Numbers 7:14 — Word Study
WLCכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת׃
BSAoneʼechâd [single, unique] goldzâhâb [valuable, brilliant] dishkaph [spoon, ladle] weighing ten [shekels]ʻeser filled withmâlêʼ [full, complete, having no empty space] incenseqᵉṭôreth [sweet smoke, a pleasing aroma, perfume]
| Greek | English | Parsing |
|---|---|---|
| כַּ֥ף | a pan | Noun common, feminine singular construct |
| אַחַ֛ת | one | Adj |
| עֲשָׂרָ֥ה | ten | Noun common, feminine singular absolute |
| זָהָ֖ב | gold | Noun common, masculine singular absolute |
| מְלֵאָ֥ה | full | Adj |
| קְטֹֽרֶת׃ | incense | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | one gold dish weighing ten shekels, filled with incense; |
| KJV | One spoon of ten shekels of gold, full of incense: |
| ASV | one golden spoon of ten shekels, full of incense; |
| YLT | one golden spoon of ten [shekels], full of perfume; |
| WEB | one golden ladle of ten shekels, full of incense; |
| BBE | One gold spoon of ten shekels, full of spice for burning; |
Where they part company is מְלֵאָ֥ה — see How Translations Differ.
The structure is primarily descriptive, with a focus on the details of the offering and its components.
5 commentators on this verse
Gill, Jamieson, Poole, AdamClarke & more — read them ›
clause
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 — Numbers 7:14
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 Offerings of the Leadersgenerated
Numbers 7:14 is part of a larger section detailing the offerings brought by the leaders of Israel during the dedication of the altar. Each offering is specified in weight and contents, highlighting the importance of these gifts to God. This verse specifically mentions a gold dish, emphasizing its value and the significance of incense in worship, which is a recurring theme throughout the Torah.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 4:7 | Over the table of the Presence they are to spread a blue cloth and place the plates and cups on it, along with the bowls and pitchers for the drink offering. The regular bread offering is to remain on it. |
| 2 | Exodus 37:16 | He also made the utensils for the table out of pure gold: its plates and dishes, as well as its bowls and pitchers for pouring drink offerings. |
| 3 | 1 Kings 7:50 | the pure gold basins, wick trimmers, sprinkling bowls, ladles, and censers; and the gold hinges for the doors of the inner temple (that is, the Most Holy Place ) as well as for the doors of the main hall of the temple. |
| 4 | 2 Kings 25:14–15 | They also took away the pots, shovels, wick trimmers, dishes, and all the articles of bronze used in the temple service. |
| 5 | 2 Chronicles 4:22 | the wick trimmers, sprinkling bowls, ladles, and censers of purest gold; and the gold doors of the temple: the inner doors to the Most Holy Place as well as the doors of the main hall. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — כַּף, kafgenerated
The word כַּף (kaf) is a feminine noun referring to a pan or dish, often associated with the palm of the hand. It can symbolize power or strength, as seen in various contexts throughout the Bible. In this verse, it denotes a specific vessel used for sacred offerings, indicating both its physical shape and its function in worship.
The parsing as a common noun in the singular construct form suggests that this dish is a specific item, integral to the ceremonial practices described in the surrounding verses. The term captures the essence of something that holds or carries, which is fitting for a vessel meant to contain incense.
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 finite verb in this verse is implied rather than explicit, as the structure primarily consists of noun phrases describing the offerings. The main focus is on the noun phrases: כַּף (dish), אַחַ֛ת (one), עֲשָׂרָ֥ה (ten), זָהָ֖ב (gold), מְלֵאָ֥ה (filled), and קְטֹֽרֶת (incense). This structure emphasizes the details of the offering.
The order of the words presents the dish first, followed by its quantity and material, leading to its contents. This arrangement highlights the dish's significance as the central element of the offering.
Septuagint Backgroundgenerated
The Septuagint translates כַּף as θυίσκην (thyskin), which refers to a small dish or pan, aligning well with the Hebrew meaning. This choice indicates a focus on the function of the vessel in the sacrificial context.
The word מְלֵאָ֥ה is rendered as πλήρη (plērē), meaning 'full', which maintains the sense of completeness in the offering, consistent with the Hebrew.
In plain words — the whole versegenerated
Numbers 7:14 describes a specific offering: one gold dish weighing ten shekels, filled with incense. This dish is part of the ceremonial offerings presented by the leaders of Israel, highlighting the importance of these items in worship.
Frequently Asked Questionsgenerated
The gold dish represents a valuable offering to God, emphasizing the importance of the gifts brought in worship.
The weight signifies the value and quality of the offering, which was important in the context of sacred rituals.
Incense symbolizes a pleasing aroma to God, representing the prayers and worship of the people.
This verse is part of a list of offerings by the leaders, each carefully detailed to show the collective commitment to worship and dedication to God.
Reflection Questionsgenerated
- What does it mean to offer something valuable to God in my own life?
- How can I ensure that my offerings, whether material or spiritual, are meaningful?
- In what ways do I recognize the importance of worship in my community?
- How can I better understand the significance of the rituals and offerings in the Bible?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Numbers 7:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOne spoon of ten [shekels] of gold, c. Its weight was according to the shekels, its matter of gold it weighed four ounces, one drachm, and nine grains, and was worth about seven pounds and ten
Read John Gill on Numbers 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah: And he that offered his offering the first day was Nabshon.
Read Robert Jamieson on Numbers 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTen shekels of gold, and therefore belonging to the altar of incense.
Read Matthew Poole on Numbers 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. One spoon] כף caph, a censer, on which they put the incense. See Exodus 25:29. It is worthy of remark that the different tribes are represented here as bringing their offerings precisely in the same order in which they encamped about the tabernacle. See Numbers 2:1-31 and Numbers 10:13-27. 1. JUDAH ... the chief 2. ISSACHAR . . . 3. ZEBULUN . . . Nahshon, Nethaneel, Eliab, Numbers 7:12 Numbers 7:18 Numbers 7:24 East 4. REUBEN . . . 5. SIMEON . . . 6. GAD . . . Elizur, Shelumiel, Eliasaph, Numbers 7:30 Numbers 7:36 Numbers 7:42 South 7. EPHRAIM . . . 8. MANASSEH . . . 9. BENJAMIN . . . Elishama, Gamaliel, Abidan, Numbers 7:48 Numbers 7:54 Numbers 7:60 West 10. DAN . . . 11. ASHER .…
Read AdamClarke on Numbers 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. One spoon… of gold, full of incense — Since incense symbolizes prayer, there is here strikingly typified the duty of accompanying our gifts to the Lord with earnest supplication.
Read Daniel Denison Whedon on Numbers 7 →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
one gold dish weighing ten shekels, filled with incense;
one golden ladle of ten shekels, full of incense;
one gold dish weighing ten shekels, filled with incense;
one gold pan weighing 10 shekels, full of incense;
Tyndale line
One spoon of ten shekels of gold, full of incense:
one golden spoon of ten shekels, full of incense;
one golden spoon of ten shekels, full of incense;
One spoon of ten shekels of gold, full of incense:
An incense cup of gold of tenne shekels, ful of incense,
Strictly literal
one cup of ten [shekels] of gold, full of incense;
one golden spoon of ten [shekels], full of perfume;
one golden spoon of ten [shekels], full of incense;
One spoon of ten shekels of gold, full of incense;
He gave one gold dish that weighed ten shekels and was full of incense.
From the Latin
A little mortar of ten sides of gold full of incense:
Simplified
He also presented a gold dish that weighed ten shekels filled with incense. As sacrifices he brought
One gold spoon of ten shekels, full of spice for burning;
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 is confirmed by both the Septuagint and the Samaritan Pentateuch, which agree word for word with the Hebrew text here. This consistency across witnesses underscores the reliability of the text in this instance.
כַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת׃
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.
כף אחת עשׂרה זהב מלאה קטרת
Agrees with the Masoretic Text here, word for word.
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 Numbers 7:14
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.
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
N-fs — Noun common · feminine singular constructHNcfsc
Name of a utensil used in the preparation or the serving of food, and representing several words in the original. Passing over the use of the word in connections like 1Ch 9:31, "things baked in pans," where the Hebrew word chabhittim refers, not to the pan itself, but to the cakes baked in the flat pan or griddle which was called machabhath (see below), and the "firepans" (machtah) (Ex 27:3; 1Ki 7:50, etc.) which seem to have been used to carry burning coals, we note the following words:
(1) machabhath, "pan" the King James Version, "baking-pan" the Revised Version (British and American), a dish of uncertain shape and size which was used in the preparation of the minchah or vegetable offering. See
Pan
A vessel of metal or earthenware used in culinary operations; a cooking-pan or frying-pan frequently referred to in the Old Testament (Lev. 2:5; 6:21; Num. 11:8; 1 Sam. 2:14, etc.).
The “ash-pans” mentioned in Ex. 27:3 were made of copper, and were used in connection with the altar of burnt-offering. The “iron pan” mentioned in Ezek. 4:3 (marg., “flat plate ” or “slice”) was probably a mere plate of iron used for baking. The “fire-pans” of Ex. 27:3 were fire-shovels used for taking up coals. The same Hebrew word is rendered “snuff-dishes” (25:38; 37:23) and “censers”…
Of the six words so rendered in the Authorized Version, two seem to imply a shallow pan or plate, such as is used by the Bedouine and Syrians for baking or dressing rapidly their cakes of meal, such as were used in legal oblations; the others, a deeper vessel or caldron for boiling meat, placed during the process on three stones.
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
עֶשֶׂר (eser) means 'ten' in Hebrew. It is a masculine noun derived from the root related to counting, specifically indicating the number ten and its use in combination with other numbers. The Aramaic equivalent is עֲשַׂר (asar), also meaning 'ten.'
עֶשֶׂר, עֲשָׂרָה 176 n.m. and f. ten
base
H6235 עֶשֶׂר, עֲשָׂרָה ten
6235 `eser eh'ser
masculine of term aasarah {as-aw-raw'}; from 6237; ten (as an
accumulation to the extent of the digits):--ten, (fif-,
seven-)teen.
see HEBREW for 06237
עֶשֶׂר (e.ser) — ten.
1) ten
1a) ten
1b) with other numbers
Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Adj — Noun common · feminine singular absoluteHNcfsa
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…
מָלֵא (male') means 'full' and can refer to fullness in both literal and figurative senses. It encompasses concepts of filling and completeness, and can also be used adverbially. The word is derived from a root meaning to fill, and it appears in contexts related to abundance or multitude.
H4392 מָלֵא full
4392 male' maw-lay'
from 4390; full (literally or figuratively) or filling
(literally); also (concretely) fulness; adverbially,
fully:--X she that was with child, fill(-ed, -ed with),
full(-ly), multitude, as is worth.
see HEBREW for 04390
מָלֵא (ma.le) — full.
1) full, fulness, that which fills
1a) fully (adv)
Adj — AdjHAafsa
קְטֹ֫רֶת (qtoreth) refers to smoke or the odour of burning sacrifices, specifically incense or perfume. It is derived from the root word for fumigation. The term encompasses the sweet smoke associated with sacrifices and is used in contexts related to offerings.
קְטֹ֫רֶת 60 n.f. smoke, odour of (burning) sacrifice, incense
base
H7004 קְטֹ֫רֶת smoke, odour of (burning) sacrifice, incense
7004 qtoreth ket-o'-reth
from 6999; a fumigation:--(sweet) incense, perfume.
see HEBREW for 06999
קְטֹ֫רֶת (qe.to.ret) — incense.
1) incense, smoke, odour of (burning) sacrifice
1a) sweet smoke of sacrifice
1b) incense
1c) perfume
N-fs — Noun common · feminine singular absoluteHNcfsa
in'-sens (qeTorah; in Jer 44:21, qiTTer; in Mal 1:11, qaTar, "In every place incense shall be offered unto my name"; the word lebhonah, translated "incense" in several passages in Isa and Jer in the King James Version, is properly "frankincense," and is so rendered in the Revised Version (British and American)): The offering of incense, or burning of aromatic substances, is common in the religious ceremonies of nearly all nations (Egyptians, Babylonians, Assyrians, Phoenicians, etc.), and it is natural to find it holding a prominent place in the tabernacle and temple-worship of Israel. The newer critical theory that incense was a late importation into the religion of Israel, and that the altar of incense described in Ex 30:1…
Incense
A fragrant composition prepared by the “art of the apothecary.” It consisted of four ingredients “beaten small” (Ex. 30:34-36). That which was not thus prepared was called “strange incense” (30:9). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (30:7, 8). It was the symbol of prayer (Ps. 141:1,2; Rev. 5:8; 8:3, 4).
from the Latin "to burn," "a mixture of gums or spices and the like, used for the purpose of producing a perfume when burned;" or the perfume itself of the spices, etc., burned in worship. The incense employed in the service of the tabernacle walls compounded of the perfumes stacte, onycha, galbanum and pure frankincense. All incense which was not made of these ingredients was forbidden to be offered. (Exodus 30:9) Aaron, as high priest, was originally appointed to offer incense each morning and evening. The times of offering incense were specified in the instructions first given to Moses. (Exodus 30:7,8) When the priest entered the holy place with the incense, all the people were removed from the temple, and from between the porch and the altar. Cf. (
A dry, aromatic gum, exuding from a tree which grows in Arabia and India. It is called also frankincense, from the freedom with which when burning it gives forth its odors. Other spices were mixed with it to make the sacred incense, the use of which for any other purpose was strictly forbidden, Ex 30:34-38. To offer incense, among the Hebrews, was an officer peculiar to the priests; for which purpose they entered into the holy apartment of the temple every morning and evening. On the great day of expiation, the high-priest burnt incense in his censer as he entered the Holy of Holies, and the smoke which arose from it prevented his looking with too much curiosity on the ark and mercy seat, Le 16:13. The Levites were not permitted to touch the censers; and Korah, Dathan, and…