Zechariah 11:12 — Word Study
WLCוָאֹמַ֣ר אֲלֵיהֶ֗ם אִם־ ט֧וֹב בְּעֵינֵיכֶ֛ם הָב֥וּ שְׂכָרִ֖י וְאִם־ לֹ֣א׀ חֲדָ֑לוּ וַיִּשְׁקְל֥וּ אֶת־ שְׂכָרִ֖י שְׁלֹשִׁ֥ים כָּֽסֶף׃
BSAThen I toldʼâmar▸ themʼêl Ifʼim [if you think good] it seemsʻayin right to youṭôwb give meyâhab my wagessâkâr [my price, my hire] but ifʼim [it does not seem right to you] notlôʼ keep themchâdal [forbear, do not give it] So they weighed outshâqal▸ my wagessâkâr [my price, my hire] thirtyshᵉlôwshîym [thirtieth] [pieces] of silverkeçeph [money, payment]
| Greek | English | Parsing |
|---|---|---|
| וָאֹמַ֣ר | and I said | Verb, Qal, sequential imperfect first person common singular |
| אֲלֵיהֶ֗ם | to them | Preposition, suffix |
| אִם־ | if | Particle |
| ט֧וֹב | it is good | Verb, Qal, perfect third person masculine singular |
| בְּעֵינֵיכֶ֛ם | in view your | Preposition, noun common feminine dual construct, suffix |
| הָב֥וּ | give | Verb, Qal, imperative second person masculine plural |
| שְׂכָרִ֖י | wage[s] my | Noun common masculine singular construct, suffix |
| וְאִם־ | and if | Conjunction, particle |
| לֹ֣א׀ | not | Particle |
| חֲדָ֑לוּ | refrain | Verb, Qal, imperative second person masculine plural |
| וַיִּשְׁקְל֥וּ | and they weighed out | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| שְׂכָרִ֖י | wage[s] my | Noun common masculine singular construct, suffix |
| שְׁלֹשִׁ֥ים | thirty | Noun common, masculine plural absolute |
| 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 | Then I told them, “If it seems right to you, give me my wages; but if not, keep them.” So they weighed out my wages, thirty pieces of silver. |
| KJV | And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. |
| ASV | And I said unto them, If ye think good, give me my hire; and if not, forbear. So they weighed for my hire thirty pieces of silver. |
| YLT | And I say unto them: 'If good in your eyes, give my hire, and if not, forbear;' and they weigh out my hire — thirty silverlings. |
| WEB | I said to them, “If you think it best, give me my wages; and if not, keep them.” So they weighed for my wages thirty pieces of silver. |
| BBE | And I said to them, If it seems good to you, give me my payment; and if not, do not give it. So they gave me my payment by weight, thirty shekels of silver. |
Where they part company is שְׂכָרִ֖י — see How Translations Differ.
The structure features a main clause followed by conditional clauses that outline the choices available, culminating in the action taken by the subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Zechariah 11:12
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 — Zechariah's Prophetic Actionsgenerated
Zechariah 11:12 describes a moment where the prophet Zechariah speaks to those who owe him wages, asking them to weigh out his payment. This passage is part of a larger narrative where Zechariah acts out prophetic signs regarding the fate of Israel, reflecting themes of betrayal and valuation. The context includes a call for accountability and a reflection on the worth of the prophet's service, leading to a significant amount of thirty pieces of silver, which echoes themes of betrayal found later in the New Testament.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 21:2 | So Ahab said to Naboth, “Give me your vineyard to use as a vegetable garden, since it is next to my palace. I will give you a better vineyard in its place—or if you prefer, I will give you its value in silver.” |
| 2 | 2 Chronicles 30:4 | This proposal pleased the king and the whole assembly. |
| 3 | Matthew 26:15 | and asked, “What are you willing to give me if I hand Him over to you?” And they set out for him thirty pieces of silver. |
| 4 | John 13:2–27 | The evening meal was underway, and the devil had already put into the heart of Judas, the son of Simon Iscariot, to betray Jesus. |
| 5 | Genesis 37:28 | So when the Midianite traders passed by, his brothers pulled Joseph out of the pit and sold him for twenty shekels of silver to the Ishmaelites, who took him to Egypt. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — שְׂכָרִ֖י, se.kha.Rigenerated
The word שְׂכָר (sakar) refers to wages or payment for work done. It is derived from a root meaning 'to hire' and encompasses various forms of compensation, including salary and fare. This word captures the essence of remuneration in both a literal and figurative sense, indicating the value assigned to labor.
In this verse, שְׂכָרִ֖י specifically denotes Zechariah's wages, emphasizing the transactional nature of his relationship with those who employed him. The use of this term highlights the expectation of payment for services rendered, reflecting the broader biblical theme of justice and recompense.
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 main verb in the verse is אֹמַ֣ר, and I said, which governs the entire sentence. It is followed by a conditional clause introduced by אִם־, if, leading to two outcomes based on the decision of the audience regarding payment.
The structure emphasizes the conditional nature of Zechariah's request, with subordinate clauses detailing the options available to those who owe him. The arrangement of the Hebrew words places importance on the decision-making aspect, highlighting the agency of the audience in this transaction.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew שְׂכָרִ֖י is rendered as μισθός (misthos), which also means 'wages' or 'reward.' This choice reflects a direct connection to the concept of payment for services rendered, maintaining the original meaning while adapting it to the Greek context.
The use of μισθός in the Septuagint underscores the continuity of the theme of remuneration present in both the Hebrew and Greek texts, reinforcing the idea of value assigned to labor.
In plain words — the whole versegenerated
Zechariah 11:12 recounts Zechariah asking those who owe him wages to decide if they think it is right to pay him. He offers them the option to keep the payment if they do not agree. The amount specified is thirty pieces of silver, which carries significant implications in biblical narratives.
Frequently Asked Questionsgenerated
Thirty pieces of silver is a notable amount that symbolizes betrayal, as it is the same price for which Judas Iscariot betrayed Jesus, linking this passage to themes of value and treachery.
Zechariah's offer to keep the wages reflects a prophetic gesture, emphasizing the rejection of his ministry and foreshadowing the value placed on him by the people.
This passage foreshadows the betrayal of Jesus by Judas for thirty pieces of silver, illustrating a recurring theme of undervaluation of prophetic figures.
The verse highlights a transactional relationship where Zechariah seeks to clarify his worth and the expectations surrounding his service.
Reflection Questionsgenerated
- What does this passage teach about the value we place on those who serve us?
- How can I reflect on the worth of my contributions in my community?
- In what ways do I see parallels between Zechariah's experience and modern-day situations of undervaluation?
- How can I ensure that I honor those who work for me, recognizing their contributions?
The early church on this verse — how the Fathers read it
The early church fathers reference this verse to discuss the significance of the thirty pieces of silver and the prophetic implications of Zechariah's actions.
Hear now in regard to thirty pieces of silver: “And I will say to them, ‘If it seems good to you, give me my wages, or refuse.’ ” One recompense is due me for curing the blind and the lame, and I receive another;Early Church Fathers on Zechariah 11 →
You observe that he was appraised by the traitor’s covetousness at thirty pieces of silver. Of this also the prophet speaks, “And I said to them, If you think good, give me my price, or if not, forbear”;Early Church Fathers on Zechariah 11 →
And I said to them: If it is good in your eyes, give me my reward, and if not, stop; and they gave me my reward, thirty pieces of silver.Early Church Fathers on Zechariah 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 11:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I said unto them, If ye think good,.... Not to the poor of the flock that waited on him, and knew the word of the Lord, and valued it; but to the other Jews that despised Christ and his Gospel:
Read John Gill on Zechariah 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And I said unto them. The prophet here represents the person of Yahweh-Messiah.
Read Robert Jamieson on Zechariah 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd I said unto them; upon parting, Christ seems after the manner of men to mind them of his pains and care for them, and would have them reckon with him. If ye think good: he puts it to them whether they thought he deserved aught at their hands, and what it was. Give me my price; though I need not your money or pay, I deserve more than you will give, and therefore do in this as liketh you. So they, the rulers of the Jews, the high priest, chief priests, and Pharisees, weighed, which was the manner of paying money in those days, thirty pieces of silver; which amounts to thirty-seven shillings and sixpence, the value of the life of a slave, : this was fulfilled when they paid Judas Iscariot…
Read Matthew Poole on Zechariah 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 11:12 And I said unto them, If ye think good, give [me] my price; and if not, forbear. So they weighed for my price thirty [pieces] of silver.Ver. 12. If ye think good, give me my price] Pay me for my pains, lay me down my shepherd’ s wages. Is not the labourer worthy of his hire? Shall I be forced to say of you, as my servant David of Nabal, that unthankful churl, "Surely in vain have I kept all that this fellow had in the wilderness, so that nothing was missed of all that pertained unto him: and he hath requited me evil for good," 1 Samuel 25:21. If God will be David’ s shepherd, David will dwell in God’ s house to all perpetuity, Psalms 23:1; Psalms 23:6. If the Lord deal…
Read John Trapp on Zechariah 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) My price.—The shepherd demands a requital for his toil, as a test of the gratitude of the sheep. And if not, forbear.—Comp. Ezekiel 3:27, &c. God does not force our will, which is free. He places life and death before us; by His grace alone we can choose Him, but we can refuse His grace and Himself. Thirty pieces of silver.—The price set on a foreign slave (Exodus 21:32).
Read Charles John Ellicott on Zechariah 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. If ye think good, give me my price] "Give me my hire." And we find they rated it contemptuously; thirty pieces of silver being the price of a slave, Exodus 21:32.
Read AdamClarke on Zechariah 11 →CambridgeThe Cambridge Bible for Schools and Colleges12. price] Rather, wages, or hire, R. V. This demand is made by the prophet not “in order to try whether the people would submit themselves further to his guidance” (Wright), but to signify the complete abandonment of his office of shepherd. It is as much as to say, “I will be no more your shepherd: give me therefore my wages, that I may go my way.” It is further designed to bring out in bold relief the mutual aversion and contempt, that had sprung up between the shepherd and the flock (Zechariah 11:8). He asks as one who cares not whether his request be granted: “Give, or forbear.” They reply by a gift more insulting than refusal. forbear] “ne date; q.d. non sum de mercede admodum…
Read Cambridge on Zechariah 11 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd I said unto them, If ye think good, give Me My price - God asks of us a return, not having any proportion to His gifts of nature or of grace, but such as we can render.
Read Albert Barnes on Zechariah 11 →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
Then I told them, “If it seems right to you, give me my wages; but if not, keep them.” So they weighed out my wages, thirty pieces of silver.
I said to them, “If you think it best, give me my wages; and if not, keep them.” So they weighed for my wages thirty pieces of silver.
Then I told them, “If it seems right to you, give me my wages; but if not, keep them.” So they weighed out my wages, thirty pieces of silver.
Then I said to them, “If it seems good to you, pay me my wages, but if not, forget it.” So they weighed out my payment – thirty pieces of silver.
Tyndale line
And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver.
And I said unto them, If ye think good, give me my hire; and if not, forbear. So they weighed for my hire thirty pieces of silver.
And I said unto them, If ye think good, give me my hire; and if not, forbear. So they weighed for my hire thirty pieces of silver.
And I said to them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver.
And I said vnto them, If ye thinke it good, giue me my wages: and if no, leaue off: so they weighed for my wages thirtie pieces of siluer.
Strictly literal
And I said unto them, If ye think good, give [me] my hire; and if not, forbear. And they weighed for my hire thirty silver-pieces.
And I say unto them: 'If good in your eyes, give my hire, and if not, forbear;' and they weigh out my hire — thirty silverlings.
And I say to them: “If good in your eyes, give my hire, and if not, refrain”; and they weigh out my hire—thirty pieces of silver.
And I said unto them, If it be good in your eyes, give me my reward; and if not, forbear. So they weighed out as my reward thirty pieces of silver.
I said to them, “If it seems good to you, pay me my wages. But if not, do not do it.” So they weighed out my wages—thirty pieces of silver.
From the Latin
And I said to them: If it be good in your eyes, bring hither my wages: and if not, be quiet. And they weighed for my wages thirty pieces of silver.
Simplified
I told them, “If you want to pay me my wages, then do so. If not, then don't.” So they paid me my wages—thirty pieces of silver.
And I said to them, If it seems good to you, give me my payment; and if not, do not give it. So they gave me my payment by weight, thirty shekels of 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 Zechariah 11:12 states, "Then I told them, 'If it seems right to you, give me my wages; but if not, keep them.' So they weighed out my wages, thirty pieces of silver." The Septuagint (LXX) has a similar structure, matching 12 of the 15 words from the MT, but the exact wording and order differ, reflecting the Greek translation's style rather than a direct correspondence. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, so the MT remains the primary text for comparison, with the LXX offering a paraphrased interpretation rather than a direct translation.
וָאֹמַ֣ר אֲלֵיהֶ֗ם אִם־ ט֧וֹב בְּעֵינֵיכֶ֛ם הָב֥וּ שְׂכָרִ֖י וְאִם־ לֹ֣א׀ חֲדָ֑לוּ וַיִּשְׁקְל֥וּ אֶת־ שְׂכָרִ֖י שְׁלֹשִׁ֥ים כָּֽסֶף׃
12 of the 15 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 Zechariah 11:12
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.
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)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp3mp
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 טוֹב (tov) is a primitive root meaning to be good or pleasing in various senses, including being delightful, joyful, and beneficial. It covers a range of meanings from personal well-being to moral actions, as seen in its uses in the Old Testament. The entries consistently emphasize its positive connotations without significant disagreement.
טוֹב vb. pleasing, good
Qal
be pleasant, delightful
be glad, joyful
of rank, position, claim: art thou really better than Balak?
be well with, good for
be pleasing
Hiph. do well, act right
base
H2895 טוֹב pleasing, good .. be pleasant, delightful
. be glad, joyful
. of rank, position, claim: art thou really better than Balak?
. be well with, good for
. be pleasing
. do well, act right
2895 towb tobe
a primitive root, to be (transitively, do or make) good (or
well) in the widest sense:--be (do) better, cheer, be (do,
seem) good, (make) goodly, X please, (be, do, go, play) well.
טוֹב (tov) — be pleasing.
1) to be good, be pleasing, be joyful, be beneficial, be pleasant, be favourable, be happy, be right
1a) (Qal)
1a1) to be pleasant, be delightful
1a2) to be glad, be joyful
1a3) to be better
1a4) to be well with, be good for
1a5) to be pleasing
1b) (Hiphil) to do well, do good, act right, act rightly
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2mp
יָהַב (yahab) is a Hebrew verb meaning to give, with various nuances including to set, provide, and ascribe glory. It can also imply granting or permitting something. The entries highlight its use in both literal and figurative contexts, but do not indicate any significant disagreement among lexicons.
[יָהַב] vb. give
give
= set
with reflex. = provide
ascribe glory, etc.
= come now (orig. grant, permit)
base
H3051 יָהַב give . give
. = set
. with reflex. = provide
. ascribe glory, etc.
. = come now (orig. grant, permit)
3051 yahab yaw-hab'
a primitive root; to give (whether literal or figurative);
generally, to put; imperatively (reflexive) come:--ascribe,
bring, come on, give, go, set, take.
יָהַב (ya.hav) — to give.
1) to give, provide, ascribe, come
1a) (Qal)
1a1) to give
1a2) to set, place
1a3) to provide (with reflexive)
1a4) to ascribe (glory)
1a5) to grant, permit, come now
Aramaic equivalent: ye.hav (יְהַב "to give" H3052)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
שָׂכָר (sakar) refers to hire or wages, encompassing payment for work, rewards for faithfulness, and even fare for travel. It is derived from a root meaning 'to hire' and includes concepts of compensation and worth. The term appears in contexts related to employment and remuneration.
שָׂכָר n.m. hire, wages
wages, of a servant
= reward, for work done, faithfulness, etc.
passage-money, fare
base
H7939 שָׂכָר hire, wages
7939 sakar saw-kawr'
from 7936; payment of contract; concretely, salary, fare,
maintenance; by implication, compensation, benefit:--hire,
price, reward(-ed), wages, worth.
see HEBREW for 07936
שָׂכָר (sa.khar) — wages.
1) hire, wages
1a) wages
1b) reward, pay
1c) fare, fee, passage-money
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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 | Conj — Conjunction · particleHC/Tc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
The Hebrew word שָׁקַל (*shaqal*) means 'to weigh' and encompasses various usages such as weighing out a price or being weighed. It is a primitive root that can also imply the act of paying or spending. The entries highlight its application in trade and figuratively in contexts of grief.
שָׁקַל vb. weigh
Qal
weigh
weigh out a price
Niph. be weighed
base
H8254 שָׁקַל weigh
8254 shaqal shaw-kal'
a primitive root; to suspend or poise (especially in
trade):--pay, receive(-r), spend, X throughly, weigh.
שָׁקַל (sha.qal) — to weigh.
1) to weigh, weigh out, pay out
1a) (Qal)
1a1) to weigh
1a2) to weigh out (a price)
1a3) of grief (fig)
1b) (Niphal)
1b1) to be weighed
1b2) to be weighed out
Aramaic equivalent: te.qal (תְּקַל "to weigh" H8625A)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שָׂכָר (sakar) refers to hire or wages, encompassing payment for work, rewards for faithfulness, and even fare for travel. It is derived from a root meaning 'to hire' and includes concepts of compensation and worth. The term appears in contexts related to employment and remuneration.
שָׂכָר n.m. hire, wages
wages, of a servant
= reward, for work done, faithfulness, etc.
passage-money, fare
base
H7939 שָׂכָר hire, wages
7939 sakar saw-kawr'
from 7936; payment of contract; concretely, salary, fare,
maintenance; by implication, compensation, benefit:--hire,
price, reward(-ed), wages, worth.
see HEBREW for 07936
שָׂכָר (sa.khar) — wages.
1) hire, wages
1a) wages
1b) reward, pay
1c) fare, fee, passage-money
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
שְׁלֹשִׁים (*shlowshiym*) means 'thirty' and can also refer to 'thirtieth' as an ordinal number. It is an indeclinable noun and is derived from the root word for 'three.' The entries indicate that it is used in various contexts, but there are no significant disagreements among the lexicons.
שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) 174 n.indecl. thirty
bef. n. sg.
as ordin.
base
H7970 שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) n. indecl. thirty . bef. n. sg.
. as ordin.
7970 shlowshiym shel-o-sheem'
or shloshiym {shel-o-sheem'}; multiple of 7969; thirty; or
(ordinal) thirtieth:--thirty, thirtieth. Compare 7991.
see HEBREW for 07969
see HEBREW for 07991
שְׁלֹשִׁים (she.lo.shim) — thirty.
thirty, thirtieth
Aramaic equivalent: te.la.tin (תְּלָתִין "thirty" H8533)
Adj — Noun common · masculine plural absoluteHNcmpa
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.