Psalms 19:10 — Word Study
WLCהַֽנֶּחֱמָדִ֗ים מִ֭זָּהָב וּמִפַּ֣ז רָ֑ב וּמְתוּקִ֥ים מִ֝דְּבַ֗שׁ וְנֹ֣פֶת צוּפִֽים׃
BSAfearyirʼâh The LordYᵉhôvâh pureṭâhôwr to standʻâmad perpetuityʻad justicemishpâṭ The LordYᵉhôvâh truthʼemeth to justifytsâdaq unitednessyachad
| Greek | English | Parsing |
|---|---|---|
| הַֽנֶּחֱמָדִ֗ים | those desirable | Particle, verb niphal participle (active) masculine plural |
| מִ֭זָּהָב | more than gold | Preposition, noun common masculine singular absolute |
| וּמִפַּ֣ז | and more than pure gold | Conjunction, preposition, noun common masculine singular absolute |
| רָ֑ב | much | |
| וּמְתוּקִ֥ים | and sweet | Conjunction |
| מִ֝דְּבַ֗שׁ | more than honey | Preposition, noun common masculine singular absolute |
| וְנֹ֣פֶת | and [the] honey of | Conjunction, noun common feminine singular construct |
| צוּפִֽים׃ | honeycombs | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. |
| KJV | More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. |
| ASV | More to be desired are they than gold, yea, than much fine gold; Sweeter also than honey and the droppings of the honeycomb. |
| YLT | They are more desirable than gold, Yea, than much fine gold; and sweeter than honey, Even liquid honey of the comb. |
| WEB | They are more to be desired than gold, yes, than much fine gold, sweeter also than honey and the extract of the honeycomb. |
| BBE | More to be desired are they than gold, even than much shining gold; sweeter than the dropping honey. |
Where they part company is מִ֭זָּהָב — see How Translations Differ.
The main clause establishes the value of God's words, followed by three comparative phrases that elaborate on their worth.
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 19:10
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 Value of God's Wordgenerated
Psalm 19:10 highlights the incomparable worth of God's commandments. The psalmist compares them to precious metals and sweet substances, emphasizing their significance in guiding and enriching life. This verse is part of a larger reflection on the purity and righteousness of God's judgments, as seen in the preceding verse, Psalm 19:9, and the following verse, Psalm 19:11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:72–127 | The law from Your mouth is more precious to me than thousands of pieces of gold and silver. |
| 2 | Job 28:15–17 | It cannot be bought with gold, nor can its price be weighed out in silver. |
| 3 | Proverbs 3:13–15 | Blessed is the man who finds wisdom, the man who acquires understanding, |
| 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 — 10 references, hung on the phrase they belong to
The Key Word — הַֽנֶּחֱמָדִ֗ים, ha.ne.che.ma.Dimgenerated
The word הַֽנֶּחֱמָדִ֗ים (ha.ne.che.ma.Dim) is a participle form derived from the root חָמַד (chamad), which means to desire or take pleasure in something. It conveys a sense of desirability and value, often used to express a deep emotional attachment or appreciation.
In this verse, it describes God's words as being highly esteemed and desirable, surpassing even the value of gold. The parsing indicates that it is a masculine plural participle, suggesting that it refers to multiple aspects of God's teachings that are cherished.
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 is implied in the structure, with the phrases describing the comparisons. The main clause emphasizes the value of God's words, while the subsequent phrases elaborate on the comparisons with gold and honey.
The Hebrew word order places emphasis on the comparisons, highlighting the superiority of God's words by placing them first, followed by the elements they are compared to.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word הַֽנֶּחֱמָדִ֗ים is rendered with the Greek word κυρίου (kyriou), indicating a focus on the Lord's teachings. This choice reflects a broader interpretation, emphasizing the divine origin of the desirability attributed to God's words.
The Greek translation captures the essence of the Hebrew text while adapting it to a Greek-speaking audience, maintaining the theme of value and sweetness.
In plain words — the whole versegenerated
Psalm 19:10 tells us that God's words are more valuable than gold and sweeter than honey. This verse highlights the importance of God's teachings, emphasizing their desirability and the joy they bring to those who follow them.
Frequently Asked Questionsgenerated
It signifies that the teachings and commandments of God hold greater value than material wealth, offering spiritual richness and guidance.
Honey represents sweetness and delight, indicating that God's words are not only valuable but also bring joy and satisfaction to those who embrace them.
You can seek to value God's teachings above material possessions and find joy in following His guidance, allowing His words to enrich your life.
The comparisons highlight the unparalleled worth of God's words, encouraging believers to cherish and prioritize them in their lives.
Reflection Questionsgenerated
- In what ways have I experienced the sweetness of God's word in my life?
- How can I cultivate a deeper desire for God's teachings?
- What are some practical steps I can take to prioritize God's word over material possessions?
- How does understanding the value of God's word change my perspective on daily challenges?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, noting its significance in highlighting the value of God's word and its sweetness.
"Sweet is the Word that gives us light, precious above gold and gems; it is to be desired above honey and the honey-comb." For how can it be other than desirable, since it has filled with light the mind which had been buried in darkness,Early Church Fathers on Psalms 19 →
Renunciation [is] … the severance of the bonds of this material and transient life and freedom from human concerns, whereby we render ourselves more fit to set out on the road leading to God.Early Church Fathers on Psalms 19 →
[The words of God, the prophet says,] are “desirable above gold and a very precious stone, and sweeter than honey and the honeycomb,” but they are so only to those in sound health.Early Church Fathers on Psalms 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 19:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMore to be desired [are they] than gold,.... This refers to all the truths in the word of God; to all the doctrines of the Gospel; which, by good men, are more desirable, and by them more prized and
Read John Gill on Psalms 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMore to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. More to be desired ... fine gold.
Read Robert Jamieson on Psalms 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThan much fine gold; than gold of the best quality, and in the greatest quantity. Sweeter also than honey; which was most sweet in those Eastern countries. The honeycomb; than that honey which the bees have most diligently wrought in their combs, and which freely flows from them; which is sweeter than the rest.
Read Matthew Poole on Psalms 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 19:10 More to be desired [are they] than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.Ver. 10. More to be desired are they than gold] Old people are all for profit, young for pleasure; here is gold for the one, yea, the finest gold (gold of Fez, Aceto melle , Plin. l. xi. c. 15), in great quantity; here is honey for the other, yea, live honey dropping from the comb, liquor of the honeycomb. As manna had all sorts of sweet tastes in it; so hath the word to those that have spiritual senses exercised to discern good and evil. Great is the sweetness of human learning to those that have got a taste of it, as it was to Pythagoras and Plato, who travelled far…
Read John Trapp on Psalms 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Honeycomb.—(See margin.) The honey that drops from the comb is the finest and purest.
Read Charles John Ellicott on Psalms 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. More to be desired are they than gold] This is strictly true; but who believes it? By most men gold is preferred both to God and his judgments; and they will barter every heavenly portion for gold and silver! Sweeter also than honey] To those whose mental taste is rectified, who have a spiritual discernment. Honey-comb.] Honey is sweet; but honey just out of the comb has a sweetness, richness and flavour, far beyond what it has after it becomes exposed to the air. Only those who have eaten of honey from the comb can feel the force of the psalmist's comparison: it is better than gold, yea, than fine gold in the greatest quantity; it is sweeter than honey, yea, than honey from the…
Read AdamClarke on Psalms 19 →CambridgeThe Cambridge Bible for Schools and Colleges10. Such is the law in all its parts; a treasure to be coveted; the sweetest of enjoyments when received into the heart. Cp. Psalms 119:72; Psalms 119:103; Psalms 119:127. the honeycomb] Lit. the droppings of the honeycomb, the purest honey which drops naturally from the comb.
Read Cambridge on Psalms 19 →Albert Barnes1798–1870Barnes' Notes on the BibleMore to be desired are they than gold - That is, his law; or, as in the preceding verse, his judgments.
Read Albert Barnes on Psalms 19 →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
They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb.
They are more to be desired than gold, yes, than much fine gold, sweeter also than honey and the extract of the honeycomb.
They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb.
They are of greater value than gold, than even a great amount of pure gold; they bring greater delight than honey, than even the sweetest honey from a honeycomb.
Tyndale line
More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
More to be desired are they than gold, yea, than much fine gold; Sweeter also than honey and the droppings of the honeycomb.
More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.
More to be desired are they than gold, yes, than much fine gold: sweeter also than honey and the honey-comb.
And more to be desired then golde, yea, then much fine golde: sweeter also then honie and the honie combe.
Strictly literal
They are more precious than gold, yea, than much fine gold; and sweeter than honey and the dropping of the honeycomb.
They are more desirable than gold, Yea, than much fine gold; and sweeter than honey, Even liquid honey of the comb.
They are more desirable than gold, || Indeed, than much fine gold; and sweeter than honey, || Even liquid honey of the comb.
(19:11) They are those which are to be desired more than gold, and much fine gold; and they are sweeter than honey and the dropping of honeycomb.
They are of greater value than gold, even more than much fine gold; they are sweeter than honey and the dripping honey from the honeycomb.
Simplified
They are more to be valued than gold, even the finest gold; they are sweeter than honey, even the purest honey coming straight from the honeycomb.
More to be desired are they than gold, even than much shining gold; sweeter than the dropping honey.
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 share significant agreement in the core message of this verse. However, the Septuagint's wording reflects its own structure and interpretation, with five of the eight words matched closely to the Hebrew.
הַֽנֶּחֱמָדִ֗ים מִ֭זָּהָב וּמִפַּ֣ז רָ֑ב וּמְתוּקִ֥ים מִ֝דְּבַ֗שׁ וְנֹ֣פֶת צוּפִֽים׃
5 of the 8 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 Psalms 19:10
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.
The Hebrew word חָמַד (chamad) is a primitive root meaning to desire or take pleasure in something. It encompasses a range of meanings including delight, coveting, and preciousness, with related forms like חֲמוּדָה (chamudah) referring to desirableness. The word appears in various contexts, reflecting strong emotional attachment or value.
חָמַד vb. desire, take pleasure in
Qal desire
Niph. desirable
Pi. delight greatly
base
[חֲמוּדָה] n.f. desirableness, preciousness
base
H2530a חָמַד desire, take pleasure in .desire
. desirable
. delight greatly
H2530b חֲמוּדָה desirableness, preciousness
2530 chamad khaw-mad'
a primitive root; to delight in:--beauty, greatly beloved,
covet, delectable thing, (X great) delight, desire, goodly,
lust, (be) pleasant (thing), precious (thing).
חָמַד (cha.mad) — to desire.
v
1) to desire, covet, take pleasure in, delight in
1a) (Qal) to desire
1b) (Niphal) to be desirable
1c) (Piel) to delight greatly, desire greatly
חֲמוּדָה (cha.mu.dah) — precious thing.
desirableness, preciousness
HTd/VNrmpa — Particle · verb niphal participle (active) masculine pluralHTd/VNrmpa
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)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
פָּז (paz) refers to refined or pure gold. It is derived from a related root and specifically denotes gold that has been purified. The entries consistently emphasize its meaning as fine or pure gold, with no notable disagreements among the lexicons.
פַּז n.m. refined, pure gold
base
H6337 פָּז refined, pure gold
6337 paz pawz
from 6338; pure (gold); hence, gold itself (as
refined):--fine (pure) gold.
see HEBREW for 06338
פַּז (paz) — pure gold.
refined or pure gold
HC/R/Ncmsa — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
HAamsa — HAamsa
מָתוֹק (mathowq) means 'sweet' and can refer to both the adjective and noun forms, indicating sweetness or pleasantness. It is derived from another Hebrew root, noted as H4985, but the specific details of that root are not provided here. The word appears in contexts related to taste and pleasant experiences.
מָתוֹק adj. sweet, and n.[m.] sweetness
base
H4966 מָתוֹק sweet, and sweetness
4966 mathowq maw-thoke'
or mathuwq {maw-thook'}; from 4985; sweet:--
sweet(-er, -ness).
see HEBREW for 04985
מָתוֹק (ma.toq) — sweet.
adj
1) sweet
n m
2) sweetness, pleasant (thing)
HC/Aampa — ConjunctionHC/Aampa
דְּבַשׁ (dbash) means honey, derived from a root that suggests stickiness. It encompasses the substance itself and can also refer to syrup. The entries consistently identify it as honey without significant variation.
דְּבַשׁ 64 n.m. honey
base
H1706 דְּבַשׁ honey
1706 dbash deb-ash'
from an unused root meaning to be gummy; honey (from its
stickiness); by analogy, syrup:--honey((-comb)).
דְּבַשׁ (de.vash) — honey.
honey
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
hun'-i (debhash; meli): One familiar with life in Palestine will recognize in debhash the Arabic dibs, which is the usual term for a sweet syrup made by boiling down the juice of grapes, raisins, carob beans, or dates. Dibs is seldom, if ever, used as a name for honey (compare Arabic 'asal), whereas in the Old Testament debhash probably had only that meaning. The honey referred to was in most cases wild honey (De 32:13; Jud 14:8,9; 1Sa 14:25,26,29,43), although the offering of honey with the first-fruits would seem to indicate that the bees were also domesticated (2Ch 31:5). The bees constructed their honeycomb and deposited their honey in holes in the ground (
Honey
(1.) Heb. ya’ar, occurs only 1 Sam. 14:25, 27, 29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.
(2.) Nopheth, honey that drops (Ps. 19:10; Prov. 5:3; Cant. 4:11).
(3.) Debash denotes bee-honey (Judg. 14:8); but also frequently a vegetable honey distilled from trees (Gen. 43:11; Ezek. 27:17). In these passages it may probably mean “dibs,” or syrup of grapes, i.e., the juice…
The Hebrew debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land "flowing with milk and honey," (Exodus 3:8) bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia the hills are so well stocked with bees that no sooner are hives placed than they are occupied. In the second place the term debash applies to a decoction of the juice of the grape, which is still called dibs , and which forms an article of commerce in the East, it was this, and not ordinary bee-honey, which Jacob sent to Joseph, (Genesis 43:11) and which the Tyrians purchased from Palestine. (
Was formerly very plentiful in Palestine, and hence the frequent expressions of Scripture which import that that country was a land flowing with milk and honey, Le 20:24. Wild bee honey was often found in hollow trees and clefts in the rocks, De 32:13 Ps 81:16; and on this John the Baptist fed, Mt 3:4. Honey was highly prized, Ps 19:10 Pr 5:3 27:7. Modern travellers observe that it is still very common there, and that the inhabitants mix it in all their sauces. Forskal says the caravans of Mecca bring honey from Arabia to Cairo, and that he has often seen honey…
נֹ֫פֶת (nopheth) refers to honey, specifically flowing honey or honey from the comb. It is derived from a root meaning to shake to pieces, suggesting a dripping quality. The term captures the essence of honeycomb and its sweetness, but there are no significant disagreements among the lexicons regarding its meaning.
נֹ֫פֶת n.m. flowing honey, honey from the comb
base
H5317 נֹ֫פֶת
5317 nopheth no'-feth
from 5130 in the sense of shaking to pieces; a dripping i.e.
of honey (from the comb):--honeycomb.
see HEBREW for 05130
נֹ֫פֶת (no.phet) — honey.
flowing honey, honey from the comb, a dropping down, honey, honeycomb
HC/Ncfsc — Conjunction · noun common feminine singular constructHC/Ncfsc
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…
צוּף (tsuwph) refers to a honeycomb, specifically the structure that exudes honey. It is derived from a root meaning to drip, indicating its association with honey production. The entries consistently define it as a honeycomb without significant disagreement among the lexicons.
צוּף n.m. (honey-)comb (as exuding honey)
base
H6688 צוּף
6688 tsuwph tsoof
from 6687; comb of honey (from dripping):--honeycomb.
see HEBREW for 06687
צוּף (tsuph) — honeycomb.
honeycomb
HNcmpa — Noun common · masculine plural absoluteHNcmpa