Ezekiel 28:13 — Word Study
WLCבְּעֵ֨דֶן גַּן־ אֱלֹהִ֜ים הָיִ֗יתָ כָּל־ אֶ֨בֶן יְקָרָ֤ה מְסֻכָתֶ֙ךָ֙ אֹ֣דֶם פִּטְדָ֞ה וְיָהֲלֹ֗ם תַּרְשִׁ֥ישׁ שֹׁ֙הַם֙ וְיָ֣שְׁפֵ֔ה סַפִּ֣יר נֹ֔פֶךְ וּבָרְקַ֖ת וְזָהָ֑ב מְלֶ֨אכֶת תֻּפֶּ֤יךָ וּנְקָבֶ֙יךָ֙ בָּ֔ךְ בְּי֥וֹם הִבָּרַאֲךָ֖ כּוֹנָֽנוּ׃
BSAYou werehâyâh■ in EdenʻÊden [the garden of delight, paradise] the gardengan [a place of beauty and pleasure] of Godʼĕlôhîym [Elohim, the supreme Creator] Every kindkôl of preciousyâqâr [valuable, highly esteemed] stoneʼeben adorned youmᵉçukkâh△ rubyʼôdem topazpiṭdâh and diamondyahălôm beryltarshîysh onyxshôham and jasperyâshᵉphêh sapphireçappîyr turquoisenôphek and emeraldbâreqeth Your mountingsneqeb△ [settings, ornaments] and settingstôph [fastenings, adornments] were craftedmᵉlâʼkâh [skilled work, artwork] in goldzâhâb [a valuable metal] preparedkûwn■ [established, set in place] on the dayyôwm [a period of time, an era] of your creationbârâʼ [the act of bringing into existence, formation]
| Greek | English | Parsing |
|---|---|---|
| בְּעֵ֨דֶן | in Eden | Preposition, noun proper |
| גַּן־ | [the] garden of | Noun common, both singular construct |
| אֱלֹהִ֜ים | God | Noun common, masculine plural absolute |
| הָיִ֗יתָ | you were | Verb, Qal, perfect second person masculine singular |
| כָּל־ | [was] every | Noun common, masculine singular construct |
| אֶ֨בֶן | stone | Noun common, feminine singular absolute |
| יְקָרָ֤ה | precious | Adj |
| מְסֻכָתֶ֙ךָ֙ | covering your | Noun common feminine singular construct, suffix |
| אֹ֣דֶם | ruby | Noun common, feminine singular absolute |
| פִּטְדָ֞ה | topaz | Noun common, feminine singular absolute |
| וְיָהֲלֹ֗ם | and emerald | Conjunction, noun common masculine singular absolute |
| תַּרְשִׁ֥ישׁ | chrysolite | Noun common, masculine singular absolute |
| שֹׁ֙הַם֙ | onyx | Noun common, masculine singular absolute |
| וְיָ֣שְׁפֵ֔ה | and jasper | Conjunction, noun common masculine singular absolute |
| סַפִּ֣יר | sapphire | Noun common, masculine singular absolute |
| נֹ֔פֶךְ | turquoise | Noun common, masculine singular absolute |
| וּבָרְקַ֖ת | and beryl | Conjunction, noun common feminine singular absolute |
| וְזָהָ֑ב | and gold | Conjunction, noun common masculine singular absolute |
| מְלֶ֨אכֶת | [the] workmanship of | Noun common, feminine singular construct |
| תֻּפֶּ֤יךָ | tambourines your | Noun common masculine plural construct, suffix |
| וּנְקָבֶ֙יךָ֙ | and settings your | Conjunction, noun common masculine plural construct, suffix |
| בָּ֔ךְ | on you | Preposition, suffix |
| בְּי֥וֹם | on [the] day | Preposition, noun common masculine singular construct |
| הִבָּרַאֲךָ֖ | are created you | Verb niphal infinitive construct common, suffix |
| כּוֹנָֽנוּ׃ | they were prepared | Verb, Pual, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You were in Eden, the garden of God. Every kind of precious stone adorned you: ruby, topaz, and diamond, beryl, onyx, and jasper, sapphire, turquoise, and emerald. Your mountings and settings were crafted in gold, prepared on the day of your creation. |
| KJV | Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. |
| ASV | Thou wast in Eden, the garden of God; every precious stone was thy covering, the sardius, the topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was in thee; in the day that thou wast created they were prepared. |
| YLT | In Eden, the garden of God, thou hast been, Every precious stone thy covering, Ruby, topaz, and diamond, beryl, onyx, and jasper, Sapphire, emerald, and carbuncle, and gold, The workmanship of thy tabrets, and of thy pipes, In thee in the day of thy being produced, have been prepared. |
| WEB | You were in Eden, the garden of God. Every precious stone adorned you: ruby, topaz, emerald, chrysolite, onyx, jasper, sapphire, turquoise, and beryl. Gold work of tambourines and of pipes was in you. They were prepared in the day that you were created. |
| BBE | You were in Eden, the garden of God; every stone of great price was your clothing, the sardius, the topaz, and the diamond, the beryl, the onyx, and the jasper, the emerald and the carbuncle: your store-houses were full of gold, and things of great price were in you; in the day when you were made they were got ready. |
Translations agree on the phrase בְּעֵ֨דֶן — see How Translations Differ.
The sentence is structured around a main clause with several subordinate phrases that elaborate on the king's adornments and the context of his creation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
2 of 25 occur nowhere else in the Old Testament — words chosen on purpose.
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 — Ezekiel 28:13
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 Lament for the King of Tyregenerated
Ezekiel 28:13 portrays the king of Tyre in a metaphorical Eden, adorned with precious stones, representing his former glory and beauty. This imagery serves to illustrate the contrast between his past magnificence and his current state of downfall, as God speaks through Ezekiel to lament the king's pride and subsequent demise. The surrounding verses further elaborate on the king's anointing and the consequences of his wickedness, offering a broader context of judgment and loss.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 31:8–9 | The cedars in the garden of God could not rival it; the cypresses could not compare with its branches, nor the plane trees match its boughs. No tree in the garden of God could compare with its beauty. |
| 2 | Ezekiel 36:35 | Then they will say, ‘This land that was desolate has become like the garden of Eden. The cities that were once ruined, desolate, and destroyed are now fortified and inhabited.’ |
| 3 | Genesis 2:8 | And the LORD God planted a garden in Eden, in the east, where He placed the man He had formed. |
| 4 | Genesis 3:23–24 | Therefore the LORD God banished him from the Garden of Eden to work the ground from which he had been taken. |
| 5 | Genesis 13:10 | And Lot looked out and saw that the whole plain of the Jordan, all the way to Zoar, was well watered like the garden of the LORD, like the land of Egypt. (This was before the LORD destroyed Sodom and Gomorrah.) |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — בְּעֵ֨דֶן, be.'E.dengenerated
The Hebrew word בְּעֵ֨דֶן (*be'eden*) signifies 'in Eden,' referring to a place of delight and beauty. It is derived from the root meaning 'pleasure,' indicating a state of bliss and abundance. In this verse, it highlights the king's former exalted position as akin to the paradise where Adam and Eve dwelled.
Eden is not only a geographical location but also symbolizes a state of perfection and divine presence. The parsing indicates that it functions as a prepositional phrase, setting the scene for the king's description, emphasizing his lost connection to this ideal state.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which translates בְּעֵ֨דֶן as 'in Eden.' The KJV and ASV also agree with this rendering, maintaining the original sense of a paradisiacal setting.
Sentence Structuregenerated
The main verb of the verse is הָיִ֗יתָ, you were, which anchors the sentence. The structure includes several noun phrases detailing the adornments and the context of creation, illustrating the king's former glory.
The prepositional phrase בְּעֵ֨דֶן serves to introduce the setting, while the subsequent phrases describe the precious stones and craftsmanship, creating a vivid image of opulence and beauty.
Septuagint Backgroundgenerated
The Septuagint translates בְּעֵ֨דֶן as ἐν (*en*), meaning 'in.' This choice maintains the original spatial context of the Hebrew, emphasizing the king's former dwelling in a place of divine beauty.
The use of ἐν aligns with the Hebrew's portrayal of Eden, preserving the imagery of a paradise lost.
In plain words — the whole versegenerated
Ezekiel 28:13 describes the king of Tyre as being in Eden, the garden of God, adorned with various precious stones. This imagery illustrates his former beauty and glory, which has now been lost due to his pride and wickedness.
Frequently Asked Questionsgenerated
Being in Eden symbolizes the king's former state of perfection and beauty, akin to the paradise where Adam and Eve lived, highlighting his lost glory.
The precious stones represent the king's adornments and splendor, emphasizing his high status and the artistry of his creation.
This phrase indicates the moment of the king's formation and the initial glory bestowed upon him, contrasting with his eventual fall from grace.
The verse illustrates the connection between the king's initial beauty and his subsequent pride, leading to his downfall, a common theme in biblical narratives.
Reflection Questionsgenerated
- In what ways can I recognize the beauty and gifts in my own life, and how can I avoid the pitfalls of pride?
- How does the imagery of Eden influence my understanding of perfection and beauty in creation?
- What lessons can I learn from the king of Tyre's story about the consequences of turning away from goodness?
- How can I cultivate a heart that remains humble and grateful for the blessings I have?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the nature of evil and the fall of the king of Tyre, arguing from its implications about free will and the consequences of pride.
He had in himself the power of admitting either good or evil. Falling away from good, he turned with his whole mind to evil.Early Church Fathers on Ezekiel 28 →
The Manichaeans do not understand that if the devil is evil by nature, there can be no question of sin at all. They have no reply to the witness of the prophets, for example, where Isaiah,Early Church Fathers on Ezekiel 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 28:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou hast been in Eden the garden of God,.... Not only in Eden, but in the garden which was in Eden, and was of the Lord's immediate planting; and therefore called the garden of God, as well as
Read John Gill on Ezekiel 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius,
Read Robert Jamieson on Ezekiel 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast been; thou hast dwelt and reigned. In Eden; in the midst of all delights; and though nature made thy lot a very barren rock, thy art and industry, added to that of thy progenitors, have made it as pleasant, rich, and beautiful as Eden, that place of all desirable enjoyments. The garden of God: this is explicative of the former; a garden is a place of delight, and men have made some delightful to a wonder, but none ever like that God planted: this of Tyre came as near as any, and yet ungrateful and atheistical Tyre dreams of Divine power and stability, forgetting human frailty and uncertainty. Every precious stone; every sort of rich stones. Thy covering, bought to adorn thy crown…
Read Matthew Poole on Ezekiel 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 28:13 Thou hast been in Eden the garden of God; every precious stone [was] thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.Ver. 13. Thou hast been in Eden.] As a bird of paradise, or as a tree growing there - “γαγενημενονεκ Dιοςερνος.” - Hom. Thou art equal to Adam in the state of innocence; and thy Tyre is no whit inferior to the garden of God. “ Flores in pratis fragrant, et purpura campis: Gemma coloratis fulget speciosa lapillis. ” Every precious stone was thy covering.] Not thy…
Read John Trapp on Ezekiel 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Every precious stone.—There is some uncertainty in regard to the names of some of these stones (as sardius may be carnelian, and beryl chrysolite), but the general fact is an allusion to the profuse use of precious stones as ornaments of their royal apparel by Oriental monarchs. The stones mentioned are the same with those in the breastplate of the high priest (Exodus 39:10), the third row being omitted; this is supplied in the Greek. Thy pipes.—The word occurs only here, and its most probable sense is females, those who played upon the tambourines. All these things did not need to be collected by the king of Tyre, but were ready prepared to his hand at the moment of his accession to…
Read Charles John Ellicott on Ezekiel 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Thou hast been in Eden] This also is a strong irony. Thou art like Adam, when in his innocence and excellence he was in the garden of Eden! Every precious stone was thy covering] For a description of these stones See Clarke on Exodus 28:17.
Read AdamClarke on Ezekiel 28 →CambridgeThe Cambridge Bible for Schools and Colleges13. Thou host been] thou wast in Eden. The term rendered “covering” does not occur again. Possibly “emerald” and “carbuncle” should be transposed. These precious stones are mentioned in sets of three, being nine in number, to which LXX. adds three more, the ligure, the agate and the amethyst, as in the high-priest’s breastplate (Exodus 28:19), while Syr. reduces the number to eight. Possibly the original number may have been very much smaller. thy tabrets and of thy pipes] It is obvious that timbrels and pipes are out of place here. It is also probable that the preceding words and gold should be disjoined from the list of precious stones. Render: and of gold was the workmanship of thy…
Read Cambridge on Ezekiel 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. The king of Tyre seems to dwell in a paradise equal to that in which Adam was placed, and to wear jewels equal to those upon the breast of the high priest (Exodus 28).
Read Daniel Denison Whedon on Ezekiel 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
You were in Eden, the garden of God. Every kind of precious stone adorned you: ruby, topaz, and diamond, beryl, onyx, and jasper, sapphire, turquoise, and emerald. Your mountings and settings were crafted in gold, prepared on the day of your creation.
You were in Eden, the garden of God. Every precious stone adorned you: ruby, topaz, emerald, chrysolite, onyx, jasper, sapphire, turquoise, and beryl. Gold work of tambourines and of pipes was in you. They were prepared in the day that you were created.
You were in Eden, the garden of God. Every kind of precious stone adorned you: ruby, topaz, and diamond, beryl, onyx, and jasper, sapphire, turquoise, and emerald. Your mountings and settings were crafted in gold, prepared on the day of your creation.
You were in Eden, the garden of God. Every precious stone was your covering, the ruby, topaz, and emerald, the chrysolite, onyx, and jasper, the sapphire, turquoise, and beryl; your settings and mounts were made of gold. On the day you were created they were prepared.
Tyndale line
Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.
Thou wast in Eden, the garden of God; every precious stone was thy covering, the sardius, the topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was in thee; in the day that thou wast created they were prepared.
Thou wast in Eden the garden of God; every precious stone was thy covering, the sardius, the topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was in thee; in the day that thou wast created they were prepared.
Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.
Thou hast ben in Eden the garden of God: euery precious stone was in thy garment, the rubie, the topaze and the diamonde, the chrysolite, the onix, and the iasper, the saphir, emeraude, and the carbuncle and golde: the woorkemanship of thy timbrels, and of thy pipes was prepared in thee in the day that thou wast created.
Strictly literal
thou wast in Eden, the garden of God. Every precious stone was thy covering: the sardius, the topaz, and the diamond, the chrysolite, the onyx, and the jasper, the sapphire, the carbuncle, and the emerald, and gold. The workmanship of thy tambours and of thy pipes was in thee: in the day that thou wast created were they prepared.
In Eden, the garden of God, thou hast been, Every precious stone thy covering, Ruby, topaz, and diamond, beryl, onyx, and jasper, Sapphire, emerald, and carbuncle, and gold, The workmanship of thy tabrets, and of thy pipes, In thee in the day of thy being produced, have been prepared.
You have been in Eden, the garden of God, || Every precious stone [was] your covering, || Ruby, topaz, and diamond, beryl, onyx, and jasper, || Sapphire, emerald, and carbuncle, and gold, || The workmanship of your tambourines and of your pipes, || In you in the day of your being produced, have been created;
In 'Eden the garden of God didst thou abide; every precious stone was thy covering, the sardius, the topaz, and the diamond, the chrysolite, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold; thy tabrets and thy flutes of artificial workmanship were prepared in thee on the day thou wast created.
You were in Eden, the garden of God. Every precious stone covered you: ruby, topaz, emerald, chrysolite, onyx, jasper, sapphire, turquoise, and beryl. Your settings and mountings were made from gold. It was on the day you were created that they were prepared.
From the Latin
Thou wast in the pleasures of the paradise of God: every precious stone teas thy covering: the sardius, the topaz, and the jasper, the chrysolite, and the onyx, and the beryl, the sapphire, and the carbuncle, and the emerald: gold the work of thy beauty: and thy pipes were prepared in the day that thou wast created.
Simplified
You were there in Eden, God's garden. You wore all kinds of precious stones: carnelian, topaz, and amethyst; beryl, onyx, and jasper; lapis lazuli, turquoise, and emerald. They were placed in gold mountings and settings using skilled craftsmanship, and were made on the day when you were created.
You were in Eden, the garden of God; every stone of great price was your clothing, the sardius, the topaz, and the diamond, the beryl, the onyx, and the jasper, the emerald and the carbuncle: your store-houses were full of gold, and things of great price were in you; in the day when you were made they were got ready.
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 largely agree in their wording for this verse, with 18 of the 25 words matched between the two. This indicates a strong consistency in the depiction of the king's adornments and the setting of Eden, despite differences in word order.
בְּעֵ֨דֶן גַּן־ אֱלֹהִ֜ים הָיִ֗יתָ כָּל־ אֶ֨בֶן יְקָרָ֤ה מְסֻכָתֶ֙ךָ֙ אֹ֣דֶם פִּטְדָ֞ה וְיָהֲלֹ֗ם תַּרְשִׁ֥ישׁ שֹׁ֙הַם֙ וְיָ֣שְׁפֵ֔ה סַפִּ֣יר נֹ֔פֶךְ וּבָרְקַ֖ת וְזָהָ֑ב מְלֶ֨אכֶת תֻּפֶּ֤יךָ וּנְקָבֶ֙יךָ֙ בָּ֔ךְ בְּי֥וֹם הִבָּרַאֲךָ֖ כּוֹנָֽנוּ׃
18 of the 25 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 Ezekiel 28:13
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.
The Hebrew word עֵ֫דֶן (*Eden*) refers to both a geographical region, identified as the home of Adam and Eve, and a Levite name found in 2 Chronicles 29:12 and 31:15. The term is associated with the meaning 'pleasure.' The entries highlight its dual use as a place and a personal name, with no significant disagreement among the lexicons.
עֵ֫דֶן n.pr.m. Levite name 2 Ch 29:12 (𝔊 Ιω(α)δαν), 31:15 (𝔊 Οδαμ, 𝔊L Ιαδαν).
done
עֵ֫דֶן n.pr.terr. (prob. associated by Heb. with I. עֵ֫דֶן);—district in which lay garden of י׳, home of Adam and Eve
base
H5731a עֵ֫דֶן Levite name H5731b עֵ֫דֶן n. pr. terr. (prob. associated by Heb. with I. עֵ֫דֶן);—district in which lay garden of י׳, home of Adam and Eve
5731 `Eden ay'-den
the same as 5730 (masculine); Eden, the region of Adam's
home:--Eden.
see HEBREW for 05730
עֵ֫דֶן (e.den) — Eden.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.29.12;
son of: Joah (H3098L)
§ Eden= "pleasure"
a Gershonite Levite, son of Joah in the days of king Hezekiah of Judah
עֵ֫דֶן (e.den) — Eden.
§ Eden= "pleasure"
the first habitat of man after the creation
עֵ֫דֶן (e.den) — Eden.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.31.15
§ Eden= "pleasure"
the first habitat of man after the creation
Prep | N-proper — Preposition · noun properHR/Npl
e'-d'-n (`edhen, "delight"; Edem):
(1) The land in which "Yahweh God planted a garden," where upon his creation "he put the man whom he had formed" (Ge 2:8).
In the Assyrian inscriptions idinu (Accadian, edin) means "plain" and it is from this that the Biblical word is probably derived. Following are the references to Eden in the Bible, aside from those in Ge 2 and 3: Ge 4:16; Isa 51:3; Eze 28:13; 31:9,16,18; 36:35; Joe 2:3. The Garden of Eden is said to be "eastward, in Eden" Ge (2:8); where the vegetation was luxurious (2:9) and the fig tree indigenous (3:7), and where it was watered by irrigation.
Eden
Delight. (1.) The garden in which our first parents dewlt (Gen. 2:8-17). No geographical question has been so much discussed as that bearing on its site. It has been placed in Armenia, in the region west of the Caspian Sea, in Media, near Damascus, in Palestine, in Southern Arabia, and in Babylonia. The site must undoubtedly be sought for somewhere along the course of the great streams the Tigris and the Euphrates of Western Asia, in “the land of Shinar” or Babylonia. The region from about lat. 33 degrees 30’ to lat. 31 degrees, which is a very rich and fertile tract, has been by the most competent authorities agreed on as the probable site of Eden. “It is a region where streams abound, where they divide and re-unite, where alone in the Mesopotamian tract can be found the phenomenon of a single river parting into four arms, each…
A Gershonite Levite, son of Joah, in the days of Hezekiah. (2 Chronicles 29:12) (B.C. 727.) Also a Levite, probably identical with the preceding. (2 Chronicles 31:15)
A province in Asia, in which was Paradise. "The Lord God planted a garden eastward in Eden, and there he put the man whom he had formed," Ge 2:8. The topography of Eden is thus described: "And a river went out of Eden to water the garden, and from thence it was parted, and became into four heads. The name of the first is Pison," etc.
This obscure passage has received many different explanations and applications, none of which are fully satisfactory; and now it is impossible to say with certainty where Eden lay. Most writers have sought for it in some elevated and central region, the heights of which would give rise to various rivers flowing off in different directions through lower grounds to their outlets. Such a region exists in the high lands of Armenia, west of Mount Ararat and 5,000 feet above the sea. Here, within a circle but a…
גַּן (gan) means 'garden' or 'enclosure' and can refer to a physical garden or, figuratively, to a bride. It is derived from a root meaning to fence in. The term is used in various contexts, including the Garden of Eden and specific locations like Beth-haggan.
גַּן n.m. & f. enclosure, garden
base
H1588 גַּן enclosure, garden
1588 gan gan
from 1598; a garden (as fenced):--garden.
see HEBREW for 01598
גַּן (gan) — Garden (of Uzza).
This name means garden, enclosure
גַּן (gan) — (Beth)-haggan.
Combined with ba.yit (בַּ֫יִת "Beth" H1004H)
גַּן (gan) — garden.
1) garden, enclosure
1a) enclosed garden
1a1) (fig. of a bride)
1b) garden (of plants)
1c) Garden of Eden
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
N-fs — Noun common · feminine singular absoluteHNcfsa
Stone
Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…
The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.
It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…
יָקָר (yaqar) means precious, rare, or splendid, and can refer to something valuable or weighty. It encompasses meanings like costly, excellent, and glorious, often used to describe precious stones or jewels. The word is built from a root that implies value, and it appears in contexts highlighting worth or reputation.
יָקָר adj. precious, rare, splendid, weighty
base
H3368 יָקָר precious, rare, splendid, weighty
3368 yaqar yaw-kawr'
from 3365; valuable (obj. or subj.): -brightness, clear,
costly, excellent, fat, honourable women, precious,
reputation.
see HEBREW for 03365
יָקָר (ya.qar) — precious.
1) valuable, prized, weighty, precious, rare, splendid
1a) precious
1a1) costly
1a2) precious, highly valued
1a3) precious stones or jewels
1b) rare
1c) glorious, splendid
1d) weighty, influential
Adj — AdjHAafsa
presh'-us (stands for 17 different words, chief of which are yaqar; timios):
(1) Generally in the literal sense, "of great price," "costly," "expensive," of material things (e.g. Pr 1:13; Jer 20:5; Mr 14:3 the King James Version), especially of precious stones (2Sa 12:30; 2Ch 3:6; 1Co 3:12 the King James Version, etc.).
(2) Sometimes "of great moral (non-material) value." "Precious in the sight of Yahweh is the death of his saints" (Ps 116:15); "his precious and exceeding great promises" (
מְסֻכָֿה (mesukkah) refers to a covering or garniture. It is derived from the root meaning to cover and is used in contexts related to what provides protection or shelter. The only specific Old Testament reference noted is in Ezekiel 28:13.
[מְסֻכָֿה] n.f. that with which one is covered, covering;—sf. Ez 28:13
ref
H4540 מְסֻכָֿה, מְסֻכָּה
4540 mcukkah mes-ook-kaw'
from 5526; a covering, i.e. garniture:--covering.
see HEBREW for 05526
מְסֻכָֿה (me.suk.kah) — covering.
covering
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
אֹ֫דֶם (odem) refers to a type of red gemstone, specifically carnelian or sardius. It is associated with the concept of redness and is mentioned in contexts related to precious stones in the Old Testament, notably in Exodus 28:17 and 39:10.
124 'odem o'-dem
from 119; redness, i.e. the ruby, garnet, or some other red
gem:--sardius.
see HEBREW for 0119
אֹ֫דֶם (o.dem) — sardius.
1) ruby, carnelian (redness)
1a) precious stone
N-ms — Noun common · feminine singular absoluteHNcfsa
roo'-bi.
See STONES, PRECIOUS.
Ruby
(Heb. peninim), only in plural (Lam. 4:7). The ruby was one of the stones in the high priest’s breastplate (Ex. 28:17). A comparison is made between the value of wisdom and rubies (Job 28:18; Prov. 3:15; 8:11). The price of a virtuous woman is said to be “far above rubies” (Prov. 31:10). The exact meaning of the Hebrew word is uncertain. Some render it “red coral;” others, “pearl” or “mother-of-pearl.”
The oriental ruby is next in value, as a gem, to the diamond. Indeed, a ruby of this kind, above a certain size, is more valuable than a diamond of the same weight. The oriental ruby is a red variety of the sapphire its color is usually between a vivid cochineal and crimson. The word "rubies" occurs several times in the English Bible, as Job 28:18; Pr 3:15; 8:11; but the corresponding word in Hebrew is thought to denote red coral, or perhaps pearls; while the true ruby is more naturally designated by the "agate" or "carbuncle" of Isa 54:12; Eze 27:16.
פִּטְדָה (pitdah) refers to a precious stone, specifically topaz or chrysolite. It is noted in contexts alongside other gems in Ezekiel 28:13 and Exodus 28:17, 39:10. The term is considered to have foreign origins, possibly linked to the Sanskrit word for yellow.
פִּטְדָה n.f. (m. acc. to Albr ZAW xvi (1896), 108) topaz or chrysolite (acc. to 𝔊 τοπάζιον, 𝔙 topazius, etc.; prob. foreign word, cf. Skr. pîta (prop. yellow));—named with other precious stones Ez 28:13 Ex 28:17 = 39:10; cstr. פִּטְדַת־כּוּשׁ Jb 28:19.—Vid. Plin NH xxxvii 8 (32), Houghton in Sm DB, Topaz, Ri HWB, Edelstein.
done
H6357 פִּטְדָה n.f. (m. acc. to Albr ZAW xvi (1896), 108) topaz or chrysolite (acc. to 𝔊 τοπάζιον, 𝔙 topazius, etc.; prob. foreign word, cf. Skr. pîta (prop. yellow));—named with other precious stones Ez 28:13 Ex 28:17 = 39:10; cstr. פִּטְדַת־כּוּשׁ Jb 28:19.—Vid. Plin NH xxxvii 8 (32), Houghton in Sm DB, Topaz, Ri HWB, Edelstein.
6357 pitdah pit-daw'
of foreign derivation; a gem, probably the topaz:--topaz.
פִּטְדָה (pit.dah) — topaz.
1) topaz or chrysolite
1a) a precious stone
N-fs — Noun common · feminine singular absoluteHNcfsa
to'-paz.
See STONES, PRECIOUS.
Topaz
Heb. pitdah (Ezek. 28:13; Rev. 21:20), a golden yellow or “green” stone brought from Cush or Ethiopia (Job 28:19). It was the second stone in the first row in the breastplate of the high priest, and had the name of Simeon inscribed on it (Ex. 28:17). It is probably the chrysolite of the moderns.
one of the gems used in the high priest’s breastplate, (Exodus 28:17; 39:10; Ezekiel 28:13) one of the foundations also of the New Jerusalem, in St. John’s description of the city. (Revelation 21:20) The topaz of the ancient Greeks and Romans is generally allowed to be our chrysolite, while their chrysolite is our topaz. Chrysolite is a silicate of magnesia and iron; it is so son as to lose its polish unless carefully used. It varies in color from a pale-green to a bottle-green. It is supposed that its name was derived from Topazos, an island in the Red Sea where these stones were procured.
יַהֲלֹם (yahalom) refers to a precious stone, possibly jasper or onyx, noted for its hardness. The term appears in lists of precious stones in Exodus 28:18, Exodus 39:11, and Ezekiel 28:13. The lexicons suggest it may derive from a root meaning to smite or hammer, indicating its toughness.
3095 yahalom yah-hal-ome'
from 1986 (in the sense of hardness); a precious stone,
probably onyx:--diamond.
see HEBREW for 01986
יַהֲלֹם (ya.ha.lom) — jasper.
1) a precious stone (known for its hardness)
1a) perhaps the jasper, onyx, or diamond
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
em'-er-ald.
See STONES, PRECIOUS.
Emerald
Heb. nophek (Ex. 28:18; 39:11); i.e., the “glowing stone”, probably the carbuncle, a precious stone in the breastplate of the high priest. It is mentioned (Rev. 21:19) as one of the foundations of the New Jerusalem. The name given to this stone in the New Testament Greek is smaragdos, which means “live coal.”
a precious stone of a rich green color, upon which its value chiefly depends. This gem was the first in the second row on the breastplate of the high priest. (Exodus 28:18; 39:11) It was imported to Tyre from Syria, (Ezekiel 27:16) was used as a seal or signet, Ecclus. 32:6, as an ornament of clothing and bedding, (Ezekiel 28:13; Judges 10:21) and is spoken of as one of the foundations of Jerusalem. (Revelation 21:19) Tob. 13:16. The rainbow around the throne is compared to emerald in (Revelation 4:3)
תַּרְשִׁישׁ (tarshiysh) refers to a precious or semi-precious stone, possibly yellow jasper or chrysolite. The entries suggest it may also denote a gem like topaz. There is some uncertainty regarding the exact type of stone it represents.
תַּרְשִׁישׁ n.m. a precious stone, perhaps yellow jasper, or other gold-coloured stone
base
H8658 תַּרְשִׁישׁ n.m. a precious stone, perhaps yellow jasper, or other gold-coloured stone
8658 tarshiysh tar-sheesh'
probably of foreign derivation (compare 8659); a gem, perhaps
the topaz:--beryl.
see HEBREW for 08659
תַּרְשִׁישׁ (tar.shish) — jasper.
1) a precious stone or semi-precious gem
1a) perhaps a chrysolite, yellow jasper, or other yellow coloured stone
N-ms — Noun common · masculine singular absoluteHNcmsa
See STONES, PRECIOUS.
one of the precious stones in the foundation of the heavenly Jerusalem. (Revelation 21:20) It has been already stated [BERYL] that the chrysolite of the ancients is identical with the modern oriental topaz the tarhish of the Hebrew Bible.
A transparent precious stone, having the color of gold with a mixture of green, and a fine luster, Re 21:20. Many suppose it to be the topaz of the moderns.
שֹׁ֫הַם (shoham) refers to a gem, with its exact identification being uncertain. It is likely associated with onyx, beryl, or chrysoprasus, and may also refer to malachite. The word is built from an unused root that probably means to blanch, indicating a pale color.
שֹׁ֫הַם n.m. a gem, identif. dubious; onyx or chrysoprasus, beryl, malachite (√ unknown)
base
H7718 שֹׁ֫הַם a gem, identif. dubious (√ unknown)
7718 shoham sho'-ham
from an unused root probably mean to blanch; a gem, probably
the beryl (from its pale green color):--onyx.
שֹׁ֫הַם (sho.ham) — onyx.
1) a precious stone or gem
1a) probably onyx, chrysoprasus, beryl, malachite
N-ms — Noun common · masculine singular absoluteHNcmsa
on'-iks o'-niks.
See STONES, PRECIOUS.
Onyx
A hail; claw; hoof, (Heb. shoham), a precious stone adorning the breast-plate of the high priest and the shoulders of the ephod (Ex. 28:9-12, 20; 35:27; Job 28:16; Ezek. 28:13). It was found in the land of Havilah (Gen. 2:12). The LXX. translates the Hebrew word by smaragdos, an emerald. Some think that the sardonyx is meant. But the onyx differs from the sardonyx in this, that while the latter has two layers (black and white) the former has three (black, white, and red).
(a nail) is the translation of the Hebrew shoham ; but there is some doubt as to its signification. Some writers believe that the "beryl" is intended; but the balance of authority is in favor of some variety of the onyx. ("The onyx is not a transparent stone, but as the color of the flesh appears through the nail (Greek onyx) on the human body, so the reddish mass which is below shines delicately through the whitish surface of the onyx. There are several varieties. White and reddish stripes alternating form the sardonyx; white and reddish gray, the chalcedony. When polished it has a fine lustre, and is easily wrought into a gem of great beauty."-Rosenmiller.
A nail, the eleventh stone in the high priest’s breastplate, Ex 28:20. The modern onyx has some resemblance to the agate; and the color of the body of the stone is like that of the human nail; hence its name. The Hebrew word so translated is not known with certainty to signify the onyx; but denoted some valuable stone, Ge 2:12; Ex 25:7; 28:9-12,20. A species of marble resembling the onyx was known to the Greeks, and may have been the "onyx-stones" stored up by David for the temple, 1Ch 29:2.
יָֽשְׁפֶה (yashpheh) refers to jasper, a precious stone. It is considered a loanword from Persian and is associated with a root meaning to polish. The entries consistently identify it as a type of gem without significant disagreement.
יָֽשְׁפֶה n.[m.] jasper (loan-word from Pers. Persian)
base
H3471 יָֽשְׁפֶה n.[m.] jasper (loan-word from Pers. Persian)
3471 yashpheh yaw-shef-ay'
from an unused root meaning to polish; a gem supposed to be
jasper (from the resemblance in name):--jasper.
יָֽשְׁפֶה (ya.she.pheh) — jasper.
jasper (a precious stone)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Jasper
(Heb. yashpheh, “glittering”), a gem of various colours, one of the twelve inserted in the high priest’s breast-plate (Ex. 28:20). It is named in the building of the New Jerusalem (Rev. 21:18, 19). It was “most precious,” “clear as crystal” (21:11). It was emblematic of the glory of God (4:3).
a precious stone frequently noticed in Scripture. It was the last of the twelve inserted in the high priest’s breastplate, (Exodus 28:20; 39:13) and the first of the twelve used in the foundations of the new Jerusalem. (Revelation 21:19) The characteristics of the stone as far as they are specified in Scripture, (Revelation 21:11) are that it "was most precious," and "like crystal;" we may also infer from (Revelation 4:3) that it was a stone of brilliant and transparent light. The stone which we name "jasper" does not accord with this description. There can be no doubt that the diamond would more adequately answer to the description in the book of Revelation.
→ A precious stone, set in the high priest's breastplate Ex 28:20; 39:13
סַפִּיר (sappir) refers to sapphire, and possibly lapis lazuli. It is identified as a gem, potentially used for scratching other materials. The word is derived from a root meaning to scratch, and it is noted in various lexicons for its association with these precious stones.
סַפִּיר n.[m.] sapphire, perh. also lapis lazuli
base
H5601 סַפִּיר sapphire, perh. also lapis lazuli
5601 cappiyr sap-peer'
from 5608; a gem (perhaps used for scratching other
substances), probably the sapphire:--sapphire.
see HEBREW for 05608
סַפִּיר (sap.pir) — sapphire.
sapphire, lapis lazuli
N-ms — Noun common · masculine singular absoluteHNcmsa
saf'-ir.
See STONES, PRECIOUS.
Sapphire
Associated with diamonds (Ex. 28:18) and emeralds (Ezek. 28:13); one of the stones in the high priest’s breastplate. It is a precious stone of a sky-blue colour, probably the lapis lazuli, brought from Babylon. The throne of God is described as of the colour of a sapphire (Ex. 24:10; comp. Ezek. 1:26).
(Heb. sappir), a precious stone, apparently of a bright-blue color, set: (Exodus 24:10) the second stone in the second row of the high priest’s breastplate, (Exodus 28:18) extremely precious, (Job 28:16) it was one of the precious stones that ornamented the king of Tyre. (Ezekiel 28:13) The sapphire of the ancients was not our gem of that name, viz. the azure or indigo-blue, crystalline variety of corundum, but our lapis lazuli (ultra-marine).
A gem next in hardness and value to the diamond, and comprising, as varieties, all those precious stones known by the name of oriental gems, namely, the oriental ruby, oriental topaz, and oriental emerald, Joh 21:25. In general the name of sapphire is given to the blue variety, which is either of deep indigo blue, or of various lighter tints, Ex 24:10, and sometimes gradually passes into perfectly white or colorless, which, when cut, may also pass for a diamond, Ex 28:18; 39:11; Re 21:19.
נֹ֫פֶךְ (nophek) refers to a precious stone, likely an emerald, mentioned in the context of trade in Tyre (Ezekiel 27:16) and as part of the high priest's breastplate (Exodus 28:18, 39:11). It may also be associated with other gems like ruby or carbuncle. The entries suggest a connection to brightness or shining, stemming from an unused root.
נֹ֫פֶךְ n.[m.] a precious stone which Tyre gained by trade Ez 27:16 (where נ׳ doubted by Berthol, queried by Toy Hpt), cf 28:13 (symbol. of wealth and honour of king of Tyre); in high priest’s breast-piece Ex 28:18 39:11. Perh. = ruby or carbuncle 𝔊 Joseph. ἄνθραξ, 𝔙 carbunculus, cf. Di Ex, Kau Ex, Sgfr Ezek, Co Berthol; 𝔗 AV emerald.
done
H5306 נֹ֫פֶךְ n.[m.] a precious stone which Tyre gained by trade Ez 27:16 (where נ׳ doubted by Berthol, queried by Toy Hpt), cf 28:13 (symbol. of wealth and honour of king of Tyre); in high priest’s breast-piece Ex 28:18 39:11. Perh. = ruby or carbuncle 𝔊 Joseph. ἄνθραξ, 𝔙 carbunculus, cf. Di Ex, Kau Ex, Sgfr Ezek, Co Berthol; 𝔗 AV emerald.
5306 nophek no'-fek
from an unused root meaning to glisten; shining; a gem,
probably the garnet:--emerald.
נֹ֫פֶךְ (no.phekh) — emerald.
1) a precious stone in the high priest's breastplate
1a) perhaps an emerald, turquoise, ruby, or carbuncle
2) jewels imported from Tyre
N-ms — Noun common · masculine singular absoluteHNcmsa
בָּרֶ֫קֶת (bareqeth) and בָּֽרְקַת (barkath) both refer to a precious stone, specifically an emerald, as noted in various sources including Josephus. The term is associated with the idea of flashing or sparkling, and appears in Exodus 28:17 and Ezekiel 28:13.
1304 bareqeth baw-reh'-keth
or barkath {baw-rek-ath'}; from 1300; a gem (as flashing),
perhaps the emerald:--carbuncle.
see HEBREW for 01300
בָּרֶ֫קֶת (ba.re.qet) — gem.
a gem, precious stone, emerald (Josephus)
Also means: bar.qat (בָּֽרְקַת "gem" H1304B)
בָּֽרְקַת (bar.qat) — gem.
a gem, precious stone, emerald (Josephus)
Another spelling of ba.re.qet (בָּרֶ֫קֶת "gem" H1304A)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
ber'-il.
See STONES, PRECIOUS.
Beryl
The rendering in the Authorized Version of the Hebrew word tarshish, a precious stone; probably so called as being brought from Tarshish. It was one of the stones on the breastplate of the high priest (Ex. 28:20; R.V. marg., “chalcedony;” 39:13). The colour of the wheels in Ezekiel’s vision was as the colour of a beryl stone (1:16; 10:9; R.V., “stone of Tarshish”). It is mentioned in Cant. 5:14; Dan. 10:6; Rev. 21:20. In Ezek. 28:13 the LXX. render the word by “chrysolite,” which the Jewish historian Josephus regards as its proper translation. This also is the rendering given in the Authorized Version in the…
(tarshish) occurs in (Exodus 28:20) It is generally supposed that the tarshish derives its name from the place so called, in Spain. Beryl is a mineral of great hardness, and, when transparent, of much beauty. By tarshish the modern yellow topaz is probably intended, while in (Revelation 21:20) a different stone is perhaps referred to, probably the mineral now called beryl, which is identical with the emerald except in color, being a light green or bluish-green.
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)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/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…
מְלָאכָה (mla'kah) refers to work or occupation, encompassing various aspects such as business, craftsmanship, and service. It can denote both the act of working and the products resulting from labor. The term also extends to public and political business. There is a slight variation in emphasis among lexicons, with some highlighting its non-servile nature.
מְלָאכָה 167 n.f. occupation, work
occupation, business
property in which one is occupied
work as something done or made
workmanship
service, use
public business
base
H4399 מְלָאכָה occupation, work . occupation, business
. property in which one is occupied
. work as something done or made
. workmanship
. service, use
. public business
4399 mla'kah mel-aw-kaw'
from the same as 4397; properly, deputyship, i.e. ministry;
generally, employment (never servile) or work (abstractly or
concretely); also property (as the result of
labor):--business, + cattle, + industrious, occupation,
(+ -pied), + officer, thing (made), use, (manner of)
work((-man), -manship).
see HEBREW for 04397
מְלָאכָה (me.la.khah) — work.
1) occupation, work, business
1a) occupation, business
1b) property
1c) work (something done or made)
1d) workmanship
1e) service, use
1f) public business
1f1) political
1f2) religious
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…
תֹּף (toph) refers to a tambourine or timbrel, a percussion instrument. The entries indicate it is a contracted form of another Hebrew word, but do not provide further details on its usage or context in the Old Testament.
תֹּף n.m. timbrel, tambourine
base
H8596 תֹּף timbrel, tambourine
8596 toph tofe
from 8608 contracted; a tambourine:--tabret, timbrel.
see HEBREW for 08608
תֹּף (toph) — tambourine.
timbrel, tambourine
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
נֶ֫קֶב (neqeb) refers to a technical term in jewelry, indicating a groove, socket, hole, or cavity. It is specifically noted in the plural form in Ezekiel 28:13. The entries suggest it relates to settings for gems or similar objects.
[נֶ֫קֶב] n.[m.] term. techn. of jeweler’s work, prob. some hole or cavity,—only pl.sf. Ez 28:13
ref
H5345 נֶ֫קֶב
5345 neqeb neh'keb
a bezel (for a gem):--pipe.
נֶ֫קֶב (ne.qev) — socket.
1) groove, socket, hole, cavity, settings
1a) technical term relating to jeweller's work
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
בָּרָא (bara') is a Hebrew verb primarily meaning to create or shape, often with God as the subject. It encompasses the creation of the heavens, earth, and new circumstances, and can also refer to cutting down or out. Additionally, it has a secondary meaning related to becoming fat or making oneself fat, as noted in 1 Samuel 2:29.
בָּרָא 53 vb. shape, create
Qal Pf.—shape, fashion, create
Niph.—Pass.
be created
with reference to birth
of something new, astonishing
Pi.
cut down
cut out
base
[בָּרָא] vb. be fat—Hiph. 1 S 2:29 to make yourself fat.
ref
H1254a בָּרָא shape, create .Pf.—shape, fashion, create
.—Pass. . be created
. with reference to birth
. of something new, astonishing
. . cut down
. cut out
H1254b בָּרָא be fat
1254 bara' baw-raw'
a primitive root; (absolutely) to create; (qualified) to cut
down (a wood), select, feed (as formative processes):--
choose, create (creator), cut down, dispatch, do, make (fat).
בָּרָא (ba.ra) — to create.
1) to create, shape, form
1a) (Qal) to shape, fashion, create (always with God as subject)
1a1) of heaven and earth
1a2) of individual man
1a3) of new conditions and circumstances
1a4) of transformations
1b) (Niphal) to be created
1b1) of heaven and earth
1b2) of birth
1b3) of something new
1b4) of miracles
1c) (Piel)
1c1) to cut down
1c2) to cut out
בָּרָא (ba.ra) — to fatten.
1) to be fat
1a) (Hiphil) to make yourselves fat
V-Niphal-Inf-a | Suff — Verb niphal infinitive construct common · suffixHVNcc/Sp2ms
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
V-O-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp