Lamentations 4:1 — Word Study
WLCאֵיכָה֙ יוּעַ֣ם זָהָ֔ב יִשְׁנֶ֖א הַכֶּ֣תֶם הַטּ֑וֹב תִּשְׁתַּפֵּ֙כְנָה֙ אַבְנֵי־ קֹ֔דֶשׁ בְּרֹ֖אשׁ כָּל־ חוּצֽוֹת׃ ס
BSAHowʼêyk [in what manner, to what extent] the goldzâhâb [pure and valuable metal] has become tarnishedʻâmam▸ [dim, lost its shine] the pureṭôwb goldkethem [most fine, refined] has become dullshânâʼ▸ [changed, altered] The gemsʼeben [stones of great value, precious] of the templeqôdesh [holy place, sanctuary] lie scatteredshâphak▸ [poured out, thrown away] on everykôl streetchûwts cornerrôʼsh [at the head of all out-places, in every public area]
| Greek | English | Parsing |
|---|---|---|
| אֵיכָה֙ | how! | Particle |
| יוּעַ֣ם | it is dimmed | Verb, Hophal, imperfect third person masculine singular |
| זָהָ֔ב | gold | Noun common, masculine singular absolute |
| יִשְׁנֶ֖א | it is changed | Verb, Qal, imperfect third person masculine singular |
| הַכֶּ֣תֶם | the gold | Particle, noun common masculine singular absolute |
| הַטּ֑וֹב | fine | Particle |
| תִּשְׁתַּפֵּ֙כְנָה֙ | they lie scattered | Verb, Hithpael, imperfect third person feminine plural |
| אַבְנֵי־ | stones of | Noun common, feminine plural construct |
| קֹ֔דֶשׁ | holiness | Noun common, masculine singular absolute |
| בְּרֹ֖אשׁ | at [the] head of | Preposition, noun common masculine singular construct |
| כָּל־ | all | Noun common, masculine singular construct |
| חוּצֽוֹת׃ ס | [the] streets | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How the gold has become tarnished, the pure gold has become dull! The gems of the temple lie scattered on every street corner. |
| KJV | How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street. |
| ASV | How is the gold become dim! how is the most pure gold changed! The stones of the sanctuary are poured out at the head of every street. |
| YLT | How is the gold become dim, Changed the best — the pure gold? Poured out are stones of the sanctuary At the head of all out-places. |
| WEB | How the gold has become dim! The most pure gold has changed! The stones of the sanctuary are poured out at the head of every street. |
| BBE | How dark has the gold become! how changed the best gold! the stones of the holy place are dropping out at the top of every street. |
The translations agree on the lament over the tarnished gold and scattered gems.
The structure features a main clause followed by several subordinate phrases describing the state of gold and gems, emphasizing the lamentation of loss.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזָהָב
verbעָמַם
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 — Lamentations 4:1
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 Lament over Jerusalemgenerated
Lamentations 4:1 expresses deep sorrow over the tarnishing of gold and the scattering of precious stones, symbolizing the loss of Jerusalem's glory and the devastation faced by its people. This lamentation reflects the profound sense of loss experienced in the aftermath of the city's destruction, as the once magnificent temple and its treasures lie in ruins.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 25:9–10 | He burned down the house of the LORD, the royal palace, and all the houses of Jerusalem—every significant building. |
| 2 | Isaiah 1:21 | See how the faithful city has become a harlot! She once was full of justice; righteousness resided within her, but now only murderers! |
| 3 | Isaiah 14:12 | How you have fallen from heaven, O day star, son of the dawn! You have been cut down to the ground, O destroyer of nations. |
| 4 | Ezekiel 7:19–22 | They will throw their silver into the streets, and their gold will seem unclean. Their silver and gold cannot save them in the day of the wrath of the LORD. They cannot satisfy their appetites or fill their stomachs with wealth, for it became the stumbling block that brought their iniquity. |
| 5 | Lamentations 2:19 | Arise, cry out in the night from the first watch of the night. Pour out your heart like water in the presence of the Lord. Lift up your hands to Him for the lives of your children who are fainting from hunger on the corner of every street. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֵיכָה, 'ei.Khahgenerated
The word אֵיכָה (*'ei.Khah*) is a particle used to express 'how?' or 'in what manner?'. It conveys a sense of lamentation and astonishment at the current state of affairs, particularly in contexts of loss or grief. This word appears frequently in the Hebrew Bible, often in emotional or exclamatory settings.
In this verse, it serves to introduce the lament, emphasizing the stark change from the past glory of gold to its current tarnished state. The use of אֵיכָה sets the tone for the entire lamentation, drawing attention to the severity of the loss.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse agree in conveying the lament over the tarnished gold and scattered gems.
Sentence Structuregenerated
The main verb in the verse is יוּעַ֣ם, it is dimmed, which governs the subject זָהָ֔ב, gold. The structure is built around this main action, with additional clauses describing the changes in the gold and the state of the temple's gems.
The Hebrew word order places emphasis on the lamentation, with the interrogative אֵיכָה leading the sentence, highlighting the speaker's astonishment at the transformation of gold from brilliant to tarnished.
Septuagint Backgroundgenerated
The Septuagint translates אֵיכָה as πῶς, which carries a similar meaning of 'how?'. This choice reflects the emotional weight of the lament, aligning with the Hebrew intent to express sorrow and astonishment.
The Greek word ἀμαυρωθήσεται is used for יוּעַ֣ם, indicating a loss of brightness or clarity, which corresponds closely to the Hebrew meaning of dimming or tarnishing.
In plain words — the whole versegenerated
Lamentations 4:1 expresses sorrow over how the gold has become tarnished and the precious gems of the temple lie scattered. This reflects the devastation of Jerusalem and the loss of its former beauty and value.
Frequently Asked Questionsgenerated
The tarnished gold symbolizes the loss of beauty and value in Jerusalem after its destruction, reflecting the city's fallen state.
The scattered gems represent the destruction and desecration of the temple, highlighting the tragedy of losing sacred items during the siege.
The verse conveys deep sorrow and lamentation over the loss of Jerusalem's glory and the precious treasures that once adorned the temple.
This verse encapsulates the theme of Lamentations, which focuses on mourning the destruction of Jerusalem and the suffering of its people.
Reflection Questionsgenerated
- What does the tarnishing of gold represent in my own life or community?
- How can I recognize and address the losses I see around me, similar to the lament in this verse?
- In what ways can I help restore beauty and value to places or people that have been diminished?
- How does understanding the context of this lament deepen my appreciation for the themes of loss and restoration in the Bible?
The early church on this verse — how the Fathers read it
Early church writers reference this lament to discuss the spiritual implications of Jerusalem's fall and the moral state of its leaders.
With what conscience can the overseer of souls avail himself among other people of his pastoral dignity, while engaged himself in the earthly cares that it was his duty to reprehend in others? And this indeed is what the Lord,Early Church Fathers on Lamentations 4 →
Let us implore the tears of Jeremiah; let him consider our death, and lamenting say: "How is the gold become dim, the most fine color is changed,Early Church Fathers on Lamentations 4 →
Here the misery of the siege is principally lamented, which is considered in two ways. In the first way the misery of the people is bewailed, in the second way the joy of those deriding is laid bare.Early Church Fathers on Lamentations 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 4:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow is the gold become dim!.... Or "covered" (b); or hid with rust, dust, or dirt; so that it can scarcely be discerned: [how] is the most fine gold changed!
Read John Gill on Lamentations 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.
Read Robert Jamieson on Lamentations 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 4 Zion bewaileth her misery, confesseth her sins, . Miseries of the chief ones; women who killed and dressed their own children, . The sin of the false prophets and priests; their vain hope, . Their king taken prisoner, . Edom is threatened, and Zion comforted, ,22. Though some take gold here metaphorically, as signifying the most precious things, yet the most and best interpreters take it in its native sense, for the gold which adorned the temple either in its ceiling or in its vessels; the house of the Lord being burnt by Nebuzar-adan, , the gold in and about the temple must needs be discoloured. How! is here a note of admiration. Are poured out in the top of every street; that…
Read Matthew Poole on Lamentations 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 4:1 How is the gold become dim! [how] is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.Ver. 1. How is the gold become dim.?] How by way of wonderment again, as Lamentations 1:1. - q.d., Quo tanto scelere hominum, et qua tanta indignatione Dei? What have men done, and how hath God been provoked, that there are such strange alterations here all on the sudden? By gold, and fine gold, here understand the temple overlaid by Solomon with choice gold; or God’ s people, his spiritual temple, who had now lost their lustre and dignity. The stones of the sanctuary are poured out.] Come tumbling down from the demolished temple. Pet. a…
Read John Trapp on Lamentations 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersIV.(1) How is the gold . . .—The chapter, considered as a distinct poem, reproduces in its general character that of Lamentations 1, 2, differing from them, however, in tracing more fully the connection between the sufferings and the sins of Judah. The “gold” and the stones of holiness are none other than the material treasures of palace or temple, and the repetition of the phrase “in the top of every street,” used in Lamentations 2:19 of children, seems intended to indicate that the words include all that was most precious among the possessions of Jerusalem.
Read Charles John Ellicott on Lamentations 4 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER IV The present deplorable sate of the nation is now contrasted with its ancient prosperity, 1-12; and the unhappy change ascribed, in a great degree, to the profligacy of the priests and prophets, 13-16. The national calamities are tenderly lamented, 17-20. The ruin of the Edomites also, who had insulted the Jews in their distress, is ironically predicted, 21. See Psalms 137:7, and Obadiah 1:10-12. The chapter closes with a gracious promise of deliverance from the Babylonish captivity, 22. NOTES ON CHAP. IV Verse 1. How is the gold become dim] The prophet contrasts, in various affecting instances, the wretched circumstances of the Jewish nation, with the flourishing state of their…
Read AdamClarke on Lamentations 4 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. gold—most pure gold—fine gold] used metaphorically for the citizens, the choicest of whom are also called the stones of the sanctuary. Cp. Zechariah 9:16 (“stones of a crown”).
Read Cambridge on Lamentations 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThe stones of the sanctuary - Or, the hallowed stones, literally stones of holiness, a metaphor for the people themselves.
Read Albert Barnes on Lamentations 4 →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
How the gold has become tarnished, the pure gold has become dull! The gems of the temple lie scattered on every street corner.
How the gold has become dim! The most pure gold has changed! The stones of the sanctuary are poured out at the head of every street.
How the gold has become tarnished, the pure gold has become dull! The gems of the temple lie scattered on every street corner.
Alas! Gold has lost its luster; pure gold loses value. Jewels are scattered on every street corner.
Tyndale line
How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street.
How is the gold become dim! how is the most pure gold changed! The stones of the sanctuary are poured out at the head of every street.
How is the gold become dim! how is the most pure gold changed! the stones of the sanctuary are poured out at the top of every street.
How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out at the head of every street.
How is the golde become so dimme? the most fine golde is changed, and the stones of the Sanctuarie are scattered in the corner of euery streete.
Strictly literal
How is the gold become dim! the most pure gold changed! the stones of the sanctuary poured out at the top of all the streets!
How is the gold become dim, Changed the best — the pure gold? Poured out are stones of the sanctuary At the head of all out-places.
[ALEPH-BET] How the gold has become dim, || Changed the best—the pure gold! Stones of the sanctuary are poured out || At the head of all out-places.
Oh how is the gold become dim! how is the most fine gold changed! how are the stones of the sanctuary poured out at the corners of every street.
The gold has become tarnished; how the purest gold has changed! The holy stones are scattered at the corner of every street.
From the Latin
Aleph. How is the gold become dim, the finest colour is changed, the stones of the sanctuary are scattered in the top of every street?
Simplified
How gold has tarnished! Even pure gold has lost its shine! Jewels from the Temple have been scattered on every street corner.
How dark has the gold become! how changed the best gold! the stones of the holy place are dropping out at the top of every street.
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 twelve words matched. This consistency highlights the shared understanding of the lament over the loss of Jerusalem's glory.
אֵיכָה֙ יוּעַ֣ם זָהָ֔ב יִשְׁנֶ֖א הַכֶּ֣תֶם הַטּ֑וֹב תִּשְׁתַּפֵּ֙כְנָה֙ אַבְנֵי־ קֹ֔דֶשׁ בְּרֹ֖אשׁ כָּל־ חוּצֽוֹת׃ ס
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Lamentations 4:1
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.
אֵיךְ (*'eyk*) and its variants express the concept of 'how?' in various contexts, functioning as both interrogative and exclamatory forms. The entries indicate that it can also imply 'where' and is used in expressions of lamentation or satisfaction. The word appears in different spellings, reflecting its usage in the Old Testament.
אֵיךְ 69 adv.
interrog. How?
as an exclam. How!
base
אֵיכָה adv.
interrog. In what manner?
exclam. How!
Where?
base
אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
base
H349a אֵיךְ . interrog. How?
. as an exclam. How!
H349b אֵיכָה . interrog. In what manner?
. as an exclam. How!
H349c אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
349 'eyk ake
also eykah {ay-kaw'}; and teykakah {ay-kaw'-kah}; prolonged
from 335; how? or how!; also where:--how, what.
see HEBREW for 0335
אֵיךְ (ekh) — how?.
interrog adv
how?
אֵיכָה (e.khah) — how?.
interrog adv
1) how?
interj
2) how! (in lamentation)
3) expression of satisfaction
אֵיכָ֫כָה (e.kha.khah) — how?.
how?
Another spelling of ekh (אֵיךְ "how?" H0349A)
Part — ParticleHTi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
עָמַם (amam) is a Hebrew verb meaning to darken or dim. It can imply overshadowing or concealing, with usages in both the Qal and Hophal forms. The word appears in contexts such as Ezekiel 31:8 and Lamentations 4:1, where it conveys the idea of something becoming less visible or obscured.
[עָמַם] vb. darken, dim (NH id.; Arabic cover, veil, conceal; 𝔗 עֲמַם grow dark);—
Qal Pf. 3 pl. sf. עֲמָמֻהוּ Ez 31:8 dub., but prob. (as Thes) cedars did not eclipse him; עֲמָמוּךָ 28:3 no secret do they hold dark (= is held dark) for thee (Ges § 117 x).
Hoph. Impf. 3 ms. יוּעַם זָהָב La 4:1 (fig.) how is the gold dimmed! cf. Bu.
ref
H6004 עָמַם
6004 `amam aw-mam'
a primitive root; to associate; by implication, to overshadow
(by huddling together):--become dim, hide.
עָמַם (a.mam) — to darken.
1) to dim, darken, grow dark
1a) (Qal) to dim, eclipse, be held dark
1b) (Hophal) to be dimmed, grow dark
V-Hophal-Imperf-3ms — Verb · Hophal · imperfect third person masculine singularHVHi3ms
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…
שָׁנָה (shana) is a Hebrew verb meaning to change or alter. It appears in various forms, including Qal (to change), Piel (to change transitively), and Pual (to be changed). The entries indicate its use in different contexts, including a reference to the Aramaic equivalent שְׁנָא (she.na), which also means 'to change'.
[שָׁנָה] vb. change
Qal I do not change
Pi. transit., change, alter
Pu. usu. is changed, mollified
Hithp. arise, pray, and disguise thyself.
base
H8132 שָׁנָה change
8132 shana shaw-naw'
a primitive root; to alter:--change.
שָׁנָא (sha.na) — to change.
1) to change, alter
1a) (Qal) to change
1b) (Piel) to change, alter
1c) (Pual) to be changed
Aramaic equivalent: she.na (שְׁנָא "to change" H8133)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כֶּ֫תֶם (kethem) refers to gold, specifically pure gold, and is noted as a poetic and late term. It is derived from a root meaning something carved out, indicating ore. The entries consistently emphasize its association with fine or pure gold.
כֶּ֫תֶם n.m. gold, poet. and late
base
H3800 כֶּ֫תֶם gold, poet. and late
3800 kethem keh'-them
from 3799; properly, something carved out, i.e. ore; hence,
gold (pure as originally mined):--((most) fine, pure) gold(-en
wedge).
see HEBREW for 03799
כֶּ֫תֶם (ke.tem) — gold.
gold, pure gold
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Art | Adj — ParticleHTd/Aamsa
fin (adj., from Latin finire, "to finish"):
Indicates superior quality. Only in a few instances does "fine" represent a separate word: (1) Tobh, "good," qualifies gold (2Ch 3:5,8, "fine gold"; compare Ge 2:12, "good"); fine gold (La 4:1, the King James Version "most fine gold," the Revised Version (British and American) "most pure gold," literally, "good fine gold"), copper (Ezr 8:27, the Revised Version (British and American) "fine bright brass"); Tabh, Aramaic (Da 2:32, "fine gold"). (2) paz, "refined" (So 5:11, "the most fine gold"). (3) chelebh, "fatness," "the best…
שָׁפַךְ (shaphak) is a Hebrew verb meaning to pour out or spill. It encompasses a range of actions, including pouring liquids, shedding blood, and even expressing emotions like anger. The word can also imply figurative uses, such as expending life or resources. Various forms of the verb exist, indicating different nuances, such as being poured out or pouring oneself out.
שָׁפַךְ 113 vb. pour out, pour
Qal
lit.
fig.
Niph. be poured out
Pu. be poured out
Hithp. my soul pours itself out upon me
base
H8210 שָׁפַךְ pour out, pour
8210 shaphak shaw-fak'
a primitive root; to spill forth (blood, a libation, liquid
metal; or even a solid, i.e. to mound up); also (figuratively)
to expend (life, soul, complaint, money, etc.); intensively,
to sprawl out:--cast (up), gush out, pour (out), shed(-der,
out), slip.
שָׁפַךְ (sha.phakh) — to pour: pour.
: pour
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: kill.
: kill/shed(blood/life)
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: build siege mound.
: build_siege_mound
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
V-Hithpael-Imperf-3fp — Verb · Hithpael · imperfect third person feminine pluralHVti3fp
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
N-fp — Noun common · feminine plural constructHNcfpc
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…
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
ho'-li-nes (qadhosh, "holy," qodhesh, "holiness"; hagios, "holy"):
I. IN THE OLD TESTAMENT MEANING OF THE TERM
1. The Holiness of God
(1) Absoluteness and Majesty
(2) Ethical Holiness
2. Holiness of Place, Time and Object
3. Holiness of Men
(1) Ceremonial
(2) Ethical and Spiritual
II. IN THE NEW TESTAMENT: THE CHRISTIAN CONCEPTION
1. Applied to God
2. Applied To Christ
3. Applied To Things
4. Applied To Christians
(1) As Separate from the World
(2) As Bound to the Pursuit of an Ethical Ideal
I. In the Old Testament Meaning of the Term.
There has been much discussion as to the original meaning of the Semitic root Q-D-SH, by which the notion of holiness is expressed in the Old Testament. Some would connect it with an Assyrian word denoting purity, clearness; most modern scholars incline to the view that the primary idea is that of cutting off or separation. Etymology gives no sure verdict on the point…
Holiness
In the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God’s service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1;
→ General scriptures concerning Ge 17:1; 35:2; Ex 19:6; 22:31; 28:36; 39:30; Le 10:8-10; 11:44,45,47; 19:2; 20:7,26; De 13:17; 14:2; 18:13; 26:19; 28:9; 30:2,10; Jos 7:12,13; Job 5:24; 28:28; 36:21; Ps 4:4; 15:1-5; 24:3-5; 32:2; 37:27; 68:13; 73:1; 85:13; 94:15; 97:10; 119:1-3; Pr 11:23; 12:5; 16:17; 21:8,15,29; 22:1; Ec 7:1; Isa 4:3; 26:2,8,9; 32:17; 35:8…
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
N-mp — Noun common · feminine plural absoluteHNcfpa
In the towns and cities of Palestine, are supposed to have been comparatively narrow and ill graded, on account of the unevenness of their sites, and the little use of wheel-carriages. They were wider, however, than in many modern cities, Lu 14:21, and terminated in large public areas around the gates, Ne 8:1. Josephus says that those of Jerusalem were paved. They were named, like our own streets, Ac 9:11, and often resembled the bazaars of modern eastern cities, the shops of the same kind being in the same street and giving it its name, as the bakers’ street, Ne 3:31,32; Jer 37:21, and the valley of the cheesemongers.…