Job 27:16 — Word Study
WLCאִם־ יִצְבֹּ֣ר כֶּעָפָ֣ר כָּ֑סֶף וְ֝כַחֹ֗מֶר יָכִ֥ין מַלְבּֽוּשׁ׃
BSAThoughʼim he heaps uptsâbar▸ [piles together, accumulates] silverkeçeph [money, wealth] like dustʻâphâr [as abundant as, dry earth, clay] and piles upkûwn▸ [gathers, amasses] a wardrobemalbûwsh [clothing, garments] like claychômer [similar to, a dry measure, material]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| יִצְבֹּ֣ר | he will heap up | Verb, Qal, imperfect third person masculine singular |
| כֶּעָפָ֣ר | like dust | Preposition, noun common masculine singular absolute |
| כָּ֑סֶף | silver | Noun common, masculine singular absolute |
| וְ֝כַחֹ֗מֶר | and like clay | Conjunction, preposition, noun common masculine singular absolute |
| יָכִ֥ין | he will prepare | Verb, Hiphil, imperfect third person masculine singular |
| מַלְבּֽוּשׁ׃ | clothing | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Though he heaps up silver like dust and piles up a wardrobe like clay, |
| KJV | Though he heap up silver as the dust, and prepare raiment as the clay; |
| ASV | Though he heap up silver as the dust, And prepare raiment as the clay; |
| YLT | If he heap up as dust silver, And as clay prepare clothing, |
| WEB | Though he heap up silver as the dust, and prepare clothing as the clay; |
| BBE | Though he may get silver together like dust, and make ready great stores of clothing; |
Where they part company is in the verbs used for accumulation — see How Translations Differ.
The sentence has a main clause followed by two subordinate phrases that elaborate on the comparisons made.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbצָבַר
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 — Job 27:16
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 — Job's Reflection on the Fate of the Wickedgenerated
Job 27:16 discusses the accumulation of wealth by the wicked, likening their riches to dust and their clothing to clay. Job emphasizes that such wealth, while seemingly abundant, ultimately belongs to the righteous and will not last. This verse is part of a larger discourse on the transient nature of material possessions and the moral implications of wealth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 22:24 | and consign your gold to the dust and the gold of Ophir to the stones of the ravines, |
| 2 | 1 Kings 10:27 | The king made silver as common in Jerusalem as stones, and cedar as abundant as sycamore in the foothills. |
| 3 | Habakkuk 2:6 | Will not all of these take up a taunt against him, speaking with mockery and derision: ‘Woe to him who amasses what is not his and makes himself rich with many loans! How long will this go on?’ |
| 4 | Zechariah 9:3 | Tyre has built herself a fortress; she has heaped up silver like dust, and gold like the dirt of the streets. |
| 5 | Matthew 6:19 | Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יָכִ֥ין, ya.Khingenerated
The verb כּוּן (kuwn) means to establish or prepare, indicating an action of setting something up. In this context, it describes the act of preparing a wardrobe, suggesting an intentional gathering of garments.
The Hiphil form indicates causation, meaning he causes garments to be prepared or established. This reflects the idea of someone accumulating not just wealth but also possessions, emphasizing the futility of such actions when they are not aligned with righteousness.
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.
Sentence Structuregenerated
The main action is governed by two finite verbs: יִצְבֹּ֣ר (heaps up) and יָכִ֥ין (will prepare), which describe the actions of accumulating wealth and preparing clothing, respectively. The sentence structure emphasizes the parallel between the accumulation of silver and the preparation of garments.
The clause structure reveals a comparison, with the phrases כֶּעָפָ֣ר (like dust) and כָּ֑סֶף (silver) indicating the vastness of wealth, while כַּחֹ֗מֶר (like clay) highlights the transient nature of material possessions.
Septuagint Backgroundgenerated
The Septuagint translates יִצְבֹּ֣ר as συναγάγῃ (gathers), which carries a similar meaning of accumulation but may imply a more deliberate action of collection. This choice emphasizes the act of gathering rather than simply heaping.
The translation of מַלְבּֽוּשׁ as ξρυσίον (clothing) aligns with the Hebrew but suggests a focus on the value of garments, possibly indicating a greater emphasis on their significance.
In plain words — the whole versegenerated
Job 27:16 describes how the wicked may accumulate wealth and possessions, comparing silver to dust and clothing to clay. Job points out that despite their efforts to gather riches, these will ultimately belong to the righteous.
Frequently Asked Questionsgenerated
Job is illustrating the excessive accumulation of wealth by the wicked, suggesting that it is as common and insignificant as dust.
The comparison emphasizes the temporary and fragile nature of material possessions, indicating they can easily be reshaped or lost.
Job is highlighting the futility of accumulating wealth without righteousness, as ultimately, the righteous will benefit from what the wicked have amassed.
This verse is part of Job's argument that despite the apparent prosperity of the wicked, true justice will prevail, and their wealth will not endure.
Reflection Questionsgenerated
- In what ways do I see people today accumulating wealth without regard for righteousness?
- How can I apply Job's perspective on material possessions in my own life?
- What does it mean for me to prepare or establish my own 'wardrobe' in a spiritual sense?
- How can I ensure that my pursuits align with values that endure beyond this life?
The early church on this verse — how the Fathers read it
The verse is referenced by Gregory the Dialogist in his moral reflections on Job, arguing the contrast between the accumulation of wealth and the fate of the just.
Though he heap up silver as the earth, and prepare raiment as the mud; he may prepare, but the just shall put it on, and the innocent shall divide the silver.Early Church Fathers on Job 27 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 27:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThough he heap up silver as the dust,.... Which, as it denotes the great abundance of it collected together, so it expresses the bias and disposition of such a man's mind, that he cannot be content
Read John Gill on Job 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will teach you by the hand of God: that which is with the Almighty will I not conceal. These words are contrary to Job's previous sentiments (notes, Job 21:22-33; Job 24:22-25).
Read Robert Jamieson on Job 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 27:16 Though he heap up silver as the dust, and prepare raiment as the clay;Ver. 16. Though he heap up silver as the dust] Silver and gold, what are they else but white and red earth, the guts and garbage of the earth, as one saith? Yet how greedy of them and gripple after them are many muck worms, heaping up riches, and not knowing who shall gather them, Psalms 39:6; laying up, as if their lives were riveted upon eternity; or were sure to leave it to their children, who yet shall never enjoy it. This is a great vanity, saith Solomon; and yet such dust heaps as these are to be found in every corner. And prepare raiment as the clay] Tantum vestium quantum est luti, saith Vatablus, that…
Read John Trapp on Job 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Though he heap up silver] Though he amass riches in the greatest abundance, he shall not enjoy them. Unsanctified wealth is a curse to its possessor. Money, of all earthly possessions, is the most dangerous, as it is the readiest agent to do good or evil. He that perverts it is doubly cursed, because it affords him the most immediate means of sinful gratification; and he can sin more in an hour through this, than he can in a day or week by any other kind of property. On the other hand, they who use it aright have it in their power to do the most prompt and immediate good. Almost every kind of want may be speedily relieved by it. Hence, he who uses it as he ought is doubly blessed…
Read AdamClarke on Job 27 →CambridgeThe Cambridge Bible for Schools and Colleges16. The “dust” and “clay” or mire are images that express extreme abundance, Zechariah 9:3, 1 Kings 10:27. Great wardrobes of costly garments are a usual element of Oriental wealth, Genesis 24:53, Joshua 7:21, 2 Kings 7:8, Matthew 6:19.
Read Cambridge on Job 27 →Albert Barnes1798–1870Barnes' Notes on the BibleThough he heap up silver as the dust - That is, in great quantities - as plenty as dust; compare 1 Kings 10:27, “And the king made silver to be in Jerusalem as stones.” And prepare raiment - Oriental
Read Albert Barnes on Job 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Raiment as the clay — As with Elizabeth, queen of England, the wardrobe of the rich in the East represented often untold sums of wealth.
Read Daniel Denison Whedon on Job 27 →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
Though he heaps up silver like dust and piles up a wardrobe like clay,
Though he heap up silver as the dust, and prepare clothing as the clay;
Though he heaps up silver like dust and piles up a wardrobe like clay,
If he piles up silver like dust and stores up clothing like mounds of clay,
Tyndale line
Though he heap up silver as the dust, and prepare raiment as the clay;
Though he heap up silver as the dust, And prepare raiment as the clay;
Though he heap up silver as the dust, and prepare raiment as the clay;
Though he should heap up silver as the dust, and prepare raiment as the clay?
Though he shoulde heape vp siluer as the dust, and prepare rayment as the clay,
Strictly literal
Though he heap up silver as the dust, and prepare clothing as the clay;
If he heap up as dust silver, And as clay prepare clothing,
If he heaps up silver as dust, || And prepares clothing as clay,
Though he heap up silver as the dust, and prepare garments [as plentifully] as the clay:
Though the wicked man heaps up silver like the dust, and heaps up clothing like clay,
From the Latin
If he shall heap together silver as earth, and prepare raiment as clay,
Simplified
Even though they pile up silver like dust, and clothes like heaps of clay,
Though he may get silver together like dust, and make ready great stores of clothing;
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 closely in their wording for Job 27:16, with all seven words matched. This consistency indicates a shared understanding of the text across these ancient traditions.
אִם־ יִצְבֹּ֣ר כֶּעָפָ֣ר כָּ֑סֶף וְ֝כַחֹ֗מֶר יָכִ֥ין מַלְבּֽוּשׁ׃
7 of the 7 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 Job 27:16
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
צָבַר (tsabar) is a primitive root meaning to heap up or gather together. It covers actions like piling up grain, dust, or silver. The entries consistently reflect this meaning without significant disagreement.
[צָבַר] vb. heap up
base
H6651 [צָבַר] heap up
6651 tsabar tsaw-bar'
a primitive root; to aggregate:--gather (together), heap
(up), lay up.
צָבַר (tsa.var) — to heap.
1) (Qal) to heap up, pile up
1a) of grain, dust, silver
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
dust (`aphar; koniortos, chous): Small particles of earth. The word has several figurative and symbolic meanings:
(1) Dust being the material out of which God is said to have formed man (Ge 2:7), it became a symbol of man's frailty (Ps 103:14, "For he knoweth our frame; he remembereth that we are dust"; compare Ge 18:27; Job 4:19, etc.), and of his mortality (Ge 3:19, "Dust thou art, and unto dust shalt thou return"; compare Job 34:15; Ps 104:29; Ec 3:20…
Dust
Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of “powder and dust” (Deut. 28:24).
To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). “Dust” is used to denote the grave (Job 7:21). “To shake off the dust from one’s feet” against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To “lick the dust” is a sign of…
[MOURNING]
Jos 7:6. Dust or ashes put upon the head was a sign of mourning; sitting in the dust, a sign of affliction, La 3:29 Isa 47:1. "Dust" is also put for the grave, Ge 3:19 Job 7:21. It signifies a multitude, Ge 13:16, and a low and mean condition, 1Sa 2:8. We have two remarkable instances of casting dust recorded in Scripture, and they seem to illustrate a practice common in Asia: those who demanded justice against a criminal were accustomed to throw dust upon him, signifying that he deserved to be cast into the grave.…
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
N-ms — Noun common · masculine singular absoluteHNcmsa
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.
חֹ֫מֶר (chomer) refers to cement, mortar, clay, and also denotes a heap or a unit of dry measure (homer). It is built from the idea of bubbling up, relating to water or earth. The entries indicate its use in various contexts, including construction and measurement.
חֹ֫מֶר n.m. cement, mortar, clay
base
חֹ֫מֶר n.[m.] heap
base
חֹ֫מֶר n.m. homer, a dry measure
base
H2563a חֹ֫מֶר cement, mortar, clay H2563b חֹ֫מֶר heap H2563c חֹ֫מֶר homer, a dry measure
2563 chomer kho'mer
from 2560; properly, a bubbling up, i.e. of water, a wave; of
earth, mire or clay (cement); also a heap; hence, a chomer or
dry measure:--clay, heap, homer, mire, motion.
see HEBREW for 02560
חֹ֫מֶר (cho.mer) — clay.
1) cement, mortar, clay
1a) mortar, cement
1b) clay
1c) mire
חֹ֫מֶר (cho.mer) — heap.
2) heap
2a) swelling, surging (of water)
חֹ֫מֶר (cho.mer) — homer.
homer-a unit of dry measure about 65 imperial gallons (300 l)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
kla (chomer, chacaph, TiT, meleT, `abhi, ma`abheh, abhTiT; pelos, "wet clay," "mud"): True clay, which is a highly aluminous soil, is found in certain localities in Palestine, and is used in making pottery. The Hebrew and Greek words, as well as the English "clay," are, however, used loosely for any sticky mud. In making mud bricks, true clay is not always used, but ordinary soil is worked up with water and mixed with straw, molded and left to dry in the sun. Chomer (compare chmar, "slime" or "bitumen") is rendered both "clay" and "mortar." TiT is rendered "clay" or "mire." In Isa 41:25 we have: "He shall come upon rulers as upon mortar (chomer), and as the potter treadeth clay" (TiT). In Na 3:14, "Go into the clay (TiT), and tread the mortar (chomer); make strong the brickkiln"…
Clay
This word is used of sediment found in pits or in streets (Isa. 57:20; Jer. 38:60), of dust mixed with spittle (John 9:6), and of potter’s clay (Isa. 41:25; Nah. 3:14; Jer. 18:1-6; Rom. 9:21). Clay was used for sealing (Job 38:14; Jer. 32:14). Our Lord’s tomb may have been thus sealed (Matt. 27:66). The practice of sealing doors with clay is still…
As the sediment of water remaining in pits or in streets, the word is used frequently in the Old Testament. (Psalms 18:42; Isaiah 57:20; Jeremiah 38:6) and in the New Testament, (John 9:6) a mixture of sand or dust with spittle. It is also found in the sense of potter’s clay. (Isaiah 41:25) The great seat of the pottery of the present day in Palestine is Gaza, where are made the vessels in dark-blue clay so frequently met with. Another use of clay was for sealing. (Job 38:14) Our Lord’s tomb may have been thus sealed, (Matthew 27:66) as also the earthen vessel containing the evidences of Jeremiah’s purchase. (
Designed for earthenware was trodden by the feet to mix it well, Isa 41:25, was molded on a wheel, and then baked in a kiln, Jer 18:3 43:9. The potter’s art is referred to in Scripture to illustrate man’s dependence upon God, Isa 64:8 Ro 9:21. See POTTER. Clay seems to have been also used in sealing, as wax is with us, Job 38:14. The bricks of Babylon are found marked with a large seal or stamp, and modern travellers find the locks of doors in eastern khans and granaries sealed on the outside with clay.
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
מַלְבּוּשׁ (malbuwsh) refers to garments or clothing, encompassing terms like raiment, attire, and vestments. It is derived from the root word for 'to clothe' and is used in contexts related to apparel. The entries consistently emphasize its meaning as a type of clothing without significant disagreement.
מַלְבּוּשׁ, [מַלְבֻּשׁ] n.m. raiment, attire
base
H4403 מַלְבּוּשׁ, [מַלְבֻּשׁ] raiment, attire
4403 malbuwsh mal-boosh'
or malbush {mal-boosh'}; from 3847; a garment, or
(collectively) clothing:--apparel, raiment, vestment.
see HEBREW for 03847
מַלְבּוּשׁ (mal.bush) — garment.
clothing, apparel, vestments, raiment, attire
N-ms — Noun common · masculine singular absoluteHNcmsa