Ezra 8:27 — Word Study
WLCוּכְפֹרֵ֤י זָהָב֙ עֶשְׂרִ֔ים לַאֲדַרְכֹנִ֖ים אָ֑לֶף וּכְלֵ֨י נְחֹ֜שֶׁת מֻצְהָ֤ב טוֹבָה֙ שְׁנַ֔יִם חֲמוּדֹ֖ת כַּזָּהָֽב׃
BSA20ʻesrîym goldzâhâb [precious, valuable] bowlskᵉphôwr [basins, vessels] [valued at] 1,000ʼeleph daricsʼădarkôn [drams, units of weight] and twoshᵉnayim articleskᵉlîy [utensils, tools] of fineṭôwb [bright, shining] polishedtsâhab△ bronzenᵉchôsheth [copper, brass] goldzâhâb [a valuable metal]
| Greek | English | Parsing |
|---|---|---|
| וּכְפֹרֵ֤י | and bowls of | Conjunction, noun common masculine plural construct |
| זָהָב֙ | gold | Noun common, masculine singular absolute |
| עֶשְׂרִ֔ים | twenty | Adj |
| לַאֲדַרְכֹנִ֖ים | of darics | Preposition, noun common masculine plural absolute |
| אָ֑לֶף | a thousand | Adj |
| וּכְלֵ֨י | and vessels of | Conjunction, noun common masculine plural construct |
| נְחֹ֜שֶׁת | bronze | Noun common, feminine singular absolute |
| מֻצְהָ֤ב | gleaming | Verb, Hophal, participle (passive) masculine singular |
| טוֹבָה֙ | fine | Adj |
| שְׁנַ֔יִם | two | Adj |
| חֲמוּדֹ֖ת | precious | Noun common, feminine plural absolute |
| כַּזָּהָֽב׃ | like gold | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 20 gold bowls valued at 1,000 darics, and two articles of fine polished bronze, as precious as gold. |
| KJV | Also twenty basons of gold, of a thousand drams; and two vessels of fine copper, precious as gold. |
| ASV | and twenty bowls of gold, of a thousand darics; and two vessels of fine bright brass, precious as gold. |
| YLT | and basins of gold twenty, of a thousand drams, and two vessels of good shining brass, desirable as gold. |
| WEB | twenty bowls of gold weighing one thousand darics, and two vessels of fine bright bronze, precious as gold. |
| BBE | And twenty gold basins, of a thousand darics, and two vessels of the best bright brass, equal in value to gold. |
Where they part company is טוֹבָה — see How Translations Differ.
The structure includes a main clause followed by additional phrases that detail the items and their significance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָהֵב
The sentence as the grammar sees it Open the tree ›
1 of 12 occurs nowhere else in the Old Testament — a word 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 8:27
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 Preparation for the Templegenerated
Ezra 8:27 describes the valuable items designated for the temple, illustrating the care and reverence given to the materials used in worship. This verse emphasizes the importance of these items in the context of the Israelites' return to Jerusalem and their commitment to rebuilding their sacred space. The mention of gold and bronze highlights the worthiness of the offerings to God, as seen in the broader narrative of Ezra's mission to restore the temple and its worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 4:2 | How the precious sons of Zion, once worth their weight in pure gold, are now esteemed as jars of clay, the work of a potter’s hands! |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — כְּפוֹר, u.khe.fo.Reigenerated
The word כְּפוֹר (kefor) refers to bowls or basins, derived from a root meaning 'to cover.' This suggests a connection to items that hold or contain, often used in the context of temple vessels. The term appears in various contexts, indicating its significance in both practical and ceremonial uses.
In this verse, כְּפוֹר emphasizes the importance of the bowls as valuable vessels, underscoring their role in the worship practices of the Israelites. The plural form indicates a quantity, reinforcing the idea of abundance in offerings to 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 gold and bronze, and so do the KJV and ASV: all three maintain the precious nature of the items.
Sentence Structuregenerated
The main clause of the verse is governed by a noun phrase that lists the items: כְּפוֹרֵ֤י זָהָב֙, bowls of gold, followed by a description of their value and quantity. The structure presents the items clearly, emphasizing their significance in the context of the temple.
The use of multiple noun phrases in succession builds a detailed picture of the offerings, with each phrase contributing to the overall understanding of the precious materials being prepared for worship.
Septuagint Backgroundgenerated
The Septuagint translates כְּפוֹר as καφουρη, which conveys a similar meaning of a bowl or vessel. This choice indicates continuity in the understanding of these items as significant for worship.
The term used in the Septuagint reflects the Greek translators' intention to maintain the original meaning while adapting it for their audience, emphasizing the importance of these vessels in the context of temple worship.
In plain words — the whole versegenerated
Ezra 8:27 lists the valuable items prepared for the temple, including twenty gold bowls and two fine bronze articles. These items are described as precious and significant for the worship of God, emphasizing their worth and beauty.
Frequently Asked Questionsgenerated
The gold bowls represent valuable offerings to God, highlighting the importance of quality in items used for worship, as seen in the context of the temple.
The term 'fine' indicates that the bronze articles are not only functional but also aesthetically pleasing, reflecting the care taken in their preparation for the temple.
The darics represent a unit of weight and value, emphasizing the worth of the gold being presented and its significance in the context of the offerings.
These items illustrate the commitment of the Israelites to restore their worship practices and the importance of using valuable materials in the service of God.
Reflection Questionsgenerated
- What does the use of precious materials in worship teach us about our offerings to God?
- How can we ensure that what we offer in our lives reflects the value we place on our relationship with God?
- In what ways can we appreciate the beauty and significance of the items we use in worship?
- How does understanding the historical context of these items enhance our appreciation of their importance?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 8:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAlso twenty basins of gold, of a thousand drams,.... Which were upwards of 1000 pounds of our money; for Bishop Cumberland says (e), the Persian "daric", "drachma", or "drachm", weighed twenty
Read John Gill on Ezra 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAlso twenty basons of gold, of a thousand drams; and two vessels of fine copper, precious as gold.
Read Robert Jamieson on Ezra 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. desirable as gold; not that it was of equal price and worth with it, but for its incomparable excellency in its kind, and for its great rarity, for which cause there were only two vessels of that sort.
Read Matthew Poole on Ezra 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 8:27 Also twenty basons of gold, of a thousand drams; and two vessels of fine copper, precious as gold.Ver. 27. Of a thousand drachms] 312 pounds 10 shillings. The Hebrew (or rather Chaldee) word here rendered a drachm seems to be taken from the Greek word Dñá÷ìç. And two vessels of fine copper] Ex orichalco praestante, Of some choice mixed metal, Auro contra non caro. Overlaid with gold without no dross.
Read John Trapp on Ezra 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) A thousand drams.—Darics, and therefore the whole worth rather more than a thousand guineas. Fine copper.—Probably the Roman Orichalcum, a metal very highly valued.
Read Charles John Ellicott on Ezra 8 →CambridgeThe Cambridge Bible for Schools and Colleges27. also twenty basons of gold] R.V. and twenty bowls of gold: ‘bowl’ as in Ezra 1:10. of a thousand drams] R.V. of a thousand darics. About £1 each: see on Ezra 2:69. The total specified values then are about £243,750 + £37,500 + £675,000 + £1,000 = £957,250, or nearly a million of our money. fine copper] R.V. fine bright brass. The Hebrew word (Muηhβbh) occurs only here. LXX. στίλβοντος. Some have suggested ‘orichalchum’, a variety of brass. 1Es 8:57, ‘And twelve (not ‘two’) vessels of brass even of fine brass, glittering like gold’. precious] a rare word in the Hebrew, occurring also in Genesis 27:15, ‘goodly raiment’; 2 Chronicles 20:25; Daniel 11:38; Daniel 11:43, ‘precious things’…
Read Cambridge on Ezra 8 →Albert Barnes1798–1870Barnes' Notes on the BibleTwenty basons of gold, of a thousand drams - Not of a thousand drams (i. e., darics) each, but worth altogether a thousand darics.
Read Albert Barnes on Ezra 8 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. A thousand drams — Worth about five thousand five hundred dollars. See on the word dram, or daric, at Ezra 2:69. Fine copper — Or, rather, copper shining beautifully.
Read Daniel Denison Whedon on Ezra 8 →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
20 gold bowls valued at 1,000 darics, and two articles of fine polished bronze, as precious as gold.
twenty bowls of gold weighing one thousand darics, and two vessels of fine bright bronze, precious as gold.
20 gold bowls valued at 1,000 darics, and two articles of fine polished bronze, as precious as gold.
20 gold bowls worth 1,000 darics, and two exquisite vessels of gleaming bronze, as valuable as gold.
Tyndale line
Also twenty basons of gold, of a thousand drams; and two vessels of fine copper, precious as gold.
and twenty bowls of gold, of a thousand darics; and two vessels of fine bright brass, precious as gold.
and twenty bowls of gold, of a thousand darics; and two vessels of fine bright brass, precious as gold.
Also twenty basins of gold, of a thousand drams; and two vessels of fine copper, precious as gold.
And twentie basins of golde, of a thousand drammes, and two vessels of shining brasse very good, and precious as golde.
Strictly literal
and twenty basons of gold, of a thousand darics; and two vessels of shining copper, precious as gold.
and basins of gold twenty, of a thousand drams, and two vessels of good shining brass, desirable as gold.
and twenty basins of gold, of one thousand drams, and two vessels of good shining bronze, desirable as gold.
Also twenty cups of gold, of a thousand drachms; and two vessels of fine polished copper, valuable as gold.
twenty gold bowls that were together valued at one thousand darics, and two well-polished bronze vessels as precious as gold.
From the Latin
And twenty cups of gold, of a thousand solids, and two vessels of the best shining brass, beautiful as gold.
Simplified
20 gold bowls worth 1,000 darics, and two articles of highly-polished bronze, as valuable as gold.
And twenty gold basins, of a thousand darics, and two vessels of the best bright brass, equal in value to gold.
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, with all twelve words matched in the translation. This consistency highlights the reliability of the text across different traditions.
וּכְפֹרֵ֤י זָהָב֙ עֶשְׂרִ֔ים לַאֲדַרְכֹנִ֖ים אָ֑לֶף וּכְלֵ֨י נְחֹ֜שֶׁת מֻצְהָ֤ב טוֹבָה֙ שְׁנַ֔יִם חֲמוּדֹ֖ת כַּזָּהָֽב׃
12 of the 12 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 8:27
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.
כְּפוֹר (kefor) refers to both a 'bowl' and 'hoar frost.' It is derived from a root meaning 'cover,' suggesting a connection to items that hold or contain. The term appears in contexts related to temple vessels and natural phenomena, specifically frost as a covering on the ground.
כְּפוֹר n.m. bowl of gold or silver, used in the temple (late)
base
כְּפוֹר n.m. hoar frost
base
H3713a כְּפוֹר bowl H3713b כְּפוֹר hoar frost
3713 kphowr kef-ore'
from 3722; properly, a cover, i.e. (by implication) a tankard
(or covered goblet); also white frost (as covering the
ground):--bason, hoar(-y) frost.
see HEBREW for 03722
כְּפוֹר (ke.phor) — bowl.
bowl, basin
כְּפוֹר (ke.phor) — frost.
hoar frost, frost
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
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…
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)
Adj — AdjHAcmpa
twen'-ti.
See NUMBER.
אֲדַרְכּוֹן (adarkon) refers to a unit of weight and value, likely a coin of Persian origin, specifically a daric or dram. It is noted as rare and late in usage, with some sources suggesting it equates to a drachma. The entries indicate that it represents a specific monetary value, approximately 128 grains or 4.32 grams.
[דַּרְכְּמוֹן, אֲדַרְכּוֹן] n.[m.] unit (appar. of weight, certainly) of value, rare & late, perh. drachma, others daric
base
H150 דַּרְכְּמוֹן, אֲדַרְכּוֹן
150 'adarkon ad-ar-kone'
of Persian origin; a daric or Persian coin:--dram.
אֲדַרְכֹּן (a.dar.kon) — dram.
drachma, dram, daric-unit of weight and value (of gold, money) equal to 128 grains or 4.32 grams
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — AdjHAcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
כְּלִי (kliy) refers to an article or utensil, encompassing a wide range of objects such as vessels, tools, and implements used for various purposes, including music and warfare. It is derived from a root meaning 'to prepare' and can denote anything from furniture to weapons. The entries highlight its general use in the Old Testament without significant disagreement among lexicons.
כְּלִי 324 n.m. article, utensil, vessel
base
H3627 כְּלִי article, utensil, vessel
3627 kliy kel-ee'
from 3615; something prepared, i.e. any apparatus (as an
implement, utensil, dress, vessel or weapon):--armour
((-bearer)), artillery, bag, carriage, + furnish, furniture,
instrument, jewel, that is made of, X one from another, that
which pertaineth, pot, + psaltery, sack, stuff, thing, tool,
vessel, ware, weapon, + whatsoever.
see HEBREW for 03615
כְּלִי (ke.li) — article/utensil.
1) article, vessel, implement, utensil
1a) article, object (general)
1b) utensil, implement, apparatus, vessel
1b1) implement (of hunting or war)
1b2) implement (of music)
1b3) implement, tool (of labour)
1b4) equipment, yoke (of oxen)
1b5) utensils, furniture
1c) vessel, receptacle (general)
1d) vessels (boats) of paper-reed
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
נְחֹ֫שֶׁת (nechosheth) refers to copper or bronze, often indicating items made from these metals, such as fetters. It is noted for being less valuable than gold but more than wood. Additionally, it can figuratively represent a harsh sky or, in specific contexts, suggest meanings related to lust or harlotry, as seen in Ezekiel 16:36.
נְחֹ֫שֶׁת 137 n.m. copper, bronze
copper
fetters of copper or bronze
as less in value than gold but more than wood
fig. of pitiless sky
base
[נְחֹ֫שֶׁת] n.[f.] Ez 16:36 where context favours mng. lust, harlotry, or specif. sens. obscoen.
ref
H5178a נְחֹ֫שֶׁת copper, bronze . copper
. fetters of copper or bronze
. as less in value than gold but more than wood
. fig. of pitiless sky
H5178b נְחֹ֫שֶׁת where context favours mng. lust, harlotry, or specif. sens. obscoen.
5178 nchosheth nekh-o'-sheth
for 5154; copper, hence, something made of that metal, i.e.
coin, a fetter; figuratively, base (as compared with gold or
silver):--brasen, brass, chain, copper, fetter (of brass),
filthiness, steel.
see HEBREW for 05154
נְחֹ֫שֶׁת (ne.cho.shet) — bronze.
1) copper, bronze
1a) copper (ore), bronze (as copper alloy)
1b) fetters (of copper or bronze)
1c) copper (as value)
נְחֹ֫שֶׁת (ne.cho.shet) — lust.
lust, harlotry
N-fs — Noun common · feminine singular absoluteHNcfsa
צָהֵב (tsahab) is a Hebrew verb meaning to gleam or shine. It is a primitive root that conveys the idea of glittering, particularly in a golden color. The Hoph'al form is noted in Ezra 8:27.
[צָהֵב, צָהֹב] vb. gleam;—Hoph. Ezr 8:27
ref
H6668 צָהֵב, צָהֹב, צָהַב
6668 tsahab tsaw-hab'
a primitive root; to glitter, i.e. be golden in color:--X
fine.
צָהֵב (tsa.hav) — to gleam.
1) to gleam, shine
1a) (Hophal) to gleam
V-Hophal-Inf-c — Verb · Hophal · participle (passive) masculine singularHVHsmsa
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAafsa
fin (adj., from Latin finire, "to finish"):
Indicates superior quality. Only in a few instances does "fine" represent a separate word: (1) Tobh, "good," qualifies gold (2Ch 3:5,8, "fine gold"; compare Ge 2:12, "good"); fine gold (La 4:1, the King James Version "most fine gold," the Revised Version (British and American) "most pure gold," literally, "good fine gold"), copper (Ezr 8:27, the Revised Version (British and American) "fine bright brass"); Tabh, Aramaic (Da 2:32, "fine gold"). (2) paz, "refined" (So 5:11, "the most fine gold"). (3) chelebh, "fatness," "the best…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbda
too.
See NUMBER.
The Hebrew word חָמַד (chamad) is a primitive root meaning to desire or take pleasure in something. It encompasses a range of meanings including delight, coveting, and preciousness, with related forms like חֲמוּדָה (chamudah) referring to desirableness. The word appears in various contexts, reflecting strong emotional attachment or value.
חָמַד vb. desire, take pleasure in
Qal desire
Niph. desirable
Pi. delight greatly
base
[חֲמוּדָה] n.f. desirableness, preciousness
base
H2530a חָמַד desire, take pleasure in .desire
. desirable
. delight greatly
H2530b חֲמוּדָה desirableness, preciousness
2530 chamad khaw-mad'
a primitive root; to delight in:--beauty, greatly beloved,
covet, delectable thing, (X great) delight, desire, goodly,
lust, (be) pleasant (thing), precious (thing).
חָמַד (cha.mad) — to desire.
v
1) to desire, covet, take pleasure in, delight in
1a) (Qal) to desire
1b) (Niphal) to be desirable
1c) (Piel) to delight greatly, desire greatly
חֲמוּדָה (cha.mu.dah) — precious thing.
desirableness, preciousness
HNcfpa — Noun common · feminine plural absoluteHNcfpa
presh'-us (stands for 17 different words, chief of which are yaqar; timios):
(1) Generally in the literal sense, "of great price," "costly," "expensive," of material things (e.g. Pr 1:13; Jer 20:5; Mr 14:3 the King James Version), especially of precious stones (2Sa 12:30; 2Ch 3:6; 1Co 3:12 the King James Version, etc.).
(2) Sometimes "of great moral (non-material) value." "Precious in the sight of Yahweh is the death of his saints" (Ps 116:15); "his precious and exceeding great promises" (
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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…