Ezra 7:18 — Word Study
WLCוּמָ֣ה דִי֩ עֲלָ֨ךְ וְעַל־ אֶחָ֜ךְ יִיטַ֗ב בִּשְׁאָ֛ר כַּסְפָּ֥א וְדַהֲבָ֖ה לְמֶעְבַּ֑ד כִּרְע֥וּת אֱלָהֲכֹ֖ם תַּעַבְדֽוּן׃
BSAYou and your brothersʼach△ [companions, colleagues] may doʻăbad whatevermâh seems bestyᵉṭab△ [is good, pleasing] with the restshᵉʼâr [remainder, what is left] of the silverkᵉçaph [a valuable metal, form of money] and golddᵉhab [a precious resource] according to the willrᵉʻûwth [pleasure, desire] of your Godʼĕlâhh [Elohim, the supreme Creator]
| Greek | English | Parsing |
|---|---|---|
| וּמָ֣ה | and whatever | Conjunction, pronoun |
| דִי֩ | that | Conjunction |
| עֲלָ֨ךְ | to you | Preposition, suffix |
| וְעַל־ | and to | Conjunction, preposition |
| אֶחָ֜ךְ | brothers your | Noun common masculine plural construct, suffix |
| יִיטַ֗ב | it is good | Verb, Qal, imperfect third person masculine singular |
| בִּשְׁאָ֛ר | with [the] rest of | Preposition, noun common both singular construct |
| כַּסְפָּ֥א | silver the | Noun common both singular determined, particle |
| וְדַהֲבָ֖ה | and gold the | Conjunction, noun common both singular determined, particle |
| לְמֶעְבַּ֑ד | to do | Preposition, verb qal infinitive construct common |
| כִּרְע֥וּת | according to [the] will of | Preposition, noun common feminine singular construct |
| אֱלָהֲכֹ֖ם | God your | Noun common both singular construct, suffix |
| תַּעַבְדֽוּן׃ | you will do | Verb, Qal, imperfect second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You and your brothers may do whatever seems best with the rest of the silver and gold, according to the will of your God. |
| KJV | And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God. |
| ASV | And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do ye after the will of your God. |
| YLT | and that which to thee and to thy brethren is good to do with the rest of the silver and gold, according to the will of your God ye do.' |
| WEB | Whatever seems good to you and to your brothers to do with the rest of the silver and the gold, do that according to the will of your God. |
| BBE | And whatever seems right to you and to your brothers to do with the rest of the silver and gold, that do, as may be pleasing to your God. |
Where they part company is יִיטַ֗ב — see How Translations Differ.
The main clause is supported by several phrases that clarify the context and the conditions under which the actions are to be taken.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbיְטַב
The sentence as the grammar sees it Open the tree ›
2 of 13 occur nowhere else in the Old Testament — words chosen on purpose.
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 — Ezra 7:18
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 — Instructions for Offeringsgenerated
Ezra 7:18 provides guidance on the use of funds for offerings to God. Ezra emphasizes the importance of acting according to God's will, allowing the leaders and their companions to determine the best use of the remaining silver and gold. This reflects a broader theme of stewardship and obedience to divine instruction found throughout the book of Ezra.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 12:15 | No accounting was required from the men who received the money to pay the workmen, because they acted with integrity. |
| 2 | 2 Kings 22:7 | But they need not account for the money put into their hands, since they work with integrity.” |
| 3 | Ezra 7:26 | If anyone does not keep the law of your God and the law of the king, let a strict judgment be executed against him, whether death, banishment, confiscation of property, or imprisonment. |
| 4 | Ephesians 5:17 | Therefore do not be foolish, but understand what the Lord’s will is. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יִיטַ֗ב, yi.Tavgenerated
The verb יֵיטַב (yi.Tav) means 'to be good' or 'to do good.' It conveys the idea of something being pleasing or acceptable, particularly in the context of actions taken in accordance with God's will.
This verb is in the imperfect tense, indicating an ongoing or future action, suggesting that the leaders are empowered to make decisions that align with what is good in the sight of God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has it is good, while the KJV and ASV also use is good.
Where others part company with the BSB they part company over a real fork in the lexicon. Pleasing (BBE) reflects a different nuance of יִיטַ֗ב, emphasizing the quality of the actions taken.
Sentence Structuregenerated
The main verb, יִיטַ֗ב, it is good, governs the sentence, with several phrases detailing who is involved and what actions are to be taken. The structure allows for a clear expression of the leaders' autonomy in decision-making.
The sentence includes a noun phrase indicating the objects of the action (the silver and gold), and prepositional phrases that provide context regarding the will of God and the relationships between the subjects.
Septuagint Backgroundgenerated
The Septuagint translates יִיטַ֗ב as ἀγαθυνθῇ, which conveys a similar meaning of being good or pleasing. This choice aligns with the context of making decisions that are favorable in God's sight.
The use of the Greek term emphasizes the moral quality of the actions to be taken with the resources, maintaining the focus on divine approval.
In plain words — the whole versegenerated
Ezra 7:18 tells the leaders that they can decide how to use the remaining silver and gold according to what is good in the sight of God. They are encouraged to act wisely with these resources.
Frequently Asked Questionsgenerated
It means to make decisions that align with God's desires and purposes, ensuring that actions taken are pleasing to Him.
Silver and gold represent valuable resources that can be used for offerings and service to God, highlighting the importance of stewardship.
This instruction emphasizes obedience to God's will and the importance of making decisions that honor Him, which is a recurring theme in Ezra's narrative.
The leaders are given the authority to determine how best to use the resources, reflecting their responsibility and leadership in serving God.
Reflection Questionsgenerated
- In what ways can I ensure that my decisions align with God's will?
- How can I be a good steward of the resources I have been given?
- What does it mean to act according to what is pleasing to God in my daily life?
- How can I encourage others to make decisions that honor God?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezra 7:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd whatsoever shall seem good to thee, and to thy brethren,.... The priests, that he should think fit to take in to his assistance in this work: to do with the rest of the silver and gold; which
Read John Gill on Ezra 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, No JFB commentary on these verses.
Read Robert Jamieson on Ezra 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 7:18 And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God.Ver. 18. And whatsoever shall seem good to thee, &c.] The king knew them to be faithful and wise stewards (such as Hanani was, Nehemiah 7:2), and, therefore, leaveth much of the money to be bestowed as they pleased.
Read John Trapp on Ezra 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The rest . . .—This clause of large latitude would be of great importance for the general beautify. ing of the Temple (Ezra 7:27).
Read Charles John Ellicott on Ezra 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. After the will of your God] He gave them the fullest liberty to order every thing according to their own institutions, binding them to no form or mode of worship.
Read AdamClarke on Ezra 7 →CambridgeThe Cambridge Bible for Schools and Colleges18. (ii) General purposes. that do after the will of your God] R.V. that do ye after &c. The command is given to Ezra and his brethren, i.e. the priests. They who disposed of the money expended upon the sacrifices, were to determine as to the disposition of the remainder. the will of your God] with reference here to the Law.
Read Cambridge on Ezra 7 →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
You and your brothers may do whatever seems best with the rest of the silver and gold, according to the will of your God.
Whatever seems good to you and to your brothers to do with the rest of the silver and the gold, do that according to the will of your God.
You and your brothers may do whatever seems best with the rest of the silver and gold, according to the will of your God.
You may do whatever seems appropriate to you and your colleagues with the rest of the silver and the gold, in keeping with the will of your God.
Tyndale line
And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God.
And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do ye after the will of your God.
And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do ye after the will of your God.
And whatever shall seem good to thee, and to thy brethren, to do with the rest of the silver and gold, that do after the will of your God.
And whatsoeuer it pleaseth thee and thy brethren to do with the rest of the siluer, and gold, doe ye it according to the will of your God.
Strictly literal
And whatever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do according to the will of your God.
and that which to thee and to thy brethren is good to do with the rest of the silver and gold, according to the will of your God ye do.'
and that which to you and to your brothers is good to do with the rest of the silver and gold, according to the will of your God you do.
And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do according to the will of your God.
Do with the rest of the silver and gold whatever seems good to you and your brothers, to please your God.
From the Latin
And if it seem good to thee, and to thy brethren to do any thing with the rest of the silver and gold, do it according to the will of your God.
Simplified
Then you and those with you may decide to use the rest of the silver and gold in whatever way you think best, in accordance with the will of your God.
And whatever seems right to you and to your brothers to do with the rest of the silver and gold, that do, as may be pleasing to your God.
Word by word, the decisions they made
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 agree in their wording for this verse, with all 13 words matched. This indicates a strong consistency in the transmission of this instruction across different textual traditions.
וּמָ֣ה דִי֩ עֲלָ֨ךְ וְעַל־ אֶחָ֜ךְ יִיטַ֗ב בִּשְׁאָ֛ר כַּסְפָּ֥א וְדַהֲבָ֖ה לְמֶעְבַּ֑ד כִּרְע֥וּת אֱלָהֲכֹ֖ם תַּעַבְדֽוּן׃
13 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 Ezra 7:18
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.
מָה (mah) is an interrogative and indefinite pronoun meaning 'what?' or 'whatever.' It can also express inquiries like 'how?' or 'why?'. The word is noted in both Hebrew and Aramaic contexts, with a range that includes various forms of questioning.
מָה, (מָא) pron.interr. and indef. what?
base
H4101 מָה, (מָא) pron. interr. and indef. what?
4101 mah maw
(Aramaic) corresponding to 4100:--how great (mighty), that
which, what(-soever), why.
see HEBREW for 04100
מָה (mah) — what?.
1) what, whatever
1a) what?
1b) whatever, what, whatsoever
1c) how?, why?, wherefore? (with prefixes)
Adj | Pron — Conjunction · pronounAC/Pi
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
AR/Sp2ms — Preposition · suffixAR/Sp2ms
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
AC/R — Conjunction · prepositionAC/R
The Hebrew word אַח (*ach*) means 'brother' and is related to the Aramaic term for the same concept. It appears in the Old Testament, specifically in Ezra 7:18. The entries consistently identify it as a noun referring to a male sibling.
[אַח] n.m. brother;—Ezr 7:18
ref
H252 אַח
252 'ach akh
(Aramaic) corresponding to 251:--brother.
see HEBREW for 0251
אַח (ach) — brother.
brother
Aramaic of ach (אָח ": male-sibling" H0251)
Adj | Suff — Noun common masculine plural construct · suffixANcmpc/Sp2ms
יְטַב (yet-ab') is an Aramaic verb meaning 'to be good' or 'to do good.' It is derived from a related Hebrew root, יָטַב (ya.tav). The word appears in the context of being pleasing, specifically noted in Ezra 7:18.
[יְטַב] vb. be (good,) pleasing;—Pe. Ezr 7:18
ref
H3191 יְטַב
3191 ytab yet-ab'
(Aramaic) corresponding to 3190:--seem good.
see HEBREW for 03190
יְטַב (ye.tav) — be good.
(P'al) to be good, do good, be pleasing
Aramaic of ya.tav (יָטַב "be good" H3190)
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
שְׁאָר (sh'ar) refers to a remainder or rest, derived from a related Aramaic term. It encompasses the idea of what is left over or remaining, and is associated with the concept of residue. The word is linked to Strong's H7605, which also denotes 'remnant'.
שְׁאָר n.m. rest, remainder
base
H7606 שְׁאָר
7606 sh'ar sheh-awr'
(Aramaic) corresponding to 7605:--X whatsoever more,
residue, rest.
see HEBREW for 07605
שְׁאָר (she.ar) — remainder.
rest, remainder
Aramaic of she.ar (שְׁאָר "remnant" H7605)
Adj | N-ms — Preposition · noun common both singular constructAR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כְּסַף (kesaf) means silver, referring both to the metal itself and its use as money. The entries indicate that it is a noun and relate it to the concept of wealth. There are no significant disagreements among the lexicons.
כְּסַף n.m. silver
base
H3702 כְּסַף silver
3702 kcaph kes-af'
(Aramaic) corresponding to 3701:--money, silver.
see HEBREW for 03701
כְּסַף (ke.saph) — silver.
1) silver
1a) as metal
1b) as money
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
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.
דְּהַב (dhab) is an Aramaic word meaning 'gold.' It is derived from the Hebrew word זָהָב (zahav, H2091). The entries consistently identify it as a noun referring to the precious metal.
דְּהַב 23 n.m. gold
base
H1722 דְּהַב
1722 dhab deh-hab'
(Aramaic) corresponding to 2091; gold:--gold(- en).
see HEBREW for 02091
דְּהַב (de.hav) — gold.
gold
Aramaic of za.hav (זָהָב "gold" H2091)
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
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…
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
רְעוּ (ruwth) refers to the concept of pleasure or will, often associated with a sense of desire. It is linked to the Aramaic term רְעוּת (re.ut), which means longing. The entries consistently emphasize its meaning related to good pleasure and will.
[רְעוּ] n.f. good pleasure, will
base
H7470 רְעוּ, רְעוּת
7470 ruwth reh-ooth'
(Aramaic) corresponding to 7469; desire:--pleasure, will.
see HEBREW for 07469
רְעוּ (re.ut) — pleasure.
good pleasure, will
Aramaic of re.ut (רְעוּת "longing" H7469)
Adj | N-fs — Preposition · noun common feminine singular constructAR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2mp
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
AVqi2mp — Verb · Qal · imperfect second person masculine pluralAVqi2mp