Ezekiel 16:13 — Word Study
WLCוַתַּעְדִּ֞י זָהָ֣ב וָכֶ֗סֶף וּמַלְבּוּשֵׁךְ֙ שֵׁ֤שׁ וָמֶ֙שִׁי֙ וְרִקְמָ֔ה סֹ֧לֶת וּדְבַ֛שׁ וָשֶׁ֖מֶן אָכָ֑לְתְּ וַתִּ֙יפִי֙ בִּמְאֹ֣ד מְאֹ֔ד וַֽתִּצְלְחִ֖י לִמְלוּכָֽה׃
BSASo you were adornedʻâdâh▸ [decked, clothed with ornaments] with goldzâhâb [a valuable metal] and silverkeçeph [a precious metal, often referring to payment or wealth] and your clothing [was made of]malbûwsh [garment, attire] fine linenshêsh [fine white linen] silkmeshîy [a valuable and expensive material] and embroidered clothriqmâh [needlework, diverse colors] You ateʼâkal■ fine flourçôleth [the best meal] honeydᵉbash [a sweet and valuable food] and oilshemen [olive oil] You became verymᵉʼôd [exceedingly, greatly] beautifulyâphâh▸ [bright and handsome] and rose to betsâlach▸ [prospered into, succeeded to] queenmᵉlûwkâh [a kingdom, a position of royalty]
| Greek | English | Parsing |
|---|---|---|
| וַתַּעְדִּ֞י | and you ornamented yourself | Verb, Qal, sequential imperfect second person feminine singular |
| זָהָ֣ב | gold | Noun common, masculine singular absolute |
| וָכֶ֗סֶף | and silver | Conjunction, noun common masculine singular absolute |
| וּמַלְבּוּשֵׁךְ֙ | and clothing your | Conjunction, noun common masculine singular construct, suffix |
| שֵׁ֤שׁ | [was] fine linen | Noun common, masculine singular absolute |
| וָמֶ֙שִׁי֙ | and silk | Conjunction, noun common masculine singular absolute |
| וְרִקְמָ֔ה | and multicolored cloth | Conjunction, noun common feminine singular absolute |
| סֹ֧לֶת | fine flour | Noun common, feminine singular absolute |
| וּדְבַ֛שׁ | and honey | Conjunction, noun common masculine singular absolute |
| וָשֶׁ֖מֶן | and oil | Conjunction, noun common masculine singular absolute |
| אָכָ֑לְתְּ | you ate | Verb, Qal, perfect second person feminine singular |
| וַתִּ֙יפִי֙ | and you were beautiful | Verb, Qal, sequential imperfect second person feminine singular |
| בִּמְאֹ֣ד | with muchness | Preposition |
| מְאֹ֔ד | muchness | |
| וַֽתִּצְלְחִ֖י | and you prospered | Verb, Qal, sequential imperfect second person feminine singular |
| לִמְלוּכָֽה׃ | into kingship | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So you were adorned with gold and silver, and your clothing was made of fine linen, silk, and embroidered cloth. You ate fine flour, honey, and oil. You became very beautiful and rose to be queen. |
| KJV | Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom. |
| ASV | Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil; and thou wast exceeding beautiful, and thou didst prosper unto royal estate. |
| YLT | And thou dost put on gold and silver, And thy clothing [is] fine linen, And figured silk and embroidery, Fine flour, and honey, and oil thou hast eaten, And thou art very very beautiful, And dost go prosperously to the kingdom. |
| WEB | Thus you were decked with gold and silver. Your clothing was of fine linen, silk, and embroidered work. You ate fine flour, honey, and oil. You were exceedingly beautiful, and you prospered to royal estate. |
| BBE | So you were made beautiful with gold and silver; and your clothing was of the best linen and silk and needlework; your food was the best meal and honey and oil: and you were very beautiful. |
The translations agree on the key themes of adornment and beauty in this verse.
The verse consists of a main clause followed by several subordinate phrases that elaborate on the adornment and status of Jerusalem.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָדָה
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 — Ezekiel 16:13
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 Adornment of Jerusalemgenerated
Ezekiel 16:13 presents a vivid portrayal of Jerusalem's splendor, emphasizing her adornment with precious metals and fine clothing. This passage reflects on the city's elevation to a position of beauty and royalty, contrasting her past glory with future unfaithfulness as described in subsequent verses. The imagery of adornment serves to illustrate the relationship between divine favor and human pride, a theme prevalent in the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 16:19 | And you set before them as a pleasing aroma the food I had given you—the fine flour, oil, and honey that I had fed you. That is what happened, declares the Lord GOD. |
| 2 | Deuteronomy 8:8 | a land of wheat, barley, vines, fig trees, and pomegranates; a land of olive oil and honey; |
| 3 | Deuteronomy 32:13–14 | He made him ride on the heights of the land and fed him the produce of the field. He nourished him with honey from the rock and oil from the flinty crag, |
| 4 | Psalm 45:13–14 | All glorious is the princess in her chamber; her gown is embroidered with gold. |
| 5 | Psalm 81:16 | But I would feed you the finest wheat; with honey from the rock I would satisfy you.” |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — עָדָה, va.ta'.Digenerated
The verb עָדָה (*adah*) is a Qal imperfect form, indicating an ongoing action of adorning oneself. It conveys the idea of decorating or beautifying, suggesting a transformation into something splendid.
This term is often used in contexts that highlight both physical decoration and the advancement of status. In this verse, it illustrates how Jerusalem is adorned with wealth and beauty, marking her elevated position among the nations.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the key terms in this verse.
Sentence Structuregenerated
The primary verb governing this verse is עָדָה, you adorned, which leads into a series of phrases detailing what Jerusalem was adorned with, followed by a description of her beauty and subsequent rise to queenship.
The structure emphasizes the sequential actions: adornment, consumption of luxurious foods, and the resultant beauty and elevation to royalty, all of which are presented in a flowing, poetic manner.
Septuagint Backgroundgenerated
The Septuagint translates עָדָה as ἐκοσμήθης, which also means 'you were adorned' and carries a similar connotation of beautification. This choice reflects the translators' understanding of the significance of adornment in the context of Jerusalem's status.
The use of ἐκοσμήθης indicates a focus on the external beauty and splendor, aligning with the original Hebrew intent while adapting to the Greek audience's understanding.
In plain words — the whole versegenerated
Ezekiel 16:13 describes how Jerusalem was richly adorned with gold and silver, wearing fine clothing made of linen, silk, and embroidered cloth. She enjoyed luxurious foods like fine flour, honey, and oil, becoming very beautiful and rising to a position of queenship.
Frequently Asked Questionsgenerated
This signifies the city's wealth and beauty, reflecting its favored status among the nations.
These materials represent luxury and high status, emphasizing the splendor of Jerusalem.
These foods symbolize abundance and prosperity, highlighting the blessings bestowed upon Jerusalem.
It sets the stage for a contrast between Jerusalem's past glory and her future unfaithfulness, illustrating the consequences of pride.
Reflection Questionsgenerated
- In what ways can we recognize the blessings we have received and avoid pride in our lives?
- How does the imagery of adornment enhance our understanding of Jerusalem's relationship with God?
- What lessons can we learn from Jerusalem's rise to beauty and subsequent fall into unfaithfulness?
- How can we apply the themes of adornment and prosperity to our own lives in a humble way?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting the adornment of gold and silver as symbolic of divine wisdom and understanding.
And you are adorned with gold and silver. We have often said that gold pertains to the mind, and silver to eloquence. May the Lord grant us to receive divine understanding and wisdom,Early Church Fathers on Ezekiel 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 16:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus wast thou decked with gold and silver,.... The Targum interprets it of the tabernacle adorned with gold and silver, and linen curtains, of various dies and colours; but it refers to the
Read John Gill on Ezekiel 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
Read Robert Jamieson on Ezekiel 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe prophet sums up all again, partly to aver the truth thereof, partly to bring it to her remembrance, and partly to affect her with thankfulness for what she had received, and with shame for what she had done. Thou didst eat fine flour; it was the constant course of thy diet, to be provided thus with the choicest food, which thou didst not by scanty allowance taste of, but wast filled with: these were royal dainties, as . Thou wast exceeding beautiful; such diet, with the additional ornaments, would surely render a perfect beauty, and to such perfection did this espoused virgin grow. Thou didst prosper; all affairs succeeded well, and events added to thy greatness. A kingdom, not only…
Read Matthew Poole on Ezekiel 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 16:13 Thus wast thou decked with gold and silver; and thy raiment [was of] fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.Ver. 13. Thus wast thou decked with gold and silver.] Yea, with far better habiliments; for what is gold and silver but the guts and garbage of the earth? It was observed of Queen Elizabeth (as of her father before her), that she loved to go very richly arrayed. Her sister Queen Mary had, at her coronation, her head so laden with jewels, that she could hardly hold it up. King Richard II had one coat of gold and jewels valued at 30,000 marks. This was…
Read John Trapp on Ezekiel 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9-14) These verses describe the purifications and preparations for marriage to one of high rank (comp. Esther 2:9; Esther 2:12). The reality corresponding to the figure is, of course, the Divine care over Israel at Sinai, in the wilderness, and in the conquest of Canaan.
Read Charles John Ellicott on Ezekiel 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Thus wast thou decked, c.] The Targum understands all this of the tabernacle service, the book of the law, the sacerdotal vestments, c. Thou didst prosper into a kingdom.] Here the figure explains itself: by this wretched infant, the low estate of the Jewish nation in its origin is pointed out by the growing up of this child into woman's estate, the increase and multiplication of the people by her being decked out and ornamented, her tabernacle service, and religious ordinances; by her betrothing and consequent marriage, the covenant which God made with the Jews; by her fornication and adulteries, their apostasy from God, and the establishment of idolatrous worship, with all its…
Read AdamClarke on Ezekiel 16 →CambridgeThe Cambridge Bible for Schools and Colleges13. Her delicate fare and beauty. fine flour] This was used in offerings at the altar (Ezekiel 16:19), and was probably the food of persons of refinement and rank. Cf. Psalms 81:16, “I should have fed them also with the finest of the wheat, and with honey out of the rock should I satisfy thee;” Psalms 147:14; Deuteronomy 32:13-14. exceeding beautiful] The beauty is less that of the mere city (Psalms 48:2) than of the personified state or people (Ezekiel 16:14). prosper into a kingdom] Or, attain to royal estate. The reference is not to the mere historical fact that a monarchy arose in Israel under Saul or more permanently under David. It was Israel herself, personified as a woman, that…
Read Cambridge on Ezekiel 16 →Albert Barnes1798–1870Barnes' Notes on the BibleFine flour, and honey, and oil - These were the choicest kinds of food.
Read Albert Barnes on Ezekiel 16 →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
So you were adorned with gold and silver, and your clothing was made of fine linen, silk, and embroidered cloth. You ate fine flour, honey, and oil. You became very beautiful and rose to be queen.
Thus you were decked with gold and silver. Your clothing was of fine linen, silk, and embroidered work. You ate fine flour, honey, and oil. You were exceedingly beautiful, and you prospered to royal estate.
So you were adorned with gold and silver, and your clothing was made of fine linen, silk, and embroidered cloth. You ate fine flour, honey, and oil. You became very beautiful and rose to be queen.
You were adorned with gold and silver, while your clothing was of fine linen, silk, and embroidery. You ate the finest flour, honey, and olive oil. You became extremely beautiful and attained the position of royalty.
Tyndale line
Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil; and thou wast exceeding beautiful, and thou didst prosper unto royal estate.
Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper unto royal estate.
Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
Thus wast thou deckt with gold and siluer, and thy rayment was of fine linen, and silke, and broydred worke: thou didest eate fine floure, and honie and oyle, and thou wast very beautifull, and thou didest grow vp into a kingdome.
Strictly literal
Thus wast thou decked with gold and silver, and thy raiment was byssus, and silk, and embroidered work. Thou didst eat fine flour, and honey, and oil; and thou becamest exceedingly beautiful, and thou didst prosper into a kingdom.
And thou dost put on gold and silver, And thy clothing [is] fine linen, And figured silk and embroidery, Fine flour, and honey, and oil thou hast eaten, And thou art very very beautiful, And dost go prosperously to the kingdom.
And you put on gold and silver, || And your clothing [is] fine linen, || And figured silk and embroidery, || You have eaten fine flour, and honey, and oil, || And you are very, very beautiful, || And go prosperously to the kingdom.
Thus wast thou ornamented with gold and silver; and thy garments were of fine linen, and silk, and broidered work; fine flour, and honey, and oil didst thou eat: and thou wast exceedingly beautiful, and thou didst succeed to acquire dominion.
So you were adorned with gold and silver, and you were dressed in fine linen, silk, and embroidered clothes; you ate fine flour, honey, and oil, and you were very beautiful, and you became a queen.
From the Latin
And thou wast adorned with gold, and silver, and wast clothed with fine linen, and embroidered work, and many colours: thou didst eat fine hour, and honey, and oil, and wast made exceeding beautiful: and wast advanced to be a queen.
Simplified
You wore gold and silver jewelry, and your clothes were made of the finest linen, expensive fabric, and embroidered cloth. You ate bread made with the best flour, and honey and olive oil. You grew even more beautiful and became a queen.
So you were made beautiful with gold and silver; and your clothing was of the best linen and silk and needlework; your food was the best meal and honey and oil: and you were very beautiful.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 12 of the 16 words matching. The Septuagint's translation reflects the same themes of adornment and beauty, although the word order differs, showcasing the translators' interpretive choices.
וַתַּעְדִּ֞י זָהָ֣ב וָכֶ֗סֶף וּמַלְבּוּשֵׁךְ֙ שֵׁ֤שׁ וָמֶ֙שִׁי֙ וְרִקְמָ֔ה סֹ֧לֶת וּדְבַ֛שׁ וָשֶׁ֖מֶן אָכָ֑לְתְּ וַתִּ֙יפִי֙ בִּמְאֹ֣ד מְאֹ֔ד וַֽתִּצְלְחִ֖י לִמְלוּכָֽה׃
12 of the 16 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 Ezekiel 16:13
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 עָדָה (*adah*) is built from a primitive root meaning to advance or pass on. It covers a range of meanings, including to remove and to adorn oneself. The entries indicate its use in contexts of both movement and decoration, with no significant disagreement among lexicons.
עָדָה vb. pass on, advance
Qal the fierce lion hath not advanced
Hiph. removing a garment
base
עָדָה vb. ornament, deck oneself
base
H5710a עָדָה pass on, advance .the fierce lion hath not advanced
. removing a garment
H5710b עָדָה ornament, deck oneself
5710 `adah aw-daw'
a primitive root; to advance, i.e. pass on or continue;
causatively, to remove; specifically, to bedeck (i.e. bring an
ornament upon):--adorn, deck (self), pass by, take away.
עָדָה (a.dah) — to advance.
1) to pass on, advance, go on, pass by, remove
1a) (Qal) to pass on, put on
1b) (Hiphil) to remove
Aramaic equivalent: a.dah (עֲדָה "to pass on/over/away" H5709)
עָדָה (a.dah) — to adorn.
to ornament, deck oneself
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
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…
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
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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.
מַלְבּוּשׁ (malbuwsh) refers to garments or clothing, encompassing terms like raiment, attire, and vestments. It is derived from the root word for 'to clothe' and is used in contexts related to apparel. The entries consistently emphasize its meaning as a type of clothing without significant disagreement.
מַלְבּוּשׁ, [מַלְבֻּשׁ] n.m. raiment, attire
base
H4403 מַלְבּוּשׁ, [מַלְבֻּשׁ] raiment, attire
4403 malbuwsh mal-boosh'
or malbush {mal-boosh'}; from 3847; a garment, or
(collectively) clothing:--apparel, raiment, vestment.
see HEBREW for 03847
מַלְבּוּשׁ (mal.bush) — garment.
clothing, apparel, vestments, raiment, attire
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2fs
שֵׁשׁ (shesh) refers to fine materials, primarily white linen or byssus, often associated with Egyptian textiles. It can also denote alabaster or similar stones like marble, indicating a range of meanings related to both fabric and stone. The entries suggest a connection to bleached or fine materials, but there is no significant disagreement among the lexicons.
שֵׁשׁ n.m. id. [שַׁ֫יִשׁ]; material of pavement
base
שֵׁשׁ n.m. byssus, fine Egyptian linen
base
H8336a שֵׁשׁ id. [שַׁ֫יִשׁ] H8336b שֵׁשׁ byssus, fine Egyptian linen
8336 shesh shaysh
or (for alliteration with 4897) shshiy {shesh-ee'}; for 7893;
bleached stuff, i.e. white linen or (by analogy) marble:--X
blue, fine ((twined)) linen, marble, silk.
see HEBREW for 04897
see HEBREW for 07893
שֵׁשׁ (shesh) — alabaster.
alabaster, similar stone, marble, material of pavement
שֵׁשׁ (shesh) — linen.
something bleached white, byssus, linen, fine linen
N-ms — Noun common · masculine singular absoluteHNcmsa
lin'-en (badh, "white linen," used chiefly for priestly robes, buts, "byssus," a fine white Egyptian linen, called in the earlier writings shesh; pesheth, "flax," cadhin; bussos, othonion, linon, sindon): Thread or cloth made of flax.
1. History:
Ancient Egypt was noted for its fine linen (Ge 41:42; Isa 19:9). From it a large export trade was carried on with surrounding nations, including the Hebrews, who early learned the art of spinning from the Egyptians (Ex 35:25) and continued to rely on them for the finest linen (Pr 7:16; Eze 27:7). The culture of flax in Palestine probably antedated the conquest, for in
Linen
(1.) Heb., pishet, pishtah, denotes “flax,” of which linen is made (Isa. 19:9); wrought flax, i.e., “linen cloth”, Lev. 13:47, 48, 52, 59; Deut. 22:11.
Flax was early cultivated in Egypt (Ex. 9:31), and also in Palestine (Josh. 2:6; Hos. 2:9). Various articles were made of it: garments (2 Sam. 6:14), girdles (Jer. 13:1), ropes and thread (Ezek. 40:3), napkins (
cloth made from flax. Several different Hebrew words are rendered linen, which may denote different fabrics of linen or different modes of manufacture. Egypt was the great centre of the linen trade. Some linen, made form the Egyptian byssus , a flax that grew on the banks of the Nile, was exceedingly soft and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J.G. Wilkinson says of it, "The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric."
As is well known, is made of the fine fibers of flax, and was much used by the ancients. Four different words in Hebrew are translated in our Bible, "Linen," "fine linen," and "silk:" PISHTAH, Jud 15:14 Eze 44:17,18; BAD, worn by the priests, Ex 28:42 39:28, and by king David, etc., 2Sa 6:14; SHESH, worn by Joseph when governor of Egypt, Ge 41:42, and by the virtuous woman in Pr 31:22, (see SILK;) and BUTZ, of which the veil of the temple and David’s outer mantle were made,
מֶ֫שִׁי (meshiy) refers to silk, a luxurious fabric used for garments. It is derived from the root word for silk production, indicating its value as a costly material. The term appears in Ezekiel 16:13, where it is associated with fine clothing.
מֶ֫שִׁי n.[m.] a costly material for garments, acc. to Rabb. silk;—abs. Ez 16:13
ref
H4897 מֶ֫שִׁי
4897 meshiy meh'-shee
from 4871; silk (as drawn from the cocoon):--silk.
see HEBREW for 04871
מֶ֫שִׁי (me.shi) — silk.
1) a costly material for garment
1a) perhaps silk
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Silk
Heb. demeshek, “damask,” silk cloth manufactured at Damascus, Amos 3:12. A.V., “in the corner of a bed, and in Damascus in a couch;” R.V., “in the corner of a couch, and on the silken cushions of a bed” (marg., “in Damascus on a bed”).
Heb. meshi, (Ezek. 16:10, 13, rendered “silk”). In Gen. 41:42 (marg. A.V.), Prov. 31:22 (R.V., “fine linen”), the word “silk” ought to be “fine linen.”
Silk was common in New Testament times (Rev. 18:12).
The only undoubted notice of silk in the Bible occurs in (Revelation 18:12) where it is mentioned among the treasures of the typical Babylon. It is however, in the highest degree probable that the texture was known to the Hebrews from the time that their commercial relations were extended by Solomon. The well-known classical name of the substance does not occur in the Hebrew language.
In the time of the Ptolemies, came to Greece and Rome from the far east of China, etc., by the way of Alexandria, and was sold for its weight in gold. It sometimes came in the form of skeins, and was woven into a light and thin gauze. It is mentioned in Re 18:12, and probably in Eze 16:10,13. In Ge 41:42 and Pr 31:22, the word rendered silk in our version is the same that is elsewhere correctly rendered fine linen. It is not known how early or extensively the Jews used it.
רִקְמָה (riqmah) refers to embroidery or variegated fabric, emphasizing colorful needlework. It is derived from the root word for 'variegation of color' and is associated with decorative textiles. The term appears in contexts related to richly designed garments.
רִקְמָה n.f. variegated stuff
base
H7553 רִקְמָה
7553 riqmah rik-maw'
from 7551; variegation of color; specifically,
embroidery:--broidered (work), divers colours, (raiment of)
needlework (on both sides).
see HEBREW for 07551
רִקְמָה (riq.mah) — embroidery.
variegated stuff, embroidered
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
סֹ֫לֶת (solet) refers to fine flour, derived from a root meaning to strip, suggesting a process of refinement. The term is consistently defined across entries, emphasizing its use in contexts related to meal or flour in the Old Testament.
סֹ֫לֶת 53 n.f. fine flour
base
H5560 סֹ֫לֶת fine flour
5560 coleth so'-leth
from an unused root meaning to strip; flour (as chipped
off):--(fine) flour, meal.
סֹ֫לֶת (so.let) — fine flour.
fine flour
N-fs — Noun common · feminine singular absoluteHNcfsa
flour.
See BREAD; FOOD.
Flour
Grain reduced to the form of meal is spoken of in the time of Abraham (Gen. 18:6). As baking was a daily necessity, grain was also ground daily at the mills (Jer. 25:10). The flour mingled with water was kneaded in kneading-troughs, and sometimes leaven (Ex. 12:34) was added and sometimes omitted (Gen. 19:3). The dough was then formed into thin cakes nine or ten inches in diameter and baked in the oven.
Fine flour was offered by the poor as a sin-offering (Lev. 5:11-13), and also in connection with other sacrifices (Num. 15:3-12; 28:7-29).
[BREAD]
→ See BARLEY
→ See BREAD
→ See OFFERING
→ See WHEAT
דְּבַשׁ (dbash) means honey, derived from a root that suggests stickiness. It encompasses the substance itself and can also refer to syrup. The entries consistently identify it as honey without significant variation.
דְּבַשׁ 64 n.m. honey
base
H1706 דְּבַשׁ honey
1706 dbash deb-ash'
from an unused root meaning to be gummy; honey (from its
stickiness); by analogy, syrup:--honey((-comb)).
דְּבַשׁ (de.vash) — honey.
honey
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
hun'-i (debhash; meli): One familiar with life in Palestine will recognize in debhash the Arabic dibs, which is the usual term for a sweet syrup made by boiling down the juice of grapes, raisins, carob beans, or dates. Dibs is seldom, if ever, used as a name for honey (compare Arabic 'asal), whereas in the Old Testament debhash probably had only that meaning. The honey referred to was in most cases wild honey (De 32:13; Jud 14:8,9; 1Sa 14:25,26,29,43), although the offering of honey with the first-fruits would seem to indicate that the bees were also domesticated (2Ch 31:5). The bees constructed their honeycomb and deposited their honey in holes in the ground (
Honey
(1.) Heb. ya’ar, occurs only 1 Sam. 14:25, 27, 29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.
(2.) Nopheth, honey that drops (Ps. 19:10; Prov. 5:3; Cant. 4:11).
(3.) Debash denotes bee-honey (Judg. 14:8); but also frequently a vegetable honey distilled from trees (Gen. 43:11; Ezek. 27:17). In these passages it may probably mean “dibs,” or syrup of grapes, i.e., the juice…
The Hebrew debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land "flowing with milk and honey," (Exodus 3:8) bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia the hills are so well stocked with bees that no sooner are hives placed than they are occupied. In the second place the term debash applies to a decoction of the juice of the grape, which is still called dibs , and which forms an article of commerce in the East, it was this, and not ordinary bee-honey, which Jacob sent to Joseph, (Genesis 43:11) and which the Tyrians purchased from Palestine. (
Was formerly very plentiful in Palestine, and hence the frequent expressions of Scripture which import that that country was a land flowing with milk and honey, Le 20:24. Wild bee honey was often found in hollow trees and clefts in the rocks, De 32:13 Ps 81:16; and on this John the Baptist fed, Mt 3:4. Honey was highly prized, Ps 19:10 Pr 5:3 27:7. Modern travellers observe that it is still very common there, and that the inhabitants mix it in all their sauces. Forskal says the caravans of Mecca bring honey from Arabia to Cairo, and that he has often seen honey…
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Perf-2fs — Verb · Qal · perfect second person feminine singularHVqp2fs
יָפָה (yaphah) is a Hebrew verb that means to be bright or beautiful. It encompasses various forms, including Qal (to be beautiful), Piel (to beautify), and Hithpael (to beautify oneself). The entries suggest a focus on beauty and brightness, with applications in both personal appearance and the adornment of objects.
[יָפָה] vb. be fair, beautiful
Qal be beautiful
Pi. beautify an idol
Hithp. beautify thyself
base
H3302 יָפָה
3302 yaphah yaw-faw'
a primitive root; properly, to be bright, i.e. (by
implication) beautiful:--be beautiful, be (make self)
fair(-r), deck.
יָפָה (ya.phah) — be beautiful.
1) to be bright, be beautiful, be handsome, be fair
1a) (Qal) to be beautiful
1b) (Piel) to beautify
1c) (Pual) to be beautiful
1d) (Hithpael) to beautify oneself
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Prep | Adv — PrepositionHR/Acmsa
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
HAcmsa — HAcmsa
צָלַח (tsalach) is a Hebrew verb meaning to rush or advance, with a focus on prospering or succeeding. It can refer to both literal and figurative progress, and can be used transitively or intransitively. The entries highlight its use in various contexts, including causing prosperity. There is an Aramaic equivalent, צְלַח (tse.lach), which also means to prosper.
[צָלַח] vb. rush
base
[צָלֵחַ, צָלַח] vb. advance, prosper
Qal prosper
Hiph.
make prosperous, bring to successful issue
shew, experience, prosperity
base
H6743a צָלַח rush H6743b צָלֵחַ, צָלַח advance, prosper
6743 tsalach tsaw-lakh'
or tsaleach {tsaw-lay'-akh}; a primitive root; to push
forward, in various senses (literal or figurative, transitive
or intransitive):--break out, come (mightily), go over, be
good, be meet, be profitable, (cause to, effect, make to,
send) prosper(-ity, -ous, - ously).
צָלַח (tsa.lach) — to rush.
(Qal) to rush
צָלֵחַ (tsa.lech) — to prosper.
1) to advance, prosper, make progress, succeed, be profitable
1a) (Qal) to prosper
1b) (Hiphil)
1b1) to make prosperous, bring to successful issue, cause to prosper
1b2) to show or experience prosperity, prosper
Aramaic equivalent: tse.lach (צְלַח "to prosper" H6744)
Conj | V-Qal-ConsecImperf-2fs — Verb · Qal · sequential imperfect second person feminine singularHc/Vqw2fs
מְלוּכָה (mluḵāh) refers to kingship or royalty and is derived from a feminine passive participle of the root word for ruling. It encompasses concepts related to a realm or kingly office, as noted in various lexicons.
מְלוּכָה n.f. kingship, royalty
base
H4410 מְלוּכָה kingship, royalty
4410 mluwkah mel-oo-kaw'
feminine passive participle of 4427; something ruled, i.e. a
realm:--kingsom, king's, X royal.
see HEBREW for 04427
מְלוּכָה (me.lu.khah) — kingship.
kingship, royalty, kingly office
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa