Genesis 24:22 — Word Study
WLCוַיְהִ֗י כַּאֲשֶׁ֨ר כִּלּ֤וּ הַגְּמַלִּים֙ לִשְׁתּ֔וֹת וַיִּקַּ֤ח הָאִישׁ֙ נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑וֹ וּשְׁנֵ֤י צְמִידִים֙ עַל־ יָדֶ֔יהָ עֲשָׂרָ֥ה זָהָ֖ב מִשְׁקָלָֽם׃
BSAAndhâyâh▸ afterʼăsher the camelsgâmâl [used for riding or carrying loads] had finishedkâlâh■ drinkingshâthâh [he]ʼîysh took outlâqach▸ a goldzâhâb [valuable metal] ringnezem [nose-ring or earring, a piece of jewelry] weighingmishqâl a bekabeqaʻ [unit of weight, half a shekel] and twoshᵉnayim goldzâhâb [precious, highly valued] braceletstsâmîyd [arm-clasps, used to enclose or protect] forʻal her wristsyâd [hands] weighingmishqâl ten [shekels]ʻeser [a number of completion or perfection, a unit of weight or money]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֗י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| כַּאֲשֶׁ֨ר | just as | Preposition, particle |
| כִּלּ֤וּ | they had finished | Verb, Piel, perfect third person common plural |
| הַגְּמַלִּים֙ | the camels | Particle, noun common both plural absolute |
| לִשְׁתּ֔וֹת | to drink | Preposition, verb qal infinitive construct common |
| וַיִּקַּ֤ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| הָאִישׁ֙ | the man | Particle, noun common masculine singular absolute |
| נֶ֣זֶם | a ring of | Noun common, masculine singular construct |
| זָהָ֔ב | gold | Noun common, masculine singular absolute |
| בֶּ֖קַע | [was] a beka | Noun common, masculine singular absolute |
| מִשְׁקָל֑וֹ | weight its | Noun common masculine singular construct, suffix |
| וּשְׁנֵ֤י | and two | Conjunction |
| צְמִידִים֙ | bracelets | Noun common, masculine plural absolute |
| עַל־ | on | Preposition |
| יָדֶ֔יהָ | hands her | Noun common both dual construct, suffix |
| עֲשָׂרָ֥ה | [was] ten of | Noun common, feminine singular absolute |
| זָהָ֖ב | gold | Noun common, masculine singular absolute |
| מִשְׁקָלָֽם׃ | weight their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And after the camels had finished drinking, he took out a gold ring weighing a beka, and two gold bracelets for her wrists weighing ten shekels. |
| KJV | And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; |
| ASV | And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold, |
| YLT | And it cometh to pass when the camels have finished drinking, that the man taketh a golden ring (whose weight [is] a bekah), and two bracelets for her hands (whose weight [is] ten [bekahs] of gold), |
| WEB | As the camels had finished drinking, the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold, |
| BBE | And when the camels had had enough, the man took a gold nose-ring, half a shekel in weight, and two ornaments for her arms of ten shekels weight of gold; |
Where they part company is בֶּ֖קַע — see How Translations Differ.
The main clause introduces the action, followed by additional details about the gifts, creating a clear sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Genesis 24:22
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 Meeting at the Wellgenerated
Genesis 24:22 describes a pivotal moment where the servant of Abraham presents gifts to Rebekah after confirming her as the right choice for Isaac. This act of giving jewelry symbolizes both the servant's success in his mission and the importance of Rebekah in the unfolding narrative of God's covenant with Abraham's family. The gifts serve as a tangible expression of the servant's commitment and the significance of the union he is facilitating.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 24:30 | As soon as he saw the ring, and the bracelets on his sister’s wrists, and heard Rebekah’s words, “The man said this to me,” he went and found the man standing by the camels near the spring. |
| 2 | Exodus 32:2–3 | So Aaron told them, “Take off the gold earrings that are on your wives and sons and daughters, and bring them to me.” |
| 3 | Esther 5:1 | On the third day, Esther put on her royal attire and stood in the inner court of the palace across from the king’s quarters. The king was sitting on his royal throne in the royal courtroom, facing the entrance. |
| 4 | Jeremiah 2:32 | Does a maiden forget her jewelry or a bride her wedding sash? Yet My people have forgotten Me for days without number. |
| 5 | 1 Timothy 2:9–10 | Likewise, I want the women to adorn themselves with respectable apparel, with modesty, and with self-control, not with braided hair or gold or pearls or expensive clothes, |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בֶּ֖קַע, Be.ka'generated
The Hebrew word בֶּ֖קַע (beqa') refers to a unit of weight, specifically half a shekel. This term is significant in the context of trade and offerings, as it denotes a precise measure that carries economic implications.
In this verse, the beka is used to describe the weight of the gold ring given to Rebekah, indicating its value. The use of a specific measurement emphasizes the care and thoughtfulness of the gift, as well as the wealth of the giver.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the gifts presented in this verse.
Sentence Structuregenerated
The main verb of the verse is וַיִּקַּ֤ח (vai.yi.kach), meaning 'and he took', which governs the actions of the subject. The structure includes a series of noun phrases detailing what was taken: the ring and the bracelets, along with their weights.
The sentence flows sequentially, first describing the completion of the camels drinking, then the action of the man taking the jewelry, which highlights the order of events and the significance of each action.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word בֶּ֖קַע is rendered as δραξμὴν (drachmēn), which indicates a specific weight measurement. This choice reflects a broader understanding of the economic context of the gifts, aligning with the Greek audience's familiarity with such terms.
The use of ἐνώτια (enōtia) for the ring also emphasizes the cultural significance of jewelry in both Hebrew and Greek contexts, reinforcing the act of giving as a meaningful gesture.
In plain words — the whole versegenerated
Genesis 24:22 tells us that after the camels finished drinking, the servant of Abraham took out a gold ring and two gold bracelets for Rebekah. The weight of the ring was a beka, and the bracelets weighed ten shekels. This moment highlights the importance of the gifts given to signify Rebekah's value and the servant's successful mission.
Frequently Asked Questionsgenerated
The gifts symbolize the servant's commitment to finding a suitable wife for Isaac and Rebekah's importance in the covenant line.
Specifying the weight emphasizes the value of the gifts and the seriousness of the servant's mission.
A beka is a unit of weight, specifically half a shekel, used in trade and offerings, indicating the economic context of the gifts.
This verse is part of the story where the servant seeks a wife for Isaac, highlighting God's providence and the importance of family lineage.
Reflection Questionsgenerated
- What do the gifts in this verse tell us about the values of the culture at that time?
- How can we understand the significance of measuring value in relationships today?
- In what ways do gifts play a role in expressing commitment in our lives?
- How does this passage reflect God's providence in the lives of His people?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this passage to illustrate virtues and the significance of gifts in relationships, as seen in their writings.
For he also shows that he is familiar with virtues, so that each person may walk in the innocence of their heart, not mingling with earthly vices, and may tread an irreproachable path with an untainted mind,Early Church Fathers on Genesis 24 →
And the man took a gold earring, its weight was two drachmas. Bace (), which is written here instead of drachma, is half an ounce. Secel (), which is inaccurately called a shekel in Latin, has a weight of one ounce.Early Church Fathers on Genesis 24 →
The servant brought gold earrings and gold bracelets and gave them to Rebekah. Those gold earrings signify the divine words; the gold bracelets signify good works, because works are designated by the hands.Early Church Fathers on Genesis 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 24:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass, as the camels had done drinking,.... Having had enough to abate their thirst and satisfy them, by means of Rebekah's drawing water for them: that the man took a golden earring;
Read John Gill on Genesis 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; The man took a golden
Read Robert Jamieson on Genesis 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe man took, i.e. gave to her, , a golden earring; so the word signifies, ,3. Or, jewels for the forehead, which hung down from the forehead to the nose, or between the eyes. So the word is used, .
Read Matthew Poole on Genesis 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 24:22 And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten [shekels] weight of gold;Ver. 22. The man took a golden earring.] Abiliment, or jewel; Ut imponeret naso eius, saith Junius, to hang upon her nose, or forehead. Each country hath its fashions and garnishes. In very many places of America, they have their lower lips bored through; as likewise, the upper parts of their ears, and something put into them. Which, as it seems to themselves to be a point of beauty, so it makes them appear to others to be wondrous ugly. Archb. Abbot’ s Geog., 278.
Read John Trapp on Genesis 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Earring.—Really nose-ring; for in Genesis 24:47 the man places it on her nose, wrongly translated face in our version. The word occurs again in Ezekiel 16:12, where it is rendered jewel, and again is placed “on the nose;” it is also similarly translated jewel in Proverbs 11:22, where it is placed in “a swine’s snout.” It was hung not from the central cartilage of the nose, but from the left nostril, the flesh of which was pierced for the purpose; and such rings are still the usual betrothal present in Arabia, and are commonly worn both there and in Persia, made not only of gold and of silver but of coral, mother-of-pearl, and even cheaper materials. (See Quotation in Note on Genesis…
Read Charles John Ellicott on Genesis 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. The man took a golden ear-ring] נזם זהב nezem zahab. That this could not be an ear-ring is very probable from its being in the singular number. The margin calls it a jewel for the forehead; but it most likely means a jewel for the nose, or nose-ring, which is in universal use through all parts of Arabia and Persia, particularly among young women. They are generally worn in the left nostril. The word is very properly translated επιρρινον, an ornament for the nose, by Symmachus. Half a shekel] For the weight of a shekel, See Clarke on Genesis 20:16. And two bracelets] ושני צמידים usheney tsemidim. As tsemidim comes from צמד tsamad, to join or couple together, it may very properly…
Read AdamClarke on Genesis 24 →CambridgeThe Cambridge Bible for Schools and Colleges22. a golden ring] The ring (nezem) was probably a nose-ring, cf. Genesis 24:47. So the Samaritan version here reads “and put it on her nose.” LXX ἐ ?íþôéá, Lat. inaures = “earrings.” See for the nezem Proverbs 11:22, Isaiah 3:21, Ezekiel 16:12, where in each case a nose-jewel is indicated. half a shekel weight] Heb. beḳ ?a. See Exodus 38:26. Half a shekel weighed one quarter of an ounce. There is only mention of one ring, and this is of light weight. The two bracelets weighed 10 shekels, or 5 ounces. These gifts reward her kindness in a lavish manner, and lead up to the request for a lodging at her home. On the shekel, see Genesis 20:16, Genesis 23:15.
Read Cambridge on Genesis 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. Earring — ðæíis generally believed to have been a nose ring, for in Genesis 24:47 he is said to have put it on her face; Hebrews, nose (àŠ.) Bracelets — All sorts of jewels are highly prized
Read Daniel Denison Whedon on Genesis 24 →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
And after the camels had finished drinking, he took out a gold ring weighing a beka, and two gold bracelets for her wrists weighing ten shekels.
As the camels had finished drinking, the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,
And after the camels had finished drinking, he took out a gold ring weighing a beka, and two gold bracelets for her wrists weighing ten shekels.
After the camels had finished drinking, the man took out a gold nose ring weighing a beka and two gold bracelets weighing ten shekels and gave them to her.
Tyndale line
And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,
And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
And it came to pass as the camels had done drinking, that the man took a golden ear-ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;
And when the camels had left drinking, the man tooke a golden abillement of halfe a shekell weight, and two bracelets for her hands, of ten shekels weight of golde:
Strictly literal
And it came to pass when the camels had drunk enough, that the man took a gold ring, of half a shekel weight, and two bracelets for her hands, ten [shekels] weight of gold,
And it cometh to pass when the camels have finished drinking, that the man taketh a golden ring (whose weight [is] a bekah), and two bracelets for her hands (whose weight [is] ten [bekahs] of gold),
And it comes to pass, when the camels have finished drinking, that the man takes a golden ring (whose weight [is] a bekah), and two bracelets for her hands (whose weight [is] ten [bekahs] of gold),
And it came to pass, as the camels had finished drinking, that the man took a golden earring, half a shekel in weight, and two bracelets for her hands, ten gold shekels in weight;
As the camels finished drinking, the man brought out a gold nose ring weighing half a shekel, and two gold bracelets for her arms weighing ten shekels,
From the Latin
And after that the camels had drunk, the man took out golden earrings, weighing two sicles: and as many bracelets of ten sicles weight.
Simplified
Once the camels had finished drinking, he gave her a gold nose-ring and two heavy gold bracelets for her wrists.
And when the camels had had enough, the man took a gold nose-ring, half a shekel in weight, and two ornaments for her arms of ten shekels weight of gold;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as describing a man who takes a gold ring and two gold bracelets after the camels have finished drinking. The Septuagint agrees with the Masoretic Text in terms of the words used, matching all 18 words in a word-by-word correspondence, although the order and articles differ. The Samaritan Pentateuch has two variations from the Masoretic Text, using the words 'ישׂם' (put) and 'אפה' (nose), which are not present in the Masoretic Text. The Dead Sea Scrolls also align closely with the Masoretic Text, with one word partially restored and 16 supplied by an editor, indicating a high degree of agreement overall with the Masoretic Text's content and structure.
וַיְהִ֗י כַּאֲשֶׁ֨ר כִּלּ֤וּ הַגְּמַלִּים֙ לִשְׁתּ֔וֹת וַיִּקַּ֤ח הָאִישׁ֙ נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑וֹ וּשְׁנֵ֤י צְמִידִים֙ עַל־ יָדֶ֔יהָ עֲשָׂרָ֥ה זָהָ֖ב מִשְׁקָלָֽם׃
18 of the 18 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.
ויהי כאשׁר כלו הגמלים לשׁתות ויקח האישׁ נזם זהב בקע משׁקלו וישׂם על אפה ושׁני צמידים על ידיה עשׂרה זהב משׁקלם
2 words differ from the Masoretic Text: ישׂם (put), אפה (nose)
[ויהי] [כאשר] [כלו] [הגמלים] [לשתות] [ויקח] [האיש] [נזם] [זהב] [בקע] [משקל׳ו] [ושני] [צמידים] [על] ידי׳ה עשרה [זהב] [משקל׳ם]
1 word on the leather — 1 partly restored, 16 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 Genesis 24:22
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 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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
The Hebrew word כָּלָה (*kalah*) is a primitive root meaning to end or finish. It encompasses a range of meanings, including to complete, accomplish, perish, and destroy. The entries indicate various uses in both intransitive and transitive forms, covering actions like finishing a task or causing something to cease. Notably, it can also imply negative connotations, such as plotting or destruction.
כָּלָה 204 vb. be complete, at an end, finished, accomplished, spent
Qal
be complete, at an end, of a period of time
be completed, finished, of a work
be accomplished, fulfilled
be idealy complete, be determined, always in a bad sense, plotted
be spent, used up (prop. come to an end), of water
waste away, be exhausted, fail
come to an end, vanish = perish, be destroyed
Pi.
complete, bring to an end, finish, a thing, task, work, etc.
complete a period of time
finish doing a thing
make an end, end
accomplish, fulfil, bring to pass
accomplish in thought, determine
put an end to, cause to cease
cause to fail, exhaust, use up, spend
destroy, sts. exterminate
base
H3615 כָּלָה be complete, at an end, finished, accomplished, spent .. . be complete, at an end, of a period of time
. be completed, finished, of a work
. be accomplished, fulfilled
. be idealy complete, be determined, always in a bad sense, plotted
. . be spent, used up (prop. come to an end), of water
. waste away, be exhausted, fail
. come to an end, vanish = perish, be destroyed
. . . complete, bring to an end, finish, a thing, task, work, etc.
. complete a period of time
. finish doing a thing
. make an end, end
. accomplish, fulfil, bring to pass
. accomplish in thought, determine
. . put an end to, cause to cease
. cause to fail, exhaust, use up, spend
. destroy, sts. exterminate
3615 kalah kaw-law'
a primitive root; to end, whether intransitive (to cease, be
finished, perish) or transitived (to complete, prepare,
consume):--accomplish, cease, consume (away), determine,
destroy (utterly), be (when ... were) done, (be an) end (of),
expire, (cause to) fail, faint, finish, fulfil, X fully, X
have, leave (off), long, bring to pass, wholly reap, make
clean riddance, spend, quite take away, waste.
כָּלָה (ka.lah) — to end: finish.
: finish
1) to accomplish, cease, consume, determine, end, fail, finish, be complete, be accomplished, be ended, be at an end, be finished, be spent
1a) (Qal)
1a1) to be complete, be at an end
1a2) to be completed, be finished
1a3) to be accomplished, be fulfilled
1a4) to be determined, be plotted (bad sense)
1a5) to be spent, be used up
1a6) to waste away, be exhausted, fail
1a7) to come to an end, vanish, perish, be destroyed
1b) (Piel)
1b1) to complete, bring to an end, finish
1b2) to complete (a period of time)
1b3) to finish (doing a thing)
1b4) to make an end, end
1b5) to accomplish, fulfil, bring to pass
1b6) to accomplish, determine (in thought)
1b7) to put an end to, cause to cease
1b8) to cause to fail, exhaust, use up, spend
1b9) to destroy, exterminate
1c) (Pual) to be finished, be ended, be completed
כָּלָה (ka.lah) — to end: destroy.
: destroy
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
גָּמָל (gamal) means 'camel' and is associated with labor and burden-bearing. It refers to camels as property, used for riding or as beasts of burden, and notes that they are forbidden as food. The entries consistently emphasize the camel's role in transportation and labor.
גָּמָל n.m. camel
as property
as beasts of burden
for riding
forbidden as food
base
H1581 גָּמָל camel
1581 gamal gaw-mawl'
apparently from 1580 (in the sense of labor or
burden-bearing); a camel:--camel.
see HEBREW for 01580
גָּמָל (ga.mal) — camel.
1) camel
1a) as property, as beast of burden, for riding, forbidden for food
Art | N-mp — Particle · noun common both plural absoluteHTd/Ncbpa
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
נֶ֫זֶם (nexem) refers to a type of ring, specifically a nose-ring or earring, often noted to be made of gold. The word is derived from an uncertain root and is used in contexts relating to jewelry, both for men and women.
נֶ֫זֶם n.m. ring, always of gold when material mentioned
base
H5141 נֶ֫זֶם ring, always of gold when material mentioned
5141 nexem neh'-zem
from an unused root of uncertain meaning; a
nose-ring:--earring, jewel.
נֶ֫זֶם (ne.zem) — ring.
1) ring, nose ring, earring
1a) nose ring (woman's ornament)
1b) earring (ornament of men or women)
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…
בֶּ֫קַע (beqa`) means 'half' or 'fraction,' specifically referring to a half-shekel, which is a weight and a coin. It is noted as part of the 'shekel of the sanctuary' and is associated with different types of shekels, including those of silver, gold, and copper.
בֶּ֫קַע n.[m.] fraction, half, i.e. half-shekel, a weight
base
H1235 בֶּ֫קַע fraction, half, i.e. half-shekel, a weight
1235 beqa` beh'-kah
from 1234; a section (half) of a shekel, i.e. a beka (a
weight and a coin):--bekah, half a shekel.
see HEBREW for 01234
בֶּ֫קַע (be.qa) — bekah.
1) half, part also called "shekel of the sanctuary" or "holy shekel"
2) half a shekel (meton) There appears to be at least three different shekels, one of silver, gold and copper. See a Bible Dictionary for a complete treatment of the subject.
N-ms — Noun common · masculine singular absoluteHNcmsa
be'-ka (beqa`, "half"): Half a shekel, the amount contributed by each male of the Israelites for the use of the Sanctuary (Ex 38:26). Its value varied according to the standard used, but on the ordinary, or Phoenician, standard it would represent about 122 grams.
See WEIGHTS AND MEASURES.
מִשְׁקָל (mishqal) means 'weight' and is derived from a root that implies weighing. It covers the concept of weight in a numerical sense and the act of weighing. The entries consistently define it as related to heaviness or weight.
מִשְׁקָל 49 n.m. id. [מִשְׁקוֹל];—weight
base
H4948 מִשְׁקָל id. [מִשְׁקוֹל];—weight
4948 mishqal mish-kawl'
from 8254; weight (numerically estimated); hence, weighing
(the act):--(full) weight.
see HEBREW for 08254
מִשְׁקָל (mish.qal) — weight.
heaviness, weight
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Conj | Adj — ConjunctionHC/Acbdc
too.
See NUMBER.
צָמִיד (tsamiyd) refers to both a bracelet worn on the wrist and a cover for a vessel. It is derived from a root meaning to bind or clasp. The entries consistently highlight these two meanings, with a specific reference to its use as a cover in Numbers 19:15.
done
H6781a צָמִיד bracelet (bound on wrist) H6781b צָמִיד cover, of vessel
6781 tsamiyd tsaw-meed'
or tsamid {tsaw-meed'}; from 6775; a bracelet or arm-clasp;
generally, a lid:--bracelet, covering.
see HEBREW for 06775
צָמִיד (tsa.mid) — bracelet.
bracelet
צָמִיד (tsa.mid) — cover.
cover (of vessel)
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
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
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd | Suff — Noun common both dual construct · suffixHNcbdc/Sp3fs
עֶשֶׂר (eser) means 'ten' in Hebrew. It is a masculine noun derived from the root related to counting, specifically indicating the number ten and its use in combination with other numbers. The Aramaic equivalent is עֲשַׂר (asar), also meaning 'ten.'
עֶשֶׂר, עֲשָׂרָה 176 n.m. and f. ten
base
H6235 עֶשֶׂר, עֲשָׂרָה ten
6235 `eser eh'ser
masculine of term aasarah {as-aw-raw'}; from 6237; ten (as an
accumulation to the extent of the digits):--ten, (fif-,
seven-)teen.
see HEBREW for 06237
עֶשֶׂר (e.ser) — ten.
1) ten
1a) ten
1b) with other numbers
Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Adj — Noun common · feminine singular absoluteHNcfsa
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…
מִשְׁקָל (mishqal) means 'weight' and is derived from a root that implies weighing. It covers the concept of weight in a numerical sense and the act of weighing. The entries consistently define it as related to heaviness or weight.
מִשְׁקָל 49 n.m. id. [מִשְׁקוֹל];—weight
base
H4948 מִשְׁקָל id. [מִשְׁקוֹל];—weight
4948 mishqal mish-kawl'
from 8254; weight (numerically estimated); hence, weighing
(the act):--(full) weight.
see HEBREW for 08254
מִשְׁקָל (mish.qal) — weight.
heaviness, weight
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp