1 Kings 7:49 — Word Study
WLCוְאֶת־ הַ֠מְּנֹרוֹת חָמֵ֨שׁ מִיָּמִ֜ין וְחָמֵ֧שׁ מִשְּׂמֹ֛אול לִפְנֵ֥י הַדְּבִ֖יר זָהָ֣ב סָג֑וּר וְהַפֶּ֧רַח וְהַנֵּרֹ֛ת וְהַמֶּלְקַחַ֖יִם זָהָֽב׃
BSAthe lampstandsmᵉnôwrâh [candlesticks, chandeliers] of pureçâgar goldzâhâb [refined, valuable] in frontpânîym of the inner sanctuarydᵉbîyr [before, in the presence of, the most holy place, the oracle] fivechâmêsh [a quintet, a set of five] on the right [side]yâmîyn [the south side, the direction of honor] and fivechâmêsh [a matching set] on the leftsᵉmôʼwl [the north side, the direction of lesser honor] the goldzâhâb [valuable, shining] flowersperach [blossoms, ornaments] lampsnîyr [light-bearers, torches] and tongsmelqâch [snuffers, fire-holding instruments]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַ֠מְּנֹרוֹת | the lampstands | Particle, noun common feminine plural absolute |
| חָמֵ֨שׁ | five | Noun common, both singular absolute |
| מִיָּמִ֜ין | from [the] right | Preposition, noun common feminine singular absolute |
| וְחָמֵ֧שׁ | and five | Conjunction, noun common both singular absolute |
| מִשְּׂמֹ֛אול | from [the] left | Preposition, noun common masculine singular absolute |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| הַדְּבִ֖יר | the innermost room | Particle, noun common masculine singular absolute |
| זָהָ֣ב | gold | Noun common, masculine singular absolute |
| סָג֑וּר | pure gold | Noun common, masculine singular absolute |
| וְהַפֶּ֧רַח | and the blossom | Conjunction, particle, noun common masculine singular absolute |
| וְהַנֵּרֹ֛ת | and the lamps | Conjunction, particle, noun common feminine plural absolute |
| וְהַמֶּלְקַחַ֖יִם | and the tongs | Conjunction, particle, noun common masculine dual absolute |
| זָהָֽב׃ | gold | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the lampstands of pure gold in front of the inner sanctuary, five on the right side and five on the left; the gold flowers, lamps, and tongs; |
| KJV | And the candlesticks of pure gold, five on the right side, and five on the left, before the oracle, with the flowers, and the lamps, and the tongs of gold, |
| ASV | and the candlesticks, five on the right side, and five on the left, before the oracle, of pure gold; and the flowers, and the lamps, and the tongs, of gold; |
| YLT | and the candlesticks, five on the right, and five on the left, before the oracle, of refined gold, and the flowers, and the lamps, and the tongs, of gold, |
| WEB | and the lamp stands, five on the right side and five on the left, in front of the inner sanctuary, of pure gold; and the flowers, the lamps, and the tongs, of gold; |
| BBE | And the supports for the lights, five on the right side and five on the left before the inmost room, of clear gold; and the flowers and the lights and all the instruments of gold; |
Where they part company is over זָהָב — see How Translations Differ.
The main clause describes the lampstands, with additional clauses detailing their arrangement and accompanying items.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Kings 7:49
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Furnishings of Solomon's Templegenerated
1 Kings 7:49 describes the lampstands made of pure gold that were placed in front of the inner sanctuary of the temple. This verse is part of a larger passage detailing the various furnishings created by Solomon for the house of the LORD. The meticulous description highlights the significance of these items in the worship of God, reflecting the beauty and holiness of the temple, as also seen in Exodus 25:31–40 and 2 Chronicles 4:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 25:31–40 | Then you are to make a lampstand of pure, hammered gold. It shall be made of one piece, including its base and shaft, its cups, and its buds and petals. |
| 2 | Exodus 37:17–24 | Then he made the lampstand out of pure hammered gold, all of one piece: its base and shaft, its cups, and its buds and petals. |
| 3 | Exodus 39:37 | the pure gold lampstand with its row of lamps and all its utensils, as well as the oil for the light; |
| 4 | Exodus 40:24–25 | He also placed the lampstand in the Tent of Meeting opposite the table on the south side of the tabernacle |
| 5 | 2 Chronicles 4:7 | He made ten gold lampstands according to their specifications and placed them in the temple, five on the south side and five on the north. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מְנוֹרָה, Ha.me.no.rotgenerated
The word מְנוֹרָה (menorah) refers specifically to a lampstand or chandelier, particularly the seven-branched lampstand used in the tabernacle and temple. It symbolizes God's presence and light, serving both practical and spiritual purposes.
This noun is feminine plural, indicating multiple lampstands. In this context, they are described as being made of pure gold, emphasizing their value and the importance of light in the sanctuary.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the term lampstands for מְנוֹרָה, maintaining the focus on the sacred lighting in the temple.
Sentence Structuregenerated
The verse centers around the main clause describing the lampstands, with several noun phrases detailing their characteristics and placement. The structure highlights the arrangement of five lampstands on each side, emphasizing symmetry and order.
The word order places the lampstands at the forefront, indicating their significance in the context of the temple's furnishings.
Septuagint Backgroundgenerated
The Septuagint translates מְנוֹרָה as λυχνίας (lychnías), which also means lampstand or chandelier. This choice aligns with the Hebrew meaning but may carry a slightly broader connotation in Greek literature.
The translation of זָהָב as ξρυσᾶς (xrusâs) reinforces the precious nature of the material, consistent with its Hebrew counterpart.
In plain words — the whole versegenerated
1 Kings 7:49 describes the lampstands made of pure gold that were placed in front of the inner sanctuary of the temple. There were five lampstands on the right side and five on the left, along with gold flowers, lamps, and tongs. This emphasizes the beauty and significance of the temple furnishings.
Frequently Asked Questionsgenerated
The lampstands symbolize God's presence and light in the temple, serving as a reminder of His holiness.
Gold signifies value and purity, reflecting the glory of God and the importance of the temple as a sacred space.
There were a total of ten lampstands, five on each side of the inner sanctuary.
The verse also mentions gold flowers, lamps, and tongs, all contributing to the ornate furnishings of the temple.
Reflection Questionsgenerated
- How does the description of the lampstands enhance your understanding of the temple's significance?
- What do you think the use of pure gold signifies about the nature of worship in the temple?
- In what ways can you reflect God's light in your own life, similar to the lampstands?
- How can understanding the details of the temple's furnishings deepen your appreciation for God's presence?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights the significance of the temple furnishings. Bede notes the symbolic nature of the items described.
For just as the tables are rightly used as a type of holy Scripture because they both minister righteousness to those hungering for the bread of the word and bear the vessels of the heavenly ministry, that is,Early Church Fathers on 1 Kings 7 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Kings 7:49 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the candlesticks of pure gold, five on the right side, and five on the left, before the oracle,.... These stood in the holy place, where the shewbread tables did, right before the holy of holies;
Read John Gill on 1 Kings 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the candlesticks of pure gold, five on the right side, and five on the left, before the oracle, with the flowers, and the lamps, and the tongs of gold, Candlesticks of pure gold - made, probably,
Read Robert Jamieson on 1 Kings 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe candlesticks; which were ten, according to the number of the tables; whereas Moses made but one; whereby might be signified the. progress of the light of sacred truth, which was now grown clearer than it was in Moses’ s time, and should shine brighter and brighter until the perfect day of gospel light. Of pure gold; of massy and fine gold. Before the oracle, in the holy place. The flowers wrought upon the candlesticks, as it had formerly been. See Poole "".
Read Matthew Poole on 1 Kings 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 7:49 And the candlesticks of pure gold, five on the right [side], and five on the left, before the oracle, with the flowers, and the lamps, and the tongs [of] gold,Ver. 49. With the flowers and the lamps.] The ornaments and the instruments thereof. Here some note that every table had its candlestick for light, to show that unless light from above goeth along with every ordinance appointed for the feeding of men’ s souls, it will be to them of no advantage.
Read John Trapp on 1 Kings 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(49) The candlesticks of pure gold.—Whether these ten candlesticks were to supersede the one seven- lighted candlestick made for the Tabernacle (Exodus 25:31-40; Exodus 37:17-26), or were to be used in addition to it, we are not told. The latter supposition is, however, far more probable, both because it seems most unlikely that the old sacred candlestick should have been disused, and because in the second Temple only the one seven-lighted candlestick was provided, and (as the sculpture on the Arch of Titus shows) was carried in the Roman triumph after the destruction of the city. (In 2 Chronicles 4:8; 2 Chronicles 4:19, there is a mention of ten tables for shewbread, similarly ranged on…
Read Charles John Ellicott on 1 Kings 7 →Albert Barnes1798–1870Barnes' Notes on the BibleSee the notes to Exodus 25:31-38. The “bowls” of 1 Kings 7:50 were the “bowls” for the tables Exodus 37:16, large vases containing oil for the lamps.
Read Albert Barnes on 1 Kings 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible49. Candlesticks — These ten golden candlesticks were all doubtless made after the pattern of that which adorned the tabernacle, and whose form is described in Exodus 25:31-36. Flowers — Which served to ornament the candlesticks.
Read Daniel Denison Whedon on 1 Kings 7 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
the lampstands of pure gold in front of the inner sanctuary, five on the right side and five on the left; the gold flowers, lamps, and tongs;
and the lamp stands, five on the right side and five on the left, in front of the inner sanctuary, of pure gold; and the flowers, the lamps, and the tongs, of gold;
the lampstands of pure gold in front of the inner sanctuary, five on the right side and five on the left; the gold flowers, lamps, and tongs;
the pure gold lampstands at the entrance to the inner sanctuary (five on the right and five on the left), the gold flower-shaped ornaments, lamps, and tongs,
Tyndale line
And the candlesticks of pure gold, five on the right side, and five on the left, before the oracle, with the flowers, and the lamps, and the tongs of gold,
and the candlesticks, five on the right side, and five on the left, before the oracle, of pure gold; and the flowers, and the lamps, and the tongs, of gold;
and the candlesticks, five on the right side, and five on the left, before the oracle, of pure gold; and the flowers, and the lamps, and the tongs, of gold;
And the candlesticks of pure gold, five on the right side , and five on the left, before the oracle, with the flowers, and the lamps, and the tongs of gold,
And the candlestickes, fiue at the right side, and fiue at the left, before the oracle of pure gold, and the flowres, and the lampes, and the snuffers of golde,
Strictly literal
and the candlesticks of pure gold, five on the right, and five on the left, before the oracle; and the flowers, and the lamps, and the tongs of gold,
and the candlesticks, five on the right, and five on the left, before the oracle, of refined gold, and the flowers, and the lamps, and the tongs, of gold,
and the lampstands, five on the right, and five on the left, before the oracle, of refined gold, and the flowers, and the lamps, and the tongs, of gold,
And the candlesticks, five on the right side, and five on the left, before the debir, of pure gold, with the flowers, and the lamps, and the tongs of gold,
the lampstands, five on the right side and five on the left, in front of the inner room, were of pure gold, and the flowers, the lamps, and the tongs were of gold.
From the Latin
And the golden candlesticks, five on the right hand, and five on the left, over against the oracle, of pure gold: and the flowers like lilies, and the lamps over them of gold: and golden snuffers,
Simplified
the lampstands made of pure gold that stood in front of the inner sanctuary, five on the right and five on the left; the flowers, lamps, and tongs that were all made of pure gold;
And the supports for the lights, five on the right side and five on the left before the inmost room, of clear gold; and the flowers and the lights and all the instruments of gold;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the content of this verse, with all words matching in the Hebrew and Greek translations. This consistency underscores the importance of the lampstands in the temple's design.
וְאֶת־ הַ֠מְּנֹרוֹת חָמֵ֨שׁ מִיָּמִ֜ין וְחָמֵ֧שׁ מִשְּׂמֹ֛אול לִפְנֵ֥י הַדְּבִ֖יר זָהָ֣ב סָג֑וּר וְהַפֶּ֧רַח וְהַנֵּרֹ֛ת וְהַמֶּלְקַחַ֖יִם זָהָֽב׃
14 of the 14 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Kings 7:49
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
מְנוֹרָה (mĕnôrâ) means 'lampstand' and refers specifically to a type of chandelier or candlestick. It is noted in the context of both private homes and the temple, particularly the seven-branched lampstand used in the tabernacle. The word is derived from a feminine form of another Hebrew word related to light.
מְנוֹרָה, מְנֹרָה 42 n.f. lampstand
in private house
ten lampstands in temple
seven-branched lampstand in tabern.
base
H4501 מְנוֹרָה, מְנֹרָה lampstand
4501 mnowrah men-o-raw'
or mnorah {men-o-raw'}; feminine of 4500 (in the original
sense of 5216); a chandelier:--candlestick.
see HEBREW for 04500
see HEBREW for 05216
מְנוֹרָה (me.no.rah) — lampstand.
lamp stand
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — Noun common · both singular absoluteHNcbsa
fiv (chamesh; pente).
See NUMBER.
The Hebrew word יָמִין (*yamiyn*) means 'right hand' or 'right side,' and it can also refer to the direction south, as the right hand points south when facing east. It is derived from the root word for 'to be strong' and covers various contexts, including body parts and directional references.
יָמִין 137 n.f. right hand
right hand
of situation on, or direction toward the right
of other parts of the body
= south, because when facing east the right hand is toward the south
base
H3225 יָמִין right hand . right hand
. of situation on, or direction toward the right
. of other parts of the body
. = south, because when facing east the right hand is toward the south
3225 yamiyn yaw-meen'
from 3231; the right hand or side (leg, eye) of a person or
other object (as the stronger and more dexterous); locally,
the south:--+ left-handed, right (hand, side), south.
see HEBREW for 03231
יָמִין (ya.min) — right.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
Also means: ya.min (יָמִין ": south" H3225H)
יָמִין (ya.min) — right: south.
1) right, right hand, right side
1a) right hand
1b) right (of direction)
1c) south (the direction of the right hand when facing East)
יָמִין (ya.min) — [Ben]jamin.
A man of the tribe of Benjamin living at the time of the Patriarchs, first mentioned at Gen.35.18;
son of: Israel (H3478) and Rachel (H7354);
brother of: Joseph (H3130);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
rit (yashar, mishpaT; dikaios, euthus): Many Hebrew words are translated "right," with different shades of meaning. Of these the two noted are the most important: yashar, with the sense of being straight, direct, as "right in the sight" of Yahweh (Ex 15:26; De 12:25, etc.), in one's own eyes (Jud 17:6), "right words" (Job 6:25 the King James Version, yosher), "right paths" (Pr 4:11 the King James Version); and mishpaT "judgment" "cause" etc., a forensic term, as "Shall not the Judge of all the earth do right?" (Ge 18:25). In
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Conj | Adj — Conjunction · noun common both singular absoluteHC/Ncbsa
fiv (chamesh; pente).
See NUMBER.
שְׂמֹאל (semol) means 'left' and can refer to the left hand or side. It also denotes the direction north when facing east. The word is derived from the idea of darkness or being enveloped, suggesting a connection to the north. The entries consistently highlight these meanings without significant disagreement.
שְׂמֹאל, שְׂמֹאול 54 n.[m.] the left (√ dub.)
left, region on the left
left hand
= north (on left of one facing east)
base
H8040 שְׂמֹאל, שְׂמֹאול the left (√ dub.) . left, region on the left
. left hand
. = north (on left of one facing east)
8040 smo'wl sem-ole'
or smosl {sem-ole'}; a primitive word (rather perhaps from
the same as 8071 (by insertion of the aleph) through the idea
of wrapping up); properly, dark (as enveloped), i.e. the
north; hence (by orientation), the left hand:--left (hand,
side).
see HEBREW for 08071
שְׂמֹאל (se.mo.l) — left.
1) the left, the left hand, the left side
1a) left
1b) left hand
1c) north (as one faces east)
שְׂמֹאל (se.mo.l) — left: north.
1) the left, the left hand, the left side
1a) left
1b) left hand
1c) north (as one faces east)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
דְּבִיר (debiyr) refers to the innermost part of a sanctuary, specifically the holy of holies in the temple of Solomon. It is associated with the concept of an oracle, indicating a sacred space where divine communication occurs. The word is derived from a root meaning 'oracle' and emphasizes its significance within the religious context.
דְּבִיר n.m. hindmost chamber, innermost room of the temple of Solomon
base
H1687 דְּבִיר
1687 dbiyr deb-eer'
or (shortened) dbir {deb-eer'}; from 1696 (apparently in the
sense of oracle); the shrine or innermost part of the
sanctuary:--oracle.
see HEBREW for 01696
דְּבִיר (de.vir) — sanctuary.
1) the holy of holies, the innermost room of the temple or tabernacle
1a) hindmost chamber, innermost room of the temple of Solomon, most holy place, holy of holies
2) (TWOT) oracle
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
room.
See HOUSE.
The references to "room" in (Matthew 23:6; Mark 12:39; Luke 14:7,8; 20:46) signify the highest place on the highest couch round the dinner or supper table --the "uppermost seat", as it is more accurately rendered in (Luke 11:43)
Is sometimes synonymous with seat or place, as in Lu 14:8-10; 20:46.
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
N-ms — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
N-ms — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
פֶּ֫רַח (perach) refers to a bud or sprout, encompassing meanings such as bloom and flower. It is derived from a related term and is used in contexts related to natural growth. The entries consistently highlight its association with flowering and budding.
פֶּ֫רַח n.m. bud, sprout
base
H6525 פֶּ֫רַח bud, sprout
6525 perach peh'-rakh
from 6524; a calyx (natural or artificial); generally,
bloom:--blossom, bud, flower.
see HEBREW for 06524
פֶּ֫רַח (pe.rach) — flower.
bud, sprout
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
נֵר (ner) and נִיר (nir) both mean 'lamp' in Hebrew. The word is derived from a root that suggests brightness or glistening, and it can refer to a literal lamp or light as well as a figurative one. The entries indicate that these forms are interchangeable, with no significant disagreement among the lexicons.
נֵר 43 n.m. lamp
base
נִיר n.[m.] lamp
base
H5216a נֵר lamp H5216b נִיר lamp
5216 niyr neer
or nir {neer}; also neyr {nare}; or ner {nare}; or (feminine)
nerah {nay-raw'}; from a primitive root (see 5214; 5135)
properly, meaning to glisten; a lamp (i.e. the burner) or
light (literally or figuratively):--candle, lamp, light.
see HEBREW for 05214
see HEBREW for 05135
נֵר (ner) — lamp.
lamp
Also means: nir (נִיר "lamp" H5216B)
נִיר (nir) — lamp.
lamp
Another spelling of ner (נֵר "lamp" H5216A)
Conj | Art | N-mp — Conjunction · particle · noun common feminine plural absoluteHC/Td/Ncfpa
- Design of
- DESCRIBED AS
. Burning
. Shining
- Lighted with oil
Mt 25:3,8
- Oil for, carried in vessels
- Sometimes supplied with oil form a bowl through pipes
מֶלְקָחַ֫יִם (melqachayim) refers to tongs or snuffers, specifically used in religious contexts such as for altar service or lamp maintenance in the temple. The term is noted to be in the dual form, indicating a pair of tools. It is derived from the root word meaning 'to take' or 'to grasp'.
מֶלְקָחַ֫יִם, [מַלְקָחַיִם] n.[m.]du. tongs, snuffers
base
H4457 מֶלְקָחַ֫יִם, [מַלְקָחַיִם] tongs, snuffers
4457 melqach mel-kawkh'
or malqach {mal-kawkh'}; from 3947; (only in dual)
tweezers:--snuffers, tongs.
see HEBREW for 03947
מֶלְקָחַ֫יִם (mel.qach) — tong.
1) snuffers, tongs
1a) tongs (for altar use)
1b) snuffers (for lamps in temple or tabernacle)
Conj | Art | N-md — Conjunction · particle · noun common masculine dual absoluteHC/Td/Ncmda
tongz (melqachayim): This word is, where it occurs in the King James Version and the English Revised Version, with two exceptions, changed in the American Standard Revised Version into "snuffers" (Ex 25:38; Nu 4:9; 2Ch 4:21; see SNUFFERS), The exceptions are 1Ki 7:49, "tongs of gold," and Isa 6:6, "taken with the tongs from off the altar."
In Isa 44:12, where another word (ma`atsadh) is used, "the smith with the tongs" of the King James Version is changed in the Revised Version (British and American) into "the smith maketh an axe" (compare
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
N-ms — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…