1 Kings 9:28 — Word Study
WLCוַיָּבֹ֣אוּ אוֹפִ֔ירָה וַיִּקְח֤וּ מִשָּׁם֙ זָהָ֔ב אַרְבַּע־ מֵא֥וֹת וְעֶשְׂרִ֖ים כִּכָּ֑ר וַיָּבִ֖אוּ אֶל־ הַמֶּ֥לֶךְ שְׁלֹמֹֽה׃ פ
BSAThey sailedbôwʼ▸ [traveled by sea] to OphirʼÔwphîyr [a region in southern Arabia known for its gold] and importedlâqach▸ [brought in, fetched] goldzâhâb [a valuable metal] from thereshâm 420ʼarbaʻ talentskikkâr [a unit of weight or currency, about 16 tons] and deliveredbôwʼ▸ [brought, took] it toʼêl SolomonShᵉlômôh [the king of Israel, a wise ruler]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֣אוּ | and they went | Verb, Qal, sequential imperfect third person masculine plural |
| אוֹפִ֔ירָה | Ophir towards | Noun proper, suffix |
| וַיִּקְח֤וּ | and they took | Verb, Qal, sequential imperfect third person masculine plural |
| מִשָּׁם֙ | from there | Preposition, adverb |
| זָהָ֔ב | gold | Noun common, masculine singular absolute |
| אַרְבַּע־ | four | Noun common, both singular absolute |
| מֵא֥וֹת | hundred | Noun common, feminine plural absolute |
| וְעֶשְׂרִ֖ים | and twenty | Conjunction, noun common masculine plural absolute |
| כִּכָּ֑ר | talent[s] | Noun common, feminine singular absolute |
| וַיָּבִ֖אוּ | and they brought [it] | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֶל־ | to | Preposition |
| הַמֶּ֥לֶךְ | the king | Particle, noun common masculine singular absolute |
| שְׁלֹמֹֽה׃ פ | Solomon | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They sailed to Ophir and imported gold from there—420 talents —and delivered it to Solomon. |
| KJV | And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon. |
| ASV | And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon. |
| YLT | and they come in to Ophir and take thence gold, four hundred and twenty talents, and bring [it] in unto king Solomon. |
| WEB | They came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to King Solomon. |
| BBE | And they came to Ophir, where they got four hundred and twenty talents of gold, and took it back to King Solomon. |
Where they part company is in the rendering of כִּכָּר — see How Translations Differ.
The main action is clear, with several clauses detailing the journey and the significant amount of gold imported.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 — 1 Kings 9:28
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 — Solomon's Trade with Ophirgenerated
1 Kings 9:28 describes how Solomon's fleet traveled to Ophir, a region renowned for its wealth, to import gold. This venture reflects the prosperity of Solomon's reign and his efforts to enhance Israel's resources through trade. The passage fits within the broader narrative of Solomon's achievements and the construction of the temple, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 10:11 | (The fleet of Hiram that brought gold from Ophir also brought from Ophir a great cargo of almug wood and precious stones. |
| 2 | Genesis 10:29 | Ophir, Havilah, and Jobab. All these were sons of Joktan. |
| 3 | 1 Chronicles 29:4 | three thousand talents of gold (the gold of Ophir) and seven thousand talents of refined silver, to overlay the walls of the buildings, |
| 4 | 2 Chronicles 8:18 | So Hiram sent him ships captained by his servants, along with crews of experienced sailors. They went with Solomon’s servants to Ophir and acquired from there 450 talents of gold, which they delivered to King Solomon. |
| 5 | 2 Chronicles 9:10 | (The servants of Hiram and of Solomon who brought gold from Ophir also brought algum wood and precious stones. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — כִּכָּר, ki.Kargenerated
The noun כִּכָּר (kikkar) refers to a unit of weight or currency, specifically a talent. It is derived from a root meaning 'circle', indicating something round, and is often associated with weight measurements in the Bible. Here, it signifies a substantial amount of gold, emphasizing the wealth involved in Solomon's trade.
The parsing of this word shows it as a feminine singular noun, which aligns with its use in this context as a measure of gold. The term appears in various instances throughout the scriptures, often in relation to wealth and precious materials.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses talents for כִּכָּר.
Sentence Structuregenerated
The main verb of the verse is יָּבֹ֣אוּ, they went, which governs the actions described in the sentence. The structure includes a series of actions: sailing to Ophir, taking gold, and bringing it to Solomon, all indicating a sequence of trade activities.
The sentence includes multiple noun phrases and prepositional phrases that clarify the subjects and objects of the actions, creating a clear picture of the trading expedition.
Septuagint Backgroundgenerated
The Septuagint translates יָּבֹ֣אוּ as ἦλθον (ēlthon), meaning 'they came' or 'they went.' This choice emphasizes the action of traveling, aligning closely with the Hebrew meaning.
The translation of אוֹפִ֔ירָה as σωφηρα suggests a specific identification of the location, maintaining the connection to the known wealth of Ophir.
In plain words — the whole versegenerated
1 Kings 9:28 tells us that Solomon's fleet sailed to Ophir to import gold, bringing back 420 talents of gold, which they delivered to the king. This highlights the wealth and prosperity during Solomon's reign.
Frequently Asked Questionsgenerated
Ophir was known for its wealth, particularly its gold, and was a key trading partner for Solomon.
They imported 420 talents of gold from Ophir.
A talent is a unit of weight or currency, approximately equivalent to 16 tons.
Solomon's trade was significant as it contributed to the wealth and resources of Israel, allowing him to build the temple and enhance his kingdom.
Reflection Questionsgenerated
- What does the wealth brought back from Ophir tell us about Solomon's reign?
- How can we see the importance of trade in building a nation's economy?
- What parallels can be drawn between Solomon's trade and modern economic practices?
- How does this account reflect on the significance of resources in fulfilling a leader's vision?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 9:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they came to Ophir,.... About which place there are various opinions; some take it to be the little island of Zocatora, on the eastern coast of Africa, at a small distance from the straits of
Read John Gill on 1 Kings 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.
Read Robert Jamieson on 1 Kings 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOphir; a place famous for the plenty and fineness of the gold there; of which see ,12 Job 22:24 28:16 . It is manifest and agreed that it was a part of the East Indies, which though very remote from us, yet was far nearer to the Red Sea, from whence they might easily sail to it in these ancient times, because they needed not to go far from the coast to come to it, because they might (according to the manner of these first ages) sail all along near the coast, though the voyage was thereby more tedious, which was the reason why three years were spent in it. And here, and here only, were to bc had all the commodities which Solomon fetched from Ophir, . Four hundred and twenty talents: in all…
Read Matthew Poole on 1 Kings 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 9:28 And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought [it] to king Solomon.Ver. 28. And they came to Ophir,] i.e., To golden Chersonesus, saith Josephus; to Peru, or Hispaniola, say others, who hold that the newly found world, as we call America, was known to Solomon and the ancients; like as the Chinese say that they had the art of printing among them many hundreds of years before we had. The gold of this land is called gold of Parvaim, that is, of the two Perus, say they; the greater and the lesser. Four hundred and twenty talents.] At one time: as at another, four hundred and fifty, for every three years they made a voyage…
Read John Trapp on 1 Kings 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Ophir.—All that can be certainly gathered from the mention of Ophir in the Old Testament is, first; that it was situated to the east of Palestine and approached by the Red Sea (as is clear from this passage, from 1 Kings 22:48, and from 2 Chronicles 8:18; 2 Chronicles 9:10), and next, that so famous was the gold imported from it, that the “gold of Ophir” became proverbial (Job 22:24; Job 28:16; Psalms 45:10; Isaiah 13:12; 1 Chronicles 4). All else is matter of speculation and tradition. Setting aside merely fanciful conjectures, substantial reasons have been given for fixing it geographically in Africa, Arabia, and India; and of these three positions, evidence strongly preponderates…
Read Charles John Ellicott on 1 Kings 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. And they came to Ophir] No man knows certainly, to this day, where this Ophir was situated. There were two places of this name; one somewhere in India, beyond the Ganges, and another in Arabia, near the country of the Sabaeans, mentioned by Job, Job 22:24: Then shalt thou lay up gold as dust; and the gold of Ophir as the stones of the brooks. And Job 28:16: It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. Calmet places this country at the sources of the Euphrates and Tigris. But there are several reasons to prove that this was not the Ophir of the Bible, which it seems was so situated as to require a voyage of three years long to go out, load…
Read AdamClarke on 1 Kings 9 →CambridgeThe Cambridge Bible for Schools and Colleges28. they came to Ophir] There is not sufficient evidence to decide where Ophir was. The most probable conjectures have been Africa, India and Arabia. But on account of the productions named in connexion with the place in chap. 1 Kings 10:11 Africa has been almost universally given up. And in the decision between India and Arabia, the latter seems the more likely, partly because it is nearer to reach from Ezion-geber, which is a consideration not without weight in questions connected with early navigation, and partly because the first mention of Ophir (Genesis 10:29) makes it refer to the descendants of Joktan, whose home was in Arabia. There is no necessity to conclude that the commodities…
Read Cambridge on 1 Kings 9 →Albert Barnes1798–1870Barnes' Notes on the BibleOn Ophir, see the marginal reference note. Among the various opinions three predominate; all moderns, except a very few, being in favor of Arabia, India, or Eastern Africa. Arabia’s claims are supported by the greatest number.
Read Albert Barnes on 1 Kings 9 →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
They sailed to Ophir and imported gold from there—420 talents —and delivered it to Solomon.
They came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to King Solomon.
They sailed to Ophir and imported gold from there—420 talents—and delivered it to Solomon.
They sailed to Ophir, took from there four hundred twenty talents of gold, and then brought them to King Solomon.
Tyndale line
And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.
And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.
And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.
And they came to Ophir, and imported from thence gold, four hundred and twenty talents, and brought it to king Solomon.
And they came to Ophir and sette from thence foure hundreth and twentie talents of gold, and brought it to King Salomon.
Strictly literal
and they went to Ophir, and fetched thence gold, four hundred and twenty talents, and brought it to king Solomon.
and they come in to Ophir and take thence gold, four hundred and twenty talents, and bring [it] in unto king Solomon.
and they come to Ophir, and take four hundred and twenty talents of gold from there, and bring [it] to King Solomon.
And they came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to king Solomon.
They went to Ophir with servants of Solomon. From there they brought back 420 talents of gold for King Solomon.
From the Latin
And they came to Ophir, and they brought from thence to king Solomon four hundred and twenty talents of gold.
Simplified
They sailed to Ophir and brought back 420 talents of gold from there and delivered it to Solomon.
And they came to Ophir, where they got four hundred and twenty talents of gold, and took it back to King Solomon.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with 11 out of 13 words matched. This shows a strong consistency in the account of Solomon's trade activities, despite differences in word order.
וַיָּבֹ֣אוּ אוֹפִ֔ירָה וַיִּקְח֤וּ מִשָּׁם֙ זָהָ֔ב אַרְבַּע־ מֵא֥וֹת וְעֶשְׂרִ֖ים כִּכָּ֑ר וַיָּבִ֖אוּ אֶל־ הַמֶּ֥לֶךְ שְׁלֹמֹֽה׃ פ
11 of the 13 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 1 Kings 9:28
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אוֹפִיר (Ophir) refers to both a person and a place. It is the name of Joktan's eleventh son and a region known for its gold, mentioned in the context of Solomon's trade routes. The term may also poetically describe fine gold. The exact derivation is uncertain, and some sources suggest it means 'reducing to ashes'.
אוֹפִיר n.pr. Ophir
n.pr.m. 11th son of Joktan
n.pr.loc. (land or city S. or SE. fr. Palestine) place whither Sol.’s ships went fr. Ezion Geber, bringing thence gold
characteristic of fine gold (poet. & late)
hence for fine gold itself
base
H211 אוֹפִיר Ophir
211 'Owphiyr o-feer'
or (shortened) pOphiyr {o-feer'}; and fOwphir {o- feer'}; of
uncertain derivation; Ophir, the name of a son of Joktan, and
of a gold region in the East:--Ophir.
אוֹפִיר (o.phir) — Ophir.
A man living at the time of the Patriarchs, first mentioned at Gen.10.29;
son of: Joktan (H3355);
brother of: Almodad (H0486), Sheleph (H8026), Hazarmaveth (H2700), Jerah (H3392), Hadoram (H1913A), Uzal (H0187), Diklah (H1853), Obal (H5745), Abimael (H0039), Sheba (H7614H), Havilah (H2341I) and Jobab (H3103)
§ Ophir = "reducing to ashes"
1) eleventh son of Joktan
2) a land or city in southern Arabia in Solomon's trade route where gold evidently was traded for goods
3) characteristic of fine gold
4) fine gold
אוֹפִיר (o.phir) — Ophir.
§ Ophir = "reducing to ashes"
a land or city in southern Arabia in Solomon's trade route where gold evidently was traded for goods
N-proper | Suff — Noun proper · suffixHNpl/Sd
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Prep | Adv — Preposition · adverbHR/D
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
N-ms — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
אַרְבַּע (arba) means 'four' in Hebrew. It is a masculine noun derived from the root associated with the number four. The entries consistently affirm this meaning without any significant disagreement among lexicons.
אַרְבַּע, אַרְבָּעָה four
base
H702 אַרְבַּע, אַרְבָּעָה four
702 'arba` ar-bah'
masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.
see HEBREW for 07251
אַרְבַּע (ar.ba) — four.
four
Adj — Noun common · both singular absoluteHNcbsa
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
hun'-dred (me'-ah; hekaton).
See NUMBER.
עֶשְׂרִים (esriym) means 'twenty' and can also refer to the ordinal 'twentieth.' It is derived from the root word for 'ten' and has an Aramaic equivalent, עֶשְׂרִין (es.rin). The entries consistently define the term without significant disagreement.
עֶשְׂרִים (a) twenty
base
H6242 עֶשְׂרִים (a) twenty
6242 `esriym es-reem'
from 6235; twenty; also (ordinal) twentieth:--(six-)score,
twenty(-ieth).
see HEBREW for 06235
עֶשְׂרִים (es.rim) — twenty.
twenty, twentieth
Aramaic equivalent: es.rin (עֶשְׂרִין "twenty" H6243)
HC/Ncmpa — Conjunction · noun common masculine plural absoluteHC/Ncmpa
twen'-ti.
See NUMBER.
כִּכָּר (kikkar) refers to something round, encompassing meanings such as a round district, a round loaf of bread, or a round weight like a talent. It is derived from a root meaning 'circle' and is notably associated with the region around the Jordan Valley. The term also has an Aramaic equivalent, indicating its use in various contexts.
כִּכָּר n.f. a round: hence 1. a round district. 2. a round loaf. 3. a round weight, talent
base
H3603 כִּכָּר a round: hence 1. a round district. 2. a round loaf. 3. a round weight, talent
3603 kikkar kik-kawr'
from 3769; a circle, i.e. (by implication) a circumjacent
tract or region, expec. the Ghor or valley of the Jordan; also
a (round) loaf; also a talent (or large (round) coin):--loaf,
morsel, piece, plain, talent.
see HEBREW for 03769
כִּכָּר (kik.kar) — Plain (of Jericho).
This name means round, environs
כִּכָּר (kik.kar) — talent.
1) round
1a) a round district (environs of the Jordan valley)
1b) a round loaf (of bread)
1c) a round weight, talent (of gold, silver, bronze, iron)
Aramaic equivalent: kik.ker (כִּכֵּר "talent" H3604)
N-cs — Noun common · feminine singular absoluteHNcfsa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
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 — PrepositionHR
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)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
שְׁלֹמֹה (Shlomoh) refers to Solomon, the son of David and Bathsheba, known as a king of Judah. The name means 'peaceful' and he is recognized as the third king of Israel, credited with authorship of Proverbs and Song of Songs. He is first mentioned in 2 Samuel 5:14.
שְׁלֹמֹה 293 n.pr.m. Solomon
base
H8010 שְׁלֹמֹה
8010 Shlomoh shel-o-mo'
from 7965; peaceful; Shelomah, David's successor:--Solomon.
see HEBREW for 07965
שְׁלֹמֹה (she.lo.moh) — Solomon.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.5.14;
son of: David (H1732) and Bathsheba (H1339);
brother of: Shammua (H8051H), Shobab (H7727) and Nathan (H5416);
half-brother of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N); married to daughter_of_Pharaoh (H6547P) and Naamah (H5279A);
father of: Taphath (H2955), Basemath (H1315) and Rehoboam (H7346); also called Jedidiah at 2Sa.12.25;
§ Solomon = "peace"
son of David by Bathsheba and 3rd king of Israel; author of Proverbs and Song of Songs
N-proper — Noun proper masculineHNpm
sol'-o-mun (shelomoh; New Testament Solomon):
I. EARLY LIFE
1. Name and Meaning
2. Sources
3. Birth and Upbringing
4. His Accession
5. Closing Days of David
II. REIGN OF SOLOMON
1. His Vision
2. His Policy
3. Its Results
4. Alliance with Tyre
5. Alliance with Egypt
6. Domestic Troubles
III. HIS BUILDINGS
1. The Temple
2. The Palace
3. Other Buildings
4. The Corvee
IV. HIS CHARACTER
1. Personal Qualities
2. His Wisdom
3. His Learning
4. Trade and Commerce
5. Officers of State
6. Wives
7. Revenues
8. Literary Works
LITERATURE
I. Early Life.
Solomon was the son of David and Bath-sheba, and became the 3rd king of Israel.
1. Name and Meaning:
He was so named by his mother (2Sa 12:24, Qere; see TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT; TEXT OF THE OLD TESTAMENT), but by the prophet Nathan, or by his father (Vulgate), he was called Jedidiah--"loved of Yahweh." The name…
Solomon
Peaceful, (Heb. Shelomoh), David’s second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., “beloved of the Lord” (2 Sam. 12:24, 25). He was the first king of Israel “born in the purple.” His father chose him as his successor, passing over the claims of his elder sons: “Assuredly Solomon my son shall reign after me.” His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father’s death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion…
(peaceful). I. Early life and occasion to the throne . --Solomon was the child of David’s old age, the last born of all his sons. (1 Chronicles 3:5) The yearnings of the "man of war" led him to give to the new-horn infant the name of Solomon (Shelomoth, the peaceful one). Nathan, with a marked reference to the meaning of the king’s own name (David, the darling, the beloved one), calls the infant Jedidiah (Jedid’yah), that is, the darling of the Lord. (2 Samuel 11:24,25) He was placed under the care of Nathan from his earliest infancy. At first, apparently, there was no distinct purpose to make him the heir. Absalom was still the king’s favorite son, (2 Samuel 13:37; 18:33) and was looked on by the people as the destined…
Peaceful, the son and successor of David, born of Bathsheba, B. C. 1033. The prophet Nathan called him Jedidiah, "beloved of the Lord," 2Sa 12:25 and he was a child of promise, 1Ch 22:9,10. At the age of eighteen he received from David the throne which his brother Adonijah had endeavored to usurp. Scripture records his earnest and pious petition for wisdom from above, that he might govern that great people well; and the bestowal of the wisdom, with numerous other blessings in its train, Mt 6:33. His unequalled learning and sagacity soon became renowned throughout the East, and continue so even to this day. In every kind of temporal prosperity he was preeminently favored. His unquestioned dominion extended from the Euphrates to…