Strong’s Hebrew and Greek Lexicon
סֶמֶל
- Transliteration
- çemel
- Pronunciation
- seh'-mel
- Language
- Hebrew
- Indexed occurrences
- 5
Glosses
figure, idol, image.
Lexicon definition
a likeness
SUBJECT · Complete Bible Study
Figure
This unified study connects 6 installed resource categories without replacing their source records.
View overview sources
- Historical Reference: Nave’s Topical Bible — Public domain
- Historical Reference: concordance
- Historical Reference: Installed reference work
- Historical Reference: Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
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Study overview
Study at a glance
- Subject type
- Subject
- Strong’s
- H5566, H8403, G3850, G5179, H4906, H8561
- Hebrew
- סֶמֶל · çemel
- Greek
- παραβολή · parabolḗ
Strong’s and original-language information
H5566
Strong’s Hebrew and Greek Lexicon
תַּבְנִית
- Transliteration
- tabnîyth
- Pronunciation
- tab-neeth'
- Language
- Hebrew
- Indexed occurrences
- 20
Glosses
figure, form, likeness, pattern, similitude.
Lexicon definition
structure
by implication, a model, resemblance
by implication, a model, resemblance
Strong’s Hebrew and Greek Lexicon
παραβολή
- Transliteration
- parabolḗ
- Language
- Greek
- Indexed occurrences
- 50
Glosses
comparison, figure, parable, proverb
Lexicon definition
a similitude ("parable"), i.e. (symbolic) fictitious narrative (of common life conveying a moral), apothegm or adage
Strong’s Hebrew and Greek Lexicon
τύπος
- Transliteration
- týpos
- Language
- Greek
- Indexed occurrences
- 15
Glosses
en-(ex-)ample, fashion, figure, form, manner, pattern, print
Lexicon definition
a die (as struck), i.e. (by implication) a stamp or scar
by analogy, a shape, i.e. a statue, (figuratively) style or resemblance
specially, a sampler ("type"), i.e. a model (for imitation) or instance (for warning)
by analogy, a shape, i.e. a statue, (figuratively) style or resemblance
specially, a sampler ("type"), i.e. a model (for imitation) or instance (for warning)
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
מַשְׂכִּית
- Transliteration
- maskîyth
- Pronunciation
- mas-keeth'
- Language
- Hebrew
- Indexed occurrences
- 6
Glosses
show-piece, figure, imagination, conceit, image(-ry), picture, [idiom] wish.
Lexicon definition
a figure (carved on stone, the wall, or any object)
figuratively, imagination
figuratively, imagination
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
תַּבְנִית
- Transliteration
- tabnîyth
- Pronunciation
- tab-neeth'
- Language
- Hebrew
- Indexed occurrences
- 20
Glosses
construction, pattern, figure, figure, form, likeness, pattern, similitude.
Lexicon definition
structure
by implication, a model, resemblance
by implication, a model, resemblance
Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
תִּמֹרָה
- Transliteration
- timmôr
- Pronunciation
- tim-more'
- Language
- Hebrew
- Indexed occurrences
- 19
Glosses
palm, figure, palm tree.
Lexicon definition
(architectural) a palm-like pilaster (i.e. umbellate)
Concordance
Strong's Concordance
Figure
Indexed occurrences: 2
Source: Strong's Concordance · View data sources
Strong's Concordance
Figures
Indexed occurrences: 3
Source: Strong's Concordance · View data sources
All Scripture references59 references
Exodus 2
Leviticus 1
Numbers 1
Deuteronomy 3
Joshua 1
1 Kings 4
2 Kings 1
1 Chronicles 4
2 Chronicles 2
Ezra 2
Job 4
Psalms 3
Proverbs 2
Isaiah 1
Ezekiel 17
Amos 1
Luke 2
John 4
Acts 4
Topical Bible
Nave's Topical Bible
FIGURE
Entry:
Nave’s Topical Bible references for FIGURE.
Source: Nave's Topical Bible · View data sources
Nave's Topical Bible
FIGURES
Entry:
Nave’s Topical Bible references for FIGURES.
Source: Nave's Topical Bible · View data sources
Sources
- Historical Reference: Nave’s Topical Bible — Public domain
- Historical Reference: concordance
- Historical Reference: Installed reference work
- Historical Reference: Open Scriptures Hebrew Bible lexical data / BDB-Strong mapping
Related UNLEARN Content19 items
Topic
FIGURE
Nave’s Topical Bible references for FIGURE.
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FIGURES
Nave’s Topical Bible references for FIGURES.
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Adam, a type
The apostle Paul speaks of Adam as "the figure of him who was to come." On this account our Lord is sometimes called the second Adam. This typical relation is described in Rom. 5:14-19.
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Asp
(Heb. pethen), Deut. 32:33; Job 20:14, 16; Isa. 11:8. It was probably the Egyptian cobra (Naja haje), which was very poisonous (Rom. 3:13; Gr. aspis). The Egyptians worshipped it as the uraeus, and it was found in the desert and in the fields. The peace and security of Messiah's reign is represented by the figure of a child playing on the hole of the asp. (See [35]ADDER.)
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Bride
Frequently used in the ordinary sense (Isa. 49:18; 61:10, etc.). The relation between Christ and his church is set forth under the figure of that between a bridegroom and bride (John 3:29). The church is called "the bride" (Rev. 21:9; 22:17). Compare parable of the Ten Virgins (Matt. 25:1-13).
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Candle
Heb. ner, Job 18:6; 29:3; Ps. 18:28; Prov. 24:20, in all which places the Revised Version and margin of Authorized Version have "lamp," by which the word is elsewhere frequently rendered. The Hebrew word denotes properly any kind of candle or lamp or torch. It is used as a figure of conscience (Prov. 20:27), of a Christian example (Matt. 5:14, 15), and of prosperity (Job 21:17; Prov. 13:9).
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Castor and Pollux
The "Dioscuri", two heroes of Greek and Roman mythology. Their figures were probably painted or sculptured on the prow of the ship which Luke refers to (Acts 28:11). They were regarded as the tutelary divinities of sailors. They appeared in the heavens as the constellation Gemini.
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Chaff
The refuse of winnowed corn. It was usually burned (Ex. 15:7; Isa. 5:24; Matt. 3:12). This word sometimes, however, means dried grass or hay (Isa. 5:24; 33:11). Chaff is used as a figure of abortive wickedness (Ps. 1:4; Matt. 3:12). False doctrines are also called chaff (Jer. 23:28), or more correctly rendered "chopped straw." The destruction of the wicked, and their powerlessness, are likened to the carrying away of chaff by the wind (Isa. 17:13; Hos. 13:3; Zeph. 2:2).
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Cherub
Plural cherubim, the name of certain symbolical figures frequently mentioned in Scripture. They are first mentioned in connection with the expulsion of our first parents from Eden (Gen. 3:24). There is no intimation given of their shape or form. They are next mentioned when Moses was commanded to provide furniture for the tabernacle (Ex. 25:17-20; 26:1, 31). God promised to commune with Moses "from between the cherubim" (25:22). This expression was afterwards used to denote the Divine abode and presence (Num. 7:89; 1 Sam. 4:4; Isa. 37:16; Ps. 80:1; 99:1). In Ezekiel's vision (10:1-20) they appear as living creatures supporting the throne of God. From Ezekiel's description of them (1;10; 41:18, 19), they appear to have been compound figures, unlike any real object in nature; artificial images possessing the features and properties of several animals. Two cherubim were placed on the mercy-seat of the ark; two of colossal size overshadowed it in Solomon's temple. Ezekiel (1:4-14) speaks of four; and this number of "living creatures" is mentioned in Rev. 4:6. Those on the ark are called the "cherubim of glory" (Heb. 9:5), i.e., of the Shechinah, or cloud of glory, for on them the visible glory of God rested. They were placed one at each end of the mercy-seat, with wings stretched upward, and their faces "toward each other and toward the mercy-seat." They were anointed with holy oil, like the ark itself and the other sacred furniture. The cherubim were symbolical. They were intended to represent spiritual existences in immediate contact with Yahweh. Some have regarded them as symbolical of the chief ruling power by which God carries on his operations in providence (Ps. 18:10). Others interpret them as having reference to the redemption of men, and as symbolizing the great rulers or ministers of the church. Many other opinions have been held regarding them which need not be referred to here. On the whole, it seems to be most satisfactory to regard the interpretation of the symbol to be variable, as is the symbol itself. Their office was, (1) on the expulsion of our first parents from Eden, to prevent all access to the tree of life; and (2) to form the throne and chariot of Yahweh in his manifestation of himself on earth. He dwelleth between and sitteth on the cherubim (1 Sam. 4:4; Ps. 80:1; Ezek. 1:26, 28).
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Constellation
A cluster of stars, or stars which appear to be near each other in the heavens, and which astronomers have reduced to certain figures (as the "Great Bear," the "Bull," etc.) for the sake of classification and of memory. In Isa. 13:10, where this word only occurs, it is the rendering of the Hebrew kesil, i.e., "fool." This was the Hebrew name of the constellation Orion (Job 9:9; 38:31), a constellation which represented Nimrod, the symbol of folly and impiety. The word some interpret by "the giant" in this place, "some heaven-daring rebel who was chained to the sky for his impiety."
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Daric
In the Revised Version of 1 Chr. 29:7; Ezra 2:69; 8:27; Neh. 7:70-72, where the Authorized Version has "dram." It is the rendering of the Hebrew darkemon and the Greek dareikos. It was a gold coin, bearing the figure of a Persian King with his crown and armed with bow and arrow. It was current among the Jews after their return from Babylon, i.e., while under the Persian domination. It weighed about 128 grains troy, and was of the value of about one guinea or rather more of our money. It is the first coin mentioned in Scripture, and is the oldest that history makes known to us.
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Highway
A raised road for public use. Such roads were not found in Palestine; hence the force of the language used to describe the return of the captives and the advent of the Messiah (Isa. 11:16; 35:8; 40:3; 62:10) under the figure of the preparation of a grand thoroughfare for their march. During their possession of Palestine the Romans constructed several important highways, as they did in all countries which they ruled.
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Key
Frequently mentioned in Scripture. It is called in Hebrew maphteah, i.e., the opener (Judg. 3:25); and in the Greek New Testament kleis, from its use in shutting (Matt. 16:19; Luke 11:52; Rev. 1:18, etc.). Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size (comp. Isa. 22:22). The word is used figuratively of power or authority or office (Isa. 22:22; Rev. 3:7; Rev. 1:8; comp. 9:1; 20:1; comp. also Matt. 16:19; 18:18). The "key of knowledge" (Luke 11:52; comp. Matt. 23:13) is the means of attaining the knowledge regarding the kingdom of God. The "power of the keys" is a phrase in general use to denote the extent of ecclesiastical authority.
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Money
Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob's purchase of a field at Shalem (Gen. 33:18, 19) for "an hundred pieces of money"=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb. The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly coins, which are pieces of metal authoritatively issued, and bearing a stamp. Of the use of coined money we have no early notice among the Hebrews. The first mentioned is of Persian coinage, the daric (Ezra 2:69; Neh. 7:70) and the adarkon (Ezra 8:27). The daric (q.v.) was a gold piece current in Palestine in the time of Cyrus. As long as the Jews, after the Exile, lived under Persian rule, they used Persian coins. These gave place to Greek coins when Palestine came under the dominion of the Greeks (B.C. 331), the coins consisting of gold, silver, and copper pieces. The usual gold pieces were staters (q.v.), and the silver coins tetradrachms and drachms. In the year B.C. 140, Antiochus VII. gave permission to Simon the Maccabee to coin Jewish money. Shekels (q.v.) were then coined bearing the figure of the almond rod and the pot of manna.
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Orion
Heb. Kesil; i.e., "the fool", the name of a constellation (Job 9:9; 38:31; Amos 5:8) consisting of about eighty stars. The Vulgate renders thus, but the LXX. renders by Hesperus, i.e., "the evening-star," Venus. The Orientals "appear to have conceived of this constellation under the figure of an impious giant bound upon the sky." This giant was, according to tradition, Nimrod, the type of the folly that contends against God. In Isa. 13:10 the plural form of the Hebrew word is rendered "constellations."
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Pieces
(1) of silver. In Ps. 68:30 denotes "fragments," and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a "small sum" as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19). (2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we know that the word to be supplied is "shekels." In all these omissions we may thus warrantably supply this word. (3.) The "piece of money" mentioned in Matt. 17:27 is a stater=a Hebrew shekel, or four Greek drachmae; and that in Luke 15:8, 9, Act 19:19, a Greek drachma=a denarius. (See [487]PENNY.)
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Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
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Timnath
image; figure; enumeration
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Type
Occurs only once in Scripture (1 Cor. 10:11, A.V. marg.). The Greek word tupos is rendered "print" (John 20:25), "figure" (Acts 7:43; Rom. 5:14), "fashion" (Acts 7:44), "manner" (Acts 23:25), "form" (Rom. 6:17), "example" or "ensample" (1 Cor. 10:6, 11; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12). It properly means a "model" or "pattern" or "mould" into which clay or wax was pressed, that it might take the figure or exact shape of the mould. The word "type" is generally used to denote a resemblance between something present and something future, which is called the "antitype."
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