Isaiah 46:6 — Word Study
WLCהַזָּלִ֤ים זָהָב֙ מִכִּ֔יס וְכֶ֖סֶף בַּקָּנֶ֣ה יִשְׁקֹ֑לוּ יִשְׂכְּר֤וּ צוֹרֵף֙ וְיַעֲשֵׂ֣הוּ אֵ֔ל יִסְגְּד֖וּ אַף־ יִֽשְׁתַּחֲוּֽוּ׃
BSAThey pour outzûwl [lavish, shake out] their bagskîyç [purses] of goldzâhâb [a valuable metal] and weigh outshâqal▸ [measure carefully] ◂silverkeçeph [money, wealth] on scalesqâneh [a balance] they hiresâkar▸ [employ, pay] a goldsmithtsâraph [a skilled craftsman] to fashion itʻâsâh▸ [make, create] into a godʼêl [an idol, a false deity] so they can bow downçâgad▸ [prostrate themselves, worship] andʼaph worshipshâchâh▸ [pay homage, reverence]
| Greek | English | Parsing |
|---|---|---|
| הַזָּלִ֤ים | those [who] pour out | Particle, verb qal participle (active) masculine plural |
| זָהָב֙ | gold | Noun common, masculine singular absolute |
| מִכִּ֔יס | from a bag | Preposition, noun common masculine singular absolute |
| וְכֶ֖סֶף | and silver | Conjunction, noun common masculine singular absolute |
| בַּקָּנֶ֣ה | on scale[s] | Preposition, noun common masculine singular absolute |
| יִשְׁקֹ֑לוּ | they weigh out | Verb, Qal, imperfect third person masculine plural |
| יִשְׂכְּר֤וּ | they hire | Verb, Qal, imperfect third person masculine plural |
| צוֹרֵף֙ | a metalsmith | Verb, Qal, participle (active) masculine singular |
| וְיַעֲשֵׂ֣הוּ | and he makes it | Conjunction, verb qal third person masculine singular, suffix |
| אֵ֔ל | a god | Noun common, masculine singular absolute |
| יִסְגְּד֖וּ | they prostrate themselves | Verb, Qal, imperfect third person masculine plural |
| אַף־ | also | Particle |
| יִֽשְׁתַּחֲוּֽוּ׃ | they bow down | Verb, Hithpael, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They pour out their bags of gold and weigh out silver on scales; they hire a goldsmith to fashion it into a god, so they can bow down and worship. |
| KJV | They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship. |
| ASV | Such as lavish gold out of the bag, and weigh silver in the balance, they hire a goldsmith, and he maketh it a god; they fall down, yea, they worship. |
| YLT | — They are pouring out gold from a bag, And silver on the beam they weigh, They hire a refiner, and he maketh it a god, They fall down, yea, they bow themselves. |
| WEB | Some pour out gold from the bag, and weigh silver in the balance. They hire a goldsmith, and he makes it a god. They fall down— yes, they worship. |
| BBE | As for those who take gold out of a bag, and put silver in the scales, they give payment to a gold-worker, to make it into a god; they go down on their faces and give it worship. |
The translations agree on the core actions and meanings in this verse.
The sentence structure showcases a series of actions culminating in the act of worship, emphasizing the futility of creating and worshiping idols.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁקַל
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 46:6
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 Folly of Idolatrygenerated
Isaiah 46:6 describes how people expend their wealth to create idols, emphasizing the absurdity of worshiping something they have made. This passage is part of a broader message in Isaiah that highlights the contrast between the true God and the powerless idols crafted by human hands, as seen in Isaiah 40:19-20 and Isaiah 44:12-19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 40:19–20 | To an idol that a craftsman casts and a metalworker overlays with gold and fits with silver chains? |
| 2 | Isaiah 41:6–7 | Each one helps the other and says to his brother, “Be strong!” |
| 3 | Isaiah 44:12–19 | The blacksmith takes a tool and labors over the coals; he fashions an idol with hammers and forges it with his strong arms. Yet he grows hungry and loses his strength; he fails to drink water and grows faint. |
| 4 | Isaiah 45:20 | Come, gather together, and draw near, you fugitives from the nations. Ignorant are those who carry idols of wood and pray to a god that cannot save. |
| 5 | Exodus 32:2–4 | So Aaron told them, “Take off the gold earrings that are on your wives and sons and daughters, and bring them to me.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — זָּלִ֤ים, za.Limgenerated
The word זוּל (zul) means 'those who pour out' and is a verb in the Qal participle form. It conveys the idea of treating something lightly or with little value, often associated with actions like lavishing or despising. In this context, it describes those who lavish their wealth in a futile act of creating idols.
This verb highlights the absurdity of the actions described in the verse. The people are pouring out their wealth to create something that cannot respond or save them, emphasizing their misplaced priorities.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the key actions in this verse.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main action centered around the verbs describing the actions of the idol-makers. The first part describes their actions of pouring out gold and weighing silver, while the latter part details the hiring of a goldsmith and the act of worship.
The finite verbs יִשְׁקֹ֑לוּ (they weigh out), יִשְׂכְּר֤וּ (they hire), and יַעֲשֵׂ֣ (he makes) govern the actions, illustrating a sequence of events leading to the act of worship.
Septuagint Backgroundgenerated
The Septuagint translates זוּל as συμβαλλόμενοι, which implies a gathering or collecting. This choice suggests a broader interpretation of the act of pouring out, emphasizing the communal aspect of idol-making.
The Greek word ξρυσίον for gold indicates a focus on the material wealth involved, while the choice of ἐποίησαν for making the idol underscores the act of creation, framing the idol as a product of human effort.
In plain words — the whole versegenerated
Isaiah 46:6 describes how people pour out their gold and silver to create idols, which they then worship. This passage highlights the foolishness of using precious resources to make something that cannot save or respond.
Frequently Asked Questionsgenerated
This phrase indicates that people are lavishly spending their wealth to create idols, showing their misplaced priorities.
They hire a goldsmith to craft the gold and silver into an idol, demonstrating their desire to create a god that they can worship.
Bowing down signifies worship and reverence, but in this context, it highlights the absurdity of worshiping something they created themselves.
This verse contrasts the living God with lifeless idols, emphasizing the futility of idol worship and calling the people to recognize the true God.
Reflection Questionsgenerated
- In what ways do I see people today pouring out their resources for things that do not last?
- How can I ensure that my worship is directed toward the true God rather than the idols of my own making?
- What are some modern equivalents of the idols described in this passage?
- How can I apply the lessons from this verse in my daily life?
The early church on this verse — how the Fathers read it
Early commentators like Eusebius and Theodoret reference this verse to argue against the folly of idol worship and highlight the impotence of created gods.
And despite my exhortation you delayed in expelling such blasphemy and ungodliness, daring to compare me with those who lack being and in no way have my divinity. You esteemed me as equal to soulless wood that you shaped.Early Church Fathers on Isaiah 46 →
[Isaiah] has clearly mocked the impotence of the idols. And since he had made mention of their creation from a piece of wood in a preceding passage, but gold and silver are more precious material than wood,Early Church Fathers on Isaiah 46 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 46:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey lavish gold out of the bag,.... As if it was of no value and account; that is, the Heathen idolaters, some of them, who are excessively devoted to idolatry; these, being rich, take out their
Read John Gill on Isaiah 46 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship.
Read Robert Jamieson on Isaiah 46 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMaketh it a god; let us suppose, a god made with the greatest cost and art.
Read Matthew Poole on Isaiah 46 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 46:6 They lavish gold out of the bag, and weigh silver in the balance, [and] hire a goldsmith; and he maketh it a god: they fall down, yea, they worship.Ver. 6. They lavish gold out of the bag.] They spare for no cost. Nebuchadnezzar did not in that vast Colossus. Canutus bestowed upon a cross his whole annual entrado, or revenue. He also gave a hundred talents of silver and one of gold for St Augustine’ s arm, which he bestowed on Coventry as a memorial of his blind zeal. The Lady of Loretto hath her churches so stuffed with vowed presents and memorials, as they are forced to hang their cloisters and churchyards with them. Sandys’ s Relation.
Read John Trapp on Isaiah 46 →CambridgeThe Cambridge Bible for Schools and Colleges6, 7. Contemptuous description of idolatry in general. Comp. especially with ch. Isaiah 44:9-20.
Read Cambridge on Isaiah 46 →Albert Barnes1798–1870Barnes' Notes on the BibleThey lavish gold - The word used here means properly to shake out; and then to pour out abundantly, or in a lavish manner. It is used in connection with the idea of squandering in Deuteronomy 21:20; Proverbs 23:21; Proverbs 28:7.
Read Albert Barnes on Isaiah 46 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6, 7. They lavish gold — A more brief but substantially similar picture to the one drawn in Isaiah 44:12-20. The idols of the more wealthy are here, doubtless, referred to.
Read Daniel Denison Whedon on Isaiah 46 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
They pour out their bags of gold and weigh out silver on scales; they hire a goldsmith to fashion it into a god, so they can bow down and worship.
Some pour out gold from the bag, and weigh silver in the balance. They hire a goldsmith, and he makes it a god. They fall down— yes, they worship.
They pour out their bags of gold and weigh out silver on scales; they hire a goldsmith to fashion it into a god, so they can bow down and worship.
Those who empty out gold from a purse and weigh out silver on the scale hire a metalsmith, who makes it into a god. They then bow down and worship it.
Tyndale line
They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship.
Such as lavish gold out of the bag, and weigh silver in the balance, they hire a goldsmith, and he maketh it a god; they fall down, yea, they worship.
Such as lavish gold out of the bag, and weigh silver in the balance, they hire a goldsmith, and he maketh it a god; they fall down, yea, they worship.
They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yes, they worship.
They draw gold out of the bagge and weigh siluer in the balance, and hire a goldsmith to make a god of it, and they bowe downe, and worship it.
Strictly literal
— They lavish gold out of the bag, and weigh silver in the balance; they hire a goldsmith, and he maketh it a god: they fall down, yea, they worship.
— They are pouring out gold from a bag, And silver on the beam they weigh, They hire a refiner, and he maketh it a god, They fall down, yea, they bow themselves.
They are pouring out gold from a bag, || And they weigh silver on the beam, || They hire a refiner, and he makes it a god, || They fall down, indeed, they bow themselves.
[There are those] that lavish gold out of the bag, and weigh silver in the balance; that hire a melter, that he may make of it a god; they [then] bend the knee, yea, they bow themselves down;
People pour out gold from the bag and weigh silver on the scale. They hire a metalsmith, and he makes it into a god; they bow down and worship it.
From the Latin
You that contribute gold out of the bag, and weigh out silver in the scales: and hire a goldsmith to make a god: and they fall down and worship.
Simplified
There are those who extravagantly tip out gold from their bags, and weigh out silver on the scales, and hire a goldsmith to make them a god they can bow down to and worship.
As for those who take gold out of a bag, and put silver in the scales, they give payment to a gold-worker, to make it into a god; they go down on their faces and give it worship.
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 Dead Sea Scrolls show agreement in the core elements of the verse, with the scrolls providing a nearly complete match. However, some words are either missing or restored in the scrolls, indicating minor variations in the text.
הַזָּלִ֤ים זָהָב֙ מִכִּ֔יס וְכֶ֖סֶף בַּקָּנֶ֣ה יִשְׁקֹ֑לוּ יִשְׂכְּר֤וּ צוֹרֵף֙ וְיַעֲשֵׂ֣הוּ אֵ֔ל יִסְגְּד֖וּ אַף־ יִֽשְׁתַּחֲוּֽוּ׃
10 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.
הזלים [זהב] [מכיס] [וכסף] בקנה ישקלו וישכרו צורף [ויעש׳הו] אל ויסגדו [אף] [ישתחוו]
6 words on the leather — 1 partly restored, 6 supplied entire by an editor.
הזלים זהב בכיס וכסף בקנה ישקולו ישכורו צורף ויעשה אל ויסגודו אף ישתחו
13 words on the leather.
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 46:6
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.
זוּל (zul) is a Hebrew verb that conveys the idea of treating something lightly or with little value, often associated with actions like lavishing or despising. The word is built from a primitive root that suggests scattering or pouring out profusely. It appears in various forms, including Qal and Hiphil, indicating different nuances of the action.
[זוּל] vb. lavish (be cheap, of little value, lightly esteem)
base
H2107 [זוּל] lavish (be cheap, of little value, lightly esteem)
2107 zuwl zool
a primitive root (compare 2151); probably to shake out, i.e.
(by implication) to scatter profusely; figuratively, to treat
lightly:--lavish, despise.
see HEBREW for 02151
זוּל (zul) — to lavish/despise.
1) (Qal) to pour out, lavish
2) (Hiphil) despise
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
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…
The Hebrew word כִּיס (kiyc) means 'bag' or 'purse,' specifically for carrying money or weights. It may be related to the word for 'cup' and appears in contexts such as Proverbs 1:14 and Isaiah 46:6. The entries indicate its use for both financial and measurement purposes.
כִּיס n.m. Pr 1:14 bag, purse (perh. kindred with כּוֹס, q.v.; Ar. Arabic (prob. fr. Pers. Persian Lane 2640); Eth. Ethiopic NH כִּיס; Aram. כִּיסָא, Syriac; Palm. מן כיסה from his purse = at his own expense, Vog p. 13 al.)—bag, in which were carried:
H3599 כִּיס bag, purse
3599 kiyc keece
a form for 3563; a cup; also a bag for money or
weights:--bag, cup, purse.
see HEBREW for 03563
כִּיס (kis) — purse.
1) bag, purse
1a) for weights, money
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
Bags of various kinds are mentioned in the English Bible, but often in a way to obscure rather than tr the original.
(1) "Bag" is used for a Hebrew word which means a shepherd's "bag," rendered "wallet" in the Revised Version (British and American). This "bag" of the shepherd or "haversack" of the traveler was of a size sufficient for one or more days' provisions. It was made of the skin of animals, ordinarily undressed, as most of the other "bags" of ancient times were, and was carried slung across the shoulder. This is the "scrip for the journey" pera mentioned in Mt 10:10 and its parallel (the King James Version). ("Scrip" is Old English, now obsolete.) A unique word appears in 1Sa 17:40,49 which had to be explained even to Hebrew readers by the gloss, "the shepherd's bag,"…
Bag
(1.) A pocket of a cone-like shape in which Naaman bound two pieces of silver for Gehazi (2 Kings 5:23). The same Hebrew word occurs elsewhere only in Isa. 3:22, where it is rendered “crisping-pins,” but denotes the reticules (or as R.V., “satchels”) carried by Hebrew women.
(2.) Another word (kees) so rendered means a bag for carrying weights (Deut. 25:13; Prov. 16:11; Micah 6:11). It also denotes a purse (Prov. 1:14) and a cup (23:31).
is the rendering of several words in the Old and New Testaments. Charitim , the "bags" in which Naaman bound up the two talents of silver for Gehazi. (2 Kings 5:23) They were long cone-like bags of the size to hold a precise amount of money, and tied or sealed for that amount, as we stamp the value on a coin. Cis , a bag for carrying weights, (25:13) also used as a purse (Proverbs 1:14) Celi , in (Genesis 42:25) is the "sack" in which Jacob’s sons carried the corn which they brought from Egypt. The shepherd’s "bag" used by David was for the purpose of carrying the lambs unable to walk. (Zechariah 11:15; 16:5) Tschar , properly a "bundle," (
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
The Hebrew word קָנֶה (*qaneh*) refers to a stalk or reed, often associated with plants like calamus. It has various derived meanings, including measuring-rod and unit of measure (6 cubits), as well as applications in scales and lampstands. The word is built from a root that implies an erect structure, covering a range of uses from botanical to functional.
קָנֶה 62 n.m. stalk, reed
stalk of grain
water-plant, reed
calamus, aromatic reed
derived meanings:
measuring-rod
unit of measure, reed (of 6 cubits)
beam of scales, for scales themselves
shaft of lamp-stand
branches thereof
shoulder-joint
base
H7070 קָנֶה stalk, reed . stalk of grain
. water-plant, reed
. calamus, aromatic reed
. derived meanings: . measuring-rod
. unit of measure, reed (of 6 cubits)
. beam of scales, for scales themselves
. shaft of lamp-stand
. branches thereof
. shoulder-joint
7070 qaneh kaw-neh'
from 7069; a reed (as erect); by resemblance a rod
(especially for measuring), shaft, tube, stem, the radius (of
the arm), beam (of a steelyard):--balance, bone, branch,
calamus, cane, reed, X spearman, stalk.
see HEBREW for 07069
קָנֶה (qa.neh) — branch.
: branch
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
1d3) beam (of scales-for scales themselves)
1d4) shaft (of lampstand)
1d5) branches (of lampstand)
1d6) shoulder-joint
קָנֶה (qa.neh) — branch: stem.
: stem/reed
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
1d3) beam (of scales-for scales themselves)
1d4) shaft (of lampstand)
1d5) branches (of lampstand)
1d6) shoulder-joint
קָנֶה (qa.neh) — branch: measuring rod.
: measuring_rod
1) reed, stalk, bone, balances
1a) stalk
1b) water-plant, reed
1c) calamus (aromatic reed)
1d) derived meanings
1d1) measuring-rod
1d2) reed (as unit of measure-6 cubits)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
The Hebrew word שָׁקַל (*shaqal*) means 'to weigh' and encompasses various usages such as weighing out a price or being weighed. It is a primitive root that can also imply the act of paying or spending. The entries highlight its application in trade and figuratively in contexts of grief.
שָׁקַל vb. weigh
Qal
weigh
weigh out a price
Niph. be weighed
base
H8254 שָׁקַל weigh
8254 shaqal shaw-kal'
a primitive root; to suspend or poise (especially in
trade):--pay, receive(-r), spend, X throughly, weigh.
שָׁקַל (sha.qal) — to weigh.
1) to weigh, weigh out, pay out
1a) (Qal)
1a1) to weigh
1a2) to weigh out (a price)
1a3) of grief (fig)
1b) (Niphal)
1b1) to be weighed
1b2) to be weighed out
Aramaic equivalent: te.qal (תְּקַל "to weigh" H8625A)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
סָכַר (sakar) is a Hebrew verb meaning 'to hire.' It can refer to hiring someone, hiring oneself out, or earning wages. The entries indicate its use primarily in the Qal stem, with a reference to Ezra 4:5. The word is built from a primitive root related to the concept of temporary purchase.
[סָכַר] vb. hire;—only Qal Ezr 4:5
ref
שָׂכַר vb. hire
Qal hire
Niph. hire oneself out
Hithp. earn wages
base
H7936a סָכַר hire H7936b שָׂכַר hire .hire
. hire oneself out
. earn wages
7936 sakar saw-kar'
or (by permutation) cakar (Ezra 4:5) {saw-kar'}; a primitive
root (apparently akin (by prosthesis) to 3739 through the idea
of temporary purchase; compare 7937); to hire:--earn wages,
hire (out self), reward, X surely.
see HEBREW for 03739
see HEBREW for 07937
סָכַר (sa.khar) — to hire.
1) to hire
1a) (Qal) to hire
שָׂכַר (sa.khar) — to hire.
1) to hire
1a) (Qal) to hire
1b) (Niphal) to hire oneself out
1c) (Hithpael) to earn wages
Also means: sa.khar (סָכַר "to hire" H7936A)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
hir: Two entirely different words are translated "hire" in the Old Testament:
(1) The most frequent one is sakhar, verb sakhar, and verbal adjective sakhir.
(a) As a verb it means "to hire" for a wage, either money or something else; in this sense it is used with regard to ordinary laborers (1Sa 2:5; 2Ch 24:12), or mercenary soldiers (2Sa 10:6; 2Ki 7:6; 1Ch 19:6; 2Ch 25:6), or a goldsmith (Isa 46:6), or a band of loose followers (Jud 9:4), or a false priest (
→ Law concerning hired property Ex 22:14,15
→ See WAGES
→ See EMPLOYER
→ See MASTER
→ See SERVANT
צָרַף (tsaraph) is a Hebrew verb meaning to smelt, refine, or test. It encompasses the processes of fusing metals and proving their purity, with forms indicating both the act of refining and the role of a refiner or goldsmith. The word appears in various contexts, including both literal and figurative uses of purification.
צָרַף vb. smelt, refine, test
Qal
smelt, refine
test
test (and prove true)
as n. smelter, refiner
Niph. many shall be refined
Pi. as n. a refiner
base
H6884 צָרַף smelt, refine, test
6884 tsaraph tsaw-raf'
a primitive root; to fuse (metal), i.e. refine (literally or
figuratively):--cast, (re-)fine(-er), founder, goldsmith,
melt, pure, purge away, try.
צָרַף (tsa.raph) — to refine.
1) to smelt, refine, test
1a) (Qal)
1a1) to smelt, refine
1a2) to test
1a3) to test (and prove true)
1a4) smelter, refiner, goldsmith (participle)
1b) (Niphal) to be refined
1c) (Piel) to be a refiner
1c1) refiner (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-Imperf-3ms | Suff — Conjunction · verb qal third person masculine singular · suffixHC/Vqu3ms/Sp3ms
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
סָגַד (sagad) is a Hebrew verb meaning to prostrate oneself in worship. It is a primitive root that conveys the act of falling down in homage. The word is associated with worship practices and has an Aramaic equivalent, סְגִ֑ד (segid), meaning 'to do homage'.
[סָגַד] vb. prostrate oneself in worship
base
H5456 [סָגַד] prostrate oneself in worship
5456 cagad saw-gad'
a primitive root; to prostrate oneself (in homage):--fall
down.
סָגַד (sa.gad) — to prostrate.
(Qal) to prostrate oneself (in worship)
Aramaic equivalent: se.gid (סְגִ֑ד "to do homage" H5457)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
V-v-Imperf-3mp — Verb · Hithpael · imperfect third person masculine pluralHVti3mp