Job 31:24 — Word Study
WLCאִם־ שַׂ֣מְתִּי זָהָ֣ב כִּסְלִ֑י וְ֝לַכֶּ֗תֶם אָמַ֥רְתִּי מִבְטַחִֽי׃
BSAIfʼim I have putsûwm■ my trustkeçel [made gold my hope, relied on] in goldzâhâb [valuable metal] or calledʼâmar■ pure goldkethem [fine gold, refined and precious] my securitymibṭâch [confidence, refuge, place of trust]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| שַׂ֣מְתִּי | I have made | Verb, Qal, perfect first person common singular |
| זָהָ֣ב | gold | Noun common, masculine singular absolute |
| כִּסְלִ֑י | confidence my | Noun common masculine singular construct, suffix |
| וְ֝לַכֶּ֗תֶם | and to pure gold | Conjunction, preposition, noun common masculine singular absolute |
| אָמַ֥רְתִּי | I have said | Verb, Qal, perfect first person common singular |
| מִבְטַחִֽי׃ | security my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If I have put my trust in gold or called pure gold my security, |
| KJV | If I have made gold my hope, or have said to the fine gold, Thou art my confidence; |
| ASV | If I have made gold my hope, And have said to the fine gold, Thou art my confidence; |
| YLT | If I have made gold my confidence, And to the pure gold have said, 'My trust,' |
| WEB | “If I have made gold my hope, and have said to the fine gold, ‘You are my confidence;’ |
| BBE | If I made gold my hope, or if I ever said to the best gold, I have put my faith in you; |
Where they part company is כִּסְלִי — see How Translations Differ.
The sentence is structured around a conditional statement, with the main clause followed by elaborative phrases that clarify Job's intent.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׂים
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 31:24
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 — Job's Reflection on Wealthgenerated
Job 31:24 presents Job questioning whether he has placed his trust in gold, a common symbol of wealth and security. This verse is part of a larger discourse where Job asserts his integrity and reflects on the nature of true trust. He considers the futility of relying on material possessions, which can easily fade away, in contrast to the lasting nature of faith in God. Job's reflections invite readers to examine their own sources of security and confidence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:1 | Now Jacob heard that Laban’s sons were saying, “Jacob has taken away all that belonged to our father and built all this wealth at our father’s expense.” |
| 2 | Deuteronomy 8:12–14 | Otherwise, when you eat and are satisfied, when you build fine houses in which to dwell, |
| 3 | Psalm 49:6–7 | They trust in their wealth and boast in their great riches. |
| 4 | Psalm 52:7 | “Look at the man who did not make God his refuge, but trusted in the abundance of his wealth and strengthened himself by destruction.” |
| 5 | Psalm 62:10 | Place no trust in extortion, or false hope in stolen goods. If your riches increase, do not set your heart upon them. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — זָהָב, za.Havgenerated
The word זָהָב (zahav) means gold and is derived from a root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal and its figurative brilliance. In this verse, Job uses it to symbolize wealth and the temptation to rely on material riches for security.
Job's use of gold is significant; it represents not just physical wealth but also a deeper spiritual question about where one places their trust. The context of the verse challenges the reader to consider the implications of placing confidence in something as transient as gold.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The structure of the verse centers around the finite verb שַׂ֣מְתִּי, I have made, which governs the object זָהָב, gold. The phrase כִּסְלִ֑י, my confidence, follows, indicating what Job has made gold to represent. The conjunction וְ introduces the next clause, אָמַ֥רְתִּי, I have said, which further develops the thought.
The use of clauses here emphasizes Job's introspection. The main verb drives the sentence, while the subsequent phrases elaborate on the implications of his trust in gold.
Septuagint Backgroundgenerated
The Septuagint translates זָהָב as ξρυσίον (xrysion), which also means gold. This choice maintains the focus on the material wealth Job is questioning.
The LXX does not preserve the same word order as the Hebrew, but it captures the essence of Job's reflection on wealth and security, indicating a consistent understanding of the text's themes.
In plain words — the whole versegenerated
Job 31:24 shows Job asking if he has trusted in gold or considered it his security. He reflects on the nature of wealth and whether it can truly provide the safety he seeks. This verse encourages readers to think about what they rely on for their confidence and security.
Frequently Asked Questionsgenerated
Job is questioning whether he has placed his hope in material wealth instead of God, highlighting the futility of relying on riches.
It emphasizes Job's integrity and his understanding that true security lies not in wealth but in a relationship with God.
Gold represents material wealth and the temptation to find security in transient things rather than in spiritual truths.
We are encouraged to examine our own sources of trust and confidence, ensuring they are rooted in faith rather than material possessions.
Reflection Questionsgenerated
- What are some areas in my life where I might be placing my trust in material things instead of in God?
- How can I cultivate a deeper sense of security that is not dependent on wealth?
- In what ways can I reflect on my own values and priorities to ensure they align with my faith?
- How does understanding Job's perspective on wealth challenge my views on money and security?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced Job's reflections on wealth to discuss the transient nature of material possessions. Here are some insights from John Chrysostom, who highlights Job's understanding of the fleeting character of human realities.
Now what kind of fault can be detected there? You see that he is not keen on riches. Observe him, while he reflects and considers in truth the accidental, transitory, ephemeral and negligible character of human realities.Early Church Fathers on Job 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I have made gold my hope,.... Job here purges himself from idolatry in a figurative sense, as he afterwards does from it, taken in a literal sense; for covetousness is idolatry, and a covetous man
Read John Gill on Job 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I have made gold my hope, or have said to the fine gold, Thou art my confidence; Job asserts his freedom from trust in money (1 Timothy 6:17).
Read Robert Jamieson on Job 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy hope, i.e. the matter of my hope and trust, placing my chief joy and satisfaction in worldly wealth, expecting safety and happiness from it. Compare .
Read Matthew Poole on Job 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:24 If I have made gold my hope, or have said to the fine gold, [Thou art] my confidence;Ver. 24. If I have made gold my hope] The Seventy read, Si posui aurum in coniugmm meum; signifying the covetous man’ s great love (Minut. Octav.). If I have trusted in uncertain riches, and been high minded, as Paul expounds it, 1 Timothy 6:17, holding myself simply the better or the safer for the wealth I have gotten; this is creature confidence, this is fiat idolatry, worse than that of the belly god, who sacrificeth to his gut, but trusteth not to it. An ancient complaineth (and not without cause), Divites facultatibus suis alligatos magis aurum consuevisse suspicere quam caelum, That rich men…
Read John Trapp on Job 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) If I have made gold my hope.—He here refers to the admonition of Eliphaz (Job 22:23-24), and declares that such had not been his practice.
Read Charles John Ellicott on Job 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Gold my hope] For the meaning of זהב zahab, polished gold, and כתם kethem, stamped gold, see on Job 28:15-17.
Read AdamClarke on Job 31 →CambridgeThe Cambridge Bible for Schools and Colleges24–34. Repudiation of another class of secret sins, that would have dishonoured him: (1) secret joy in the possession of wealth—that love of gain which is idolatry (Colossians 3:5), Job 31:24-25; (2) a momentary impulse to salute the rising sun or the moon in her splendour and thus be false to the true spiritual God on high, Job 31:26-28; (3) secret joy of heart at the misfortune of his enemy, Job 31:29-30; (4) narrowness of soul and niggardliness, Job 31:31-32; and finally, hypocrisy, Job 31:33-34.
Read Cambridge on Job 31 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I have made gold my hope - That is, if I have put my trust in gold rather than in God; if I have fixed my affections with idolatrous attachment on riches rather than on my Maker.
Read Albert Barnes on Job 31 →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
If I have put my trust in gold or called pure gold my security,
“If I have made gold my hope, and have said to the fine gold, ‘You are my confidence;’
If I have put my trust in gold or called pure gold my security,
“If I have put my confidence in gold or said to pure gold, ‘You are my security!’
Tyndale line
If I have made gold my hope, or have said to the fine gold, Thou art my confidence;
If I have made gold my hope, And have said to the fine gold, Thou art my confidence;
If I have made gold my hope, and have said to the fine gold, Thou art my confidence;
If I have made gold my hope, or have said to the fine gold, Thou art my confidence;
If I made gold mine hope, or haue sayd to the wedge of golde, Thou art my confidence,
Strictly literal
If I have made gold my hope, or said to the fine gold, My confidence!
If I have made gold my confidence, And to the pure gold have said, 'My trust,'
If I have made gold my confidence, || And to the pure gold have said, My trust;
If I have made gold my confidence, or have said to the fine gold, Thou art my trust:
If I have made gold my hope, and if I have said to fine gold, 'You are what I am confident in';
From the Latin
If I have thought gold my strength, and have said to fine gold: My confidence:
Simplified
Have I put my trust in gold, calling fine gold, ‘My security’?
If I made gold my hope, or if I ever said to the best gold, I have put my faith in you;
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 content, with five of the seven words matched. The differences in word order highlight the distinct syntactical choices made by the translators, but the core message remains intact.
אִם־ שַׂ֣מְתִּי זָהָ֣ב כִּסְלִ֑י וְ֝לַכֶּ֗תֶם אָמַ֥רְתִּי מִבְטַחִֽי׃
5 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 31:24
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
N-ms — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
כֶּ֫סֶל (kecel) primarily refers to the loins or flank, but it also encompasses meanings related to folly or stupidity, as well as confidence or hope. The word is built from the root related to fatness and can imply both physical and figurative concepts. It appears in contexts that highlight these varying meanings.
כֶּ֫סֶל n.m. 1. loins, 2. stupidity, 3. confidence
base
H3689 כֶּ֫סֶל
3689 kecel keh'-sel
from 3688; properly, fatness, i.e. by implication (literally)
the loin (as the seat of the leaf fat) or (generally) the
viscera; also (figuratively) silliness or (in a good sense)
trust:--confidence, flank, folly, hope, loin.
see HEBREW for 03688
כֶּ֫סֶל (ke.sel) — loin.
1) loins, flank
2) stupidity, folly
3) confidence, hope
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
כֶּ֫תֶם (kethem) refers to gold, specifically pure gold, and is noted as a poetic and late term. It is derived from a root meaning something carved out, indicating ore. The entries consistently emphasize its association with fine or pure gold.
כֶּ֫תֶם n.m. gold, poet. and late
base
H3800 כֶּ֫תֶם gold, poet. and late
3800 kethem keh'-them
from 3799; properly, something carved out, i.e. ore; hence,
gold (pure as originally mined):--((most) fine, pure) gold(-en
wedge).
see HEBREW for 03799
כֶּ֫תֶם (ke.tem) — gold.
gold, pure gold
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
מִבְטָח (mibtach) refers to confidence, encompassing both the act of confiding and the state of security or assurance. It is derived from a root meaning 'refuge' and can denote trust or hope. The entries consistently highlight its use in contexts related to security and assurance.
מִבְטָח n.[m.] confidence
the act of confiding
the object of confidence
the state of confidence, security.
base
H4009 מִבְטָח confidence . the act of confiding
. the object of confidence
. the state of confidence, security.
4009 mibtach mib-tawkh'
from 982; properly, a refuge, i.e. (objective) security, or
(subjective) assurance:--confidence, hope, sure, trust.
see HEBREW for 0982
מִבְטָח (miv.tach) — confidence.
1) trust, confidence, refuge
1a) act of confiding
1b) object of confidence
1c) state of confidence, security
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs