Psalms 66:10 — Word Study
WLCכִּֽי־ בְחַנְתָּ֥נוּ אֱלֹהִ֑ים צְ֝רַפְתָּ֗נוּ כִּצְרָף־ כָּֽסֶף׃
BSAForkîy You , O Godʼĕlôhîym [Elohim, the supreme Being] have tested usbâchan■ [proven, examined] You have refined ustsâraph■ [purified, tried] like silverkeçeph [as precious, a valuable metal]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| בְחַנְתָּ֥נוּ | you have tested us | Verb qal perfect second person masculine singular, suffix |
| אֱלֹהִ֑ים | O God | Noun common, masculine plural absolute |
| צְ֝רַפְתָּ֗נוּ | you have refined us | Verb qal perfect second person masculine singular, suffix |
| כִּצְרָף־ | as refine | Preposition, verb qal infinitive construct common |
| כָּֽסֶף׃ | silver | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For You, O God, have tested us; You have refined us like silver. |
| KJV | For thou, O God, hast proved us: thou hast tried us, as silver is tried. |
| ASV | For thou, O God, hast proved us: Thou hast tried us, as silver is tried. |
| YLT | For Thou hast tried us, O God, Thou hast refined us as the refining of silver. |
| WEB | For you, God, have tested us. You have refined us, as silver is refined. |
| BBE | For you, O God, have put us to the test: testing us by fire like silver. |
The translations agree on the core meanings of the Hebrew words without significant variation.
The sentence is structured around a main clause with two actions attributed to God, emphasizing His active role in testing and refining.
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 — Psalms 66:10
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 — God's Testing and Refininggenerated
Psalm 66:10 reflects on how God tests and refines His people, comparing the process to refining silver. This verse emphasizes God's active role in the lives of His followers, illustrating how trials serve to purify and strengthen faith. The surrounding verses highlight God's protection and guidance through difficult times, reinforcing the theme of divine oversight and care.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 17:3 | You have tried my heart; You have visited me in the night. You have tested me and found no evil; I have resolved not to sin with my mouth. |
| 2 | Deuteronomy 8:2–16 | Remember that these forty years the LORD your God led you all the way in the wilderness, so that He might humble you and test you in order to know what was in your heart, whether or not you would keep His commandments. |
| 3 | Deuteronomy 13:3 | you must not listen to the words of that prophet or dreamer. For the LORD your God is testing you to find out whether you love Him with all your heart and with all your soul. |
| 4 | Proverbs 17:3 | A crucible for silver and a furnace for gold, but the LORD is the tester of hearts. |
| 5 | Isaiah 48:10 | See, I have refined you, but not as silver; I have tested you in the furnace of affliction. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — בְחַנְתָּ֥נוּ, ve.chan.Ta.nugenerated
A verb in the perfect tense, בָּחַן (bachan) means 'to test' or 'to examine'. It conveys the idea of scrutinizing something to determine its quality, often in relation to metals or the heart of a person. The perfect tense indicates a completed action, affirming that God has already tested His people.
This word appears in contexts such as Job's trials and Proverbs 17:3, where it speaks of the testing process that leads to refinement. The emphasis here is on God's intentional examination of His people, suggesting that trials are not arbitrary but serve a divine purpose.
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 verse consists of a main clause introduced by כִּֽי־ (ki-), meaning 'for', followed by two verb phrases: בְחַנְתָּ֥נוּ (you have tested us) and צְ֝רַפְתָּ֗נוּ (you have refined us). The structure emphasizes God's actions toward His people.
The verbs בְחַנְתָּ֥נוּ and צְ֝רַפְתָּ֗נוּ are both in the perfect tense, indicating completed actions, while the prepositional phrase כִּצְרָף־ (as refine) introduces a simile that compares the refining process to that of silver.
Septuagint Backgroundgenerated
In the Septuagint, בְחַנְתָּ֥נוּ is rendered as ἡμᾶς (hēmas), meaning 'us', which shifts the focus slightly from the action of testing to the subject of the action. This choice emphasizes the experience of the people undergoing God's testing.
The rendering of צְ֝רַפְתָּ֗נוּ as πυροῦται (puroutai) suggests a more intense process of refining, implying a fiery trial, which aligns with the biblical theme of purification through fire.
In plain words — the whole versegenerated
Psalm 66:10 expresses how God tests and refines His people, comparing this process to refining silver. The psalmist acknowledges that these trials serve a purpose, making them stronger and purer in their faith.
Frequently Asked Questionsgenerated
It means that God examines our faith and character through trials, helping us grow and become more faithful, as seen in Proverbs 17:3.
Refining involves removing impurities, which symbolizes how God purifies our hearts and faith through challenges, similar to the process of refining metals.
Silver is valuable and requires refining to achieve its purity, making it a fitting metaphor for the way God works in our lives to bring out our true worth and strength.
We learn that God is actively involved in our lives, testing and refining us for our good, showing His desire for us to grow in faith and purity.
Reflection Questionsgenerated
- In what ways have I experienced God's testing in my life?
- How can I view challenges as opportunities for spiritual growth?
- What does it mean to be refined like silver in my daily life?
- How can I support others who are going through trials and testing?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the nature of trials and God's testing, illustrating its significance in Christian teaching.
And although the entrance is “straight and narrow,” once inside we see a vast and limitless space, greater than any other anywhere. We have been told of these things by eyewitnesses and heirs.Early Church Fathers on Psalms 66 →
“And lead us not into temptation, O Lord.” Is it this then what the Lord teaches us to pray, that we may not to be tempted at all? How, then, is it said elsewhere, “an untempted person is a person unproved”;Early Church Fathers on Psalms 66 →
"For you have proved us, O God; You have fired us as silver is fired" [Psalms 66:10].Early Church Fathers on Psalms 66 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 66:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou, O God, hast proved us,.... And by the experiment found them to be true and faithful; to have the truth of grace, and the root of the matter in them; not reprobate silver, or their grace
Read John Gill on Psalms 66 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO bless our God, ye people, and make the voice of his praise to be heard: -The sore trouble out of which God brought His people into a wealthy place; praise to God accordingly. Verse 8,9.
Read Robert Jamieson on Psalms 66 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor, or yet, or nevertheless. Though thou hast hitherto helped us, and now delivered us, yet for a season thou hast sorely afflicted us. Tried us, as silver is tried, i.e. severely, as if it were in a burning furnace; and with a design to try our sincerity, and to purge out the dross, or the wicked, from among us.
Read Matthew Poole on Psalms 66 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 66:10 For thou, O God, hast proved us: thou hast tried us, as silver is tried.Ver. 10. For thou, O God, hast proved us] Non ut ipse sciat sed ut scire nos faciat, saith Austin. God proveth his people, not thereby to better his own knowledge of them, John 2:25; John 6:6; John 21:17; Acts 1:24, but to bring them to a better knowledge of their own both vices and graces. It is not known what corn will yield till it come to the flail; nor what grapes, till they come to the press. Grace is hid in nature, as sweet water in rose leaves; the fire of affliction fetcheth it out. Thou hast tried us as silver] The wicked also are tried, Revelation 3:10, but they prove reprobate silver, Jeremiah…
Read John Trapp on Psalms 66 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. For thou, O God, hast proved us] This is a metaphor taken from melting and refining metals; afflictions and trials of various kinds are represented as a furnace where ore is melted, and a crucible where it is refined. And this metaphor is used especially to represent cases where there is doubt concerning the purity of the metal, the quantity of alloy, or even the nature or kind of metal subjected to the trial. So God is said to try the Israelites that he might know what was in them; and whether they would keep his testimonies: and then, according to the issue, his conduct towards them would appear to be founded on reason and justice.
Read AdamClarke on Psalms 66 →CambridgeThe Cambridge Bible for Schools and Colleges10. proved us … tried us] Words used of testing precious metals, and smelting away the dross (Psalms 17:3; Psalms 26:2; Proverbs 17:3; Jeremiah 9:7; Zechariah 13:9; Malachi 3:2-3). God had declared His intention of smelting out the dross from His people by the Assyrian troubles (Isaiah 1:25).
Read Cambridge on Psalms 66 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou, O God, hast proved us - That is, Thou hast tried us; thou hast tested the reality of our attachment to thee, as silver is tried by the application of fire.
Read Albert Barnes on Psalms 66 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. As silver is tried—Such figures indicate that the art of refining the precious metals was known to the Hebrews.
Read Daniel Denison Whedon on Psalms 66 →The verse in English, compared — 16 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
For You, O God, have tested us; You have refined us like silver.
For you, God, have tested us. You have refined us, as silver is refined.
For You, O God, have tested us; You have refined us like silver.
For you, O God, tested us; you purified us like refined silver.
Tyndale line
For thou, O God, hast proved us: thou hast tried us, as silver is tried.
For thou, O God, hast proved us: Thou hast tried us, as silver is tried.
For thou, O God, hast proved us: thou hast tried us, as silver is tried.
For thou, O God, hast proved us: thou hast tried us, as silver is tried.
For thou, O God, hast proued vs, thou hast tryed vs as siluer is tryed.
Strictly literal
For thou, O God, hast proved us: thou hast tried us, as silver is tried.
For Thou hast tried us, O God, Thou hast refined us as the refining of silver.
For You have tried us, O God, || You have refined us as the refining of silver.
For thou hast proved us, O God: thou hast refined us, as silver is refined.
For you, God, have tested us; you have tested us as silver is tested.
Simplified
God, you have tested us, refining us like silver.
For you, O God, have put us to the test: testing us by fire like silver.
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 (MT) of Psalms 66:10 reads, "For You, O God, have tested us; You have refined us like silver," which is closely matched in the Septuagint (LXX) that preserves the same essential meaning and structure, indicating agreement between the two texts. The LXX's word order and articles may differ, but all six words correspond with the MT. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, suggesting a strong consistency across these ancient witnesses.
כִּֽי־ בְחַנְתָּ֥נוּ אֱלֹהִ֑ים צְ֝רַפְתָּ֗נוּ כִּצְרָף־ כָּֽסֶף׃
6 of the 6 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 Psalms 66:10
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
צָרַף (tsaraph) is a Hebrew verb meaning to smelt, refine, or test. It encompasses the processes of fusing metals and proving their purity, with forms indicating both the act of refining and the role of a refiner or goldsmith. The word appears in various contexts, including both literal and figurative uses of purification.
צָרַף vb. smelt, refine, test
Qal
smelt, refine
test
test (and prove true)
as n. smelter, refiner
Niph. many shall be refined
Pi. as n. a refiner
base
H6884 צָרַף smelt, refine, test
6884 tsaraph tsaw-raf'
a primitive root; to fuse (metal), i.e. refine (literally or
figuratively):--cast, (re-)fine(-er), founder, goldsmith,
melt, pure, purge away, try.
צָרַף (tsa.raph) — to refine.
1) to smelt, refine, test
1a) (Qal)
1a1) to smelt, refine
1a2) to test
1a3) to test (and prove true)
1a4) smelter, refiner, goldsmith (participle)
1b) (Niphal) to be refined
1c) (Piel) to be a refiner
1c1) refiner (participle)
V-Qal-Perf-2ms | Suff — Verb qal perfect second person masculine singular · suffixHVqp2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
צָרַף (tsaraph) is a Hebrew verb meaning to smelt, refine, or test. It encompasses the processes of fusing metals and proving their purity, with forms indicating both the act of refining and the role of a refiner or goldsmith. The word appears in various contexts, including both literal and figurative uses of purification.
צָרַף vb. smelt, refine, test
Qal
smelt, refine
test
test (and prove true)
as n. smelter, refiner
Niph. many shall be refined
Pi. as n. a refiner
base
H6884 צָרַף smelt, refine, test
6884 tsaraph tsaw-raf'
a primitive root; to fuse (metal), i.e. refine (literally or
figuratively):--cast, (re-)fine(-er), founder, goldsmith,
melt, pure, purge away, try.
צָרַף (tsa.raph) — to refine.
1) to smelt, refine, test
1a) (Qal)
1a1) to smelt, refine
1a2) to test
1a3) to test (and prove true)
1a4) smelter, refiner, goldsmith (participle)
1b) (Niphal) to be refined
1c) (Piel) to be a refiner
1c1) refiner (participle)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
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.
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
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
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
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
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.
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…
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.