Hebrew Word Study Glory, Praise תְּהִלָּה: HALOT, WSOTDICT, STGHD

  I תְּהִלָּה: II הלל, Bauer-Leander Heb. 495n; MHeb., DSS (Kuhn Konkordanz 230), תהלה praise, song of praise; pl. masc. תְּהִלִּים as a designation for the Book of Psalms (Dalman Wörterbuch 439a; Levy Wb. 4: 629); so also in the title of the Psalter, which groups all the Psalms together, see Michel Grundlegung 1: 42; cf. also Kraus BK 155, p. 1; תִּלִּים < תְּהִלִּים the Book of Psalms (Dalman Wörterbuch 443a; Levy Wb. 4: 639f, תִּילִּים); SamP. tēllå: cstr. תְּהִלַּת; sf. תְּהִלָּתִי, תְּהִלָּֽתְךָ, תְּהִלָּתֶֽךָ Ps 35:28, Secunda θελαθαχ (Brönno Morph. 181), תְּהִלָּתוֹ, pl. תְּהִלֹּ(וֹ)ת; on תְּהִלָּתֶיךָ Ps 9:15 see Gunkel Ps. 36: this writing probably means תְּהִלֹּתֶיךָ pl., as is supposed by the Versions; in contrast MT takes it as sg. תְּהִלָּתֶֽךָ; the context probably gives preference to the pl.

  For bibliography see Frank Crüsemann Studien zur Formgeschichte von Hymnus und Danklied in Israel (WMANT 32, 1969), which at the beginning (pp. 1-11) includes a comprehensive report of relevant research.

  —1. glory, praise: a) תְּהִלַּת מוֹאָב Jr 48:2, יִשְׂרָאֵל Dt 10:21 (יהוה תְהִלָּֽתְךָ), Dt 26:19 (לִתְהִלָּה); תְּהִלַּת כָּל־הָאָרֶץ Jr 51:41 (sbj. שֵׁשַׁךְ meaning בָּבֶל); תְּ׳ בָּאָרֶץ Is 62:7, תְּ׳ לְכָל־חֲסִידָיו praise for all his faithful (NRSV) Ps 148:14.

  —b) עִיר תְּהִלָּה the city of praise Jr 49:25, referring to דַּמֶּשֶׂק (see v.23); the Q reading is תְּהִלַּת, which is perhaps to be taken as תְּהִלָּתִי, so Rudolph Jer.3 292).

  —c) שִׂים לִתְ׳ Zeph 3:19 and נָתַן לִתְ׳ 3:20 to instigate praise.

  —2. it is not always easy to distinguish with certainty this meaning from 3 below; praise, song of praise for God or Yahweh: a) תְּהִלָּה Jr 13:11, Ps 40:4 (parallel with שִׁיר חָדָשׁ), 62:2.

  —b) תְּהִלַּת יהוה Ps 145:21.

  —cα) תְּהִלָּתִי Is 42:8, 10 43:21 48:9; β) תְּהִלָּֽתְכָ/תֶֽךָ Ps 9:15 (see above under the forms), 35:28 48:11 51:17 71:8, 14 79:13 106:47/1C 16:35; γ) תְּהִלָּתוֹ Is 42:12, Hab 3:3 (or as II תְּ׳), Ps 34:2 66:2, 8 102:22 106:2, 12 111:10; Is 42:10 Ps 149:1 (parallel with שִׁיר חָדָשׁ).

  —d) the name of the gates of the New Jerusalem תְּהִלָּה parallel with יְשׁוּעָה as the name of its walls Is 60:18; תְּהִלָּה :: רוּחַ כֵּהָה Is 61:3.

  —3. song of praise, which is struck up by a person: a) תְּהִלָּה Is 61:11 Jr 33:9 Ps 33:1 100:4 119:171 147:1 Neh 9:5 (parallel with בְּרָכָה), 2C 20:22 (parallel with רִנָּה).

  —bα) תְּהִלָּתִי Jr 17:14 Ps 22:26 71:6 109:1; β) תְּהִלָֽתְךָ Dt 10:21.

  —4. a technical musical term (used also to designate a type of song) cf. Mowinckel Ps. Stud. 4: 7; also Mowinckel Israel’s Worship 2: 209f; Gunkel-Begrich Einl. Ps. 59; Kraus BK 155 20f: תְּהִלָּה Ps 145:1, שִׁיר תְּהִלָּה song of praise Neh 12:46, רֹאשׁ הַתְּ׳ (textual emendation) the leader of the songs of praise Neh 11:7.

  —5. pl.: a) songs of praise תְּהִלּוֹת יִשְׂרָאֵל Ps 22:4, on this cf. Kraus BK 155 321, 326; also Hartmut Gese Vom Sinai zum Zion (Alttestamentliche Beiträge zur evang. Theologie 64; 1974) 186; the cj. תּוֹחֶלֶת (so e.g. KBL) is not necessary.

  —bα) praiseworthy actions: תְּהִלֹּ(וֹ)ת יהוה Is 60:6 63:7 Ps 78:4; נוֹרָא תְהִלֹּת Ex 15:11; β) תְּהִלָּתֶיךָ = ? תְּהִלֹּתֶיךָ Ps 9:15 see above under the forms.

  —6. expressions (selected): a) as 1a: with נָתַן (לְ) Dt 26:19; with שִׂים Is 62:7; with תפשׂ nif. Jr 51:41; as 1b: with עָזַב (delete לֹא) Jr 49:25; as 1c, see there.

  —b) as 2a: with I דָמָה Ps 65:2 (cj. pt. דֹּמִיָּה); with נָתַן Ps 40:4; as 2b: with דבר pi. Ps 145:21 (sbj. פִּי); as 2c: α) with חָטַם Is 48:9; with נָתַן (לֹא) Is 42:8, 10; with I ספר pi. Is 43:21; β): with הגה Ps 35:28; with יסף (עַל) hif. Ps 71:14; with מלא nif. Ps 71:8; with I שׁבח hitp. (בְּ) Ps 106:47/1C 16:35; γ): with מָלֵא Hab 3:3 (also → II תְּהִלָּה); with עָמַד Ps 111:10; with שׁיר Is 42:10 Ps 106:12 149:1; with שׁמע hif. Ps 66:8 106:2.

  —c) as 3a: with בּוֹא (בְּ) Ps 100:4; with I חלל hif. 2C 20:22; with נבע hif. Ps 119:171; with צמח hif. Ps 119:171; with רום polal pt. Neh 9:5 (מְרוֹמָם); as 3bα): with II חָרַשׁ (אַל) Ps 109:1.

  —d) as 5a: with יָשַׁב (יוֹשֵׁב תְּהִלּוֹת, see Gesenius-Kautzsch Gramm. §117bb; Bauer-Leander Heb. 217a; R. Meyer Gramm. §105: 3b) Ps 22:4; as 5bα): with בשׂר pi. Is 60:6; with I זכר hif. Is 63:7; with ירא nif. Ex 15:11; with ספר pi. Ps 78:4; β): with ספר pi. (obj. תְּהִלָּתֶיךָ for (?) תְּהִלֹּתֶיךָ) Ps 9:15. †

DSS Dead Sea Scrolls; → Dam.; DJD; Kuhn Konkordanz

masc. masculine

cf. confer, comparable with

< develops from

cstr. construct state of a noun

WMANT Wissenschaftliche Monographien zum Alten und Neuen Testament, Neukirchen

Q qerē (:: K); → Meyer Gramm. §17.2; Würthwein Text 19f; for Qumran cf. DJD and Lohse Texte p. x for abbreviations in particular texts

:: in contrast with

cf. confer, comparable with

cf. confer, comparable with

cj. conjectural reading

KBL → Koehler-B. Lexicon

= the same as

cj. conjectural reading

hif. hifʿil

hitp. hitpaʿel; hitpaʿal

→ see further

hif. hifʿil

hif. hifʿil

hif. hifʿil

hif. hifʿil

hif. hifʿil

† every Biblical reference quoted

Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 1692–1693.

8416. תְּהִלָּה tehillāh: A feminine noun meaning praise, a song of praise. This word is a noun derived from the verb hālal (1984), which connotes genuine appreciation for the great actions or the character of its object. It is used especially of the adoration and thanksgiving that humanity renders to God (Ps. 34:1[2]). By extension, it also represents the character of God that deserves praise (Ps. 111:10); and the specific divine acts that elicit human veneration (Ex. 15:11). It can also refer to the condition of fame and renown that comes with receiving this sort of praise and, as such, was applied to God (Deut. 10:21; Hab. 3:3); Israel (Deut. 26:19; Jer. 13:11); Jerusalem (Isa. 62:7; Zeph. 3:19, 20); Damascus (Jer. 49:25); Moab (Jer. 48:2); Babylon (Jer. 51:41). In late Hebrew, this term became a technical term for a psalm of praise. In this capacity, it is used in the title of Psalm 145 to designate it as David’s Psalm of Praise. It has also become the Hebrew title for the entire book of Psalms.

Warren Baker and Eugene E. Carpenter, The Complete Word Study Dictionary: Old Testament (Chattanooga, TN: AMG Publishers, 2003), 1214–1215.

Hebrew Strong’s Number: 8416

Hebrew Word: תְּהִלָּה

Transliteration: t ehillâ

Phonetic Pronunciation: teh-hil-law’

Root: from <H1984>

Cross Reference: TWOT - 500c

Part of Speech: n f

Vine’s Words: Praise (To)

Usage Notes:

English Words used in KJV:

    praise 57

    [Total Count: 57]

from <H1984> (halal); laudation; specifically (concrete) a hymn:- praise.

TWOT Theological Wordbook of the Old Testament Hebrew

n Noun Hebrew

f Feminine Hebrew / Greek

James Strong, “‏תְּהִלָּה‎,” Strong’s Talking Greek and Hebrew Dictionary (WORDsearch, 2020).

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Greek Word Study latreuo (λατρεύω, 3000), primarily “to work for hire” from BDAG, STGHD, MCEDONTW, and VCEDONTW

Greek Strong’s Number: 3000

Greek Word: λατρεύω

Transliteration: latreuō

Phonetic Pronunciation: lat-ryoo’-o

Root: from latris (a hired menial)

Cross Reference: TDNT - 4:58,503

Part of Speech: v

Vine’s Words: Serve, Worship, Worshiping

Usage Notes:

English Words used in KJV:

    serve 16

    worship 3

    do the service 1

    worshipper 1

    [Total Count: 21]

from latris (a hired menial); to minister (to God), i.e. render religious homage:- serve, do the service, worship (-per).

TDNT Theological Dictionary of the New Testament Greek

v Verb Hebrew / Greek

James Strong, “Λατρεύω,” Strong’s Talking Greek and Hebrew Dictionary (WORDsearch, 2020).

λατρεύω fut. λατρεύσω; 1 aor. ἐλάτρευσα (Trag. et al. in var. senses, ‘work for pay, be in servitude, render cultic service’; ins, LXX; ApcMos 13; En, Philo, SibOr 4, 104; Just.) serve, in our lit. only of the carrying out of religious duties, esp. of a cultic nature, by human beings: λ. θεῷ (Eur., Ion 152; Plut., Mor. 405c; 407e; Philo, Spec. Leg. 1, 300 ὅλῃ τ. ψυχῇ; cp. En 10:21; Orig., C. Cels. 5, 11, 39 [w. προσκυνέω]) Mt 4:10; Lk 4:8 (both Dt 6:13); 1:74; Ac 7:7 (cp. Ex 3:12); 24:14; 27:23; Hb 9:14; Rv 7:15; 22:3; Pol 2:1. τῷ ὀνόματι (θεοῦ) 1 Cl 45:7; τῷ διαβόλῳ λ. serve the devil (in reality) ISm 9:1. Of the Jews λ. ἀγγέλοις PtK 2 p. 14, 26. Of image-worship (Ex 20:5; 23:24; Ezk 20:32; En 99:7; Just., A I, 53, 6; Theoph. Ant. 2, 34 p. 184, 26; 3, 9 p. 222, 23) Ac 7:42; Ro 1:25; εἰδώλοις AcPl Ha 2, 32.—W. indication of the manner in which the service (τῷ θεῷ) is performed (cp. τὴν ἀληθῆ λαθρείαν λ. τῷ θεῷ Orig., C. Cels. 2, 2, 42) (τῷ θεῷ) ἐν καθαρᾷ συνειδήσει serve (God) w. a clear conscience 2 Ti 1:3. (διὰ χάριτος) λ. εὐαρέστως τῷ θεῷ μετὰ εὐλαβείας καὶ δέους (in thankfulness) serve God acceptably with reverence and awe Hb 12:28. (τῷ θεῷ) λ. ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ I serve (God) with my spirit in the gospel Ro 1:9 (cp. Phil 3:3 v.l.).—Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7. νηστείαις κ. δεήσεσιν λ. νύκτα κ. ἡμέραν serve (God) night and day w. fasting and prayer Lk 2:37. οἱ πνεύματι θεοῦ λατρεύοντες those who worship by the Spirit of God Phil 3:3 (HKoester, NTS 8, ’62, 320f: work as a missionary in the Spirit of God). ὁ λατρεύων the worshiper (who is concerned w. the rituals prescribed by Mosaic ordinance) Hb 9:9; 10:2.—Hb also adds to λ. in the dat. the holy objects by means of which the priest renders service 8:5; 13:10.—WBrandt, Dienst u. Dienen im NT ’31; CCranfield, Interpretation 12, ’58, 387–98; BReicke, NT Studies: TManson memorial vol., ’59, 194–209.—DELG s.v. λάτρον. M-M. EDNT. TW.

fut. fut. = future

aor. aor. = aorist

Trag. Trag. = writer (s) of tragedy

trag. = tragedy, writer (s) of tragedy

et al. et al. = et alii (and others)

var. var. = various(ly)

ins Ins, ins = Inscription, Inschrift, inscription(s). Without a period, esp. in lists, as at the beginning of entries; the capitalized form is used in titles. In conjunction with literary works this abbr. refers to the title or description of contents.

LXX LXX = Septuaginta, ed. ARahlfs, unless otherwise specified—Lists 2, beg.

ApcMos ApcMos = Apocalypse of Moses—List 2

En En = I Enoch—List 2  

Philo Philo = P. of Alexandria, I B.C.–I A.D.—List 5

SibOr SibOr = Oracula Sibyllina, II–III A.D.—List 5

Just Just , II A.D.—List 5

lit. lit. = literal(ly); literature (refererences to [scholarly] literature)

esp. esp. = especially

Eur Eur , V B.C.—List 5

Plut Plut , I–II A.D.—List 5

Philo Philo = P. of Alexandria, I B.C.–I A.D.—List 5

cp. cp. = compare, freq. in ref. to citation fr. ancient texts

En En = I Enoch—List 2  

Orig Orig , var. works, II–III A.D.—List 5

cp. cp. = compare, freq. in ref. to citation fr. ancient texts

Pol Pol = Polycarp to the Philippians—List 1

1 Cl 1 Cl = 1 Clement—List 1

ISm ISm = Ignatius to the Smyrnaeans, I–II A.D.—List 1

PtK PtK = Petruskerygma (Preaching of Peter)—List 1

En En = I Enoch—List 2  

Just. Just(in) , II A.D.—List 5

Theoph. Ant. Theoph. Ant. = Theophilus Antiochenus, II A.D.—List 5

AcPl Ha AcPl Ha = Acts of Paul, PHamb—List 1

cp. cp. = compare, freq. in ref. to citation fr. ancient texts

Orig Orig , var. works, II–III A.D.—List 5

w. w. = with

cp. cp. = compare, freq. in ref. to citation fr. ancient texts

v.l. v.l. = varia lectio (variant reading)

dat. dat. = dative

w. w. = with

NTS NTS = New Testament Studies—List 6

w. w. = with

dat. dat. = dative

NT NT = New Testament

NT NT = New Testament

vol. vol. = volume

DELG DELG = PChantraine, Dictionnaire étymologique de la langue grecque—List 6

s.v. s.v. = sub voce (under the word, look up the word)

M-M M-M = JMoulton/GMilligan, Vocabulary of Greek Testament—Lists 4, 6

EDNT EDNT = Exegetical Dictionary of the NT—List 6

TW TW = Theologisches Wörterbuch zum NT; tr. GBromiley, Theological Dictionary of the NT—List 6

William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 587.

[3302] λατρεύω latreuō 21× to be a servant, to serve, Acts 27:23; to render religious service and homage, worship, Mt. 4:10; Lk. 1:74; spc. to offer sacrifices, present offerings, Heb. 8:5; 9:9 [3000] See serve; worship.

[ Goodrick-Kohlenberger number

] Goodrick-Kohlenberger number

× the number of times it occurs in the New Testament

[ corresponding Strong’s number

] corresponding Strong’s number

William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 1199.

latreuo (λατρεύω, 3000), primarily “to work for hire” (akin to latris, “a hired servant”), signifies (1) to worship, (2) to “serve”; in the latter sense it is used of service (a) to God, Matt. 4:10; Luke 1:74 (“without fear”);Luke 4:8; Acts 7:7; 24:14, RV, “serve” (KJV, “worship”); Acts 26:7; 27:23; Rom. 1:9 (“with my spirit”); 2 Tim. 1:3; Heb. 9:14; 12:28, KJV, “we may serve,” RV, “we may offer service”; Rev. 7:15; (b) to God and Christ (“the Lamb”), Rev. 22:3; (c) in the tabernacle, Heb. 8:5, RV; Heb 13:10; (d) to “the host of heaven,” Acts 7:42, RV, “to serve” (KJV, “to worship”); (e) to “the creature,” instead of the Creator, Rom. 1:25, of idolatry: see WORSHIP.

Note: In Luke 2:37 the RV has “worshiping,” for KJV, “served”; in Heb. 9:9, “the worshiper,” for KJV, “that did the service.

W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 563.

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Word Study on the word "Gold"

GOLD

Old Testament

Noun: זָהָב (zāhāb), GK 2298 (S 2091), 392×. zāhāb denotes the precious metal “gold.” Its first reference occurs in Gen 2:11–12, prior to the fall, where we read of “gold in the land of Havilah.” While not much is known about how gold was mined or crafted in the OT, we do know it was hammered (Exod 25:18; 39:3) and cast (37:13). Presumably much of the hammered gold was a form of gold leaf. Gold shekels were used as currency (see 1 Chr. 21:25).

(1) Gold is considered a precious metal and symbol of wealth (see Gen 13:2; 24:35; Num 22:18; 24:13; Prov 22:1; Eccl 2:8; Isa 2:7; 60:9). A finely adorned person would wear gold jewelry (Gen 41:42; Prov 25:12; Jer 4:30). It was used in the manufacture of symbols of royal power, including a scepter (Est 4:11), a crown (2 Sam. 12:30), and overlay for the throne (1 Ki. 10:18). Many of the references to gold in the OT occur in the stories of the building of the tabernacle (Exod 25–40) and the temple (1 Ki. 6–7; 2 Chr. 3–4) and the accoutrements for Israel’s worship. Even the high priest’s turban had a gold plate affixed to it, engraved with the words “HOLY TO THE LORD” (Exod 28:36). Unfortunately, gold could also be used in the manufacture of idol gods, such as the golden calf (32:31; cf. Deut 29:17). Gold could also used to seal an alliance with a more powerful king, in order to keep that enemy nation from invading (e.g., 1 Ki. 15:18). Gold items were, of course, a frequent element in the spoils of war (2 Sam. 8:7; 1 Ki. 14:26).

(2) Gold has metaphorical uses in the OT. A good reputation is far more valuable than silver or gold (Prov 22:1). Devotion to the God’s law, which bestows life and joy, is more precious than the finest gold (Ps 19:10; 119:72, 127). Yet gold cannot buy wisdom (Job 28:17; cf. 28:28). And gold can easily become the object of one’s misplaced confidence (Job 31:24). Gold has the power to corrupt (e.g., Achan’s sin in Jos 7). No amount of gold can protect us if we are out of sorts with God (Lam 4:1; Ezek 7:19; Zeph 1:18). In another metaphorical use, the process of refining gold becomes a symbol of God’s testing of the human heart (Prov 17:3) and his purifying power in our lives (Mal 3:2–3).

New Testament

Verb: χρυσοῦς (chrysous), GK 5997 (S 5552), 18×. chrysous means “gold, golden.” Except for one use in 2 Tim. 2:20 and two in Heb 9:4 (referring to the “golden” altar of incense and the “golden” jar of manna), all uses of chrysous are in Revelation. There are references to “golden” lampstands (Rev 1:12, 20), crowns “of gold” (4:4; 14:14), “golden” bowls of incense (5:8) or of wrath (15:7), and a “golden” altar (8:3; 9:13). Gold is frequently noted in this book to emphasize the preciousness of heaven.

Noun: χρυσός (chrysos), GK 5996 (S 5557), 10×.

Noun: χρυσίον (chrysion), GK 5992 (S 5553), 12×. The two words chrysos and chrysion are used interchangeably in the NT. They denote the precious metal “gold,” which is often associated with other materials of great value, such as incense and myrrh (Mt 2:11) or silver and costly stones (1 Cor. 3:12; Rev 18:16). Gold was used as a currency (Acts 3:6) and made into idols (Acts 17:29), jewelry (1 Tim. 2:9), and other articles of value. Gold symbolizes great value and is used in 1 Pet. 1:7 as a standard of comparison to show the surpassing value of the Christian faith. In fact, salvation cannot be purchased by silver or gold but can only be accomplished through the sacrifice of Christ (1:18). Also   p 300  symbolically, the heavenly, new Jerusalem will be a city of gold, to show both its beauty and its incredible value (Rev 21:18, 21). See NIDNTT-A, 614.

William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 299–300.

GOLD 

zahab (זָהָב, 2091), “gold.” This word has cognates in Arabic and Aramaic. It occurs about 385 times in biblical Hebrew and in every period.

Zahab can refer to “gold ore,” or “gold in its raw state.” This is its meaning in its first biblical appearance: “The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold” (Gen. 2:11). The word can also be used of “gold” which has already been refined: “But he knoweth the way that I take: when he hath tried me, I shall come forth  V 1, p 99   as gold” (Job 23:10). “Gold” could be beaten (1 Kings 10:16) and purified (Exod. 25:11). One can also speak of the best “gold” (2 Chron. 3:5).

Zahab can be conceived of as an “object of wealth”: “And Abram was very rich in cattle, in silver, and in gold” (Gen. 13:2). As such, the emphasis is on “gold” as a valuable or precious commodity. Consequently, the word is used in comparisons: “The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold” (Job 28:17).

“Gold” was often one of the spoils of war: “But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord” (Josh. 6:19).

“Gold” was bought and sold as an object of merchandise: “The merchants of Sheba and Raamah, they were thy merchants: they [paid for your wares] with chief of all spices, and with all precious stones, and gold” (Ezek. 27:22).

Zahab was used as a costly gift: “And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I [could not do anything] …” (Num. 22:18).

This metal was used as a material to make jewelry and other valuable items: “And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold …” (Gen. 24:22). Solomon’s temple was adorned with “gold” (1 Kings 6:20–28).

Gold was used as money, being exchanged in various weights and values (according to its weight): “And he made three hundred shields of beaten gold; three pound of gold went to one shield …” (1 Kings 10:17; cf. 2 Sam. 12:30). “Gold” even existed in the form of “coins” (Ezra 2:69).

Zahab is used for the color “gold”: “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” (Zech. 4:12).

W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 98–99.

GOLD, GOLDEN

A. Nouns.

1. chrusos (χρυσός, 5557) is used (a) of “coin,” Matt. 10:9; Jas. 5:3; (b) of “ornaments,” Matt. 23:16, 17; Jas. 5:3 (perhaps both coin and ornaments); Rev. 18:12; some mss. have it instead of No. 2 in 1 Cor. 3:12; (c) of “images,” Acts 17:29; (d) of “the metal in general,” Matt. 2:11; Rev. 9:7 (some mss. have it in Rev. 18:16).¶

2. chrusion (χρυσίον, 5553), a diminutive of No. 1, is used (a) of “coin,” primarily smaller than those in No. 1 (a), Acts 3:6; 20:33; 1 Pet. 1:18; (b) of “ornaments,” 1 Pet. 3:3, and the following (in which some mss. have No. 1), 1 Tim. 2:9; Rev. 17:4; 18:16; (c) of “the metal in general,” Heb. 9:4; 1 Pet. 1:7; Rev. 21:18, 21; metaphorically, (d) of “sound doctrine and its effects,” 1 Cor. 3:12; (e) of “righteousness of life and conduct,” Rev. 3:18.¶

B. Adjective. 

chruseos (χρύσεος, 5552) denotes “golden,” i.e., made of, or overlaid with, gold, 2 Tim. 2:20; Heb. 9:4, and fifteen times in the Apocalypse.

¶ Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

¶ Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 273.

זָהָב Brown-Driver-Briggs 262.2, 263.1–2

זָהָב n.m. gold — gold, 1. = gold-ore, gold in a raw state; gold dust. 2. gold as wealth; in gen. as precious. 3. gold as spoil of war. 3. gold as spoil of war. 4. gold as merchandise. 5. gold as costly gift. 6. gold as material. 7. gold described by its source, esp. gold from Ophir. 8. gold defined by var. adj. and pts. 9. ˊז‍ as measure of weight and value: a. = gold-shekel. b. ˊשְׁלֹשֶׁת מָנִם ז‍ three minas of gold (v. מָנֶה). c. ˊכִּכַּר ז‍ talent of gold. d. 10. ˊז‍ = golden oil, from colour. 11. ˊז‍ often named with כֶּסֶף, and then, in earlier and sts. in later writings, follows it; in later writings ˊז‍ oft. precedes. 12. the chief vbs. used with ˊז‍ are: a. עָשָׂה make; also sq. בְּ work in gold; b. יָצַק; c. צִפָּה overlay with (c. 2 acc.); in same sense d. ˊוַיְחַפֵּהוּ ז‍ and e. וָכֶסֶף ˊתָּפוּשׂ ז‍ encased in gold and silver; also f. g. רדד; further בָּחַן try., cf. i. זִקַּק.

n. nomen, noun

f. feminine

n. nomen, noun

m. masculine

adj. adjective

v. vide, see

sts. sometimes

sq. followed by

acc. accusative (direct obj. etc.)

Richard Whitaker et al., The Abridged Brown-Driver-Briggs Hebrew-English Lexicon of the Old Testament: From A Hebrew and English Lexicon of the Old Testament by Francis Brown, S.R. Driver and Charles Briggs, Based on the Lexicon of Wilhelm Gesenius (Boston; New York: Houghton, Mifflin and Company, 1906).

Pure

it with pure gold, Ex 25:11 2889 shall make a mercy seat of pure gold, Ex 25:17 2889 “You shall overlay it with pure gold Ex 25:24 2889 you shall make them of pure gold. Ex 25:29 2889 shall…

New American Standard Updated Edition Exhaustive Concordance of the Bible (51 times)

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Devotional: Tested by God’s Promise

It's so important that we don't give up on the promise that God has given us.

September 4, 2023 Tested by God's Promise Psalm 105:17–19 [God] sent a man before them, Joseph, who was sold as a slave. They afflicted his feet with fetters; he himself was laid in irons, until the time that his word came to pass, the word of the Lord tested him.     NASB      The life of Joseph began with great promise. Earlier in his youth, the Lord gave him a dream that showed him that he would be elevated to a position of great authority. He would rule over his brothers. Even his father and mother would come bowing down before him. What happened next? The very opposite of what God had promised. His brothers betrayed him, sold him as a slave into Egypt, and, because he was faithful to his Egyptian master, he eventually ended up in prison. He was in fetters, his soul was in iron.      How did Joseph respond to that situation? Did he say to himself, "Everything's gone wrong! The Lord's promise will never come true"? No, I don't believe that. It says, "Until the time that the promise came, the word of the Lord tested him." How important it is to see that when the Lord gives us a promise, many times everything that happens next will seem to be the very opposite of what God has promised. It's so important that at times like that we don't give up on the promise, we don't say, "God has forgotten; God has failed."      You see, that promise that God gave us is testing us. It's testing our faith and our constancy to see if we'll hold on in the darkest hour. And when we pass the test, then, like Joseph, the promise will be fulfilled. —Derek Prince To view a video of scenes from Israel with Derek's original audio on our website click here. Copyright © 2022 Derek Prince Ministries, Int., All rights reserved. Our mailing address is: P.O. Box  19501 Charlotte, NC 28219-9501

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BOTHER New Testament Verb: παρέχω (parechō)

BOTHER

New Testament

Verb: παρέχω (parechō), GK 4218 (S 3930), 16×. parechō means “to provide, bother.” Most of the uses in the gospels mean “to bother.” Jesus wonders why his disciples are bothering the woman who has just anointed him with perfume (Mt 26:10; Mk 14:6). In two of Jesus’ parables, a man sleeping with his family does not want to be bothered by someone knocking at his door (Lk 11:7), and an unjust judge does not want a widow bothering him (Lk 18:5). See provide.

William D. Mounce, Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, MI: Zondervan, 2006), 78.

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