Job 33:16 — Word Study
WLCאָ֣ז יִ֭גְלֶה אֹ֣זֶן אֲנָשִׁ֑ים וּבְמֹ֖סָרָ֣ם יַחְתֹּֽם׃
BSAHe opensgâlâh▸ [unveils, reveals] ◂their earsʼôzen [the ability to hear, listen] and terrifies themchâtham▸ [frightens, warns] with warningsmôçâr△ [discipline, correction, instruction, to teach them, guide them]
| Greek | English | Parsing |
|---|---|---|
| אָ֣ז | then | Adverb |
| יִ֭גְלֶה | he will uncover | Verb, Qal, imperfect third person masculine singular |
| אֹ֣זֶן | [the] ear of | Noun common, feminine singular construct |
| אֲנָשִׁ֑ים | people | Noun common, masculine plural absolute |
| וּבְמֹ֖סָרָ֣ם | and with discipline their | Conjunction, preposition, noun common masculine singular construct |
| יַחְתֹּֽם׃ | he will seal | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He opens their ears and terrifies them with warnings |
| KJV | Then he openeth the ears of men, and sealeth their instruction, |
| ASV | Then he openeth the ears of men, And sealeth their instruction, |
| YLT | Then He uncovereth the ear of men, And for their instruction sealeth: |
| WEB | then he opens the ears of men, and seals their instruction, |
| BBE | Then he makes his secrets clear to men, so that they are full of fear at what they see; |
Translations agree on the key themes of this verse, focusing on God's actions of revealing and warning.
The main clause is supported by a subordinate clause that elaborates on how God terrifies with warnings, showing the relationship between revelation and discipline.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּלָה
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 33:16
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 — God's Communication with Humanitygenerated
Job 33:16 describes how God reveals truth to people by opening their ears and providing warnings. This verse is part of a larger discussion on how God communicates with humanity, often through dreams and visions, as seen in the surrounding verses. It emphasizes the importance of listening to God's guidance to avoid wrongdoing and pride, ultimately preserving life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 36:10–15 | He opens their ears to correction and commands that they turn from iniquity. |
| 2 | 2 Samuel 7:27 | For You, O LORD of Hosts, the God of Israel, have revealed this to Your servant when You said, ‘I will build a house for you.’ Therefore Your servant has found the courage to offer this prayer to You. |
| 3 | Psalm 40:6 | Sacrifice and offering You did not desire, but my ears You have opened. Burnt offerings and sin offerings You did not require. |
| 4 | Isaiah 6:10 | Make the hearts of this people calloused; deafen their ears and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed. ” |
| 5 | Isaiah 48:8 | You have never heard; you have never understood; for a long time your ears have not been open. For I knew how deceitful you are; you have been called a rebel from birth. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יִ֭גְלֶה, Yig.lehgenerated
The verb גָּלָה (galah) means 'to uncover' or 'to reveal.' It indicates a divine action where God unveils the ability to hear and understand important truths. The imperfect tense suggests that this action is ongoing, reflecting God's continuous effort to communicate with humanity.
This word carries connotations of both physical uncovering and spiritual revelation, emphasizing the significance of being receptive to divine instruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The structure of the verse centers around two finite verbs: יִ֭גְלֶה (he will uncover) and יַחְתֹּֽם (he will seal), which govern the actions described. The adverb אָ֣ז (then) sets the temporal context for these actions.
The sentence emphasizes the sequence of God's actions in revealing truth and providing warnings, highlighting the importance of both elements in the communication process.
Septuagint Backgroundgenerated
The Septuagint translates יִ֭גְלֶה as ἀνακαλύπτει, meaning 'he uncovers.' This choice reflects a similar emphasis on revelation, aligning with the Hebrew meaning of uncovering or revealing.
The Greek word used for יַחְתֹּֽם is ἐχεφόβησεν, which carries the connotation of frightening or warning, showing a consistent understanding of the original intent.
In plain words — the whole versegenerated
Job 33:16 tells us that God opens people's ears and warns them. This means God helps people to hear and understand important truths, guiding them away from wrongdoing and pride.
Frequently Asked Questionsgenerated
It signifies that God enables people to understand and receive His messages, allowing them to hear His guidance.
The warnings serve as a form of discipline, intended to correct and guide individuals away from harmful paths.
This verse connects with themes of divine communication found throughout the Bible, such as in Psalm 40:6 and Isaiah 6:10.
Discipline in this context refers to the corrective measures God uses to teach and guide His people.
Reflection Questionsgenerated
- How can I be more receptive to God's guidance in my life?
- What are some warnings I have ignored that I should pay attention to?
- In what ways can I help others understand God's messages?
- How does discipline shape my understanding of God's love and guidance?
The early church on this verse — how the Fathers read it
Early commentators, like Gregory the Dialogist, reflect on how this verse illustrates God's method of teaching and instructing humanity.
Then He openeth the ears of men, and teaching, instructeth them with discipline. For when they are dead to outward objects, they hear with open ears the causes which come before their inward judgment.Early Church Fathers on Job 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 33:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen he openeth the ears of men,.... Not the ears of his body, which remaining shut while things are presented to his mind in a dream or vision, but his internal ears; it is the same with opening the
Read John Gill on Job 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen he openeth the ears of men, and sealeth their instruction, Literally, sealeth (their ears) to himself by warnings - i:e., with the sureness and secrecy of a seal He reveals His warnings (Umbreit).
Read Robert Jamieson on Job 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. He revealeth his will to the ears and hearts of men, as this phrase is used, ; and he imprinteth those instructions which he hath revealed to their ears upon their minds, that after they have heard and received them they do not let them slip, as men commonly do most things which they hear, whether from God or men, but do retain and hold them fast, and are fully satisfied and assured of the truth and importance of them. Or, he sealeth their chastening, or correction, for so this word signifies as well as instruction, i.e. he gives them assurance of his purpose of correcting them for their sins, if they do not prevent it by a speedy repentance. Or, he sealeth it (i.e. his word conveyed…
Read Matthew Poole on Job 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 33:16 Then he openeth the ears of men, and sealeth their instruction,Ver. 16. Then he openeth the ears of men] He maketh the bore bigger, as it were, that good counsel may enter; he calleth up the ears of the soul to the ears of the body, that one sound may pierce both; he saith, as to him in the Gospel Ephphatha; and together with his word there goeth forth a power, as Luke 4:32. See Job 36:10; Job 36:15. And sealeth their instruction] Or, their correction, for they go together, Psalms 94:12 Proverbs 3:12-13; Proverbs 6:14, and God sealeth, or setteth on, the one by the other; as when a schoolmaster would have a lesson learned indeed, he set it on with a whipping. Luther saith, that…
Read John Trapp on Job 33 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Then he openeth the ears of men and sealeth.—Comp. Job 14:17 : “My transgression is sealed in a bag.” “He openeth their ear,” that is, He showeth them that He will decree, confirm, and seal up their chastisement, the sentence that is to be executed upon them, if they will not repent. If taken in the sense of instruction, it must mean that He will complete and confirm it.
Read Charles John Ellicott on Job 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Then he openeth the ears of men, and sealeth, c.] III. By secret INSPIRATIONS. A dream or a vision simply considered is likely to do no good it is the opening of the understanding, and the pouring in of the light, that make men wise to salvation. Serious alarms, holy purposes, penitential pangs for past sins, apprehension of death and judgment, discoveries of God's justice, of Christ's love, of the world's vanity, of heaven's excellence, c., &c., &c., are often used by the Divine Spirit to withdraw men from their evil purpose, and to hide pride from man, Job 33:17 and of all these openings of the ear of the heart, and sealing instructions upon the conscience, we have numerous…
Read AdamClarke on Job 33 →CambridgeThe Cambridge Bible for Schools and Colleges16. sealeth their instruction] The instruction is that communicated when the ear is opened, and a revelation given (comp. ch. Job 36:10; Job 36:15; 1 Samuel 9:15; Psalms 40:6); and “to seal’ it is to confirm it and give it abiding efficacy. This is done partly by the impressive circumstances and manner of the dream; compare the impression produced on Eliphaz, after the model of whose vision the passage seems moulded. Perhaps the figure of “sealing” the instruction arises from the idea of closing up again the opened ear over the divine communication. Others understand by “instruction” here the chastisement of affliction, assuming that the person to whom the vision was sent was one under…
Read Cambridge on Job 33 →Albert Barnes1798–1870Barnes' Notes on the BibleThen he openeth the ears of men - Margin, as in Hebrew “revealeth,” or “uncovereth.” The idea is, that he then reveals to the ear of man important admonitions or counsels. He communicates valuable truth.
Read Albert Barnes on Job 33 →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
He opens their ears and terrifies them with warnings
then he opens the ears of men, and seals their instruction,
He opens their ears and terrifies them with warnings
Then he gives a revelation to people, and terrifies them with warnings,
Tyndale line
Then he openeth the ears of men, and sealeth their instruction,
Then he openeth the ears of men, And sealeth their instruction,
Then he openeth the ears of men, and sealeth their instruction,
Then he openeth the ears of men, and sealeth their instruction,
Then he openeth the eares of men, euen by their corrections, which he had sealed,
Strictly literal
Then he openeth men's ears, and sealeth their instruction,
Then He uncovereth the ear of men, And for their instruction sealeth:
Then He uncovers the ear of men, || And seals for their instruction,
Then doth he lay open the ear of men, and sealeth it with their warning;
then God opens the ears of men, and frightens them with threats,
From the Latin
Then he openeth the ears of men, and teaching instructeth them in what they are to learn.
Simplified
God speaks to them with solemn warnings
Then he makes his secrets clear to men, so that they are full of fear at what they see;
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 on the wording of this verse, with all six Hebrew words matched in the Greek translation. This alignment indicates a strong consistency in the transmission of this text across different traditions.
אָ֣ז יִ֭גְלֶה אֹ֣זֶן אֲנָשִׁ֑ים וּבְמֹ֖סָרָ֣ם יַחְתֹּֽם׃
6 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.
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 33:16
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.
אָז (az) is a demonstrative adverb meaning 'at that time' or 'then,' used for both temporal and logical expressions. It can refer to past events or indicate a condition for future actions. The related form מֵאָז (me.az) means 'from that time' or 'since.' The entries highlight its use in various contexts without significant disagreement.
אָז adv. at that time, then whether expressing duration, or inception (= thereupon).
strictly temporal
expressing logical sequence strictly
base
מֵאָז lit. from that time
base
H227a אָז at that time, then H227b מֵאָז, once
227 'az awz
a demonstrative adverb; at that time or place; also as a
conjunction, therefore:--beginning, for, from, hitherto, now,
of old, once, since, then, at which time, yet.
אָז (az) — then.
1) then, at that time
1a) temporal expressions
1a1) then (past)
1a2) then, if...then (future)
1a3) earlier
1b) logical expressions
1b1) in that case
1b2) that (being so)
מֵאָז (me.az) — the past.
1) in time past, of old
2)from time of, since
HD — AdverbHD
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs — Noun common · feminine singular constructHNcfsc
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…
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)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
מוּסָר (mocār) refers to discipline, admonition, or correction, particularly of a moral nature. It is derived from the root meaning to instruct and is associated with the concept of chastening. The entries suggest a focus on moral instruction, but there is a variant spelling noted as מוּסָר (mu.sar) that also means discipline.
מוּסָר n.m. discipline (of the moral nature), chastening, correction
base
H4561 מוּסָר
4561 mocar mo-sawr'
from 3256; admonition:--instruction.
see HEBREW for 03256
מֹסָר (mo.sar) — discipline.
discipline, correction
Another spelling of mu.sar (מוּסָר ": discipline" H4148)
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp3mp
חָתַם (cha.tam) means to seal or affix a seal. It covers various forms, including sealing up, locking up, and being stopped. The verb appears in different stems, such as Qal, Niphal, Piel, and Hiphil, indicating various nuances of sealing and closure. The Aramaic equivalent is also noted.
חָתַם vb. seal, affix seal, seal up
Qal
seal, affix one’s seal, in attestation
seal up, fasten up by sealing
Niph. (it was) written and sealed
Pi. lit. by day they seal up for themselves, i.e acc. to most, they shut themselves up
Hiph. or hath his flesh (genital organ) shewn stoppage by reason of his flux.
base
H2856 חָתַם seal, affix seal, seal up
2856 chatham khaw-tham'
a primitive root; to close up; especially to seal:--make an
end, mark, seal (up), stop.
חָתַם (cha.tam) — to seal.
1) to seal, seal up, affix a seal
1a) (Qal)
1a1) to seal, affix one's seal
1a2) to seal up, fasten up by sealing
1b) (Niphal) to seal
1c) (Piel) to lock up
1d) (Hiphil) to be stopped
Aramaic equivalent: cha.tam (חֲתַם "to seal" H2857)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
sel (substantive chotham, "seal," "signet," Tabba`ath, "signet-ring"; Aramaic `izqa'; sphragis; verb chatham, (Aramaic chatham); (sphragizo), (katasphragizomai, "to seal"):
I. Literal Sense.
A seal is an instrument of stone, metal or other hard substance (sometimes set in a ring), on which is engraved some device or figure, and is used for making an impression on some soft substance, as clay or wax, affixed to a document or other object, in token of authenticity.
1. Prevalence in Antiquity:
The use of seals goes back to a very remote antiquity, especially in Egypt, Babylonia and Assyria. Herodotus (i.195) records the Babylonian custom of wearing signets. In Babylonia the seal generally took the form of a cylinder cut in crystal or some hard stone, which was bored through from end to end and a cord passed through it. The design, often accompanied by the owner's name, was engraved on the…
Seal
Commonly a ring engraved with some device (Gen. 38:18, 25). Jezebel “wrote letters in Ahab’s name, and sealed them with his seal” (1 Kings 21:8). Seals are frequently mentioned in Jewish history (Deut. 32:34; Neh. 9:38; 10:1; Esther 3:12; Cant. 8:6; Isa. 8:16; Jer. 22:24; 32:44, etc.). Sealing a document was equivalent to the signature of the owner of the seal. “The use of a signet-ring by the monarch has recently received a remarkable illustration by the…
The importance attached to seals in the East is so great that without one no document is regarded as authentic. Among the methods of sealing used in Egypt at a very early period were engraved stones, graved stones, pierced through their length and hung by a string or chain from the arm or neck, or set in rings for the finger. The most ancient form used for this purpose was the scarabaeus, formed of precious or common stone, or even of blue pottery or porcelain, on the flat side of which the inscription or device was engraved. In many cases the seal consisted of a lump of clay, impressed with the seal and attached to the document, whether of papyrus or other material, by strings. In other cases wax was used. In sealing a sepulchre or box, the fastening was covered with clay or wax, and the impression from a seal of one in authority was stamped upon it, so that it could not be broken open…