Psalms 119:72 — Word Study
WLCטֽוֹב־ לִ֥י תֽוֹרַת־ פִּ֑יךָ מֵ֝אַלְפֵ֗י זָהָ֥ב וָכָֽסֶף׃
BSAThe lawtôwrâh [instruction, guidance] from Your mouthpeh [lip, words] is more preciousṭôwb [better, valuable] than thousands [of pieces]ʼeleph [a large number, multitude] of goldzâhâb [valuable metal, treasure] and silverkeçeph [wealth, riches]
| Greek | English | Parsing |
|---|---|---|
| טֽוֹב־ | [is] good | Adj |
| לִ֥י | for me | Preposition, suffix |
| תֽוֹרַת־ | [the] law of | Noun common, feminine singular construct |
| פִּ֑יךָ | mouth your | Noun common masculine singular construct, suffix |
| מֵ֝אַלְפֵ֗י | more than thousands of | Preposition, noun common both plural construct |
| זָהָ֥ב | gold | Noun common, masculine singular absolute |
| וָכָֽסֶף׃ | and silver | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The law from Your mouth is more precious to me than thousands of pieces of gold and silver. |
| KJV | The law of thy mouth is better unto me than thousands of gold and silver. |
| ASV | The law of thy mouth is better unto me Than thousands of gold and silver. י YODH. |
| YLT | Better to me [is] the law of Thy mouth Than thousands of gold and silver! |
| WEB | The law of your mouth is better to me than thousands of pieces of gold and silver. YODH |
| BBE | The law of your mouth is better to me than thousands of gold and silver. JOD |
Where they part company is טוֹב־ — see How Translations Differ.
One main clause with two phrases providing additional context and comparison.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & 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 — Psalms 119:72
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 Value of God's Lawgenerated
Psalm 119:72 expresses the psalmist's deep appreciation for God's law, emphasizing its worth over material wealth. This verse is part of a larger meditation on the benefits of divine instruction, as seen in the surrounding verses, which highlight the psalmist's experiences of affliction and learning through God's statutes. The psalmist's reflections encourage readers to recognize the transformative power of God's guidance in their lives.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:14–111 | I rejoice in the way of Your testimonies as much as in all riches. |
| 2 | Psalm 19:10 | They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. |
| 3 | Proverbs 3:14–15 | for she is more profitable than silver, and her gain is better than fine gold. |
| 4 | Proverbs 8:10–11 | Receive my instruction instead of silver, and knowledge rather than pure gold. |
| 5 | Proverbs 16:16 | How much better to acquire wisdom than gold! To gain understanding is more desirable than silver. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — טוֹב־, tov-generated
The word טוֹב (tov) is an adjective meaning good or pleasant, derived from a root that conveys the idea of welfare or benefit. It encompasses a range of meanings, from ethical goodness to aesthetic beauty, and is used throughout the Hebrew Bible to describe things that are beneficial or pleasing.
In this verse, it emphasizes the psalmist's valuation of God's law, indicating that it is not just good, but better and more valuable than material wealth. The parsing as an adjective shows its role in describing the law's significance in the psalmist's life.
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 main clause is governed by the predicate טוֹב־, is good, which describes the law from God's mouth. The structure emphasizes the law's value through comparison, with a prepositional phrase indicating the source of the law and a comparative phrase illustrating its worth relative to gold and silver.
The sentence is structured to highlight the psalmist's personal reflection, with the law positioned as the subject of the statement, followed by the comparison to wealth, creating a clear contrast between spiritual and material value.
Septuagint Backgroundgenerated
The Septuagint translates תּוֹרָה as νόμος (nomos), meaning 'law'. This choice reflects a consistent understanding of the Hebrew term as a guiding principle, emphasizing the authoritative nature of God's instruction.
The Greek word ἀγαθόν (agathon), used for טוֹב־, also means 'good', aligning with the psalmist's valuation of the law, while maintaining the sense of ethical and moral goodness.
In plain words — the whole versegenerated
Psalm 119:72 shows that the psalmist values God's law more than great riches. He believes that the guidance from God is more precious than gold and silver, reflecting a deep appreciation for divine instruction.
Frequently Asked Questionsgenerated
The psalmist expresses that the moral and spiritual guidance provided by God's law is far more valuable than material wealth.
This verse is part of a broader meditation on the importance of God's law, highlighting its role in guiding and enriching the psalmist's life.
Describing God's law as 'precious' indicates its immense value in providing wisdom, direction, and a moral framework for living.
The psalmist's attitude encourages us to prioritize spiritual wisdom and guidance over material possessions, recognizing the lasting benefits of divine instruction.
Reflection Questionsgenerated
- In what ways do I value spiritual guidance in my life compared to material wealth?
- How can I incorporate the principles of God's law into my daily decisions?
- What experiences have shown me the value of following God's instructions?
- How can I encourage others to appreciate the importance of divine guidance?
The early church on this verse — how the Fathers read it
The early church father Augustine of Hippo cites this verse to discuss the joy found in following God's law, emphasizing its sweetness and righteousness.
But that this is not gained, save through love, wherein he who does them has delight, on which account it is said, "In Your sweetness teach me Your righteousnesses:" the following verse shows, wherein he says,Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:72 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe law of thy mouth [is] better unto me than thousands of gold and silver.
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe law of thy mouth is better unto me than thousands of gold and silver.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot only thy promises, but even thy precepts, which are so unpleasant and hard to ungodly men, to me they are more desirable and more needful and profitable, because they do not only give me abundant satisfaction and comfort in this life, but also they conduct me with safety and delight unto that eternal and most blessed life, where gold and silver bear no price.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:72 The law of thy mouth [is] better unto me than thousands of gold and silver.Ver. 72. The law of thy mouth is better unto me, &c.] For what is all this trash to that true treasure, those lively and life giving oracles? Dionysius worthily preferred Plato before Aristippus, because the one was ever craving money of him, but the other books. It is reported of Plato, that for three choice books he gave thirty thousand silverlings or florins. Now, what were all his books to the Bible? To blame, then, was that Anabaptist, who said in Melancthon’ s hearing that he would not give two pence for all the Bibles in the world (Joh. Maul. loc. com. 78).
Read John Trapp on Psalms 119 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(72) Better unto me—i.e., better for me. Thousands of.—We must supply shekels or pieces.
Read Charles John Ellicott on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 72. The law of thy mouth is better] Who can say this? Who prefers the law of his God, the Christ that bought him, and the heaven to which he hopes to go, when he can live no longer upon earth, to thousands of gold and silver? Yea, how many are there who, like Judas, sell their Saviour even for thirty pieces of silver? Hear this, ye lovers of the world and of money! As the letter ט teth begins but few words, not forty, in the Hebrew language, there is less variety under this division than under any of the preceding. ANALYSIS OF LETTER TETH. - Ninth Division The psalmist, having been afflicted, shows, - I. How graciously God dealt with him, in bringing him profitably through it. II.…
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges72. This is the lesson he has learnt in the school of affliction—the inestimable preciousness of God’s law. Cp. Psalms 119:14; Proverbs 8:10-11.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleThe law of thy mouth - The law which proceeds out of thy mouth, or which thou hast spoken.
Read Albert Barnes on Psalms 119 →The verse in English, compared — 16 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
The law from Your mouth is more precious to me than thousands of pieces of gold and silver.
The law of your mouth is better to me than thousands of pieces of gold and silver. YODH
The law from Your mouth is more precious to me than thousands of pieces of gold and silver.
The law you have revealed is more important to me than thousands of pieces of gold and silver.
Tyndale line
The law of thy mouth is better unto me than thousands of gold and silver.
The law of thy mouth is better unto me Than thousands of gold and silver. י YODH.
The law of thy mouth is better unto me than thousands of gold and silver.
The law of thy mouth is better to me than thousands of gold and silver.
The Lawe of thy mouth is better vnto me, then thousands of golde and siluer.
Strictly literal
The law of thy mouth is better unto me than thousands of gold and silver.
Better to me [is] the law of Thy mouth Than thousands of gold and silver!
The Law of Your mouth [is] better to me || Than thousands of gold and silver!
Better is unto me the law of thy mouth than thousands of gold and silver.
Instruction from your mouth is more precious to me than thousands of pieces of gold and silver.
Simplified
What you tell me to do is worth more to me than much gold and silver. Yodh
The law of your mouth is better to me than thousands of gold and silver. JOD
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 reads, "טֽוֹב־ לִ֥י תֽוֹרַת־ פִּ֑יךָ מֵ֝אַלְפֵ֗י זָהָ֥ב וָכָֽסֶף׃" which translates to, "The law from Your mouth is more precious to me than thousands of pieces of gold and silver." The Septuagint agrees with the Masoretic Text in meaning, as all seven words match in a word-by-word correspondence, though the word order and articles differ due to its Greek structure. The Dead Sea Scrolls (11Q5) also reflect the same sentiment, with the phrase "טוב ל׳י תורת פי׳כה מאלף [זהב] [וכסף]" showing that it agrees with the Masoretic Text, although it contains some words that were supplied by an editor, indicating minor textual variations.
טֽוֹב־ לִ֥י תֽוֹרַת־ פִּ֑יךָ מֵ֝אַלְפֵ֗י זָהָ֥ב וָכָֽסֶף׃
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.
טוב ל׳י תורת פי׳כה מאלף [זהב] [וכסף]
5 words on the leather — 2 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 Psalms 119:72
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.
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
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
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 פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Prep | Adj — Preposition · noun common both plural constructHR/Ncbpc
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…
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…
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.