Lamentations 4:7 — Word Study
WLCזַכּ֤וּ נְזִירֶ֙יהָ֙ מִשֶּׁ֔לֶג צַח֖וּ מֵחָלָ֑ב אָ֤דְמוּ עֶ֙צֶם֙ מִפְּנִינִ֔ים סַפִּ֖יר גִּזְרָתָֽם׃ ס
BSAHer dignitariesnâzîyr [Nazarites, consecrated ones] were brighterzâkak■ [purer, dazzling] than snowsheleg whitertsâchach△■ [cleaner, more radiant] than milkchâlâb their bodiesʻetsem [bone, substance] were more ruddyʼâdam■ [flushed, glowing] than rubiespânîyn [jewels, precious stones] their appearancegizrâh [polishing, refinement] like sapphiresçappîyr [a precious gemstone]
| Greek | English | Parsing |
|---|---|---|
| זַכּ֤וּ | they were bright | Verb, Qal, perfect third person common plural |
| נְזִירֶ֙יהָ֙ | ones of high rank its | Noun common masculine plural construct, suffix |
| מִשֶּׁ֔לֶג | more than snow | Preposition, noun common masculine singular absolute |
| צַח֖וּ | they were dazzling | Verb, Qal, perfect third person common plural |
| מֵחָלָ֑ב | more than milk | Preposition, noun common masculine singular absolute |
| אָ֤דְמוּ | they were red | Verb, Qal, perfect third person common plural |
| עֶ֙צֶם֙ | bone | Noun common, feminine singular absolute |
| מִפְּנִינִ֔ים | more than corals | Preposition, noun common masculine plural absolute |
| סַפִּ֖יר | [was] sapphire | Noun common, masculine singular absolute |
| גִּזְרָתָֽם׃ ס | polishing their | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Her dignitaries were brighter than snow, whiter than milk; their bodies were more ruddy than rubies, their appearance like sapphires. |
| KJV | Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire: |
| ASV | Her nobles were purer than snow, they were whiter than milk; They were more ruddy in body than rubies, their polishing was as of sapphire. |
| YLT | Purer were her Nazarites than snow, Whiter than milk, ruddier of body than rubies, Of sapphire their form. |
| WEB | Her nobles were purer than snow. They were whiter than milk. They were more ruddy in body than rubies. Their polishing was like sapphire. |
| BBE | Her holy ones were cleaner than snow, they were whiter than milk, their bodies were redder than corals, their form was as the sapphire: |
Where they part company is in the descriptions of brightness and purity, particularly in the rendering of זַכּוּ and נְזִירֶ֙יהָ֙ — see How Translations Differ.
The sentence comprises two main clauses with comparative phrases, emphasizing the qualities of the dignitaries.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֶצֶם
verbזָכַךְ
The sentence as the grammar sees it Open the tree ›
1 of 10 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 — Lamentations 4:7
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 4:7 reflects on the former glory of Jerusalem's dignitaries, who were once radiant and pure, likened to snow and milk. This description serves to emphasize the tragedy of their current plight, contrasting their past beauty with the present suffering of the city. The lamentation captures the deep sorrow of the author as they mourn the loss of dignity and purity among the leaders of the people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 6:2–21 | “Speak to the Israelites and tell them that if a man or woman makes a special vow, the vow of a Nazirite, to separate himself to the LORD, |
| 2 | Judges 13:5–7 | For behold, you will conceive and give birth to a son. And no razor shall come over his head, because the boy will be a Nazirite to God from the womb, and he will begin the deliverance of Israel from the hand of the Philistines.” |
| 3 | Judges 16:17 | Samson told her all that was in his heart: “My hair has never been cut, because I have been a Nazirite to God from my mother’s womb. If I am shaved, my strength will leave me, and I will become as weak as any other man.” |
| 4 | Amos 2:11–12 | I raised up prophets from your sons and Nazirites from your young men. Is this not true, O children of Israel?” declares the LORD. |
| 5 | Luke 1:15 | for he will be great in the sight of the Lord. He shall never take wine or strong drink, and he will be filled with the Holy Spirit even from his mother’s womb. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — זַכּ֤וּ, za.Kugenerated
The verb זָכַךְ (zakak) means to be clean or pure, both physically and morally. In this context, it conveys brightness and purity, suggesting that the dignitaries were not only physically radiant but also morally upright. The Qal form indicates a state of being, emphasizing their inherent brightness.
The use of זַכּוּ in this verse highlights the contrast with their current state, as it reflects a time when they were esteemed and respected, shining brightly in their roles.
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 structure of this verse is built around two main clauses, each describing the dignitaries' qualities. The first clause, led by the verb זַכּוּ, presents their brightness compared to snow and milk, while the second clause, beginning with אָ֤דְמוּ, describes their ruddy appearance in comparison to rubies.
The Hebrew word order places emphasis on the qualities of the dignitaries, with the bright and pure descriptors coming first, highlighting their former glory before the lamentation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew זַכּוּ is rendered as ἐκαθαριώθησαν, which conveys a sense of cleansing or purification. This choice emphasizes the idea of being made clean, aligning with the moral and physical purity described in the Hebrew.
The translation of נְזִירֶ֙יהָ֙ as αὐτῆς indicates a shift in focus from the dignitaries themselves to their status, suggesting a broader interpretation of their role within the community.
In plain words — the whole versegenerated
Lamentations 4:7 describes the dignitaries of Jerusalem as being exceptionally bright and pure, comparing them to snow and milk. Their bodies are said to be more ruddy than rubies, and their appearance is likened to sapphires, highlighting their past beauty and dignity.
Frequently Asked Questionsgenerated
This indicates that they were exceptionally pure and radiant, symbolizing their high status and moral integrity.
Rubies and sapphires are precious stones, and this comparison emphasizes the value and beauty of the dignitaries in their prime.
The lamentation serves to highlight the tragic decline from a state of beauty and dignity to one of suffering and despair.
It underscores the contrast between past glory and present suffering, a central theme throughout the book.
Reflection Questionsgenerated
- How do we see the effects of loss and suffering in our own lives and communities?
- What can we learn from the descriptions of purity and beauty in this verse?
- In what ways can we strive for moral integrity in our own lives, reflecting the qualities described here?
- How does understanding the past glory of Jerusalem's dignitaries shape our perspective on current challenges?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the significance of the Nazarites and their dedication to God, highlighting the qualities of purity and separation.
The Christ of the Creator had to be called a Nazarene according to prophecy; thus the Jews also designate us, on that very account, Nazarenes after him.Early Church Fathers on Lamentations 4 →
Take my advice, my friend, and be slow to do evil but swift to your salvation; for readiness to evil and tardiness to good are equally bad.Early Church Fathers on Lamentations 4 →
Here is viewed the knowledge of those consecrated to God, namely, the Nazarites, concerning whose consecration Numbers 6:13, and following, reports.Early Church Fathers on Lamentations 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 4:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHer Nazarites were purer than snow,.... Such who separated themselves by a vow to the Lord, and abstained from drinking wine and strong drink, and by a moderate diet, and often washing themselves, as
Read John Gill on Lamentations 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHer Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire: Her Nazarites - literally, separated ones (Numbers 6:1-27.)
Read Robert Jamieson on Lamentations 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy Nazarites in this place the most and best interpreters do not understand persons who were of the religious order of Nazarites, the laws of which order are to be read Numbers 6, and of whom we read ,12, for here is a beauty described (under several metaphors) which could never agree to them; but persons that were nobly and ingenuously bred; the word Nezer signifying a crown, or ensign of honour, . The name Nazarite was given to persons splendid for their breeding and education, or honour and dignity; it is given to Joseph, , we translate it separate from his brethren, ; so . Her Nazarites in this place signifieth her separated ones, who either in respect of birth, education, estate…
Read Matthew Poole on Lamentations 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 4:7 Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing [was] of sapphire:Ver. 7. Her Nazarites.] Who served God in a singular way of abstinence above other men. These had their rules given them, which while they observed, They were purer than snow, whiter than milk.] Temperance is the mother of beauty, as luxury is of deformity. This is nothing to the Popish votaries, those epicures and abbey lubbers: “ Quorum luxuriae totus non sufficit orbis. ” Some by Nazarites here understand their nobles, and such as wore coronets on their heads. Nezar is a crown; thus Joseph was a Nazarite; so Daniel and his three…
Read John Trapp on Lamentations 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Her Nazarites . . .—The word has been rendered “princes” by some commentators, on the ground that it means literally those who are “separated” from their brethren (Genesis 49:26; Deuteronomy 33:16), whether by rank or by the vows of consecration. There is no reason, however, for abandoning the rendering of the Authorised version. The reference to the Nazarites in Amos 2:11-12 shows that they were prominent as a body during the history of the monarchy, and the drift of Jeremiah’s mind, as seen in his admiration of the Rechabites (Jeremiah 35), shows that he was likely to think of them with reverence. The temperance, purity, cleanliness of such a body seem to have made them conspicuous…
Read Charles John Ellicott on Lamentations 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Her Nazarites were purer than snow] נזיר nazir does not always signify a person separated under a religious vow; it sometimes denotes what is chief or eminent. It is applied to Joseph, Genesis 49:26. Blayney therefore translates here, HER NOBLES. "Her nobles were purer than snow, they were whiter than milk; They were ruddier on the bone than rubies; their veining was the sapphires." On which he remarks: - "In the first line the whiteness of their skin is described, and in the second, their flesh;" and as גזר gazar signifies to divide and intersect, as the blue veins do on the surface of the body, these are without doubt intended. Milk will most certainly well apply to the whiteness…
Read AdamClarke on Lamentations 4 →CambridgeThe Cambridge Bible for Schools and Colleges7, 8. Cp. Lamentations 4:1-2. The emaciation produced by famine and hardship is vividly pourtrayed. Cp. Job 19:20; Job 30:30.
Read Cambridge on Lamentations 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Nazarites from their temperance were remarkable for health and personal beauty, besides being held in religious veneration. Rubies - Or, corals.
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
Her dignitaries were brighter than snow, whiter than milk; their bodies were more ruddy than rubies, their appearance like sapphires.
Her nobles were purer than snow. They were whiter than milk. They were more ruddy in body than rubies. Their polishing was like sapphire.
Her dignitaries were brighter than snow, whiter than milk; their bodies were more ruddy than rubies, their appearance like sapphires.
Her consecrated ones were brighter than snow, whiter than milk; their bodies more ruddy than corals, their hair like lapis lazuli.
Tyndale line
Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire:
Her nobles were purer than snow, they were whiter than milk; They were more ruddy in body than rubies, their polishing was as of sapphire.
Her nobles were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was as of sapphire:
Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of sapphire:
Her Nazarites were purer then the snowe, and whiter then ye milke: they were more ruddie in bodie, then the redde precious stones; they were like polished saphir.
Strictly literal
Her Nazarites were purer than snow, whiter than milk; they were more ruddy in body than rubies, their figure was as sapphire.
Purer were her Nazarites than snow, Whiter than milk, ruddier of body than rubies, Of sapphire their form.
Purer were her Nazarites than snow, || Whiter than milk, ruddier of body than rubies, || Of sapphire their form.
Her crowned princes were purer than snow, they were whiter than milk, they were more brilliant in body than pearls, more than the sapphire, their countenance:
Her leaders were purer than snow, whiter than milk; their bodies were more ruddy than coral, their form was like sapphire.
From the Latin
Zain. Her Nazarites were whiter than snow, purer than milk, more ruddy than the old ivory, fairer than the sapphire.
Simplified
Her leaders were purer than snow, whiter than milk; their bodies were a healthier red than coral, and they shone like lapis lazuli.
Her holy ones were cleaner than snow, they were whiter than milk, their bodies were redder than corals, their form was as the sapphire:
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 describes the dignitaries as 'brighter than snow, whiter than milk; their bodies were more ruddy than rubies, their appearance like sapphires.' The Septuagint aligns closely with the Masoretic Text, matching 8 of the 10 words, although it presents them in a different order and with its own articles. The Dead Sea Scrolls contain fragments that confirm several key words from the Masoretic Text, including 'snow,' 'milk,' and 'sapphires,' but also show some words that are partly restored or supplied by an editor, indicating a degree of textual variation. Overall, the primary elements of the verse are consistent across these witnesses, affirming the imagery used in the Masoretic Text.
זַכּ֤וּ נְזִירֶ֙יהָ֙ מִשֶּׁ֔לֶג צַח֖וּ מֵחָלָ֑ב אָ֤דְמוּ עֶ֙צֶם֙ מִפְּנִינִ֔ים סַפִּ֖יר גִּזְרָתָֽם׃ ס
8 of the 10 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.
[זכו] [נזירי׳ה] [משלג] [צחו] [מחלב] אדמו עצם מפנינים [ספיר] [גזרת׳ם]
1 word on the leather — 2 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Lamentations 4:7
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.
זָכַךְ (zakak) is a Hebrew verb meaning to be clean or pure, both physically and morally. It can also imply brightness or shining. The word has a Qal form indicating a state of being bright or clean, and a Hiphil form that denotes the action of cleansing. No significant disagreements are noted among the lexicons.
[זָכַךְ] vb. be bright, clean, pure
Qal
be bright, shining
be clean, pure
Hiph. cleanse
base
H2141 זָכַךְ
2141 zakak zaw-kak'
a primitive root (compare 2135); to be transparent or clean
(phys. or morally):--be (make) clean, be pure(-r).
see HEBREW for 02135
זָכַךְ (za.khakh) — be clean.
1) to be pure, be bright, be clean, be bright, clean
1a) (Qal)
1a1) to be bright, be shining
1a2) to be clean, be pure
1b) (Hiphil) to cleanse, make cleanse, make clean
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נָזִיר (naziyr) refers to one who is consecrated or devoted, often associated with the Nazirite vow involving abstinence from wine, contact with corpses, and cutting hair. The term can also describe an unpruned vine. It is derived from a root meaning 'to separate' and is linked to the concept of dedication.
נָזִיר n.m. one consecrated, devoted
of prince, ruler, as consecrated
specif. of one dedicated to י׳ by vow involving abstinence fr. intoxicants, fr. touching corpse, and fr. cutting hair, devotee, Nazirite
= untrimmed vine
base
H5139 נָזִיר one consecrated, devoted
5139 naziyr naw-zeer'
or nazir {naw-zeer'}; from 5144; separate, i.e. consecrated
(as prince, a Nazirite); hence (figuratively from the latter)
an unpruned vine (like an unshorn Nazirite):--Nazarite (by a
false alliteration with Nazareth), separate(-d), vine
undressed.
see HEBREW for 05144
נָזִיר (na.zir) — Nazirite.
1) consecrated or devoted one, Nazarite
1a) consecrated one
1b) devotee, Nazarite
1c) untrimmed (vine)
Also named: ne.zer (נֵ֫זֶר ": consecration" H5145)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
שֶׁ֫לֶג (sheleg) means 'snow' and is derived from the root word for whiteness. It is consistently defined across entries as snow, with a reference to its Aramaic equivalent, תְּלַג (te.lag). The term appears in contexts related to snow in the Old Testament.
שֶׁ֫לֶג n.m. snow
base
H7950 שֶׁ֫לֶג snow
7950 sheleg sheh'-leg
from 7949; snow (probably from its whiteness):--snow(-y).
see HEBREW for 07949
שֶׁ֫לֶג (she.leg) — snow.
snow
Aramaic equivalent: te.lag (תְּלַג "snow" H8517)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
sno (shelegh, telagh (Da 7:9); chion):
(1) Snow is not uncommon in the winter in Jerusalem, but it never reaches any depth and in many winters it is not seen at all. It usually disappears, for the most part, as soon as the sun appears, though it may "hide itself" for a time in the gorge cut by a stream (Job 6:16). On lower levels than Jerusalem there is never sufficient to cover the ground, though often there are some flakes seen in the air. Even at sea-level there is occasionally a sufficient fall of hail to cover the ground. A very exceptional snowfall is related in 1 Macc 13:22 at Adora (near Hebron). It was heavy enough to prevent the movement of troops.
Snow
Common in Palestine in winter (Ps. 147:16). The snow on the tops of the Lebanon range is almost always within view throughout the whole year. The word is frequently used figuratively by the sacred writers (Job 24:19; Ps. 51:7; 68:14; Isa. 1:18). It is mentioned only once in the historical books (2 Sam. 23:20). It was “carried to Tyre, Sidon, and Damascus as a luxury, and labourers sweltering in the hot harvest-fields used it for the purpose of cooling the water which they drank (Prov. 25:13; Jer. 18:14).…
This historical books of the Bible contain only two notices of snow actually falling -- (2 Samuel 23:20) 1Macc 13:22; but the allusions in the poetical books are so numerous that there can be no doubt as to its being an ordinary occurrence in the winter months. (Psalms 147:16; 148:8) The snow lies deep in the ravines of the highest ridge of Lebanon until the summer is far advanced and indeed never wholly disappears; the summit of Hermon also perpetually glistens with frozen snow. From these sources probably the Jews obtained their supplies of ice for the purpose of cooling their beverages in summer. (Proverbs 25:13) The liability to snow must of course vary considerably in a country of such varying altitude as Palestine. At…
Is often alluded to in Scripture, for its whiteness, Ex 4:6; Nu 12:10; 2Ki 5:27; Ps 51:7; Isa 1:18, and for its cleansing qualities, Job 9:30. The expression in Pr 25:13, "as the cold of snow in the time of harvest," alludes to its use in preparing cool drinks for the reapers; while on the other hand, in Pr 26:1, "snow in summer," that is, a fall of snow, being unseasonable and unnatural, is compared to honors inappropriately lavished on a fool. Snow from…
צָחַח (tsachach) is a primitive Hebrew root meaning to be dazzling or to glow. It primarily appears in the Qal form, as noted in Lamentations 4:7, where it conveys the idea of something being brilliantly white or aglow.
[צָחַח] vb. be dazzling;—Qal La 4:7
ref
H6705 צָחַח
6705 tsachach tsaw-khakh'
a primitive root; to glare, i.e. be dazzling white:--be
whiter.
צָחַח (tsa.chach) — be dazzling.
(Qal) to be dazzling, be aglow, glow
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
חָלָב (chalab) means milk and is associated with richness, as seen in cattle. It can refer to various forms of milk, including sour milk and cheese, and metaphorically to abundance. The entries do not present any significant disagreement.
H2461 חָלָב milk
2461 chalab khaw-lawb'
from the same as 2459; milk (as the richness of kine):--+
cheese, milk, sucking.
see HEBREW for 02459
חָלָב (cha.lav) — milk.
1) milk, sour milk, cheese
1a) milk
1b) abundance of the land (metaph.)
1c) white (as milk)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
milk (chalabh; gala; Latin lac (2 Esdras 2:19; 8:10)): The fluid secreted by the mammary glands of female mammals for the nourishment of their young. The word is used in the Bible of that of human beings (Isa 28:9) as well as of that of the lower animals (Ex 23:19). As a food it ranked next in importance to bread (Ecclesiasticus 39:26). Palestine is frequently described as a land "flowing with milk and honey" (Ex 3:8,17; Nu 13:27; De 6:3; Jos 5:6; Jer 11:5; Eze…
Milk
(1.) Hebrew halabh, “new milk”, milk in its fresh state (Judg. 4:19). It is frequently mentioned in connection with honey (Ex. 3:8; 13:5; Josh. 5:6; Isa. 7:15, 22; Jer. 11:5). Sheep (Deut. 32:14) and goats (Prov. 27:27) and camels (Gen. 32:15), as well as cows, are made to give their milk for the use of man. Milk is used figuratively as a sign of abundance (Gen. 49:12;
As an article of diet, milk holds a more important position in eastern countries than with us. It is not a mere adjunct in cookery, or restricted to the use of the young, although it is naturally the characteristic food of childhood, both from its simple and nutritive qualities. (1 Peter 2:2) and particularly as contrasted with meat, (1 Corinthians 3:2; Hebrews 5:12) but beyond this it is regarded as substantial food adapted alike to all ages and classes. Not only the milk of cows, but of sheep, (32:14) of camels, (Genesis 32:15) and of goats, (Proverbs 27:27) was used; that latter appears to have been most highly…
Is often alluded to in the Bible, as a symbol of pure, simple, and wholesome truth, Heb 5:12,13 1Pe 2:2; and in connection with honey, to denote fertility and plenty, Ge 49:12 Nu 16:13 Jos 5:6. The Jews and their neighbors used not only the milk of cows, but also that of camels, sheep, and goats, Ge 32:15 De 32:14 Pr 27:27. See BUTTER and CHEESE.
The Hebrew word אָדֹם (*'adam*) means 'to be red' and encompasses various forms of redness, such as flushing or turning rosy. It includes uses in different verbal stems, indicating actions like reddening, being dyed red, or showing redness. The entries highlight its application to individuals, such as Nazirites, who are described as ruddy.
[אָדֹם, אָדֵם] vb. be red
Qal ruddy, of Nazirites
Pu. Pt. reddened, dyed red
Hithp. Impf. redden, grow or look red
Hiph. Impf. emit (show) redness
base
H119 אָדֹם, אָדֵם be red
119 'adam aw-dam'
to show blood (in the face), i.e. flush or turn rosy:--be
(dyed, made) red (ruddy).
אָדֹם (a.dam) — to redden.
1) to be red, red
1a) (Qal) ruddy (of Nazarites)
1b) (Pual)
1b1) to be rubbed red
1b2) dyed red
1b3) reddened
1c) (Hiphil)
1c1) to cause to show red
1c2) to glare
1c3) to emit (show) redness
1d) (Hithpael)
1d1) to redden
1d2) to grow red
1d3) to look red
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עֶ֫צֶם (etsem) primarily means 'bone' but extends to concepts of substance and self. It can refer to the physical body, limbs, or essence. The word is derived from a root related to strength, indicating a connection between physicality and identity.
עֶ֫צֶם 125 n.f. bone, substance, self
base
H6106 עֶ֫צֶם bone, substance, self
6106 `etsem eh'tsem
from 6105; a bone (as strong); by extension, the body;
figuratively, the substance, i.e. (as pron.) selfsame:--body,
bone, X life, (self-)same, strength, X very.
see HEBREW for 06105
עֶ֫צֶם (e.tsem) — bone.
: bone/limb
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: same.
: same/very
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
עֶ֫צֶם (e.tsem) — bone: body.
: body
1) bone, essence, substance
1a) bone
1a1) body, limbs, members, external body
1b) bone (of animal)
1c) substance, self
N-fs — Noun common · feminine singular absoluteHNcfsa
פְּנִינִים (paniyn) refers to jewels or precious stones, possibly including corals and rubies. It is derived from a root that suggests a round shape, akin to pearls. The entries indicate that it is a plural noun, with some uncertainty about specific types of stones it may include.
פְּנִינִים n.[f.]pl. corals (? as branching)
base
H6443 פְּנִינִים, פָּנִין, פָּנִי
6443 paniyn paw-neen'
or paniy {paw-nee'}; from the same as 6434; probably a pearl
(as round):--ruby.
see HEBREW for 06434
פְּנִינִים (pa.nin) — jewel.
1) a precious stone
1a) perhaps corals, rubies, jewels
Prep | N-cp — Preposition · noun common masculine plural absoluteHR/Ncmpa
סַפִּיר (sappir) refers to sapphire, and possibly lapis lazuli. It is identified as a gem, potentially used for scratching other materials. The word is derived from a root meaning to scratch, and it is noted in various lexicons for its association with these precious stones.
סַפִּיר n.[m.] sapphire, perh. also lapis lazuli
base
H5601 סַפִּיר sapphire, perh. also lapis lazuli
5601 cappiyr sap-peer'
from 5608; a gem (perhaps used for scratching other
substances), probably the sapphire:--sapphire.
see HEBREW for 05608
סַפִּיר (sap.pir) — sapphire.
sapphire, lapis lazuli
N-ms — Noun common · masculine singular absoluteHNcmsa
saf'-ir.
See STONES, PRECIOUS.
Sapphire
Associated with diamonds (Ex. 28:18) and emeralds (Ezek. 28:13); one of the stones in the high priest’s breastplate. It is a precious stone of a sky-blue colour, probably the lapis lazuli, brought from Babylon. The throne of God is described as of the colour of a sapphire (Ex. 24:10; comp. Ezek. 1:26).
(Heb. sappir), a precious stone, apparently of a bright-blue color, set: (Exodus 24:10) the second stone in the second row of the high priest’s breastplate, (Exodus 28:18) extremely precious, (Job 28:16) it was one of the precious stones that ornamented the king of Tyre. (Ezekiel 28:13) The sapphire of the ancients was not our gem of that name, viz. the azure or indigo-blue, crystalline variety of corundum, but our lapis lazuli (ultra-marine).
A gem next in hardness and value to the diamond, and comprising, as varieties, all those precious stones known by the name of oriental gems, namely, the oriental ruby, oriental topaz, and oriental emerald, Joh 21:25. In general the name of sapphire is given to the blue variety, which is either of deep indigo blue, or of various lighter tints, Ex 24:10, and sometimes gradually passes into perfectly white or colorless, which, when cut, may also pass for a diamond, Ex 28:18; 39:11; Re 21:19.
גִּזְרָה (gizrah) refers to a cutting or separation, often implying a polished or distinct area. It is derived from the root word for cutting, גָּזַר (gazár). The term encompasses meanings related to both physical cutting and the concept of separation.
גִּזְרָה n.f. cutting, separation
base
H1508 גִּזְרָה
1508 gizrah ghiz-raw'
feminine of 1506; the figure or person (as if cut out); also
an inclosure (as separated):--polishing, separate place.
see HEBREW for 01506
גִּזְרָה (giz.rah) — cutting/separation.
1) a cutting, polishing, separation
1a) cutting, polishing
1b) separation, separate place
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp