Ecclesiastes 12:6 — Word Study
WLCעַ֣ד אֲשֶׁ֤ר לֹֽא־ יֵרָתֵק֙ חֶ֣בֶל הַכֶּ֔סֶף וְתָרֻ֖ץ גֻּלַּ֣ת הַזָּהָ֑ב וְתִשָּׁ֤בֶר כַּד֙ עַל־ הַמַּבּ֔וּעַ וְנָרֹ֥ץ הַגַּלְגַּ֖ל אֶל־ הַבּֽוֹר׃
BSA[Remember Him] beforeʻad [think much about God, be mindful of His presence] the silverkeçeph [valuable, precious] cordchebel [ribbon, bond] is snappedrâchaq [loosed, severed] and the goldenzâhâb [pure, shining] bowlgullâh [container, fountain] is crushedrâtsats▸ [broken, shattered] [before] the pitcherkad [jar, vessel] is shatteredshâbar▸ [broken, smashed] atʻal the springmabbûwaʻ [fountain, source of life] and the wheelgalgal [circular motion, cycle] is brokenrâtsats [crushed, severed] atʼêl the wellbôwr [cistern, reservoir]
| Greek | English | Parsing |
|---|---|---|
| עַ֣ד | until | Preposition |
| אֲשֶׁ֤ר | that | Particle |
| לֹֽא־ | not | Particle |
| יֵרָתֵק֙ | it will be snapped | Verb, Niphal, imperfect third person masculine singular |
| חֶ֣בֶל | [the] cord of | Noun common, both singular construct |
| הַכֶּ֔סֶף | silver | Particle, noun common masculine singular absolute |
| וְתָרֻ֖ץ | so it may be crushed | Conjunction, verb qal third person feminine singular |
| גֻּלַּ֣ת | [the] bowl of | Noun common, feminine singular construct |
| הַזָּהָ֑ב | gold | Particle, noun common masculine singular absolute |
| וְתִשָּׁ֤בֶר | so it may be broken | Conjunction, verb niphal third person feminine singular |
| כַּד֙ | [the] jar | Noun common, feminine singular absolute |
| עַל־ | at | Preposition |
| הַמַּבּ֔וּעַ | the water spring | Particle, noun common masculine singular absolute |
| וְנָרֹ֥ץ | and it will be crushed | Verb, Niphal, sequential perfect third person masculine singular |
| הַגַּלְגַּ֖ל | the [water] wheel | Particle, noun common masculine singular absolute |
| אֶל־ | to | Preposition |
| הַבּֽוֹר׃ | the well | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Remember Him before the silver cord is snapped and the golden bowl is crushed, before the pitcher is shattered at the spring and the wheel is broken at the well, |
| KJV | Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. |
| ASV | before the silver cord is loosed, or the golden bowl is broken, or the pitcher is broken at the fountain, or the wheel broken at the cistern, |
| YLT | While that the silver cord is not removed, And the golden bowl broken, And the pitcher broken by the fountain, And the wheel broken at the well. |
| WEB | before the silver cord is severed, or the golden bowl is broken, or the pitcher is broken at the spring, or the wheel broken at the cistern, |
| BBE | Before ever the silver cord is cut, or the vessel of gold is broken, or the pot is broken at the fountain, or the wheel broken at the water-hole; |
Where they part company is in the nuances of the verbs: יֵרָתֵק is rendered differently across versions, but all maintain the core idea of something being broken or snapped.
The structure emphasizes the sequence of events: the cord is snapped, the bowl is crushed, the pitcher is shattered, and the wheel is broken, all illustrating the fragility of life and the importance of remembrance.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכַּד
verbרָתַק
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 — Ecclesiastes 12:6
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 Final Reflections of the Teachergenerated
Ecclesiastes 12:6 emphasizes the urgency of remembering God amidst the inevitable decline of life. The verses surrounding it describe the frailty of human existence, likening it to delicate objects that can easily break or shatter. This serves as a reminder to cherish one's relationship with God before life's transience takes its toll, as seen in the preceding verses that portray the fears and vulnerabilities of aging.
Cross References
The Key Word — יֵרָתֵק, yi.r.chakgenerated
The verb יֵרָתֵק (yi.r.chak) is in the Niphal form, indicating a passive action, meaning 'it will be snapped'. This word conveys the idea of something being bound or tied that is at risk of being broken. The context here suggests a metaphorical binding of life and its delicate aspects, emphasizing the fragility of existence.
In this verse, the urgency is palpable: the Teacher implores the reader to consider the imminent snapping of the silver cord, representing life itself. The passive construction indicates that this action is beyond human control, reinforcing the need for mindfulness of God before such inevitable events occur.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the urgency conveyed in this verse.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action centered on the finite verb יֵרָתֵק, it will be snapped. This verb is supported by several phrases that describe the objects and actions associated with the breaking of life’s delicate elements.
The structure emphasizes the sequence of events: the cord is snapped, the bowl is crushed, the pitcher is shattered, and the wheel is broken, all illustrating the fragility of life and the importance of remembrance.
Septuagint Backgroundgenerated
The Septuagint translates יֵרָתֵק as ἀνατραπῆ, which conveys a similar sense of being overturned or broken. This choice suggests a focus on the finality of the action, aligning with the overall theme of life's fragility.
This translation choice highlights the urgency of the message: the inevitability of loss and the need for remembrance before it is too late.
In plain words — the whole versegenerated
Ecclesiastes 12:6 reminds us to think about God before life’s delicate aspects are broken or lost. The verse uses vivid imagery of fragile objects to illustrate the urgency of this remembrance, emphasizing that we should not wait until it is too late.
Frequently Asked Questionsgenerated
It means to maintain a relationship with God and to be mindful of His presence in our lives, especially before the inevitable decline of life.
The silver cord, golden bowl, pitcher, and wheel symbolize the delicate nature of life, illustrating how easily they can be broken, just as life can change unexpectedly.
You can apply this verse by reflecting on your relationship with God and ensuring that you prioritize it before facing life's uncertainties.
The imagery teaches us about the transience of life and the importance of being prepared and mindful of God in our daily lives.
Reflection Questionsgenerated
- What are some ways I can remember God in my daily life?
- How does the imagery of fragile objects resonate with my own experiences?
- In what ways can I prepare myself spiritually for the inevitable changes in life?
- How can I encourage others to remember God before life's challenges arise?
The early church on this verse — how the Fathers read it
Early Church Fathers reflect on the themes of Ecclesiastes 12:6, interpreting its imagery and implications for understanding life and spirituality.
Neither stored silver nor tested gold will be of any further use. A mighty blow will strike everything, right down to a water pot standing next to a well, and to a carriage wheel which happens to have been left in the ditch,Early Church Fathers on Ecclesiastes 12 →
By “gold” in Scripture one has to understand the spirit; but if one understands by “silver” the spoken word, we have to understand here by “gold” the thought and by bowl the sphere of reason,Early Church Fathers on Ecclesiastes 12 →
Some are able to drink from the fountain without the pitcher. Rebecca, which means steadfastness in the good, stepped down to the fountain and scooped the water with the pitcher in order to give the thirsty servant [of Abraham] to drink;Early Church Fathers on Ecclesiastes 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 12:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOr ever the silver cord be loosed,.... As the above are the symptoms and infirmities of old age; these in this verse are the immediate symptoms of death, or what attend it, or certainly issue in it.
Read John Gill on Ecclesiastes 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOr ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.
Read Robert Jamieson on Ecclesiastes 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis verse is to be understood either, 1. literally, of the ornaments of life, such as chains, and jewels, and vessels of gold and silver, and of the instruments by which the necessary provisions and supports of life are conveyed to us, such as fountains of water, and pitchers, &c.; which may be said to be loosed or broken, because they are neglected as useless things to the dead man. Or rather, 2. Allegorically, of those inward parts of man’ s body which are the chief instruments of life, or sense and motion, and of the vital or animal operations, whether such from which they first proceed, or in which they are first elaborated and contained, which may fitly be compared to a bowl, and…
Read Matthew Poole on Ecclesiastes 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 12:6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.Ver. 6. Or ever the silver cord be loosed.] Or, Lengthened - i.e., before the marrow of the back (which is of a silver colour) be consumed. From this cord many sinews are derived, which, when they are loosened, the back bendeth, motion is slow, and feeling faileth. Or the golden bowl be broken,] i.e., The heart, say some, or the pericardium; the brain pan, say others, or the pia mater, compassing the brain like a swathing cloth, or inner rind of a tree. Or the pitcher be broken at the fountain.] That is, The veins at the liver (which…
Read John Trapp on Ecclesiastes 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Or ever the silver cord be loosed] We have already had all the external evidences of old age, with all its attendant infirmities; next follow what takes place in the body, in order to produce what is called death, or the separation of body and soul. 1. The silver cord. - The medulla oblongata or spinal marrow, from which all the nerves proceed, as itself does from the brain. This is termed a cord, from its exact similitude to one; and a silver cord, from its colour, as it strikingly exhibits the silver gray; and from its preciousness. This is said to be loosed; as the nervous system became a little before, and at the article of death, wholly debilitated. The last loosing being the…
Read AdamClarke on Ecclesiastes 12 →
CambridgeThe Cambridge Bible for Schools and Colleges6. or ever the silver cord be loosed, or the golden bowl be broken] The figurative character of the whole section, reaches its highest point here. It is clear however that the figures, whatever they may be, are symbolic of nothing less than death. We have had the notes of decay in organs and in functions brought before us one by one. Now we come to the actual dissolution of soul and body. It will help us to a right understanding to begin with the golden bowl. The noun is the same as that used in Zechariah 4:3-4, for the bowl of the golden seven-branched candlestick (better, lamp) of the Temple. It was the vessel, or reservoir, from which the oil flowed into the lamps. The lamp itself was…
Read Cambridge on Ecclesiastes 12 →
Albert Barnes1798–1870Barnes' Notes on the BibleBe loosed - The termination of life is signified generally by the snapping of the silver cord by which the lamp hangs from the ceiling; by the dashing in pieces of the cup or reservoir of oil; by the
Read Albert Barnes on Ecclesiastes 12 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. So far decay of age is depicted; now dissolution itself. We can hardly agree with the commentators who deny that the bowl, the pitcher, and the wheel, must not each be applied to a definite object or part of dying man.
Read Daniel Denison Whedon on Ecclesiastes 12 →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
Remember Him before the silver cord is snapped and the golden bowl is crushed, before the pitcher is shattered at the spring and the wheel is broken at the well,
before the silver cord is severed, or the golden bowl is broken, or the pitcher is broken at the spring, or the wheel broken at the cistern,
Remember Him before the silver cord is snapped and the golden bowl is crushed, before the pitcher is shattered at the spring and the wheel is broken at the well,
before the silver cord is removed, or the golden bowl is broken, or the pitcher is shattered at the well, or the water wheel is broken at the cistern –
Tyndale line
Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.
before the silver cord is loosed, or the golden bowl is broken, or the pitcher is broken at the fountain, or the wheel broken at the cistern,
or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern;
Or ever the silver cord shall be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.
Whiles the siluer coarde is not lengthened, nor the golden ewer broken, nor the pitcher broken at the well, nor the wheele broken at the cisterne:
Strictly literal
— before the silver cord be loosed, or the golden bowl be broken, or the pitcher be shattered at the fountain, or the wheel be broken at the cistern;
While that the silver cord is not removed, And the golden bowl broken, And the pitcher broken by the fountain, And the wheel broken at the well.
While that the silver cord is not removed, || And the golden bowl broken, || And the pitcher broken by the fountain, || And the wheel broken at the well.
While the silver cord is not yet torn loose, and the golden bowl is not crushed, and the pitcher is not broken at the fountain, and the wheel is not crushed at the cistern;
Call to mind your Creator before the silver cord is cut, or the golden bowl is crushed, or the pitcher is shattered at the spring, or the water wheel is broken at the well,
From the Latin
Before the silver cord be broken, and the golden fillet shrink back, and the pitcher be crushed at the fountain, and the wheel be broken upon the cistern,
Simplified
Before the silver cord is snapped and the golden bowl is broken; before the water jug is smashed at the spring, or the pulley is broken at the well.
Before ever the silver cord is cut, or the vessel of gold is broken, or the pot is broken at the fountain, or the wheel broken at the water-hole;
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 in their wording, with all 17 words matched. This consistency underscores the shared understanding of the fragility of life and the need to remember God.
עַ֣ד אֲשֶׁ֤ר לֹֽא־ יֵרָתֵק֙ חֶ֣בֶל הַכֶּ֔סֶף וְתָרֻ֖ץ גֻּלַּ֣ת הַזָּהָ֑ב וְתִשָּׁ֤בֶר כַּד֙ עַל־ הַמַּבּ֔וּעַ וְנָרֹ֥ץ הַגַּלְגַּ֖ל אֶל־ הַבּֽוֹר׃
17 of the 17 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 Ecclesiastes 12:6
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.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
רָתַק (rathaq) is a Hebrew verb meaning to bind. It can also imply being snapped or broken in the Niphal form, while the Pual form indicates being bound. The entries suggest a focus on the concept of fastening or binding, with a specific example of binding great ones with fetters.
[רָתַק] vb. bind
Pu. her great ones were bound with fetters.
Niph. from context = be snapped, broken
base
H7576 רָתַק
7576 rathaq raw-thak'
a primitive root; to fasten:--bind.
רָתַק (ra.taq) — to bind.
1) to bind
1a) (Niphal) to be snapped, be broken
1b) (Pual) to be bound
HVNi3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
N-cs — Noun common · both singular constructHNcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
רָצַץ (ratsats) means to crush, with various nuances including breaking, bruising, and oppressing. It can describe both literal and figurative actions, such as being crushed or oppressing others. The verb appears in multiple forms, indicating different aspects of crushing or being crushed, including reciprocal actions.
[רָצַץ] vb. crush
Qal crush
Niph. be crushed, broken
Pi. crush in pieces
Pō‛ēl acc. pers.
Hiph. she crushed his skull
Hithpō‛. recipr., the children crushed (thrust, struck) one another within her.
base
H7533 רָצַץ crush
7533 ratsats raw-tsats'
a primitive root; to crack in pieces, literally or
figuratively:--break, bruise, crush, discourage, oppress,
struggle together.
רָצַץ (ra.tsats) — to crush.
1) to crush, oppress
1a) (Qal)
1a1) to crush, get crushed, be crushed
1a2) to crush, oppress (fig)
1a3) crushed (participle passive)
1b) (Niphal) to be crushed, be broken
1c) (Piel)
1c1) to crush in pieces
1c2) to grievously oppress (fig)
1d) (Poel) to oppress (fig)
1e) (Hiphil) to crush
1f) (Hithpoel) to crush each other
Conj | V-Qal-Imperf-3fs — Conjunction · verb qal third person feminine singularHC/Vqu3fs
גֻּלָּה (gullah) refers to a feminine noun meaning a basin or bowl. It can denote various round objects, such as a bowl for a lamp or the bowl-shaped portions of temple pillars. The entries suggest it is related to the concept of a fountain or spring, though specific verse references are not provided.
גֻּלָּה n.f. basin, bowl
basin (pool, well?)
bowl
base
H1543 גֻּלָּה basin, bowl
1543 gullah gool-law'
feminine from 1556; a fountain, bowl or globe (all as
round):--bowl, pommel, spring.
see HEBREW for 01556
גֻּלָּה (gul.lah) — bowl.
1) bowl, spring, basin
1a) basin
1b) bowl
1b1) of a lamp
1b2) of bowl shaped portion of capitals of pillars of the temple
Also means: gol (גֹּל "bowl" H1531)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
Conj | V-Niphal-Imperf-3fs — Conjunction · verb niphal third person feminine singularHC/VNu3fs
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
כַּד (kad) refers to a jar, specifically a large, portable container typically made of earthenware. The word is derived from an unused root meaning to deepen, and it is used in domestic contexts, often indicating a vessel for holding liquids.
H3537 כַּד jar
3537 kad kad
from an unused root meaning to deepen; properly, a pail; but
generally of earthenware; a jar for domestic
purposes:--barrel, pitcher.
כַּד (kad) — jar.
jar, large jar (portable)
N-fs — Noun common · feminine singular absoluteHNcfsa
jar.
See BARREL.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
מַבּוּעַ (mabbuwa`) means a spring or fountain of water. It is derived from the root word for 'fountain' and is used to refer specifically to a source of water.
מַבּוּעַ n.[m.] spring of water
base
H4002 מַבּוּעַ spring of water
4002 mabbuwa` mab-boo'-ah
from 5042; a fountain:--fountain, spring.
see HEBREW for 05042
מַבּוּעַ (mab.bu.a) — spring.
spring of water
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See FOUNTAIN; WELL.
Spring
(Heb. ‘ain, “the bright open source, the eye of the landscape”). To be carefully distinguished from “well” (q.v.). “Springs” mentioned in Josh. 10:40 (Heb. ‘ashdoth) should rather be “declivities” or “slopes” (R.V.), i.e., the undulating ground lying between the lowlands (the shephelah) and the central range of hills.
רָצַץ (ratsats) means to crush, with various nuances including breaking, bruising, and oppressing. It can describe both literal and figurative actions, such as being crushed or oppressing others. The verb appears in multiple forms, indicating different aspects of crushing or being crushed, including reciprocal actions.
[רָצַץ] vb. crush
Qal crush
Niph. be crushed, broken
Pi. crush in pieces
Pō‛ēl acc. pers.
Hiph. she crushed his skull
Hithpō‛. recipr., the children crushed (thrust, struck) one another within her.
base
H7533 רָצַץ crush
7533 ratsats raw-tsats'
a primitive root; to crack in pieces, literally or
figuratively:--break, bruise, crush, discourage, oppress,
struggle together.
רָצַץ (ra.tsats) — to crush.
1) to crush, oppress
1a) (Qal)
1a1) to crush, get crushed, be crushed
1a2) to crush, oppress (fig)
1a3) crushed (participle passive)
1b) (Niphal) to be crushed, be broken
1c) (Piel)
1c1) to crush in pieces
1c2) to grievously oppress (fig)
1d) (Poel) to oppress (fig)
1e) (Hiphil) to crush
1f) (Hithpoel) to crush each other
Conj | V-Niphal-3ms — Verb · Niphal · sequential perfect third person masculine singularHc/VNq3ms
גַּלְגַּל (galgal) refers to a wheel or a whirlwind, with implications of something that rolls or whirls, such as dust or chaff. The word is built from reduplication and connects to the concept of movement. It appears in contexts that involve rolling or whirling, but no specific verses are cited.
גַּלְגַּל n.m. wheel, whirl, whirlwind
base
H1534 גַּלְגַּל wheel, whirl, whirlwind
1534 galgal gal-gal'
by reduplication from 1556; a wheel; by analogy, a whirlwind;
also dust (as whirled):--heaven, rolling thing, wheel.
see HEBREW for 01556
גַּלְגַּל (gal.gal) — wheel.
1) wheel, whirl, whirlwind, whirling
1a) wheel
1b) whirl (of dust, chaff)
Aramaic equivalent: gal.gal (גַּלְגַּל "wheel" H1535)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
hwel:
(1) 'ophan, is the usual word (Ex 14:25, etc.). In Pr 20:26; Isa 28:27 the rollers of a threshing wagon are meant (see AGRICULTURE).
(2) galgal, "rolling thing," generally in the sense of "wheel" (Isa 5:28, etc.), but the Revised Version (British and American) in Eze 10:2,6,13 has "whirling wheels," an advantageous change. The "wheel .... broken at the cistern" in Ec 12:6 is the windlass for drawing the water, and by the figure the breakdown of the old man's breathing apparatus is probably meant. In Ps…
Wheel
(Heb. galgal; rendered “wheel” in Ps. 83:13, and “a rolling thing” in Isa. 17:13; R.V. in both, “whirling dust”). This word has been supposed to mean the wild artichoke, which assumes the form of a globe, and in autumn breaks away from its roots, and is rolled about by the wind in some places in great numbers.
Ps 83:13, translated "rolling thing" in Isa 17:13. Mr. Thomson, for many years a missionary in Syria, thinks the wild artichoke may here be referred to. This plant sends out numerous stalks or branches of equal length in all directions, forming a globe a foot in diameter. These globes become rigid and light as a feather in autumn, and thousands of them fly rolling and bounding over the plains, the sport of every wind. This "rolling thing" furnishes the modern Arabs with a current proverb and a curse.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
בּוֹר (bor) refers to a pit, well, or cistern, often used for water storage or as a dungeon. It can also denote a grave pit. The term appears in various contexts, including the specific location known as the cistern of Sirah, mentioned in 2 Samuel 3:26. The entries consistently emphasize its function as a hole or pit.
בּוֹר n.m. pit, cistern, well
cistern, containing water, made by digging
later appar. well
pit
dungeon
(poet. & late; never c. art.) pit of the grave
base
בּוֹר הַסִּרָה n.pr.loc. 2 S 3:26 (cistern of Sirah)
ref
H953a בּוֹר pit, cistern, well H953b בּוֹר הַסִּרָה (cistern of Sirah)
953 bowr bore
from 952 (in the sense of 877); a pit hole (especially one
used as a cistern or a prison):--cistern, dungeon, fountain,
pit, well.
see HEBREW for 0952
see HEBREW for 0877
בּוֹר (bor) — pit.
pit, well, cistern, dungeon, pit of the grave
בּוֹר (bor) — Cistern.
Cistern of Sirah
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
