Psalms 72:10 — Word Study
WLCמַלְכֵ֬י תַרְשִׁ֣ישׁ וְ֭אִיִּים מִנְחָ֣ה יָשִׁ֑יבוּ מַלְכֵ֥י שְׁבָ֥א וּ֝סְבָ֗א אֶשְׁכָּ֥ר יַקְרִֽיבוּ׃
BSAMay the kingsmelek [rulers, monarchs] of TarshishTarshîysh [a place on the Mediterranean] and distant shoresʼîy [coastlands, islands] bringshûwb▸ ◂tributeminchâh [presents, gifts] may the kingsmelek [royal persons] of ShebaShᵉbâʼ [a region in southern Arabia] and SebaÇᵉbâʼ [a country possibly Ethiopia] offerqârab▸ ◂giftsʼeshkâr [presents, sacrifices]
| Greek | English | Parsing |
|---|---|---|
| מַלְכֵ֬י | [the] kings of | Noun common, masculine plural construct |
| תַרְשִׁ֣ישׁ | Tarshish | Noun proper |
| וְ֭אִיִּים | and [the] islands | Conjunction, noun common masculine plural absolute |
| מִנְחָ֣ה | tribute | Noun common, feminine singular absolute |
| יָשִׁ֑יבוּ | they will pay | Verb, Hiphil, imperfect third person masculine plural |
| מַלְכֵ֥י | [the] kings of | Noun common, masculine plural construct |
| שְׁבָ֥א | Sheba | Noun proper |
| וּ֝סְבָ֗א | and Seba | Conjunction, noun proper |
| אֶשְׁכָּ֥ר | a gift | Noun common, masculine singular absolute |
| יַקְרִֽיבוּ׃ | they will bring near | Verb, Hiphil, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May the kings of Tarshish and distant shores bring tribute; may the kings of Sheba and Seba offer gifts. |
| KJV | The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. |
| ASV | The kings of Tarshish and of the isles shall render tribute: The kings of Sheba and Seba shall offer gifts. |
| YLT | Kings of Tarshish and of the isles send back a present. Kings of Sheba and Seba a reward bring near. |
| WEB | The kings of Tarshish and of the islands will bring tribute. The kings of Sheba and Seba shall offer gifts. |
| BBE | Let the kings of Tarshish and of the islands come back with offerings; let the kings of Sheba and Seba give of their stores. |
Where they part company is in the specific terms for tribute and gifts — see How Translations Differ.
Two main clauses, each followed by an infinitive phrase detailing the actions of the kings.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
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 72:10
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 — The Royal Reign of the Kinggenerated
Psalm 72:10 is part of a psalm that celebrates the reign of a righteous king, envisioning a time when rulers from distant lands will come to pay tribute. This reflects the universal acknowledgment of the king's authority and the blessings he brings to the nations. The psalmist anticipates a future where the king's influence extends beyond Israel, as seen in surrounding verses that express hope for justice and deliverance for the needy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 45:12 | The Daughter of Tyre will come with a gift; men of wealth will seek your favor. |
| 2 | Psalm 68:29 | Because of Your temple at Jerusalem kings will bring You gifts. |
| 3 | 1 Kings 10:1–10 | Now when the queen of Sheba heard about the fame of Solomon concerning the name of the LORD, she came to test him with difficult questions. |
| 4 | 2 Chronicles 9:21 | For the king had the ships of Tarshish that went with Hiram’s servants, and once every three years the ships of Tarshish would arrive bearing gold, silver, ivory, apes, and peacocks. |
| 5 | Isaiah 43:6 | I will say to the north, ‘Give them up!’ and to the south, ‘Do not hold them back!’ Bring My sons from afar, and My daughters from the ends of the earth— |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מַלְכֵ֬י, mal.Kheigenerated
The word מַלְכֵ֬י (*mal'khei*) is a masculine plural noun meaning 'kings.' It derives from the root מֶלֶךְ (*melek*), which signifies royalty and authority. This term is often used to refer to rulers in the context of governance, as seen throughout the Hebrew Scriptures.
In this verse, it emphasizes the royal status of those who bring tribute, highlighting their recognition of the king's power and the importance of their offerings. The use of the plural form indicates multiple kings, underscoring the widespread respect and honor afforded to the king.
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 finite verb יָשִׁ֑יבוּ, they will pay, governs the main clause, with two noun phrases as subjects: מַלְכֵ֬י תַרְשִׁ֣ישׁ and מַלְכֵ֥י שְׁבָ֥א. The structure emphasizes the action of tribute and gift-giving by these kings, reflecting a hierarchical relationship between the rulers and the king being honored.
The syntax indicates a parallelism in the actions of the kings, highlighting their unified response to the king's authority. The Hebrew word order places emphasis on the subjects, showcasing the significance of these royal figures in the tribute process.
Septuagint Backgroundgenerated
The Septuagint translates מַלְכֵ֬י as βασιλεῖς (*basileis*), which also means 'kings.' This choice aligns closely with the Hebrew meaning, emphasizing their royal status.
The translation of מִנְחָה as δῶρα (*dōra*) suggests a focus on the gifts being presented, maintaining the original sense of tribute while also emphasizing the generosity of the offerings.
In plain words — the whole versegenerated
Psalm 72:10 describes a vision where kings from Tarshish and distant lands bring tribute and gifts to honor a king. The psalmist imagines a time when rulers acknowledge the king's authority and contribute to his reign, reflecting a broader recognition of his power.
Frequently Asked Questionsgenerated
Bringing tribute signifies respect and acknowledgment of the king's authority, often involving gifts or offerings as a sign of loyalty and honor.
The kings of Tarshish and Sheba refer to rulers from distant lands, symbolizing the far-reaching influence of the king being celebrated in the psalm.
The gifts symbolize the wealth and resources that these distant kings are willing to share, reflecting their recognition of the king's greatness and the blessings he brings.
This verse contributes to the psalm's theme of a righteous king whose reign brings justice and prosperity, as it emphasizes the universal acknowledgment of his authority by various nations.
Reflection Questionsgenerated
- How can I recognize and honor authority in my own life, similar to the kings bringing tribute?
- What gifts or offerings can I present in my life as a sign of respect and gratitude?
- In what ways do I see the influence of leaders extending beyond their immediate surroundings?
- How can this vision of unity among nations inspire my understanding of community and cooperation?
The early church on this verse — how the Fathers read it
The early church fathers referenced this psalm to discuss the universal recognition of Christ's kingship. Here is a quotation from Augustine of Hippo, who reflects on the tribute brought by distant kings.
"The kings of Tharsis and the isles shall offer gifts, the kings of the Arabians and of Saba shall lead presents" [Psalms 72:10].Early Church Fathers on Psalms 72 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 72:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe kings of Tarshish and of the isles shall bring presents,.... Tarshish either signifies the sea, as it is sometimes rendered in the Targum; and then the sense is, the kings of the sea, that is, of
Read John Gill on Psalms 72 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe shall have dominion also from sea to sea, and from the river unto the ends of the earth.
Read Robert Jamieson on Psalms 72 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf Tarshish and of the isles; or, of the sea and (or, that is; for that conjunction is oft used exegetically) of the isles, i.e. of remote countries, to which they used to go from Canaan by sea; all which are frequently called isles in Scripture, as hath been noted before. The kings that rule by sea (where Solomon had no great power) or by land. Sheba and Seba; two Arabian countries; unless the one be Arabia, and the other Ethiopia beyond Egypt.
Read Matthew Poole on Psalms 72 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 72:10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.Ver. 10. The kings of Tarshish, and of the isles] i.e. All the kings of the earth, which being encompassed with the ocean, is therefore by the old geographers called a great island. Judaea, though part of the continent, is called an isle, Isaiah 20:6, because separated from other countries; with whom God would have his people to have as little to do as might be, that they might not be corrupted with foreign fashions. This was accomplished partly in Solomon; see 1 Kings 4:21; 1 Kings 4:34; 1 Kings 10:25; perfectly it is, and shall be in Christ: De Solomone certum est, de…
Read John Trapp on Psalms 72 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Tarshish.—The question of the identity of this place (or district) with the “Tartessus” of the Greeks is too long for a note. (See Jonah 1:3.) But plainly the mention here of “the isles,” i.e., islands and coasts of the Mediterranean (comp. Daniel 11:18; Isaiah 11:11), is in favour of the identity. Bring presents.—Literally, return presents, but not in the sense of an interchange of royal gifts (as 1 Kings 10:13) but of “payment of tribute.” The expression is illustrated by the words “revenue,” “custom-house returns,” &c. (Comp. the Latin, reditus.) Sheba.—The Joktanic kingdom, embracing the greater part of Yemen or Arabia Felix, and so here representing Arabia, (the LXX. and Vulg.…
Read Charles John Ellicott on Psalms 72 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The kings of Tarshish and of the isles shalt bring presents] Though Solomon did not reign over Cilicia, of which Tarsus was the capital, yet he might receive gifts, not in the sense of tribute; for מנחה minchah, the word here used, signifies a gratitude or friendly offering. The kings of Sheba and Seba] Both countries of Arabia. From the former came the queen of Sheba, to hear the wisdom of Solomon. And she brought exceeding great presents or gifts, but not in the way of tribute, for Solomon had no jurisdiction in her country. And certainly many sovereigns, to obtain his friendship, sent him various presents of the choicest produce of their respective countries; and no doubt he…
Read AdamClarke on Psalms 72 →
CambridgeThe Cambridge Bible for Schools and Colleges10. Let the kings … bring presents, or, as R.V. marg., render tribute, the word implying that they are rendering what is due to him. Tarshish was the wealthy Phoenician colony of Tartessus in southern Spain: the isles or rather the coastlands are those of the Mediterranean generally. Sheba was south-eastern Arabia (Arabia Felix), famous for its wealth and commerce; hence P.B.V., following LXX and Vulg., gives Arabia: Seba, mentioned in Genesis 10:7 among Cushite peoples and coupled with Egypt and Ethiopia in Isaiah 43:3; Isaiah 45:14, is generally supposed to be the kingdom of Meroe in Ethiopia, but may denote a Cushite state on the Arabian Gulf. The most remote and the most wealthy nations…
Read Cambridge on Psalms 72 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe kings of Tarshish - On the situation of Tarshish, see the notes at Isaiah 2:16. Compare Psalms 48:7. The word seems to be used here to denote any distant region abounding with riches.
Read Albert Barnes on Psalms 72 →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
May the kings of Tarshish and distant shores bring tribute; may the kings of Sheba and Seba offer gifts.
The kings of Tarshish and of the islands will bring tribute. The kings of Sheba and Seba shall offer gifts.
May the kings of Tarshish and distant shores bring tribute; may the kings of Sheba and Seba offer gifts.
The kings of Tarshish and the coastlands will offer gifts; the kings of Sheba and Seba will bring tribute.
Tyndale line
The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
The kings of Tarshish and of the isles shall render tribute: The kings of Sheba and Seba shall offer gifts.
The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
The Kings of Tarshish and of the yles shall bring presents: the Kings of Sheba and Seba shall bring giftes.
Strictly literal
The kings of Tarshish and of the isles shall render presents; the kings of Sheba and Seba shall offer tribute:
Kings of Tarshish and of the isles send back a present. Kings of Sheba and Seba a reward bring near.
Kings of Tarshish and of the islands send back a present. Kings of Sheba and Seba bring a reward near.
The kings of Tharshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
May the kings of Tarshish and of the islands render tribute; may the kings of Sheba and Seba offer gifts.
From the Latin
Therefore will my people return here and full days shall be found in them.
Simplified
The kings of Tarshish and the islands will bring him tribute; the kings of Sheba and Seba will present him with gifts.
Let the kings of Tarshish and of the islands come back with offerings; let the kings of Sheba and Seba give of their stores.
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 72:10 reads, "מַלְכֵ֬י תַרְשִׁ֣ישׁ וְ֭אִיִּים מִנְחָ֣ה יָשִׁ֑יבוּ מַלְכֵ֥י שְׁבָ֥א וּ֝סְבָ֗א אֶשְׁכָּ֥ר יַקְרִֽיבוּ׃" The Septuagint (LXX) agrees with the MT in meaning and structure, matching all ten words in a word-by-word correspondence, though the word order may differ. The Samaritan Pentateuch and the Dead Sea Scrolls also support the MT's reading without significant variation. This consensus among the witnesses highlights the stability of this verse across different textual traditions.
מַלְכֵ֬י תַרְשִׁ֣ישׁ וְ֭אִיִּים מִנְחָ֣ה יָשִׁ֑יבוּ מַלְכֵ֥י שְׁבָ֥א וּ֝סְבָ֗א אֶשְׁכָּ֥ר יַקְרִֽיבוּ׃
10 of the 10 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 72:10
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.
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp — Noun common · masculine plural constructHNcmpc
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…
תַּרְשִׁישׁ (Tarshish) refers to a distant port, possibly linked to the Mediterranean, and is associated with trade and merchant vessels. It also denotes a man from the tribe of Benjamin and a Persian noble. The word is connected to yellow jasper and appears in various contexts, including a city mentioned in relation to Jonah's flight.
תַּרְשִׁישׁ n.pr.
loc. a distant port, site not certainly known
m.
in Benjamin
Persian noble
base
H8659 תַּרְשִׁישׁ . a distant port, site not certainly known
. . in Benjamin
. Persian noble
8659 Tarshiysh tar-sheesh'
probably the same as 8658 (as the region of the stone, or the
reverse); Tarshish, a place on the Mediterranean, hence, the
ephithet of a merchant vessel (as if for or from that port);
also the name of a Persian and of an Israelite:--Tarshish,
Tharshish.
see HEBREW for 08658
תַּרְשִׁישׁ (tar.shish) — Tarshish.
A man of the Greeks living at the time of the Patriarchs, first mentioned at Gen.10.4;
son of: Javan (H3120);
brother of: Elishah (H0473), Kittim (H3794) and Dodanim (H1721)
§ Tarshish or Tharshish = "yellow jasper"
son of Javan
תַּרְשִׁישׁ (tar.shish) — Tarshish.
§ Tarshish or Tharshish = "yellow jasper"
1) a city of the Phoenicians in a distant part of the Mediterranean Sea to which the prophet Jonah was trying to flee
perhaps in Cyprus or Spain
2) a city somewhere near and accessible to the Red Sea to which ships constructed at Ezion-geber on the Elanitic Gulf on the Red Sea were to sail
תַּרְשִׁישׁ (tar.shish) — Tarshish.
A man of the tribe of Benjamin living at the time of Divided Monarchy, only mentioned at 1Ch.7.10;
son of: Bilhan (H1092H);
N-proper — Noun properHNpl
tar'-shish (tarshish):
(1) Eponym of a Benjamite family (1Ch 7:10); Rhamessai, A and Lucian, Tharseis
(2) One of the "seven princes" at the court of Ahasuerus (Es 1:14 Massoretic Text).
(3) The Hebrew name of a precious stone (Eze 10:9 margin, English Versions of the Bible "beryl"; Ex 28:20; 39:13; Eze 1:16; 28:13; So 5:14; Da 10:6).
See STONES, PRECIOUS.
Tarshish
A Sanscrit or Aryan word, meaning “the sea coast.” (1.) One of the “sons” of Javan (Gen. 10:4; 1 Chr. 1:7).
(2.) The name of a place which first comes into notice in the days of Solomon. The question as to the locality of Tarshish has given rise to not a little discussion. Some think there was a Tarshish in the East, on the Indian coast, seeing that “ships of Tarshish” sailed from Eziongeber, on the Red Sea (1 Kings 9:26; 22:48; 2 Chr. 9:21). Some, again, argue that Carthage was the place so named. There can be little doubt, however, that this is the name of a Phoenician port in Spain, between the two mouths of the Guadalquivir (the name given to the river by…
(established). Probably Tartessus, a city and emporium of the Phoenicians in the south of Spain, represented as one of the sons of Javan. (Genesis 10:4; 1 Kings 10:22; 1 Chronicles 1:7; Psalms 48:7; Isaiah 2:16; Jeremiah 10:9; Ezekiel 27:12,25; Jonah 1:3; 4:2) The identity of the two places is rendered highly probable by the following circumstances: 1st. There is a very close similarity of name between them, Tartessus being merely Tarshish in the Aramaic form. 2nd. There seems to have been a special relation between…
1. The second son of Javan, Ge 10:4.
2. Tartessus, an ancient city between two mouths of the Guadalquiver, in the south of Spain. It was a Phoenician colony, and was the most celebrated emporium in the west to which the Hebrews and Phoenicians traded. That Tarshish was situated in the west is evident from Ge 10:4, where it is joined with Elisha, Kittim, and Dodanim. See also Ps 72:10. According to Eze 38:13, it was an important place of trade; according to Jer 10:9, it exported silver, and according to Eze 27:12,25, silver, iron, tin, and lead to the Tyrian markets.…
אִי (iy) refers to a habitable area, encompassing meanings like coast, region, island, and shore. It is derived from a root meaning 'dry land' and is used in contexts related to geographical features, such as in Isaiah 20:6. The term captures various types of landforms, highlighting its versatility in describing different coastal and insular terrains.
H339 אִי coast, region
339 'iy ee
from 183; properly, a habitable spot (as desirable); dry
land, a coast, an island:--country, isle, island.
see HEBREW for 0183
אִי (i) — coastland.
coast, island, shore, region
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs — Noun common · feminine singular absoluteHNcfsa
trib'-ut (mac, "tribute," really meaning "forced laborers," "labor gang" (1Ki 4:6; 9:15,21); also "forced service," "serfdom"; possibly "forced payment" is meant in Es 10:1; the idea contained in the modern word is better given by middah (Ezr 6:8; Ne 5:4)): Words used only of the duty levied for Yahweh on acquired spoils are mekhec, "assessment" (Nu 31:28,37,38,39,40,41), belo, "excise" (Ezr 4:13,10; Ne 7:24), massa', "burden" (2Ch 17:11), and `onesh, "fine" or…
Tribute
A tax imposed by a king on his subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word denotes the temple rate (the “didrachma,” the “half-shekel,” as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a civil but a religious tax.
The chief biblical facts connected with the payment of tribute have been already given under TAXES. The tribute (money) mentioned in (Matthew 17:24,25) was the half shekel (worth from 25 to 27 cents) applied to defray the general expenses of the temple. After the destruction of the temple this was sequestrated by Vespasian and his successors and transferred to the temple of the Capitoline Jupiter. This "tribute" of (Matthew 17:24) must not be confounded with the tribute paid to the Roman emperor. (Matthew 22:17) The temple rate, though resting on an ancient precedent-- (Exodus 30:13) --was as above a fixed annual tribute of comparatively late origin.
Every Jew throughout the world was required to pay an annual tribute or capitation-tax of half a shekel, about twenty-five cents, in acknowledgment of God’s sovereignty and for the maintenance of the temple service, Ex 30:12-15. It was with reference to this that Christ says, in effect, Mt 17:25,26, "If this tribute be levied in the name of The Father, then I, The Son, am free."
In other New Testament passages, tribute means the tax levied by the Romans. On the question of paying tribute to foreigners and idolaters, Mt 22:16-22, Christ gave a reply which neither party could stigmatize as rebellious, or as unpatriotic and irreligious. By themselves using Caesar’s currency, both parties acknowledged the fact of his supremacy.…
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-mp — Noun common · masculine plural constructHNcmpc
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…
שְׁבָא (Shᵉbâ) refers to Sheba, a name associated with several early figures and a region in southern Arabia. It is linked to multiple descendants of patriarchs, including sons of Joktan and Raamah, and is noted for its meaning of 'seven' or 'an oath.' The entries indicate that Sheba can refer to both individuals and a nation.
שְׁבָא n.pr.gent. et terr. Shᵉbâ, in SW. Arabia
base
H7614 שְׁבָא Shᵉbâ, in SW. Arabia
7614 Shba' sheb-aw'
of foreign origin; Sheba, the name of three early progenitors
of tribes and of an Ethiopian district:--Sheba, Sabeans.
שְׁבָא (she.va) — Sheba.
A man of the Cushites living at the time of the Patriarchs, first mentioned at Gen.10.7;
son of: Raamah (H7484);
brother of: Dedan (H1719B); also called Sabean at Job.1.15; 3x
§ Sheba = "seven" or "an oath"
1) son of Joktan and a descendant of Seth
2) son of Raamah, grandson of Cush, and a descendant of Ham
3) son of Jokshan, the son of Abraham by Keturah
4) a nation in southern Arabia
שְׁבָא (she.va) — Sheba.
A man living at the time of the Patriarchs, first mentioned at Gen.10.28;
son of: Joktan (H3355);
brother of: Almodad (H0486), Sheleph (H8026), Hazarmaveth (H2700), Jerah (H3392), Hadoram (H1913A), Uzal (H0187), Diklah (H1853), Obal (H5745), Abimael (H0039), Ophir (H0211), Havilah (H2341I) and Jobab (H3103)
§ Sheba = "seven" or "an oath"
1) son of Joktan and a descendant of Seth
2) son of Raamah, grandson of Cush, and a descendant of Ham
N-proper — Noun properHNpl
Sheba
An oath, seven. (1.) Heb. shebha, the son of Raamah (Gen. 10:7), whose descendants settled with those of Dedan on the Persian Gulf.
(2.) Heb. id. A son of Joktan (Gen. 10:28), probably the founder of the Sabeans.
(3.) Heb. id. A son of Jokshan, who was a son of Abraham by Keturah (Gen. 25:3).
(4.) Heb. id. A kingdom in Arabia Felix. Sheba, in fact, was Saba in Southern Arabia, the Sabaeans of classical geography, who carried on the trade in spices with the other peoples of the ancient world. They were Semites, speaking one of the two main dialects of Himyaritic or South Arabic. Sheba had become a monarchy before the days of Solomon. Its queen brought him gold, spices, and precious stones (
one of the towns of the allotment of Simeon, (Joshua 19:2) probably the same as Shema. (Joshua 15:26)
1. Son of Raamah, Ge 10:7. His posterity is supposed to have settled near the head of the Persian Gulf. See CUSH and RAAMAH.
2. Son of Joktan, of the race of Shem, Ge 10:28. See SABEANS 2.
3. Son of Jokshan, and grandson of Abraham by Keturah, Ge 25:3. He is supposed to have settled in Arabia Deserta.
4. A turbulent Benjamite, who after the death of Absalom made a fruitless effort to excite a rebellion in Israel against David. Being pursued, and besieged in Abel-beth-maachah, near the southern part of Lebanon, he was beheaded by the people of the city, 2Sa 20:1-26.
captivity; old man; repose; oath
סְבָא (seva) refers to Seba, the first son of Cush, and also denotes a nation possibly located south of Palestine, perhaps in Ethiopia. The name is associated with the meaning "drink thou." Seba is mentioned in Genesis 10:7 and is noted as a brother to several other figures in the genealogies.
סְבָא n.pr.m. 1st son of Cush, poet. and late
base
H5434 סְבָא 1st son of Cush, poet. and late
5434 Cba' seb-aw'
of foreign origin; Seba, a son of Cush, and the country
settled by him:--Seba.
סְבָא (se.va) — Seba.
A man of the Cushites living at the time of the Patriarchs, first mentioned at Gen.10.7;
son of: Cush (H3568);
brother of: Havilah (H2341H), Sabtah (H5454), Raamah (H7484), Sabteca (H5455) and Nimrod (H5248)
§ Seba = "drink thou"
1) a son of Cush
2) a nation south of Palestine, perhaps Ethiopia
סְבָא (se.va) — Seba.
§ Seba = "drink thou"
a nation south of Palestine, perhaps Ethiopia
Conj | N-proper — Conjunction · noun properHC/Npl
se'-ba (cebha'; Saba (Ge 10:7; 1Ch 1:9); Greek ibid., but Codex Vaticanus has (Saban):
1. Forms of Name, and Parentage of Seba:
The first son of Cush, his brothers being Havilah, Sabtah, Raamah, and Sabtecha. In Ps 72:10 and Isa 43:3 (where the Greek has Soene), Seba is mentioned with Egypt and Ethiopia, and must therefore have been a southern people. In Isa 45:14 we meet with the gentilic form, (csebha'im) (Sabaeim), rendered "Sabaeans," who are described as "men of stature" (i.e. tall), and were to come over to Cyrus in chains, and acknowledge that God was in him--their merchandise, and that of the Ethiopians, and the…
(pl. Sebaim ; in Authorized Version incorrectly rendered Sabeans) heads the list of the sons of Cush. Besides the mention of Seba in the lists of the pens of Cush, (Genesis 10:7; 1 Chronicles 1:9) there are but three notices of the nation -- (Psalms 72:10; Isaiah 43:3; 45:14) These passages seem to show that Seba was a nation of Africa bordering on or included in Cush, and in Solomon’s time independent and of political importance. It may perhaps be identified with the island of Meroe. Josephus says that Saba was the ancient name of the Ethiopian island and city of Meroe, but he writes Seba, in the notice of the Noachian settlements, Sabas. The island of Meroe lay between the Astaboras, the Atbara, the most northern tributary of…
See SABEANS
אֶשְׁכָּר (eshkar) refers to a gift or present. The entries consistently define it as a gratuity, with no significant disagreement among the lexicons.
אֶשְׁכָּר n.[m.] gift
base
H814 אֶשְׁכָּר
814 'eshkar esh-cawr'
for 7939; a gratuity:--gift, present.
see HEBREW for 07939
אֶשְׁכָּר (esh.kar) — gift.
gift
N-ms — Noun common · masculine singular absoluteHNcmsa
gift (mattanah, minchah, shochadh; doron, dorea, chairisma): In Ge 25:6; Ex 28:38; Nu 18:6,7,29; Eze 20:26, etc., mattanah, "a gift," is so rendered; minchah, an offering or present, used especially of the "meat offerings," is translated "gift" (2Sa 8:2,6 the King James Version; 2Ch 26:8), in which passages "tribute" is meant, as the Revised Version (British and American); 32:23; Ps 45:12. A few other words occur singly, e.g. 'eshkar, "a reward" (Ps 72:10)…
Gift
(1.) An gratuity (Prov. 19:6) to secure favour (18:16; 21:14), a thank-offering (Num. 18:11), or a dowry (Gen. 34:12).
(2.) An oblation or proppitatory gift (2Sa 8:2,6; 1Ch 18:2,6; 2Ch 26:8; Ps. 45:12; 72:10).
(3.) A bribe to a judge to obtain a favourable verdict (Ex. 23:8; Deut. 16:19).
The giving and receiving of presents has in all ages been not only a more frequent but also a more formal and significant proceeding in the East than among ourselves. We cannot adduce a more remarkable proof of the important part which presents play in the social life of the East than the fact that the Hebrew language possesses no less than fifteen different expressions for the one idea. The mode of presentation was with as much parade as possible. The refusal of a present was regarded us a high indignity. No less an insult was it not to bring a present when the position of the parties demanded it. (1 Samuel 10:27)
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
