Job 22:24 — Word Study
WLCוְשִׁית־ עַל־ עָפָ֥ר בָּ֑צֶר וּבְצ֖וּר נְחָלִ֣ים אוֹפִֽיר׃
BSAand consignshîyth your goldbetser [precious treasure, wealth] toʻal the dustʻâphâr [dry earth, clay] and the gold of OphirʼÔwphîyr [valuable metal, riches, a region known for its wealth] to the stonestsûwr [rocks, boulders] of the ravinesnachal [valleys, brooks]
| Greek | English | Parsing |
|---|---|---|
| וְשִׁית־ | and put | Conjunction, verb qal imperative second person masculine singular |
| עַל־ | on | Preposition |
| עָפָ֥ר | [the] dust | Noun common, masculine singular absolute |
| בָּ֑צֶר | gold | Noun common, masculine singular absolute |
| וּבְצ֖וּר | and among [the] rock[s] of | Conjunction, preposition, noun common masculine singular construct |
| נְחָלִ֣ים | wadis | Noun common, masculine plural absolute |
| אוֹפִֽיר׃ | gold of Ophir | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and consign your gold to the dust and the gold of Ophir to the stones of the ravines, |
| KJV | Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. |
| ASV | And lay thou thy treasure in the dust, And the gold of Ophir among the stones of the brooks; |
| YLT | So as to set on the dust a defence, And on a rock of the valleys a covering. |
| WEB | Lay your treasure in the dust, the gold of Ophir among the stones of the brooks. |
| BBE | And put your gold in the dust, even your gold of Ophir among the rocks of the valleys; |
Where they part company is in the interpretation of שִׁית — see How Translations Differ.
The sentence is structured with a main clause followed by several prepositional phrases, detailing the actions and their objects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 22:24
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 — Eliphaz's Counsel to Jobgenerated
Job 22:24 is part of Eliphaz's speech, where he urges Job to turn back to God and abandon his reliance on material wealth. Eliphaz emphasizes that true restoration comes from a relationship with the Almighty, rather than from earthly possessions. This verse is situated within a broader context of Job's suffering and the advice he receives from his friends, who believe that his misfortunes are due to his own wrongdoing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 10:21 | All King Solomon’s drinking cups were gold, and all the utensils of the House of the Forest of Lebanon were pure gold. There was no silver, because it was accounted as nothing in the days of Solomon. |
| 2 | 2 Chronicles 1:5 | But the bronze altar made by Bezalel son of Uri, the son of Hur, was in Gibeon before the tabernacle of the LORD. So Solomon and the assembly inquired of Him there. |
| 3 | 2 Chronicles 9:10–27 | (The servants of Hiram and of Solomon who brought gold from Ophir also brought algum wood and precious stones. |
| 4 | Genesis 10:29 | Ophir, Havilah, and Jobab. All these were sons of Joktan. |
| 5 | 1 Kings 9:28 | They sailed to Ophir and imported gold from there—420 talents —and delivered it to Solomon. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שִׁית, ve.shit-generated
The Hebrew word שִׁית (shiyth) is a verb in the imperative form, meaning 'to put' or 'to set.' It conveys the action of placing something in a specific position, often with intentionality. This word appears frequently in the Hebrew Bible, demonstrating its versatility in various contexts, such as appointing, establishing, or laying down.
In this verse, שִׁית commands Job to actively relinquish his gold, suggesting a deliberate choice to prioritize spiritual wealth over material riches. The imperative form indicates urgency in Eliphaz's counsel, urging Job to take action.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of שִׁית as 'put' or 'consign,' indicating a consistent understanding of the action being commanded.
Sentence Structuregenerated
The verse consists of a main clause with the verb שִׁית at the forefront, indicating the primary action. The structure emphasizes the imperative nature of the command, followed by two prepositional phrases detailing what is to be consigned: the gold to dust and the gold of Ophir to the stones of the ravines.
This arrangement highlights the contrast between earthly treasures and the call to focus on spiritual matters, with the verb driving the action and the prepositional phrases providing the context.
Septuagint Backgroundgenerated
The Septuagint translates שִׁית with θήσῃ, which also means 'to put' or 'to place.' This choice reflects a direct correspondence to the Hebrew meaning, maintaining the imperative tone of the command.
The use of θήσῃ suggests a similar urgency in the Greek translation, emphasizing the importance of the action being instructed.
In plain words — the whole versegenerated
Job 22:24 tells us that Eliphaz advises Job to give up his gold and wealth, comparing it to dust and stones. He emphasizes that true value lies in returning to God rather than holding onto material riches.
Frequently Asked Questionsgenerated
This phrase suggests giving up material wealth, indicating that such treasures are ultimately worthless compared to a relationship with God.
Ophir is known for its wealth, and its mention underscores the idea that even the most valuable treasures should be relinquished for spiritual gain.
The stones symbolize the transient nature of earthly possessions, contrasting them with the enduring value of a relationship with God.
The advice encourages prioritizing spiritual wealth over material possessions, reminding us that true fulfillment comes from our relationship with God.
Reflection Questionsgenerated
- What material possessions do I need to let go of to focus more on my relationship with God?
- How can I remind myself of the temporary nature of earthly wealth?
- In what ways can I seek spiritual treasures instead of material ones?
- How does my understanding of wealth affect my relationship with God and others?
The early church on this verse — how the Fathers read it
Early interpretations of Job's counsel highlight the contrast between earthly and spiritual wealth, as seen in Gregory the Dialogist's allegorical insights.
He shall give the flint for earth, and for the flint golden torrents. ALLEGORICAL INTERPRETATION What is denoted by 'earth' but weakness in conduct, what by the hardness of the flint but strength,Early Church Fathers on Job 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 22:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen shalt thou lay up gold as dust,.... Have such plenty of it, as not to be counted: and the [gold] of Ophir as the stones of the brooks; which was reckoned the best, probably in Arabia; not in the
Read John Gill on Job 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks.
Read Robert Jamieson on Job 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGold; solid or choice gold, as the word signifies. As dust, i.e. in great abundance. Or, upon the dust, or ground; it shall be so plentiful, and therefore vile, that thou shalt not lock it up in chests and treasuries, but scatter it any where, and let it lie even upon the ground. As the stones of the brook; as plentifully as if the places of gold were but so many pebble stones, which are to be found in and near every brook. Or, for the stones, i.e. instead of them. Or, in the rock, or among the rocks: gold shall be so abundant, that thou mayst lay it any where, even upon or among the rocks.
Read Matthew Poole on Job 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 22:24 Then shalt thou lay up gold as dust, and the [gold] of Ophir as the stones of the brooks.Ver. 24. Then shalt thou lay up gold as dust] Which is as much as to say, saith one, Thou shalt make pavements of gold. See 2 Chronicles 1:15 Psalms 68:30. Then shalt thou have thy desire; for thou shalt be rich with content, which is worth a million, as another paraphraseth it. Beza rendereth it thus: Cast thy gold on the ground (even that worldly wealth, whereto thou hast been wholly addicted), and let the gold of Ophir be unto thee as the pebble stones of the brooks (make no more account of it than of those small stones), and let the Almighty be thy tower, let him be unto thee as plenty of…
Read John Trapp on Job 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) The gold of Ophir.—And, moreover, that the wealth for which he was so famous among the children of the East was the accumulation of iniquity and wrong-doing. The sense probably is, “Put thy treasure on a level with the dust, and the gold of Ophir among the stones of the brooks”: that is, reckon it of no more value than such stones; do not set thine heart upon it. The situation of Ophir has always been a matter of dispute. Josephus placed it in India (Antt. viii. 6, § 4), as do some moderns; others suppose it to have been an Indian colony in Southern Arabia, and others have placed it on the east coast of Africa.
Read Charles John Ellicott on Job 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Then shalt thou lay up gold as dust] The original is not fairly rendered in this translation, ושית על עפר בצר veshith al aphar batser, which Montanus renders: Et pone super pulverem munitionem, "And fix a tower upon the dust;" ובצור נחלים אופיר ubetsur nechalim Ophir, et in petra torrentes Ophir, "and in the rock, the torrents of Ophir." The Vulgate is widely different: Dabit pro terra silicem, et pro silice torrentes aureos, "He will give thee flint for earth: and torrents of gold for flint;" which Calmet thus paraphrases: "Instead of brick thou shalt build with solid stone; and for ornaments, instead of stone as formerly, thou shalt have massive gold!" All the versions are…
Read AdamClarke on Job 22 →CambridgeThe Cambridge Bible for Schools and Colleges21–30. Eliphaz exhorts Job to reconcile himself with God; assuring him of restoration and great felicity if he will do so. The passage consists of two parts, first, a series of exhortations, each of which is accompanied by a promise (Job 22:21-25); and second, a series of great promises simply (Job 22:26-30). The exhortations are: (1) that Job should reconcile himself with God and receive His words into his heart—thus should he be in peace and good would come to him (Job 22:21-22); (2) that he should put away his evil—then should he be restored (Job 22:23); (3) that he should set his heart no more on earthly treasure, but fling it to the dust and among the pebbles of the brooks—then should…
Read Cambridge on Job 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThen shalt thou lay up gold as dust - Margin, or, “on the dust.” Dr. Good renders this, “Thou shalt then count thy treasure as dust” - implying that he would have much of it.
Read Albert Barnes on Job 22 →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 consign your gold to the dust and the gold of Ophir to the stones of the ravines,
Lay your treasure in the dust, the gold of Ophir among the stones of the brooks.
and consign your gold to the dust and the gold of Ophir to the stones of the ravines,
and throw your gold in the dust – your gold of Ophir among the rocks in the ravines –
Tyndale line
Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks.
And lay thou thy treasure in the dust, And the gold of Ophir among the stones of the brooks;
And lay thou thy treasure in the dust, and the gold of Ophir among the stones of the brooks;
Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks.
Thou shalt lay vp golde for dust, and the gold of Ophir, as the flintes of the riuers.
Strictly literal
And put the precious ore with the dust, and [the gold of] Ophir among the stones of the torrents,
So as to set on the dust a defence, And on a rock of the valleys a covering.
So as to set a defense on the dust, || And a covering on a rock of the valleys.
And throw down in the dust precious metals, and [the gold of] Ophir to the stones of the brooks:
Lay your treasure down in the dust, the gold of Ophir among the stones of the brooks,
From the Latin
He shall give for earth flint, and for flint torrents of gold.
Simplified
and give up your love of money and desire for possessions,
And put your gold in the dust, even your gold of Ophir among the rocks of the valleys;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with six of the seven Hebrew words matched in the Greek translation. This alignment indicates a consistent understanding of the text across these traditions.
וְשִׁית־ עַל־ עָפָ֥ר בָּ֑צֶר וּבְצ֖וּר נְחָלִ֣ים אוֹפִֽיר׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 22:24
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 שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
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
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
N-ms — Noun common · masculine singular absoluteHNcmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…
בֶ֫צֶר (betser) refers to precious ore or gold, derived from a root meaning to dig out. The entries consistently emphasize its association with gold, particularly in the context of valuable materials. There is no significant disagreement among the lexicons regarding its meaning.
[בֶ֫צֶר] n.[m.] precious ore
base
H1220 בֶ֫צֶר
1220 betser beh'-tser
from 1219; strictly a clipping, i.e. gold (as dug out):--gold
defence.
see HEBREW for 01219
בֶּ֫צֶר (be.tser) — gold.
gold, precious ore, ring-gold
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…
צוּר (tsur) means rock or cliff, often referring to a sharp rock or boulder. It can also signify a refuge or an edge, and is used in various contexts, including references to God as a rock. The word is built from the root associated with strong, compressed formations, and it appears in different forms, such as in the phrase 'rock of God.'
צוּר n.m. rock, cliff
base
H6697 צוּר rock, cliff
6697 tsuwr tsoor
or tsur {tsoor}; from 6696; properly, a cliff (or sharp rock,
as compressed); generally, a rock or boulder; figuratively, a
refuge; also an edge (as precipitous):--edge, X (mighty) God
(one), rock, X sharp, stone, X strength, X strong. See also
1049.
see HEBREW for 06696
see HEBREW for 01049
צוּר (tsur) — Rocks (of Goats).
Combined with ya.el (יָעֵל "Wildgoats'" H3277)
This name means rock, cliff
צוּר (tsur) — rock.
1) rock, cliff
1a) rocky wall, cliff
1b) rock (with flat surface)
1c) block of stone, boulder
1d) rock (specific)
1e) rock (of God)
1f) rock (of heathen gods) n pr dei
1g) Rock
Aramaic equivalent: tur (טוּר "mountain" H2906)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
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…
נַ֫חַל (*nachal*) primarily refers to a torrent or stream, often associated with a valley or wadi where water flows, particularly in winter. It can also denote a shaft of a mine. Additionally, the term may relate to palm trees in certain contexts. The word appears in various forms in the Old Testament, including references in Psalms and Ezekiel.
נַ֫חַל n.m. torrent, torrent-valley, wady
base
[נַ֫חַל] n.[m.] perh. palm-tree;—only pl. abs., Nu 24:6
ref
H5158a נַ֫חַל torrent, torrent-valley, wady H5158b נַ֫חַל perh. palm-tree
5158 nachal nakh'-al
or (feminine) nachlah (Psalm 124:4) {nakh'-law}; or nachalah
(Ezekiel 47:19; 48:28) {nakh-al-aw'}; from 5157 in its
original sense; a stream, especially a winter torrent; (by
implication) a (narrow) valley (in which a brook runs); also a
shaft (of a mine):--brook, flood, river, stream, valley.
see HEBREW for 05157
נַ֫חַל (na.chal) — torrent: river.
: river/bed
1) torrent, valley, wadi, torrent-valley
1a) torrent
1b) torrent-valley, wadi (as stream bed)
1c) shaft (of mine)
Also means: na.chal (נַ֫חַל ": valley" H5158N)
נַ֫חַל (na.chal) — palm-tree.
palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — (Eshcol) Valley.
Combined with esh.kol (אֶשְׁכֹּל " of Eshcol" H0812H)
§ palm-tree
נַ֫חַל (na.chal) — (Shittim) Valley.
Combined with shit.tim (שִׁטִּים " of Shittim" H7851H)
§ palm-tree
נַ֫חַל (na.chal) — (Sorek) Valley.
Combined with s.vo.req (שֹׂרֵק " of Sorek" H7796)
§ palm-tree
נַ֫חַל (na.chal) — Brook.
§ palm-tree
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
נַ֫חַל (na.chal) — Brook.
palm-tree
Another name of shi.chor (שִׁיחוֹר "Shihor" H7883G)
N-mp — Noun common · masculine plural absoluteHNcmpa
אוֹפִיר (Ophir) refers to both a person and a place. It is the name of Joktan's eleventh son and a region known for its gold, mentioned in the context of Solomon's trade routes. The term may also poetically describe fine gold. The exact derivation is uncertain, and some sources suggest it means 'reducing to ashes'.
אוֹפִיר n.pr. Ophir
n.pr.m. 11th son of Joktan
n.pr.loc. (land or city S. or SE. fr. Palestine) place whither Sol.’s ships went fr. Ezion Geber, bringing thence gold
characteristic of fine gold (poet. & late)
hence for fine gold itself
base
H211 אוֹפִיר Ophir
211 'Owphiyr o-feer'
or (shortened) pOphiyr {o-feer'}; and fOwphir {o- feer'}; of
uncertain derivation; Ophir, the name of a son of Joktan, and
of a gold region in the East:--Ophir.
אוֹפִיר (o.phir) — Ophir.
A man living at the time of the Patriarchs, first mentioned at Gen.10.29;
son of: Joktan (H3355);
brother of: Almodad (H0486), Sheleph (H8026), Hazarmaveth (H2700), Jerah (H3392), Hadoram (H1913A), Uzal (H0187), Diklah (H1853), Obal (H5745), Abimael (H0039), Sheba (H7614H), Havilah (H2341I) and Jobab (H3103)
§ Ophir = "reducing to ashes"
1) eleventh son of Joktan
2) a land or city in southern Arabia in Solomon's trade route where gold evidently was traded for goods
3) characteristic of fine gold
4) fine gold
אוֹפִיר (o.phir) — Ophir.
§ Ophir = "reducing to ashes"
a land or city in southern Arabia in Solomon's trade route where gold evidently was traded for goods
N-proper — Noun properHNpl
o'-fer, o'-fir ('owphiyr (Ge 10:29), 'owphir (1Ki 10:11), 'ophir):
1. Scriptural References:
The 11th in order of the sons of Joktan (Ge 10:29 equals 1Ch 1:23). There is a clear reference also to a tribe Ophir (Ge 10:30). Ophir is the name of a land or city somewhere to the South or Southeast of Palestine for which Solomon's ships along with Phoenician vessels set out from Ezion-geber at the head of the Gulf of Aqabah, returning with great stores of gold, precious stones and "almug"-wood (1Ki 9:28; 10:11; 2Ch…
Ophir
(1.) One of the sons of Joktan (Gen. 10:29).
(2.) Some region famous for its gold (1 Kings 9:28; 10:11; 22:48; Job 22:24; 28:16; Isa. 13:12). In the LXX. this word is rendered “Sophir,” and “Sofir” is the Coptic name for India, which is the rendering of the Arabic version, as also of the Vulgate. Josephus has identified it with the Golden Chersonese, i.e., the Malay peninsula. It is now generally identified with Abhira, at the mouth of the Indus. Much may be said, however, in favour of the opinion that it was somewhere in Arabia.
(abundane). The eleventh in order of the sons of Joktan. (Genesis 10:29; 1 Chronicles 1:23) (B.C. after 2450.) A seaport or region from which the Hebrews in the time of Solomon obtained gold. The gold was proverbial for its fineness, so that "gold of Ophir" is several times used as an expression for fine gold, (1 Chronicles 29:4; Job 28:16; Psalms 45:9; Isaiah 13:12) and in one passage (Job 22:24) the word "Ophir" by itself is used for gold of Ophir, and for gold generally. In addition to gold, the vessels brought from Ophir almug wood and precious stones. The…
1. One of the sons of Joktan, who settled in southern Arabia, Ge 10:26-29.
2. A country to which the ships of Solomon traded, and which had for a long time been celebrated for the purity and abundance of its gold, Job 22:24 28:16. "Gold of Ophir" was proverbially the best gold, Ps 45:9 Isa 13:12. The only passages which give us any information as to the location of Ophir are 1Ki 9:26-28 10:11,22 22:48, with the parallel passages in 2Ch 8:18 9:10,21 20:36,37; from which it appears that the so called "ships of Tarshish" went to Ophir; that these ships sailed from…