Exodus 28:34 — Word Study
WLCפַּעֲמֹ֤ן זָהָב֙ וְרִמּ֔וֹן פַּֽעֲמֹ֥ן זָהָ֖ב וְרִמּ֑וֹן עַל־ שׁוּלֵ֥י הַמְּעִ֖יל סָבִֽיב׃
BSAalternatingçâbîyb [in a regular pattern, one after another] the goldzâhâb [valuable, highly esteemed] bellspaʻămôn [a struck sound maker] and pomegranatesrimmôwn [a fruit] {around} the lower hemshûwl [encompassing, surrounding, bottom edge, skirt, the edge of a garment, a border] of the robemᵉʻîyl [a long outer garment]
| Greek | English | Parsing |
|---|---|---|
| פַּעֲמֹ֤ן | a bell of | Noun common, masculine singular construct |
| זָהָב֙ | gold | Noun common, masculine singular absolute |
| וְרִמּ֔וֹן | and a pomegranate | Conjunction, noun common masculine singular absolute |
| פַּֽעֲמֹ֥ן | a bell of | Noun common, masculine singular construct |
| זָהָ֖ב | gold | Noun common, masculine singular absolute |
| וְרִמּ֑וֹן | and a pomegranate | Conjunction, noun common masculine singular absolute |
| עַל־ | [will be] on | Preposition |
| שׁוּלֵ֥י | [the] skirts of | Noun common, masculine plural construct |
| הַמְּעִ֖יל | the robe | Particle, noun common masculine singular absolute |
| סָבִֽיב׃ | all around | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | alternating the gold bells and pomegranates around the lower hem of the robe. |
| KJV | A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. |
| ASV | a golden bell and a pomegranate, a golden bell and a pomegranate, upon the skirts of the robe round about. |
| YLT | a bell of gold and a pomegranate, a bell of gold and a pomegranate [are] on the hems of the upper robe round about. |
| WEB | a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. |
| BBE | A gold bell and a fruit in turn all round the skirts of the robe. |
The translations agree on the elements of the high priest's robe, specifically the gold bells and pomegranates.
The sentence is structured around the main action of alternating the elements, with additional phrases providing detail about what is being alternated and where.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & 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 — Exodus 28:34
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 — Instructions for the High Priest's Attiregenerated
Exodus 28:34 describes the specific details of the high priest's robe, which includes alternating gold bells and pomegranates. This attire was not only functional but also symbolic, representing the beauty and holiness required in the service of God. The bells would make a sound as the high priest moved, ensuring he was heard while ministering in the sanctuary, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 89:15 | Blessed are those who know the joyful sound, who walk, O LORD, in the light of Your presence. |
| 2 | Song of Solomon 2:3 | |
| 3 | Song of Solomon 4:3–13 | |
| 4 | Song of Solomon 6:7–11 | |
| 5 | Song of Solomon 8:2 |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — פַּעֲמֹן, pa.'a.Mongenerated
The word פַּעֲמֹן (pa`amon) refers to a bell, specifically one that is struck to produce sound. The root of the word indicates its function of striking or beating, which is essential for its role in the high priest's attire. The bells were important for both their sound and their ornamental value.
In this context, the bells serve to announce the presence of the high priest as he enters the sanctuary, symbolizing his role in mediating between God and the people. The consistent definition across lexicons confirms its significance in the ceremonial garments.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause centers around the action of פַּעֲמֹן, bell, which serves as the subject of the description. The structure includes noun phrases that specify the elements involved: the gold bells and pomegranates, along with a prepositional phrase indicating their placement on the robe.
The Hebrew word order emphasizes the alternating nature of the bells and pomegranates, highlighting their decorative arrangement around the hem of the robe.
Septuagint Backgroundgenerated
The Septuagint translates זָהָב as ξρυσοῦν, which indicates a direct correspondence to gold, maintaining the precious nature of the materials used in the high priest's attire. This choice reflects the importance of gold in both the Hebrew and Greek traditions.
The translation of פַּעֲמֹן as κώδωνα suggests a focus on the sound-making aspect of the bell, reinforcing its functional role in the ceremonial dress.
In plain words — the whole versegenerated
Exodus 28:34 provides details on how the high priest's robe is to be made, specifically mentioning that it should have alternating gold bells and pomegranates around the lower hem. This design is not just for decoration; the bells serve a purpose in the priest's ministry, making sound as he moves.
Frequently Asked Questionsgenerated
The gold bells and pomegranates symbolize the beauty and holiness of the high priest's role, and the bells serve to announce his presence as he ministers.
The robe represents the dignity and authority of the high priest, setting him apart for his sacred duties in the service of God.
Pomegranates are often associated with abundance and fertility in biblical symbolism, representing the blessings of God.
The bells make sound as the high priest moves, ensuring that he is heard while entering or exiting the sanctuary, which is crucial for his role in worship.
Reflection Questionsgenerated
- What do the gold bells and pomegranates tell us about the importance of beauty in worship?
- How can we apply the concept of being set apart for service in our own lives?
- In what ways do we recognize and honor the roles of leaders in our communities?
- How can we ensure that our actions announce our presence and purpose, much like the bells did for the high priest?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to illustrate the significance of the high priest's attire and its symbolism in worship.
Hence in person proclaims to His disciples this which we have already cited, Have salt in yourselves, and have peace one with another.Early Church Fathers on Exodus 28 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Exodus 28:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA golden bell and a pomegranate, a golden bell and a pomegranate,.... First a golden bell and then a pomegranate, then a bell and then a pomegranate again, and so on: upon the hem of the robe round
Read John Gill on Exodus 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. A golden bell and a pomegranate.
Read Robert Jamieson on Exodus 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 28:34 A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.Ver. 34. A golden bell and a pomegranate.] Shadowing out, (1.) The prophetic office of Christ here, and his perpetual intercession in heaven: (2) The duty of ministers; which is, Vivere concionibus, concionari moribus: to live sermons, to be fruitful as well as painful teachers: not like him of whom it was said, that when he was out of the pulpit, it was pity he should ever go into it: and when he was in the pulpit, it was pity he should ever come out of it.
Read John Trapp on Exodus 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers3. THE ROBE OF THE EPHOD.(31-35) The “robe of the ephod” was a frock or tunic, reaching from the neck to below the knees. It was put on over the head, for which a hole was left (Exodus 28:32). Josephus says that it had no sleeves; and it would seem that the upper portion, above the waist, was wholly, or almost wholly, concealed by the ephod and breastplate; but the lower portion, from the waist downwards, formed the outer dress of the high priest, and was conspicuous. The plain blue contrasted well with the variegated ephod and the sparkling breastplate. The robe had no ornament excepting round the bottom, where it was fringed with alternate bells and pomegranates. The pomegranates were a…
Read Charles John Ellicott on Exodus 28 →CambridgeThe Cambridge Bible for Schools and Colleges33, 34. The skirt was to be adorned with a border of pomegranates (i.e. balls shaped like pomegranates), made of the richly coloured materials mentioned in Exodus 25:4; and a small golden bell was to be attached to the hem between each two of the pomegranates. The pomegranate tree was common in Palestine (cf. Numbers 13:23, Deuteronomy 8:8, al.); its fruit, when ripe, is of a bright red colour, about the size of an orange. In v. 33 Sam. LXX. add, and fine twined linen: cf. Exodus 38:24.
Read Cambridge on Exodus 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31-35. The robe of the ephod — A garment distinct and separate from the ephod, and to be worn underneath it. Being all of blue it would appear as a becoming groundwork for the richly ornamented and variously.
Read Daniel Denison Whedon on Exodus 28 →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
alternating the gold bells and pomegranates around the lower hem of the robe.
a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe.
alternating the gold bells and pomegranates around the lower hem of the robe.
The pattern is to be a gold bell and a pomegranate, a gold bell and a pomegranate, all around the hem of the robe.
Tyndale line
A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.
a golden bell and a pomegranate, a golden bell and a pomegranate, upon the skirts of the robe round about.
a golden bell and a pomegranate, a golden bell and a pomegranate, upon the skirts of the robe round about.
A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe around it.
That is, a golden bell and a pomegranate, a golden bell and a pomegranate rounde about vpon the skirtes of the robe.
Strictly literal
a golden bell and a pomegranate, a golden bell and a pomegranate, in the skirts of the cloak round about.
a bell of gold and a pomegranate, a bell of gold and a pomegranate [are] on the hems of the upper robe round about.
a bell of gold and a pomegranate [and] a bell of gold and a pomegranate [are] on the hems of the upper robe all around.
A golden bell and a pomegranate, a golden bell and a pomegranate, on the lower hem of the robe round about.
There must be a golden bell and a pomegranate, a golden bell and a pomegranate—and so on—all around the hem of the robe.
From the Latin
So that there shall be a golden bell and a pomegranate, and again another golden bell and a pomegranate.
Simplified
having the gold bells and the pomegranates alternate.
A gold bell and a fruit in turn all round the skirts of the robe.
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 align closely, with the Samaritan Pentateuch differing only in the spelling of the word for bell and pomegranate. The Dead Sea Scrolls show some restoration and editorial additions, but the core elements of the verse remain consistent across witnesses.
פַּעֲמֹ֤ן זָהָב֙ וְרִמּ֔וֹן פַּֽעֲמֹ֥ן זָהָ֖ב וְרִמּ֑וֹן עַל־ שׁוּלֵ֥י הַמְּעִ֖יל סָבִֽיב׃
7 of the 10 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.
פעמון זהב ורמון פעמון זהב ורמון על שׁולי המעיל סביב
2 words differ from the Masoretic Text: פעמון (bell), פעמון (bell)
פעמון [זהב] [ורמון] [פעמן] [זהב] [ורמון] [על] [שולי] [המעיל] [סביב]
1 word on the leather — 9 supplied entire by an editor.
[פעמן] [זהב] [ורמון] פעמון [זהב] [ורמון] [על] [שולי] [המעיל] [סביב]
nothing on the leather here — 1 partly restored, 9 supplied entire by an editor.
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 Exodus 28:34
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.
פַּעֲמֹן (pa`amon) refers to a bell, specifically one that is associated with the high priest's robe. The word is derived from a root meaning to strike or beat, indicating its function. All entries consistently define it as a bell, with no significant disagreement among the lexicons.
פַּעֲמֹן n.[m.] bell, on high-p.’s robe (from its stroke, beat)
base
H6472 פַּעֲמֹן n.[m.] bell, on high-p.’s robe (from its stroke, beat)
6472 pa`amon pah-am-one'
from 6471; a bell (as struck):--bell.
see HEBREW for 06471
פַּעֲמֹן (pa.a.mon) — bell.
1) bell
1a) on high priest's robe
N-ms — Noun common · masculine singular constructHNcmsc
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)
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…
רִמּוֹן (rimmon) refers to a pomegranate, encompassing both the fruit and the tree, as well as pomegranate-shaped ornaments used in the temple. The word's origin is uncertain, and it is noted as a foreign term. It is linked to the root word in Strong's H7426.
רִמּוֹן n.m. pomegranate (foreign word of doubtful origin)
base
H7416 רִמּוֹן pomegranate (doubtful word of foreign origin)
7416 rimmown rim-mone'
or rimmon {rim-mone'}; from 7426; a pomegranate, the tree
(from its upright growth) or the fruit (also an artificial
ornament):--pomegranate.
see HEBREW for 07426
רִמּוֹן (rim.mon) — pomegranate.
1) pomegranate
1a) as tree
1b) as fruit
1c) as pomegranate shaped ornaments in temple
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
pom'-gran-at, pom-gran'-at, pum'-gran-at (rimmon (tree and fruit); the Hebrew name is similar to the Arabic, Aramaic and Ethiopic; rhoa):
1. A Tree Characteristic of Palestine: One of the most attractive and most characteristic of the fruit trees of Syria, probably indigenous to Persia, Afghanistan and the neighborhood of the Caucasus, but introduced to Palestine in very ancient times. The spies brought specimens of figs and pomegranates, along with grapes, from the Vale of Eshcol (Nu 13:23). Vines, figs and pomegranates are mentioned (Nu 20:5) as fruits the Israelites missed in the wilderness; the promised land was to be one "of wheat and barley, and vines and fig-trees and pomegranates" (De 8:8), a promise renewed in
Pomegranate
I.e., “grained apple” (pomum granatum), Heb. rimmon. Common in Egypt (Num. 20:5) and Palestine (13:23; Deut. 8:8). The Romans called it Punicum malum, i.e., Carthaginian apple, because they received it from Carthage. It belongs to the myrtle family of trees. The withering of the pomegranate tree is mentioned among the judgments of God (Joel 1:12). It is frequently mentioned in the Song of Solomon (Cant. 4:3, 13, etc.). The skirt of the high priest’s blue robe and ephod was adorned with the representation of pomegranates, alternating with golden bells (Ex. 28:33,34), as also were the “chapiters upon the two…
The pomegranate tree, Punicu granatum , derives its name from the Latin pomum granatum , "grained apple." The Romans gave it the name of Punica, as the tree was introduced from Carthage. It belongs to the natural order Myrtaceae (Myrtle), being, however, rather a tall bush than a tree, The foliage is dark green, the flowers are crimson, the fruit, which is about the size of art orange, is red when which in Palestine is about the middle of October. It contains a quantity of juice. Mention is made in (Solomon 8:2) of spiced wine of the juice of the pomegranate. The rind is used in the manufacture of morocco leather, and together with the bark is sometimes used medicinally. Mr. Royle (Kitto’s Cyc., art "Rimmon") states that this tree is a native of Asia and is to be traced from Syria through Persia, even to the mountains of northern India. The pomegranate was early cultivated in Egypt…
Grained apple, the Punica Granatum of Linnaeus; called also Malum Granatum, in French pomme granate, whence its English name. The tree grows wild in Persia and Syria, as generally in the south of Europe and north of Africa. It is low, with a straight stem, reddish bark, many and spreading branches, dark green lancet-formed leaves, and large and beautiful crimson blossoms. The fruit is of the size of an orange, of a tawny brown, with a thick astringent coat, containing an abundance of seeds, each enveloped in a distinct, very juicy, pink coat, whose flavor, in a wild state, is a pure and very strong acid; but in the cultivated plant, sweet and highly agreeable. The ripe pulp was eaten by itself or with a sprinkling of sugar; or its juice was made into a sherbet. The value of the fruit and the beauty of the flower made the pomegranate welcome in gardens,
פַּעֲמֹן (pa`amon) refers to a bell, specifically one that is associated with the high priest's robe. The word is derived from a root meaning to strike or beat, indicating its function. All entries consistently define it as a bell, with no significant disagreement among the lexicons.
פַּעֲמֹן n.[m.] bell, on high-p.’s robe (from its stroke, beat)
base
H6472 פַּעֲמֹן n.[m.] bell, on high-p.’s robe (from its stroke, beat)
6472 pa`amon pah-am-one'
from 6471; a bell (as struck):--bell.
see HEBREW for 06471
פַּעֲמֹן (pa.a.mon) — bell.
1) bell
1a) on high priest's robe
HNcmsc — Noun common · masculine singular constructHNcmsc
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)
HNcmsa — 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…
רִמּוֹן (rimmon) refers to a pomegranate, encompassing both the fruit and the tree, as well as pomegranate-shaped ornaments used in the temple. The word's origin is uncertain, and it is noted as a foreign term. It is linked to the root word in Strong's H7426.
רִמּוֹן n.m. pomegranate (foreign word of doubtful origin)
base
H7416 רִמּוֹן pomegranate (doubtful word of foreign origin)
7416 rimmown rim-mone'
or rimmon {rim-mone'}; from 7426; a pomegranate, the tree
(from its upright growth) or the fruit (also an artificial
ornament):--pomegranate.
see HEBREW for 07426
רִמּוֹן (rim.mon) — pomegranate.
1) pomegranate
1a) as tree
1b) as fruit
1c) as pomegranate shaped ornaments in temple
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
pom'-gran-at, pom-gran'-at, pum'-gran-at (rimmon (tree and fruit); the Hebrew name is similar to the Arabic, Aramaic and Ethiopic; rhoa):
1. A Tree Characteristic of Palestine: One of the most attractive and most characteristic of the fruit trees of Syria, probably indigenous to Persia, Afghanistan and the neighborhood of the Caucasus, but introduced to Palestine in very ancient times. The spies brought specimens of figs and pomegranates, along with grapes, from the Vale of Eshcol (Nu 13:23). Vines, figs and pomegranates are mentioned (Nu 20:5) as fruits the Israelites missed in the wilderness; the promised land was to be one "of wheat and barley, and vines and fig-trees and pomegranates" (De 8:8), a promise renewed in
Pomegranate
I.e., “grained apple” (pomum granatum), Heb. rimmon. Common in Egypt (Num. 20:5) and Palestine (13:23; Deut. 8:8). The Romans called it Punicum malum, i.e., Carthaginian apple, because they received it from Carthage. It belongs to the myrtle family of trees. The withering of the pomegranate tree is mentioned among the judgments of God (Joel 1:12). It is frequently mentioned in the Song of Solomon (Cant. 4:3, 13, etc.). The skirt of the high priest’s blue robe and ephod was adorned with the representation of pomegranates, alternating with golden bells (Ex. 28:33,34), as also were the “chapiters upon the two…
The pomegranate tree, Punicu granatum , derives its name from the Latin pomum granatum , "grained apple." The Romans gave it the name of Punica, as the tree was introduced from Carthage. It belongs to the natural order Myrtaceae (Myrtle), being, however, rather a tall bush than a tree, The foliage is dark green, the flowers are crimson, the fruit, which is about the size of art orange, is red when which in Palestine is about the middle of October. It contains a quantity of juice. Mention is made in (Solomon 8:2) of spiced wine of the juice of the pomegranate. The rind is used in the manufacture of morocco leather, and together with the bark is sometimes used medicinally. Mr. Royle (Kitto’s Cyc., art "Rimmon") states that this tree is a native of Asia and is to be traced from Syria through Persia, even to the mountains of northern India. The pomegranate was early cultivated in Egypt…
Grained apple, the Punica Granatum of Linnaeus; called also Malum Granatum, in French pomme granate, whence its English name. The tree grows wild in Persia and Syria, as generally in the south of Europe and north of Africa. It is low, with a straight stem, reddish bark, many and spreading branches, dark green lancet-formed leaves, and large and beautiful crimson blossoms. The fruit is of the size of an orange, of a tawny brown, with a thick astringent coat, containing an abundance of seeds, each enveloped in a distinct, very juicy, pink coat, whose flavor, in a wild state, is a pure and very strong acid; but in the cultivated plant, sweet and highly agreeable. The ripe pulp was eaten by itself or with a sprinkling of sugar; or its juice was made into a sherbet. The value of the fruit and the beauty of the flower made the pomegranate welcome in gardens,
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
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
שׁוּל (shuwl) refers to a skirt or hem, particularly of a robe. It can denote the bottom edge of a garment and is associated with the high priest's robe and figurative uses, such as God's train or concepts of ignominy. The word is built from an unused root meaning to hang down.
[שׁוּל] n.m. skirt, of robe
base
H7757 [שׁוּל] skirt, of robe
7757 shuwl shool
from an unused root meaning to hang down; a skirt; by
implication, a bottom edge:--hem, skirt, train.
שׁוּל (shul) — hem.
1) skirt (of robe)
1a) of high priest's robe
1b) of God's train, city as woman, ignominy, defilement (fig)
N-mp — Noun common · masculine plural constructHNcmpc
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…
מְעִיל (me.il) means 'robe' and refers to an upper or outer garment. It is associated with garments worn by men of rank, long garments for David's daughters, and the high priest's attire. The word is derived from a root meaning 'covering' and encompasses various types of robes.
מְעִיל n.m. robe
base
H4598 מְעִיל robe
4598 m`iyl meh-eel'
from 4603 in the sense of covering; a robe (i.e. upper and
outer garment):--cloke, coat, mantle, robe.
see HEBREW for 04603
מְעִיל (me.il) — robe.
1) robe
1a) a garment worn over a tunic by men of rank
1b) a long garment worn by David's daughters
1c) a garment of the high priest
1d) (fig.) of attributes
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
N-cs — Noun common · both singular absoluteHNcbsa