Proverbs 31:10 — Word Study
WLCאֵֽשֶׁת־ חַ֭יִל מִ֣י יִמְצָ֑א וְרָחֹ֖ק מִפְּנִינִ֣ים מִכְרָֽהּ׃
BSAA wifeʼishshâh [virtuous] of noble characterchayil [strong, capable] whomîy [what man] can findmâtsâʼ▸ [discover, attain] She is farrâchôwq more preciousmeker [exceedingly, beyond measure, valuable, of great worth] than rubiespânîyn [jewels, precious stones]
| Greek | English | Parsing |
|---|---|---|
| אֵֽשֶׁת־ | a wife of | Noun common, feminine singular construct |
| חַ֭יִל | ability | Noun common, masculine singular absolute |
| מִ֣י | who? | Pronoun |
| יִמְצָ֑א | will he find | Verb, Qal, imperfect third person masculine singular |
| וְרָחֹ֖ק | and [is] far | Conjunction |
| מִפְּנִינִ֣ים | more than jewels | Preposition, noun common masculine plural absolute |
| מִכְרָֽהּ׃ | price her | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A wife of noble character, who can find? She is far more precious than rubies. |
| KJV | ¶ Who can find a virtuous woman? for her price is far above rubies. |
| ASV | A worthy woman who can find? For her price is far above rubies. |
| YLT | A woman of worth who doth find? Yea, far above rubies [is] her price. |
| WEB | Who can find a worthy woman? For her value is far above rubies. |
| BBE | Who may make discovery of a woman of virtue? For her price is much higher than jewels. |
Translations agree on the core message of the verse, emphasizing the rarity and value of a virtuous wife.
The verse consists of a main clause followed by a predicate, emphasizing the rarity of finding a virtuous wife.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbמָצָא
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 — Proverbs 31:10
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 Virtuous Wifegenerated
Proverbs 31:10 is part of a passage that extols the virtues of a noble wife, emphasizing her worth and the rarity of finding such a character. This section provides a contrast to the preceding verses that call for justice and righteousness, highlighting the importance of both moral integrity and the value of a good partner in life. The overall context encourages the reader to appreciate and seek out virtuous qualities in relationships.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 12:4 | A wife of noble character is her husband’s crown, but she who causes shame is like decay in his bones. |
| 2 | Proverbs 18:22 | He who finds a wife finds a good thing and obtains favor from the LORD. |
| 3 | Proverbs 19:14 | Houses and wealth are inherited from fathers, but a prudent wife is from the LORD. |
| 4 | Ruth 3:11 | And now do not be afraid, my daughter. I will do for you whatever you request, since all my fellow townspeople know that you are a woman of noble character. |
| 5 | Ecclesiastes 7:28 | While my soul was still searching but not finding, among a thousand I have found one upright man, but among all these I have not found one such woman. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אִשָּׁה, 'e.shet-generated
The word אִשָּׁה (ishshah) means 'woman' or 'wife' and is used in various contexts throughout the Hebrew Bible. It is a feminine noun that can refer to a female person, wife, or female animal. The usage in this verse emphasizes the ideal qualities of a wife, suggesting that her character is of utmost importance.
The parsing as a feminine singular construct indicates that it is being used to describe a specific role, that of a wife. This word is foundational in discussions about relationships and family in biblical texts.
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 יִמְצָ֑א, will he find, governs the main clause, which is followed by a prepositional phrase indicating the subject of the search. The structure emphasizes the rarity of finding such a woman, as indicated by the rhetorical question.
The sentence construction highlights the relationship between the subject and the predicate, where the question of finding a virtuous wife is central to the verse's message.
Septuagint Backgroundgenerated
The Septuagint translates אִשָּׁה as γυναῖκα, indicating a direct correspondence in meaning. This choice reflects the understanding of the Hebrew term as a woman or wife, maintaining the focus on the character being discussed.
The Greek word ἀνδρείαν for חַיִל suggests a strong and capable woman, aligning with the Hebrew sense of strength and virtue.
In plain words — the whole versegenerated
Proverbs 31:10 asks who can find a virtuous wife, stating that she is far more precious than rubies. This verse highlights the rarity and great value of a woman of noble character, emphasizing her importance in life.
Frequently Asked Questionsgenerated
A wife of noble character is strong, capable, and virtuous, embodying qualities that are highly valued in relationships and family.
Rubies are precious stones that symbolize great value, suggesting that a virtuous wife is even more valuable than these rare gems.
This verse teaches the importance of seeking out virtuous qualities in partners, highlighting that character and integrity are more important than material wealth.
This verse serves as a summary of the qualities of a virtuous woman, which are elaborated upon in the surrounding verses, emphasizing her role in the family and society.
Reflection Questionsgenerated
- What qualities do I value most in a partner, and how do they align with the description of a virtuous wife?
- In what ways can I cultivate noble character in my own life?
- How can I appreciate and support the virtuous women in my life?
- What actions can I take to ensure that I am a trustworthy and valuable partner in relationships?
The early church on this verse — how the Fathers read it
Early Christian writers often quoted Proverbs 31:10 to discuss the virtues of women and the importance of good character in marriage.
I have heard sacred Scripture saying, “Who shall find a valiant woman?” and also that she is a gift of God, and that a good marriage is arranged by the Lord.Early Church Fathers on Proverbs 31 →
The divinely inspired Solomon in his instructive wisdom, I mean in his Proverbs, praises the woman who keeps her house and loves her husband.Early Church Fathers on Proverbs 31 →
A religious wife is blessed. Let her praise the fear of the Lord: give her of the fruits of her lips, and let her husband be praised in the gates.Early Church Fathers on Proverbs 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 31:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho can find a virtuous woman,.... This part of the chapter is disjoined from the rest in the Septuagint and Arabic versions; and Huetius (t) thinks it is a composition of some other person, and not
Read John Gill on Proverbs 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho can find a virtuous woman? for her price is far above rubies. The praises of a virtuous woman; forming a Hebrew acrostic. The 22 years begin with the several 22 letters of the Hebrew alphabet consecutively; M.
Read Robert Jamieson on Proverbs 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA virtuous woman, whom he may take to wife. Such a person is hardly to be found. Compare . And here he lays down several characters or qualifications of an excellent wife, which are here delivered in alphabetical order, each verse beginning with a several and the succeeding letter of the Hebrew alphabet; which method is used in some, and but in a few places of Scripture, to oblige us to the more diligent consideration and careful remembrance of them, as things of more than ordinary importance. And such this matter is, partly because the good or bad education even of private families, which depends much upon the mother’ s qualifications, hath a mighty influence upon the welfare or misery of…
Read Matthew Poole on Proverbs 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 31:10 Who can find a virtuous woman? for her price [is] far above rubies.Ver. 10. Who can find a virtuous woman?] Good wives are rare commodities, and therefore precious and highly to be prized, even above rubies. The Hebrews put rarum pro charo, as in 1 Samuel 3:1 Proverbs 25:7; "Let thy feet be precious in thy neighbour’ s house" - that is, let them seldom come there, lest thou become overcheap and undervalued. It is easy to observe that the New Testament affords more store of good women than the Old. When Paul came first to Philippi, few or none came to hear him but women, but they drew on their husbands, and it soon became a famous church. What a rare piece was Priscilla, who…
Read John Trapp on Proverbs 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(c).—THE PRAISE OF A GOOD WIFE. (Proverbs 31:10, sqq.)This is written in the form of an acrostic, the twenty-two verses composing it each commencing with a letter of the Hebrew alphabet. This may have been done, as in the case of several of the psalms, which are of a didactic character (e.g., 25, 34, 37, 119), to render it more easy for committal to memory. By some writers the acrostic form has been supposed to argue a late date for the poem, but there is no evidence for this. One psalm, at all events, of which there seems no reason to doubt the Davidic authorship—the 9th—is cast in this form. (10) Who can find a virtuous woman?—Various mystical interpretations of the person here implied…
Read Charles John Ellicott on Proverbs 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Who can find a virtuous woman?] This and the following verses are acrostic, each beginning with a consecutive letter of the Hebrew alphabet: Proverbs 31:10, א aleph; Proverbs 31:11, ב beth; Proverbs 31:12, ג gimel; and so on to the end of the chapter, the last verse of which has the letter ת tau. From this to the end of the chapter we have the character of a woman of genuine worth laid down; first, in general, Proverbs 31:10-12; secondly, in its particular or component parts, Proverbs 31:13-29; and, thirdly, the summing up of the character, Proverbs 31:30-31. I. Her general character. 1. She is a virtuous woman - a woman of power and strength. אשת חיל esheth chayil, a strong or…
Read AdamClarke on Proverbs 31 →CambridgeThe Cambridge Bible for Schools and CollegesVIII. The Virtuous Woman. Chap. Proverbs 31:10-31 This short Appendix differs from the other Sections of the Book of Proverbs in having one subject throughout, and in being in form acrostic or alphabetical. Each verse begins with a letter, taken in order, of the Hebrew alphabet. There is nothing in the contents of the Section to throw light upon either its age or authorship. The alphabetical arrangement cannot safely be regarded as a proof of a late date of composition. A similar arrangement occurs in several Psalms and in the opening chapters of the Book of Lamentations; and some at least of these must be assigned to a comparatively early date. It is more probable that the arrangement in…
Read Cambridge on Proverbs 31 →Albert Barnes1798–1870Barnes' Notes on the BibleSee the introduction to Proverbs. Rubies - Better, pearls. See the Proverbs 3:15 note.
Read Albert Barnes on Proverbs 31 →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
A wife of noble character, who can find? She is far more precious than rubies.
Who can find a worthy woman? For her value is far above rubies.
A wife of noble character, who can find? She is far more precious than rubies.
Who can find a wife of noble character? For her value is far more than rubies.
Tyndale line
¶ Who can find a virtuous woman? for her price is far above rubies.
A worthy woman who can find? For her price is far above rubies.
A virtuous woman who can find? for her price is far above rubies.
Who can find a virtuous woman? for her price is far above rubies.
Who shall finde a vertuous woman? for her price is farre aboue the pearles.
Strictly literal
Who can find a woman of worth? for her price is far above rubies.
A woman of worth who doth find? Yea, far above rubies [is] her price.
[ALEPH-BET] A woman of worth who finds? Indeed, her price [is] far above rubies.
Who can find a virtuous woman: for far above pearls is her value.
Who can find a capable wife? Her value is far more than jewels.
From the Latin
Who shall find a valiant woman? far and from the uttermost coasts is the price of her.
Simplified
Who can find a strong, capable wife? She's worth more than jewels!
Who may make discovery of a woman of virtue? For her price is much higher than jewels.
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 in the wording of this verse, with all seven Hebrew words matched in the Greek translation. This indicates a consistent understanding of the text across these traditions.
אֵֽשֶׁת־ חַ֭יִל מִ֣י יִמְצָ֑א וְרָחֹ֖ק מִפְּנִינִ֣ים מִכְרָֽהּ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 31:10
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.
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
N-ms — Noun common · masculine singular absoluteHNcmsa
a-bil'-i-ti (dunamis, or ischus): Variously used of resources, material, mental and spiritual; e.g. of wealth, "gave after their ability" (Ezr 2:69); of mental endowment, "ability to stand in the king's palace" (Da 1:4); of talents and character, "several ability" (Mt 25:15); of spiritual strength, "minister, as of the ability which God giveth" (the King James Version 1Pe 4:11). It thus may signify either possessions, native capacity, or gifts of the Holy Spirit.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Conj | Adj — ConjunctionHC/Aamsa
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
→ Betrothal presents of Ge 24:53
→ Borrowed from Egyptians by Israelites Ex 3:22; 11:2; 12:35
→ Dedicated to the tabernacle Ex 35:22; Nu 31:50-52
→ Regarded by Jacob as obnoxious to holiness Ge 35:4; Ex 33:4-6; Isa 3:18-21
→ Tokens of love Eze 16:11-13
→ Worn by men Eze 23:42
מֶכֶר (meker) refers to merchandise, value, or price. It is derived from the root word for 'to sell' and encompasses the concepts of goods and their worth. The entries consistently highlight its association with trade and commerce.
מֶ֫כֶר n.m. merchandise, value
base
H4377 מֶכֶר
4377 meker meh'-ker
from 4376; merchandise; also value:--pay, price, ware.
see HEBREW for 04376
מֶ֫כֶר (me.kher) — merchandise.
merchandise, value, price
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs