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Isaiah 13:17 — Word Study

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WLCהִנְנִ֛י מֵעִ֥יר עֲלֵיהֶ֖ם אֶת־ מָדָ֑י אֲשֶׁר־ כֶּ֙סֶף֙ לֹ֣א יַחְשֹׁ֔בוּ וְזָהָ֖ב לֹ֥א יַחְפְּצוּ־ בֽוֹ׃

BSABeholdhên [look, see] I will stir upʻûwr [rouse, awaken] against themʻal the MedesMâday [a people from Media, descendants of Japheth] whoʼăsher have nolôʼ regardchâshab [do not value, do not esteem] for silverkeçeph [money, wealth] and nolôʼ desirechâphêts [do not delight, have no pleasure] for goldzâhâb [a valuable metal, treasure]

Word
Listen & take awayIsaiah 13
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 17 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (vo) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 13:17quick helps
In a sentenceGod declares He will raise the Medes against Babylon, a people indifferent to wealth.
Who is speakingThe prophet Isaiah, conveying God's message.
Where we areThis verse is part of a prophecy against Babylon, detailing impending judgment.
The hard wordמֵעִ֥יר
Take awayThe Medes will act without regard for wealth, fulfilling God's purpose.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbעוּר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Isaiah 13:17

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 — Prophecy Against Babylongenerated

16Their infants will be dashed to pieces before their eyes, their houses will be looted, and their wives will be ravished.
17Behold, I will stir up against them the Medes, who have no regard for silver and no desire for gold.
18Their bows will dash young men to pieces; they will have no mercy on the fruit of the womb; they will not look with pity on the children.
19And Babylon, the jewel of the kingdoms, the glory of the pride of the Chaldeans, will be overthrown by God like Sodom and Gomorrah.

Isaiah 13:17 speaks of God's intention to raise up the Medes against Babylon, a nation characterized by their disregard for riches. This prophecy is part of a larger narrative where God pronounces judgment on Babylon for its pride and oppression. The Medes, as instruments of God's judgment, illustrate a divine plan that transcends material wealth, emphasizing the futility of trusting in riches over divine authority.


Cross References

ReferenceText (BSB)
1Isaiah 13:3–5I have commanded My sanctified ones; I have even summoned My warriors to execute My wrath and exult in My triumph.
2Isaiah 21:2A dire vision is declared to me: “The traitor still betrays, and the destroyer still destroys. Go up, O Elam! Lay siege, O Media! I will put an end to all her groaning.”
3Isaiah 41:25I have raised up one from the north, and he has come— one from the east who calls on My name. He will march over rulers as if they were mortar, like a potter who treads the clay.
4Jeremiah 50:9For behold, I stir up and bring against Babylon an assembly of great nations from the land of the north. They will line up against her; from the north she will be captured. Their arrows will be like skilled warriors who do not return empty-handed.
5Jeremiah 51:11–27Sharpen the arrows! Fill the quivers! The LORD has aroused the spirit of the kings of the Medes, because His plan is aimed at Babylon to destroy her, for it is the vengeance of the LORD— vengeance for His temple.

The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to

shall not regardProverbs 6:34–35

The Key Word מֵעִ֥יר, me.'Irgenerated

The verb עוּר (uwr) means to rouse or awaken, indicating a stirring into action. It is in the Hiphil stem, suggesting that the subject causes the action — here, God causes the Medes to rise up. This word conveys a sense of urgency and divine intervention, showing that God is actively involved in the events unfolding.

In this context, the action of stirring up the Medes emphasizes God's sovereignty over nations and His ability to use any people to fulfill His purposes. The Medes are characterized by their lack of desire for wealth, which further highlights the contrast between divine judgment and human values.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which has stir up, and this is consistent across the KJV, ASV, YLT, WEB, and BBE translations.


Sentence Structuregenerated

The finite verb מֵעִ֥יר (to rouse) governs the entire clause, with a subject and several phrases detailing the action. The structure emphasizes the divine initiative in raising the Medes against Babylon.

The Hebrew word order places the subject 'I' at the beginning, highlighting God's direct involvement in the prophecy. The subsequent phrases elaborate on the characteristics of the Medes, enhancing the understanding of their role.


Septuagint Backgroundgenerated

The Septuagint translates מֵעִ֥יר as ἐπεγείρω, meaning 'to awaken' or 'to raise up.' This choice reflects a similar sense of divine action, emphasizing God's control over historical events.

The use of ἐπεγείρω in the LXX aligns with the Hebrew meaning but may also suggest a broader interpretation of awakening nations for divine purposes.


In plain words — the whole versegenerated

Isaiah 13:17 tells us that God will raise the Medes against Babylon, a people who do not value silver or gold. This shows that they will not be motivated by wealth but will act as instruments of God's judgment against Babylon.


Frequently Asked Questionsgenerated

What does it mean that the Medes have no regard for silver?

It indicates that their motivation is not material wealth, but rather they are fulfilling God's purpose.

Why does God choose the Medes for this task?

The Medes are chosen to illustrate that God's judgment can come through unexpected means, emphasizing His sovereignty.

How does this verse reflect God's nature?

It shows God's control over nations and His ability to use any people to accomplish His will.

What is the significance of the Medes in biblical history?

The Medes played a crucial role in the downfall of Babylon, marking a significant shift in power in the ancient Near East.


Reflection Questionsgenerated

  1. What can I learn from the Medes' indifference to wealth in my own life?
  2. How does understanding God's sovereignty in historical events shape my view of current events?
  3. In what ways can I be an instrument of God's purposes in my community?
  4. How do I prioritize material wealth compared to my relationship with God?

The early church on this verse — how the Fathers read it

Jerome references this verse in his commentaries, discussing its implications regarding judgment and the Medes' role in God's plan.

JeromeSt. Jerome, Commentary on Daniel, CHAPTER FIVE c. 347–420
[Daniel 5:30-31] "On that same night Belshazzar, King of the Chaldeans, was slain,
Early Church Fathers on Isaiah 13 →
JeromeVers. 17, 18. c. 347–420
Behold, I will raise up against them the Medes, who do not seek silver, nor desire gold; but they will kill the small children with arrows, and have no mercy on the infants in the womb, and their eyes will not spare the children.
Early Church Fathers on Isaiah 13 →
JeromeCOMMENTARY ON Ezekiel 7:21.28-32 c. 347–420
Hence he was ordered by the prophet to speak to the sons of Ammon and to reproach them, for they would have to be captured,
Early Church Fathers on Isaiah 13 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Isaiah 13:17 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Behold, I will stir up the Medes against them,.... The Babylonians; this explains who are meant by the sanctified and mighty ones, Isaiah 13:3 the Medes were a people that descended from Medai, one

Read John Gill on Isaiah 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.

Read Robert Jamieson on Isaiah 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

The Medes; under whom he comprehends the Persians, who were their neighbours and confederates in this expedition. They shall not delight in it; which is to be understood comparatively. They shall more eagerly pursue the destruction of the people than the getting of spoil; whereby it shall appear that they are only the executioners of my vengeance against them; they will accept no ransom to save their lives.

Read Matthew Poole on Isaiah 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Isaiah 13:17 Behold, I will stir up the Medes against them, which shall not regard silver; and [as for] gold, they shall not delight in it.Ver. 17. Behold I will stir up the Medes.] Together with the Persians under the conduct of Darius and Cyrus. Which shall not regard silver,] sc., For a ransom, but shall kill all they meet, though never so rich, and able to redeem their lives.

Read John Trapp on Isaiah 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(17) Behold, I will stir up the Medes.—The Hebrew form Madai meets us in Genesis 10:2, among the descendants of Japheth. Modern researches show them to have been a mixed people, Aryan conquerors having mingled with an earlier Turanian race, and differing in this respect from the Persians, who were pure Iranians, both in race and creed. The early Assyrian inscriptions, from Rimmon Nirari III. onward (Cheyne), name them, as also does Sargon (Records of the Past, xi. 18), among the enemies whom the kings subdued. Their name had been recently brought before the prophet’s notice by Salmaneser’s deportation of the Ten Tribes to the cities of the Medes (2 Kings 17:6). In naming the Medes, and not…

Read Charles John Ellicott on Isaiah 13 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 17. Which shall not regard silver - "Who shall hold silver of no account"] That is, who shall not be induced, by large offers of gold and silver for ransom, to spare the lives of those whom they have subdued in battle; their rage and cruelty will get the better of all such motives. We have many examples in the Iliad and in the AEneid of addresses of the vanquished to the pity and avarice of the vanquishers, to induce them to spare their lives. Est domus alta: jacent penitus defossa talenta Caelati argenti: sunt auri ponders facti Infectique mihi: non hic victoria Teucrum Vertitur; aut anima una dalbit discrimina tanta. Dixerat: AEneas contra cui talia reddit: Argenti atque auri…

Read AdamClarke on Isaiah 13 →
CambridgeThe Cambridge Bible for Schools and Colleges

17, 18. The description of the character of the invaders, perhaps even the mention of their name, is of the nature of a climax to the terrors of the picture.

Read Cambridge on Isaiah 13 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Behold, I will stir up - I will cause them to engage in this enterprise. This is an instance of the control which God claims over the nations, and of his power to excite and direct them as he pleases.

Read Albert Barnes on Isaiah 13 →

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

BSBBerean Standard Bible2020

Behold, I will stir up against them the Medes, who have no regard for silver and no desire for gold.

WEBWorld English Bible2000

Behold, I will stir up the Medes against them, who will not value silver, and as for gold, they will not delight in it.

MSBMajority Standard Bible2022

Behold, I will stir up against them the Medes, who have no regard for silver and no desire for gold.

NETBNew English Translation2006

Look, I am stirring up the Medes to attack them; they are not concerned about silver, nor are they interested in gold.

Tyndale line

KJVKing James Version1611

Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.

ASVAmerican Standard Version1901

Behold, I will stir up the Medes against them, who shall not regard silver, and as for gold, they shall not delight in it.

RVARevised Version, American1894

Behold, I will stir up the Medes against them, which shall not regard silver, and as for gold, they shall not delight in it.

NWBWebster's Bible1833

Behold, I will stir up the Medes against them, who shall not regard silver; and as for gold, they shall not delight in it.

GNVGeneva Bible1599

Beholde, I will stirre vp the Medes against them, which shall not regarde siluer, nor be desirous of golde.

Strictly literal

DBYDarby Translation1890

Behold, I will stir up the Medes against them, who do not regard silver, and as for gold, they have no delight in it.

YLTYoung's Literal Translation1862

Lo, I am stirring up against them the Medes, Who silver esteem not, And gold — they delight not in it.

LSVLiteral Standard Version2020

Behold, I am stirring up the Medes against them, || Who do not esteem silver, || And gold—they do not delight in it.

ILTInterlinear Literal Translation2000

Behold, I will stir up against them the Medes; who will not regard silver, and who will not delight in gold.

ULBUnlocked Literal Bible2017

Look, I am about to stir up the Medes to attack them, who will not be concerned about silver, nor do they delight in gold.

From the Latin

DRADouay-Rheims (Challoner)1899

Behold I will stir up the Medes against them, who shall not seek silver, nor desire gold:

Simplified

FBVFree Bible Version2020

I'm going to get the Medes to attack them, people who don't care about silver or gold.

BBEBible in Basic English1949

See, I am driving the Medes against them, who put no value on silver and have no pleasure in 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.

clauseclause · subjectpredicateהִנְheresubjectנִ֛יIverbמֵעִ֥יר[am].about.to.rouseprepositional phrase · prepositionalעֲלֵיonהֶ֖םthemnoun phrase · objectאֶת(et)noun phraseמָדָ֑יMediarelpאֲשֶׁרwhoclauseclauseobjectכֶּ֨סֶף֙silveradverbialלֹ֣אnotverbיַחְשֹׁ֔בוּthey.valueוְandclauseזָהָ֖בgoldclauseadverbialלֹ֥אnotverbיַחְפְּצוּthey.delightprepositional phrase · prepositionalבֽinוֹit

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 Dead Sea Scrolls show agreement in the essential wording of Isaiah 13:17. The Septuagint, while having a different word order, retains the core message, indicating a consistent understanding of the prophecy.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

הִנְנִ֛י מֵעִ֥יר עֲלֵיהֶ֖ם אֶת־ מָדָ֑י אֲשֶׁר־ כֶּ֙סֶף֙ לֹ֣א יַחְשֹׁ֔בוּ וְזָהָ֖ב לֹ֥א יַחְפְּצוּ־ בֽוֹ׃

Septuagintthe Greek the translators chose, word by word
הִנְנִ֛יἰδοὺמֵעִ֥ירἐπεγείρωעֲלֵיהֶ֖םὑμῖνאֲשֶׁר־οἳלֹ֣אοὐיַחְשֹׁ֔בוּλογίζονταιלֹ֥אοὐδὲ

7 of the 13 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.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

הנ׳ני מעיר עלי׳הם את מדי אשר כספ לוא יחשוב וזהב לוא יחפצו ב׳ו

13 words on the leather.

Dead Sea Scrolls — 1Q8a copy a thousand years older than the Leningrad Codex

[הנ׳ני] [מעיר] [עלי׳הם] [את] [מדי] [אשר] [כסף] [לא] [יחשבו] [וזהב] [לא] [יחפצו] [ב׳ו]

nothing on the leather here — 13 supplied entire by an editor.

Dead Sea Scrolls — 4Q56a copy a thousand years older than the Leningrad Codex

[הנ׳ני] [מעיר] [עלי׳הם] [את] [מדי] אשר כסף לא יחשבו [וזהב] [לא] [יחפצו] [ב׳ו]

2 words on the leather — 2 partly restored, 9 supplied entire by an editor.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Isaiah 13:17הֵןhere Ihere Iהֵןעוּר[am] about [am] about to rעוּרעַלon themon themעַלאֵתthe object the object markאֵתמָדַיMediaMediaמָדַיאֲשֶׁרwhowhoאֲשֶׁרכֶּ֫סֶףsilversilverכֶּ֫סֶףלֹאnotnotלֹאחָשַׁבthey valuethey valueחָשַׁבזָהָבand goldand goldזָהָבלֹאnotnotלֹאחָפֵץthey delighthey delightחָפֵץוֹin itin itוֹאוֹתsign: mirasign: miraculouאוֹתכָּסַףto longto longכָּסַףעוּרעוּרעַלheightheightעַליָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדיָפֶהbeautifulbeautifulיָפֶהיהוהYHWH/GodYHWH/Godיהוהנֵ֫בֶלbagbagנֵ֫בֶלכִּפֶּרto atoneto atoneכִּפֶּרכִּסֵּאthronethroneכִּסֵּאמִגְרָשׁpasturepastureמִגְרָשׁמָגוֹגMagogMagogמָגוֹגגֹּ֫מֶרGomerGomerגֹּ֫מֶרצָוָהto commandto commandצָוָהשֶׁ֫קֶלshekelshekelשֶׁ֫קֶלכִּכָּרtalenttalentכִּכָּרמַחֲשָׁבָהplotplotמַחֲשָׁבָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 13:17

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.

here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
הִנְנִ֛יhi.Ni here I H2005 Particle · suffix
316× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
An expression meaning look or behold, used to get someone's attention, like in the prophet Isaiah's writings. It can also express surprise or introduce a hypothetical situation.
Amplified meaning
look, see
Tyndale gloss
look!
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.

Brown-Driver-Briggs Hebrew Lexicon (full)

הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based

base

Brown-Driver-Briggs glosses

H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based

Strong's Hebrew Dictionary

2005 hen hane

a primitive particle; lo!; also (as expressing surprise)

if:--behold, if, lo, though.

Translators Brief Hebrew Lexicon

הֵן (hen) — look!.

interj

1) behold, lo, though hypothetical part

2) if

Aramaic equivalent: hen (הֵן "look!" H2006A)

Morphologythe parsing behind the code
Berean parsing
Part | Suff — Particle · suffix
HTj/Sp1bs
here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
מֵעִ֥ירme.'Ir [am] about to rouse H5782 Verb · Hiphil · participle (active) masculine singular
80× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To rouse means to wake up or stir someone into action. It can also mean to be excited or triumphant, and is used in the Bible to describe God stirring up his people. This word is about being awakened or energized.
Amplified meaning
rouse, awaken
Tyndale gloss
to rouse
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עוּר (uwr) is a Hebrew verb meaning to rouse or awaken. It encompasses various forms, including to rouse oneself, be incited, or act in an excited manner. The entries suggest a range of uses from literal waking to figurative stirring up of emotions or actions, with different grammatical forms indicating nuances in meaning.

Brown-Driver-Briggs Hebrew Lexicon (full)

[עוּר] vb. rouse oneself, awake

Qal rouse oneself to activity

Niph. be roused; be incited to activity

Pō‛l. rouse, incite to activity

Pilp. rouse (i.e. raise ?) a cry of destruction

Hithpō‛l. and I was (joyfully) excited, triumphant

Hiph.

rouse

declarative or exhibitive sense, act in an aroused manner, awake

base

Brown-Driver-Briggs glosses

H5782 [עוּר] rouse oneself, awake

Strong's Hebrew Dictionary

5782 `uwr oor

a primitive root (rather identical with 5783 through the idea

of opening the eyes); to wake (literally or

figuratively):--(a- )wake(-n, up), lift up (self), X master,

raise (up), stir up (self).

see HEBREW for 05783

Translators Brief Hebrew Lexicon

עוּר (ur) — to rouse.

1) to rouse oneself, awake, awaken, incite

1a) (Qal) to rouse oneself, awake

1b) (Niphal) to be roused

1c) (Polel) to stir up, rouse, incite

1d) (Hithpolel) to be excited, be triumphant

1e) (Hiphil)

1e1) to rouse, stir up

1e2) to act in an aroused manner, awake

Morphologythe parsing behind the code
Berean parsing
V-Hiphil — Verb · Hiphil · participle (active) masculine singular
HVhrmsa
here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
עֲלֵיהֶ֖ם'a.lei.Hem on them H5921 Preposition · suffix
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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)

Read the full entry →
Brown-Driver-Briggs glosses

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)

Read the full entry →
Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Preposition · suffix
HR/Sp3mp
The company it keepswords that stand beside it more often than chance
here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
מָדָ֑יma.Dai Media H4074 Noun proper
16× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Medai refers to the Medes, a people descended from Japheth, living in Media, a land northwest of Persia. This area is mentioned in the Bible as a significant region. The Medes played a role in biblical events, including the conquest of Babylon.
Amplified meaning
a people from Media, descendants of Japheth
Tyndale gloss
Mede
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָדַי (Maday) refers to the Medes or Media, a people descended from Japheth, mentioned in Genesis 10:2. The term denotes both the people and their territory, described as located northwest of Persia and surrounding the Caspian Sea. The name is derived from the concept of 'middle land.' Brown-Driver-Briggs and other lexicons agree on these definitions without notable disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָדַי n.pr.gent. et terr. Medes, Media

people, as ‘son’ of Japhet

of land alone = Media

base

Brown-Driver-Briggs glosses

H4074 מָדַי Medes, Media

Strong's Hebrew Dictionary

4074 Maday maw-dah'-ee

of foreign derivation; Madai, a country of central

Asia:--Madai, Medes, Media.

Translators Brief Hebrew Lexicon

מָדַי (ma.day) — Madai.

A man living at the time of the Patriarchs, first mentioned at Gen.10.2;

son of: Japheth (H3315);

brother of: Gomer (H1586), Magog (H4031), Javan (H3120), Tubal (H8422), Meshech (H4902) and Tiras (H8494)

§ Media or Medes or Madai = "middle land"

1) a people descended from the son of Japheth and who inhabited the territory of Media

2) land inhabited by the descendants of Japheth; located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram

מָדַי (ma.day) — Media.

§ Media = "middle land"

Land inhabited by the descendants of Japheth; located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram

מָדַי (ma.day) — Mede.

also called Mede frequently

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

me'-di-a (madhay; Achaem. Persian Mada; Media): Lay to the West and Southwest of the Caspian, and extended thence to the Zagrus Mountains on the West On the North in later times it was bounded by the rivers Araxes and Cyrus, which separated it from Armenia. Its eastern boundaries were formed by Hyrcania and the Great Salt Desert (now called the Kavir), and it was bounded on the South by Susiana. In earlier times its limits were somewhat indefinite. It included Atropatene, (Armenian Atrpatakan, the name, "Fire-guarding," showing devotion to the worship of Fire) to the North, and Media Magna to the South, the former being the present A'zarbaijan. Near the Caspian the country is low, damp and unhealthy, but inland most of it is high and mountainous, Mt. Demavand in the Alburz range reaching 18,600 ft. Atropatene was famed for the fertility of its valleys and table-lands, except toward the…

Easton's Bible Dictionary

Media

Heb. Madai, which is rendered in the Authorized Version (1) “Madai,” Gen. 10:2; (2) “Medes,” 2 Kings 17:6; 18:11; (3) “Media,” Esther 1:3; 10:2; Isa. 21:2; Dan. 8:20; (4) “Mede,” only in Dan. 11:1.

We first hear of this people in the Assyrian cuneiform records, under the name of Amada, about B.C. 840. They appear to have been a branch of the Aryans, who came from the east bank of the Indus, and were probably the predominant race for a while in the Mesopotamian valley. They consisted for three or four centuries of a number of tribes, each ruled by its…

American Tract Society Bible Dictionary

Called by the Hebrews MADAI, and supposed to have been peopled by the descendants of Madai the son of Japheth, Ge 10:2; extended itself on the west and south of the Caspian Sea, from Armenia and Assyria on the north and west, to Farsistan or Persia proper on the south; and included the districts now called Shirvan, Adserbijan, Ghilan, Masanderan, and Irak Adjemi. It covered a territory larger than that of Spain, lying between 32 degrees and 40 degrees of north latitude, and was one of the most fertile and earliest cultivated among the kingdoms of Asia. It had two grand divisions, of which the northwestern was called Atropatene, or Lesser Media, and the southern Greater Media. The former corresponds to the modern Abserbijan, now, as formerly, a province of the Persian empire, on the west of the Caspian, surrounded by high mountains of…

Hitchcock's Bible Names Dictionary

measure; habit; covering

here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
אֲשֶׁר־'a.Sher- who H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Rel — Particle
HTr
The company it keepswords that stand beside it more often than chance
here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
כֶּ֙סֶף֙ke.sef silver H3701 Noun common · masculine singular absolute
403× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Silver or money, often referring to payment or wealth, like the silver talents in Matthew 25. It can also describe silver as a valuable metal or ornament.
Amplified meaning
money, wealth
Tyndale gloss
silver: money
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.

Brown-Driver-Briggs Hebrew Lexicon (full)

כֶּ֫סֶף 402 n.m. silver, money

= silver ore, raw silver

silver as bright, shining

silver, as wealth

silver as spoil of war

silver as merchandise

silver as costly gift

silver as material

silver as measure of weight and value

among vbs. and phr.

base

Brown-Driver-Briggs glosses

H3701 כֶּ֫סֶף silver, money

Strong's Hebrew Dictionary

3701 keceph keh'-sef

from 3700; silver (from its pale color); by implication,

money:--money, price, silver(-ling).

see HEBREW for 03700

Translators Brief Hebrew Lexicon

כֶּ֫סֶף (ke.seph) — silver: money.

: money/payment/silver

1) silver, money

1a) silver

1a1) as metal

1a2) as ornament

1a3) as colour

1b) money, shekels, talents

כֶּ֫סֶף (ke.seph) — silver: price.

: price

1) silver, money

1a) silver

1a1) as metal

1a2) as ornament

1a3) as colour

1b) money, shekels, talents

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16

Easton's Bible Dictionary

Silver

Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.

Smith's Bible Dictionary

In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…

American Tract Society Bible Dictionary

One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.

here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
לֹ֣אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
יַחְשֹׁ֔בוּyach.Shou they value H2803 Verb · Qal · imperfect third person masculine plural
124× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To devise means to think or plan something, often in a clever way. In the Bible, it can mean to plot or contrive, as seen in the story of David and Goliath.
Amplified meaning
do not value, do not esteem
Tyndale gloss
to devise: count
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָשַׁב vb. think, account

Qal

of man:

think, account

devise, plan, mean

charge, impute

esteem, value, regard

invent ingenious and artistic things

of God:

think

devise, plan, mean

inpute, reckon

esteem, value, regard

invent ingenious and artistic things

Niph.

be accounted, thought, esteemed

be computed, reckoned

be imputed to any one

Pi.

think upon, consider, be mindful of

think to do, devise, plan

count, reckon, the years since a sale of land

Hithp. among the nations it shall not reckon itself

base

Brown-Driver-Briggs glosses

H2803 חָשַׁב think, account .. of man: . think, account

. devise, plan, mean

. charge, impute

. esteem, value, regard

. invent ingenious and artistic things

. of God: . think

. devise, plan, mean

. inpute, reckon

. esteem, value, regard

. invent ingenious and artistic things

. . be accounted, thought, esteemed

. be computed, reckoned

. be imputed to any one

. . think upon, consider, be mindful of

. think to do, devise, plan

. count, reckon, the years since a sale of land

. among the nations it shall not reckon itself

Strong's Hebrew Dictionary

2803 chashab khaw-shab'

a primitive root; properly, to plait or interpenetrate, i.e.

(literally) to weave or (gen.) to fabricate; figuratively, to

plot or contrive (usually in a malicious sense); hence (from

the mental effort) to think, regard, value, compute:--(make)

account (of), conceive, consider, count, cunning (man, work,

workman), devise, esteem, find out, forecast, hold, imagine,

impute, invent, be like, mean, purpose, reckon(-ing be made),

regard, think.

Translators Brief Hebrew Lexicon

חָשַׁב (cha.shav) — to devise: design.

: design/skillful

1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count

1a) (Qal)

1a1) to think, account

1a2) to plan, devise, mean

1a3) to charge, impute, reckon

1a4) to esteem, value, regard

1a5) to invent

1b) (Niphal)

1b1) to be accounted, be thought, be esteemed

1b2) to be computed, be reckoned

1b3) to be imputed

1c) (Piel)

1c1) to think upon, consider, be mindful of

1c2) to think to do, devise, plan

1c3) to count, reckon

1d) (Hithpael) to be considered

חָשַׁב (cha.shav) — to devise: count.

: count/regard_as

1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count

1a) (Qal)

1a1) to think, account

1a2) to plan, devise, mean

1a3) to charge, impute, reckon

1a4) to esteem, value, regard

1a5) to invent

1b) (Niphal)

1b1) to be accounted, be thought, be esteemed

1b2) to be computed, be reckoned

1b3) to be imputed

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine plural
HVqi3mp
here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
וְזָהָ֖בve.za.Hav and gold H2091 Conjunction · noun common masculine singular absolute
389× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Gold is a valuable metal, also used to describe something yellow or brilliant, like oil or a clear sky. It is often mentioned in the Bible as a precious resource.
Amplified meaning
a valuable metal, treasure
Tyndale gloss
gold
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

H2091 זָהָב gold

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | N-ms — Conjunction · noun common masculine singular absolute
HC/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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).

(3.) Heb. paz, native or pure gold (Job 28:17; Ps. 19:10; 21:3, etc.).

(4.) Heb. betzer, “ore of gold or silver” as dug out of the mine (Job 36:19, where it means simply riches).

Smith's Bible Dictionary

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…

American Tract Society Bible Dictionary

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…

here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
לֹ֥אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
יַחְפְּצוּ־yach.pe.tzu- they delight H2654 Verb · Qal · imperfect third person masculine plural
74× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to be pleased with something or someone. In the Bible, it describes God's delight in his people and their desire to follow him, like in Psalm 51.
Amplified meaning
do not delight, have no pleasure
Tyndale gloss
to delight in
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָפֵץ vb. delight in

base

[חָפַץ] vb. bend down—only Qal Jb 40:17

ref

Brown-Driver-Briggs glosses

H2654a חָפֵץ delight in H2654b חָפֵץ bend down

Strong's Hebrew Dictionary

2654 chaphets khaw-fates'

a primitive root; properly, to incline to; by implication

(literally but rarely) to bend; figuratively, to be pleased

with, desire:--X any at all, (have, take) delight, desire,

favour, like, move, be (well) pleased, have pleasure, will,

would.

Translators Brief Hebrew Lexicon

חָפֵץ (cha.phets) — to delight in.

1) to delight in, take pleasure in, desire, be pleased with

1a) (Qal)

1a1) of men

1a1a) to take pleasure in, delight in

1a1b) to delight, desire, be pleased to do

1a2) of God

1a2a) to delight in, have pleasure in

1a2b) to be pleased to do

חָפַץ (ch.ph) — to sway.

1) to move, bend down

1a) (Qal) to bend down

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine plural
HVqi3mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

de-lit' (verb, chaphets, ratsah, sha`a`; sunedomai): "To delight" is most frequently expressed by chaphets, which means originally "to bend" (compare Job 40:17, "He moveth his tail"), hence, "to incline to," "take pleasure in." It is used of God's pleasure in His people (Nu 14:8; 2Sa 22:20; Ps 18:19, etc.), and in righteousness, etc. (Isa 66:4; Jer 9:24; Mic 7:18, etc.), also of man's delight in God and His will (Ps 40:8; 73:25; the King James Version and the…

here I [am] about to rouse on them the object marker Media who silver not they value and gold not they delight in it
בֽוֹ׃vo in it H9033 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

וֹ (o) — him.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular

Morphologythe parsing behind the code
Berean parsing
HR/Sp3ms — Preposition · suffix
HR/Sp3ms
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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