men and women, could wear a טַבַּעַת (Exod 35:22; Num 31:40) though the contextgives no clue as to its use, both a simple ring to enhance one’s beauty (so possibly Isa 3:21) as well as a signet ring might be meant. These rings were made of gold, silver or bronze (Exod 34:5). The transfer of power in connection with the investiture of a king or a high officer was often represented symbolically by handing over a signet ring.

Bibliography

For the abbreviations see the List of Abbreviations.

For bibliography on seals and sealing in general → חֹותָם/חֹתֶמֶת

Alonso Schökel, DBHE, 290: ‘anillo, sortija, esp. el anillo del sello’

DCH, vol. 3, 342: ‘ring’

EM, vol. 3, 67-86

GB, 271: ‘Siegelring ... bei P v.d. Ringen am ḥošen, etc.’

HAHAT, Bd. 2, 416: ‘Siegelring des Königs ... Frauenschmuck ... Halterung an Priesterkleidung u. an kultischen Geräten’

HALAT, Bd. 2, 353: ‘Siegelring, Frauenschmuck, Ring’

W.W. Hallo, ‘‘As the seal upon thine arm’: Glyptic Metaphors in the Biblical World’, in: Ancient Seals and the Bible (Occasional Papers on the Near East, 2/1), Malibu 1983, 7-17

HAWAT, 133: ‘Siegelring ... synekd. erweitert: Ring übhpt’

HCHAT, Bd. 1, 459-60: ‘Siegelring ... Frauenschmuck ... Ring überh.’

Klein, CEDHL, 240

Korpel 2006
M.C.A. Korpel, ‘Seals of Jezebel and Other Israelite Women in Authority’, Journal for Semitics 15 (2006), 349-71

MHH, 370: מתכת עשוי עיגול

NIDOT, vol. 2, 338: ‘ring, signet ring, ring for the poles of the ark’; see also NIDOT, vol. 2, 325

S. Schott, ‘Wörter für Rollsiegel und Ring’, WZKM 54 (1957) 177-185

Loewenstamm, Blau, TLB, vol. 3, 287: ‘ring made of metal ... signet-ring’

Gesenius, Roediger, TPC, 542-3: ‘sigillum, annulus signatorius ... a viris et mulieribus in manu dextra gestatus ... annulus quivis’

H. Wildberger, Jesaja, Bd. 1: Jesaja 1-12 (BK, 10/1), Neukirchen-Vluyn 1972.

  1. Leslau, CDG, 267-8, 297-8, 785. ↩

  2. Lambdin 1953, 151; Schott 1957, 178-81; Ellenbogen, FWOT, 75; Boochs 1982, 107-124; Keel 1990, 87. ↩

  3. cf. Hannig & Vomberg, SP, 574. ↩

  4. SP, 172, 320. ↩

  5. Lambdin 1953, 151; Westendorf, KH, 221. ↩

  6. e.g. Lambdin 1953, 151; Klein, CEDHL, 240. ↩

  7. cf. Von Soden, AHw, 1354; UF 13 (1981), 162. ↩

  8. Tal, DSA, 302. ↩

  9. Payne Smith (Margoliouth), CSD, 167. ↩

  10. cf. Freytag, LAL, t. 3, 38. ↩

  11. Leslau, CDG, 75-6. ↩

  12. Levy, WTM, Bd.2, 139. ↩

  13. GELS, 140. ↩

  14. Tal, DSA, 649. ↩

  15. cf. CSD, 409. ↩

  16. cf. CSD, 119. ↩

  17. CSD, 499. ↩

  18. Schott 1957, 180; Kaplony1984, with nn. 5, 6. ↩

  19. see on Isa. 3:21 e.g. Wildberger 1972, 136-7. ↩

  20. Schott 1957; Hallo 1983, 9. ↩

  21. Schroer 1987, 404, n. 260. ↩

  22. Deutsch 2003, 73, fig. 44f. ↩

Semantics of Ancient Hebrew Database