Isaiah 13:12 — Word Study
WLCאוֹקִ֥יר אֱנ֖וֹשׁ מִפָּ֑ז וְאָדָ֖ם מִכֶּ֥תֶם אוֹפִֽיר׃
BSA{I will make} manʼĕnôwsh [more precious, scarce] scarceryâqar▸ than pure goldpâz [fine, refined] and mankindʼâdâm [human, people] rarer than the goldkethem [more rare, harder to find, pure, valuable] of OphirʼÔwphîyr [in southern Arabia, a region known for its gold]
| Greek | English | Parsing |
|---|---|---|
| אוֹקִ֥יר | I will make precious | Verb, Hiphil, imperfect first person common singular |
| אֱנ֖וֹשׁ | humankind | Noun common, masculine singular absolute |
| מִפָּ֑ז | more than pure gold | Preposition, noun common masculine singular absolute |
| וְאָדָ֖ם | and humankind | Conjunction, noun common masculine singular absolute |
| מִכֶּ֥תֶם | more than [the] gold of | Preposition, noun common masculine singular construct |
| אוֹפִֽיר׃ | Ophir | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will make man scarcer than pure gold, and mankind rarer than the gold of Ophir. |
| KJV | I will make a man more precious than fine gold; even a man than the golden wedge of Ophir. |
| ASV | I will make a man more rare than fine gold, even a man than the pure gold of Ophir. |
| YLT | I make man more rare than fine gold, And a common man than pure gold of Ophir. |
| WEB | I will make people more rare than fine gold, even a person than the pure gold of Ophir. |
| BBE | I will make men so small in number, that a man will be harder to get than gold, even the best gold of Ophir. |
The translations agree on the core message of humanity's value compared to gold.
The verse consists of one main clause followed by a comparative clause, emphasizing the scarcity of humanity in contrast to gold.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָקַר
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 — Isaiah 13:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Judgment on Babylongenerated
Isaiah 13:12 is part of a larger prophecy where God speaks about the impending judgment on Babylon. This verse highlights the value of humanity in contrast to gold, suggesting that in times of judgment, human life will be seen as more precious than material wealth. The surrounding verses further describe the consequences of evil and the state of the world during this judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 13:15–18 | Whoever is caught will be stabbed, and whoever is captured will die by the sword. |
| 2 | Isaiah 4:1 | In that day seven women will take hold of one man and say, “We will eat our own bread and provide our own clothes. Just let us be called by your name. Take away our disgrace!” |
| 3 | Isaiah 24:6 | Therefore a curse has consumed the earth, and its inhabitants must bear the guilt; the earth’s dwellers have been burned, and only a few survive. |
| 4 | Psalm 137:9 | Blessed is he who seizes your infants and dashes them against the rocks. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אוֹקִ֥יר, 'o.Kirgenerated
The verb יָקַר (yaqar) means to be precious or valued. In this context, it indicates a deliberate action by God to make humanity scarce and valuable, emphasizing the rarity of human life during judgment.
The Hiphil form indicates causation, suggesting that God is actively making humanity precious in a time when it may seem otherwise. This contrasts the value of human life with the material wealth represented by gold.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'I will make man scarcer than pure gold.' The KJV and ASV also use 'scarcer than pure gold,' maintaining the emphasis on the rarity of humanity.
Sentence Structuregenerated
The finite verb אוֹקִ֥יר (I will make precious) governs the entire verse. It is followed by two noun phrases: אֱנוֹשׁ (humankind) and אָדָם (mankind), both serving as objects of the verb.
The structure emphasizes the action of making precious, with the comparative phrases מִפָּז (than pure gold) and מִכֶּתֶם (than the gold of Ophir) providing the context for this valuation.
Septuagint Backgroundgenerated
The Septuagint translates אֱנוֹשׁ as καταλελειμμένοι, which conveys a sense of abandonment or being left behind. This choice highlights the contrast between the preciousness of humanity and the desolation of the world during judgment.
The use of this Greek term suggests a broader interpretation of humanity's value in the context of divine judgment.
In plain words — the whole versegenerated
Isaiah 13:12 states that God will make humanity scarcer than gold, emphasizing the value of human life. This verse is part of a prophecy about judgment and highlights how precious people are compared to material wealth, such as gold from Ophir.
Frequently Asked Questionsgenerated
This phrase emphasizes the idea that during times of judgment, human life will be seen as exceedingly valuable and rare, more so than even the most precious metals.
Gold is often associated with wealth and value, making it a fitting comparison to illustrate the preciousness of human life in the sight of God.
Ophir is known for its gold trade, symbolizing the highest quality of wealth. By comparing humanity to the gold of Ophir, the verse underscores the rarity and value of human life.
This verse is part of a larger prophecy about the judgment on Babylon, highlighting the consequences of evil and the value of life amidst destruction.
Reflection Questionsgenerated
- In what ways do I value human life in my daily interactions?
- How can I remind myself of the preciousness of life, especially in difficult times?
- What does this verse teach me about God's view of humanity?
- How can I apply the message of this verse to my community?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the preciousness of humanity in the context of judgment and the evils of Babylon.
The man will be more precious than gold, and the human being will shine like the world. The obvious reason why God visits the earth, that is, the evils of Babylon: so that the inhabited land will be turned into a desert.Early Church Fathers on Isaiah 13 →
A man will be more precious than gold and a human more adorned than the world. LXX: And those who have been abandoned will be honored more than refined gold, and a man will be more honorable than the sapphire stone.Early Church Fathers on Isaiah 13 →
How you have fallen from heaven, Lucifer, son of the morning! You have been cast down to the earth, you who once laid low the nations! LXX: How you have fallen from heaven, Lucifer, son of the morning! You have been shattered on the earth,Early Church Fathers on Isaiah 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 13:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will make a man more precious than fine gold,.... Which may denote either the scarcity of men in Babylon, through the slaughter made of them; so things that are scarce and rare are said to be
Read John Gill on Isaiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will make a man more precious than fine gold; even a man than the golden wedge of Ophir.
Read Robert Jamieson on Isaiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe city and nation shall be so depopulated, that few men shall be left in it.
Read Matthew Poole on Isaiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 13:12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.Ver. 12. I will make a man more precious.] Quod rarum, carum. Men shall be reduced to a small number, not nobles only, sed triobolares homunciones, but peasants; nor shall any money be taken in exchange for lives.
Read John Trapp on Isaiah 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) I will make a man more precious.—Both the words for man (e̓ ?nosh and a̓ ?dam) express, as in Psalms 8:2, the frailty of man’s nature. The words may point to the utter destruction, in which but few men should be left. The “gold of Ophir” (the gold coast near the mouth of the Indus) was proverbial for its preciousness (Job 22:24; Job 28:16; 1 Chronicles 29:4; 1 Kings 9:28; 1 Kings 22:48).
Read Charles John Ellicott on Isaiah 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. I will make a man more precious than fine gold-wedge of Ophir.] The Medes and Persians will not be satisfied with the spoils of the Babylonians. They seek either to destroy or enslave them; and they will accept no ransom for any man-either for אנוש enosh, the poor man, or for אדם adam, the more honourable person. All must fall by the sword, or go into captivity together; for the Medes, (Isaiah 13:17,) regard not silver, and delight not in gold.
Read AdamClarke on Isaiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges12. golden wedge] Render simply gold. Both the words for gold are rare and poetic.
Read Cambridge on Isaiah 13 →Albert Barnes1798–1870Barnes' Notes on the BibleI will make a man ... - I will so cut off and destroy the men of Babylon, that a single man to defend the city will be more rare and valuable than fine gold.
Read Albert Barnes on Isaiah 13 →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
I will make man scarcer than pure gold, and mankind rarer than the gold of Ophir.
I will make people more rare than fine gold, even a person than the pure gold of Ophir.
I will make man scarcer than pure gold, and mankind rarer than the gold of Ophir.
I will make human beings more scarce than pure gold, and people more scarce than gold from Ophir.
Tyndale line
I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.
I will make a man more rare than fine gold, even a man than the pure gold of Ophir.
I will make a man more rare than fine gold, even a man than the pure gold of Ophir.
I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.
I will make a man more precious then fine golde, euen a man aboue the wedge of golde of Ophir.
Strictly literal
I will make a man more precious than fine gold, even man than the gold of Ophir.
I make man more rare than fine gold, And a common man than pure gold of Ophir.
I make man more rare than fine gold, || And a common man than pure gold of Ophir.
I will make the mortal more precious than fine gold; and man, more than the valued metal of Ophir.
I will make men more rare than fine gold and mankind harder to find than the pure gold of Ophir.
From the Latin
A man shall be more precious than gold, yea a man than the finest of gold.
Simplified
I will make people scarcer than pure gold, rarer than the gold of Ophir.
I will make men so small in number, that a man will be harder to get than gold, even the best gold of Ophir.
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 reads: אוֹקִ֥יר אֱנ֖וֹשׁ מִפָּ֑ז וְאָדָ֖ם מִכֶּ֥תֶם אוֹפִֽיר׃. The Dead Sea Scrolls largely agree with this wording, particularly the 1Qisaa scroll, which matches six words exactly.
The Septuagint and the other Dead Sea Scrolls show some variation, with the 4Q55 scroll containing fewer matched words, indicating some editorial restoration.
אוֹקִ֥יר אֱנ֖וֹשׁ מִפָּ֑ז וְאָדָ֖ם מִכֶּ֥תֶם אוֹפִֽיר׃
2 of the 6 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.
אוקר אנוש מפז ואדם מכתם אופיר
6 words on the leather.
[אוקיר] [אנוש] [מפז] [ואדם] מכתם אופיר
2 words on the leather — 4 supplied entire by an editor.
[אוקיר] [אנוש] [מפז] [ואדם] [מכתם] [אופיר]
nothing on the leather here — 6 supplied entire by an editor.
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 Isaiah 13:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יָקַר (yaqar) means to be precious or valued, indicating something that is esteemed or costly. It can also refer to the act of making something precious. The term appears in various contexts, emphasizing its figurative meaning of value and rarity, particularly in the Hiphil form, which suggests causing something to be regarded as precious.
[יָקַר] vb. be precious, prized, appraised
Qal
be precious
be appraised
Hiph. I will make men more rare (lit. precious) than fine gold
base
H3365 יָקַר be precious, prized, appraised
3365 yaqar yaw-kar'
a primitive root; properly, apparently, to be heavy, i.e.
(figuratively) valuable; causatively, to make rare
(figuratively, to inhibit):--be (make) precious, be prized, be
set by, withdraw.
יָקַר (ya.qar) — be precious.
1) to esteem, be prized, be valuable, be precious, be costly, be appraised
1a) (Qal)
1a1) to be precious, be highly valued, be esteemed, be costly
1a2) to be appraised
1b) (Hiphil) to make something precious
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
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" (
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
N-ms — Noun common · masculine singular absoluteHNcmsa
פָּז (paz) refers to refined or pure gold. It is derived from a related root and specifically denotes gold that has been purified. The entries consistently emphasize its meaning as fine or pure gold, with no notable disagreements among the lexicons.
פַּז n.m. refined, pure gold
base
H6337 פָּז refined, pure gold
6337 paz pawz
from 6338; pure (gold); hence, gold itself (as
refined):--fine (pure) gold.
see HEBREW for 06338
פַּז (paz) — pure gold.
refined or pure gold
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
כֶּ֫תֶם (kethem) refers to gold, specifically pure gold, and is noted as a poetic and late term. It is derived from a root meaning something carved out, indicating ore. The entries consistently emphasize its association with fine or pure gold.
כֶּ֫תֶם n.m. gold, poet. and late
base
H3800 כֶּ֫תֶם gold, poet. and late
3800 kethem keh'-them
from 3799; properly, something carved out, i.e. ore; hence,
gold (pure as originally mined):--((most) fine, pure) gold(-en
wedge).
see HEBREW for 03799
כֶּ֫תֶם (ke.tem) — gold.
gold, pure gold
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
אוֹפִיר (Ophir) refers to both a person and a place. It is the name of Joktan's eleventh son and a region known for its gold, mentioned in the context of Solomon's trade routes. The term may also poetically describe fine gold. The exact derivation is uncertain, and some sources suggest it means 'reducing to ashes'.
אוֹפִיר n.pr. Ophir
n.pr.m. 11th son of Joktan
n.pr.loc. (land or city S. or SE. fr. Palestine) place whither Sol.’s ships went fr. Ezion Geber, bringing thence gold
characteristic of fine gold (poet. & late)
hence for fine gold itself
base
H211 אוֹפִיר Ophir
211 'Owphiyr o-feer'
or (shortened) pOphiyr {o-feer'}; and fOwphir {o- feer'}; of
uncertain derivation; Ophir, the name of a son of Joktan, and
of a gold region in the East:--Ophir.
אוֹפִיר (o.phir) — Ophir.
A man living at the time of the Patriarchs, first mentioned at Gen.10.29;
son of: Joktan (H3355);
brother of: Almodad (H0486), Sheleph (H8026), Hazarmaveth (H2700), Jerah (H3392), Hadoram (H1913A), Uzal (H0187), Diklah (H1853), Obal (H5745), Abimael (H0039), Sheba (H7614H), Havilah (H2341I) and Jobab (H3103)
§ Ophir = "reducing to ashes"
1) eleventh son of Joktan
2) a land or city in southern Arabia in Solomon's trade route where gold evidently was traded for goods
3) characteristic of fine gold
4) fine gold
אוֹפִיר (o.phir) — Ophir.
§ Ophir = "reducing to ashes"
a land or city in southern Arabia in Solomon's trade route where gold evidently was traded for goods
N-proper — Noun properHNpl
o'-fer, o'-fir ('owphiyr (Ge 10:29), 'owphir (1Ki 10:11), 'ophir):
1. Scriptural References:
The 11th in order of the sons of Joktan (Ge 10:29 equals 1Ch 1:23). There is a clear reference also to a tribe Ophir (Ge 10:30). Ophir is the name of a land or city somewhere to the South or Southeast of Palestine for which Solomon's ships along with Phoenician vessels set out from Ezion-geber at the head of the Gulf of Aqabah, returning with great stores of gold, precious stones and "almug"-wood (1Ki 9:28; 10:11; 2Ch…
Ophir
(1.) One of the sons of Joktan (Gen. 10:29).
(2.) Some region famous for its gold (1 Kings 9:28; 10:11; 22:48; Job 22:24; 28:16; Isa. 13:12). In the LXX. this word is rendered “Sophir,” and “Sofir” is the Coptic name for India, which is the rendering of the Arabic version, as also of the Vulgate. Josephus has identified it with the Golden Chersonese, i.e., the Malay peninsula. It is now generally identified with Abhira, at the mouth of the Indus. Much may be said, however, in favour of the opinion that it was somewhere in Arabia.
(abundane). The eleventh in order of the sons of Joktan. (Genesis 10:29; 1 Chronicles 1:23) (B.C. after 2450.) A seaport or region from which the Hebrews in the time of Solomon obtained gold. The gold was proverbial for its fineness, so that "gold of Ophir" is several times used as an expression for fine gold, (1 Chronicles 29:4; Job 28:16; Psalms 45:9; Isaiah 13:12) and in one passage (Job 22:24) the word "Ophir" by itself is used for gold of Ophir, and for gold generally. In addition to gold, the vessels brought from Ophir almug wood and precious stones. The…
1. One of the sons of Joktan, who settled in southern Arabia, Ge 10:26-29.
2. A country to which the ships of Solomon traded, and which had for a long time been celebrated for the purity and abundance of its gold, Job 22:24 28:16. "Gold of Ophir" was proverbially the best gold, Ps 45:9 Isa 13:12. The only passages which give us any information as to the location of Ophir are 1Ki 9:26-28 10:11,22 22:48, with the parallel passages in 2Ch 8:18 9:10,21 20:36,37; from which it appears that the so called "ships of Tarshish" went to Ophir; that these ships sailed from…