similar to סֹחֵרָה; probably a (black) tile (or tessara) forlaying borders with; black marble.
Transliteration:çôchêreth
Pronunciation:so-kheh'-reth
Detailed Word Study
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### Core Meaning & Semantic Range
The Hebrew term סֹחֵרֶת (çôchêreth), Strong's number `{{H5508}}`, is understood to denote a specific type of decorative stone or tile. The base definition suggests "a (black) tile (or tessara) for laying borders with" or "black marble." The emphasis on "black" is a key semantic feature, indicating a dark-colored material, likely polished or smooth, suitable for architectural ornamentation. While the root סחר (s-ḥ-r) can relate to concepts of going about, trafficking, or trading (as seen in `{{H5503}}`, *sāḥar*), the noun form *çôchêreth* clearly refers to a physical substance, a type of stone or tiling. Its application in "laying borders" implies its use in decorative patterns, possibly as an inlay or part of a mosaic, contributing to the aesthetic design of a surface.
### Biblical Occurrences & Contextual Analysis
The term *çôchêreth* (`{{H5508}}`) appears only once in the Masoretic Text, specifically in [[Esther 1:6]]. This sole occurrence is crucial for understanding its meaning and contextual significance. The verse describes the lavish setting of King Ahasuerus's palace garden during a grand feast:
"There were hangings of white, green, and blue, fastened with cords of fine linen and purple material to silver rings and marble pillars. The couches were of gold and silver on a mosaic pavement of porphyry, marble, mother-of-pearl and black marble."
In this passage, *çôchêreth* is listed among other precious stones and materials—porphyry (בַּהַט, `{{H923}}`), white marble/alabaster (שֵׁשׁ, `{{H8336}}`), and mother-of-pearl/white marble (דַּר, `{{H1864}}`)—that form the intricate pavement (רִצְפָה, *riṣpāh*) of the royal garden. The presence of *çôchêreth* as "black marble" contributes to the vivid and opulent description of the Persian court, highlighting its immense wealth, power, and aesthetic grandeur. The specific mention of its color alongside other hues (red, white, blue) underscores its role in creating a visually striking and luxurious floor design.
### Related Words & Concepts
The Strong's definition notes a similarity to סֹחֵרָה (`{{H5507}}`, *sōḥērāh*), which translates to "a shield" or "buckler." While phonetically similar, the semantic domains of a defensive weapon and a decorative stone are distinct. This suggests that any connection might be etymological at a very deep root level, but the developed noun forms carry entirely separate meanings.
More relevant related concepts include other terms for precious stones and building materials mentioned in the same context:
* **בַּהַט** (`{{H923}}`, *baheṭ*): Red marble or porphyry.
* **שֵׁשׁ** (`{{H8336}}`, *shesh*): White marble or alabaster, also used for fine linen.
* **דַּר** (`{{H1864}}`, *dar*): Mother-of-pearl or a type of white marble.
* **תְּכֵלֶת** (`{{H8504}}`, *təkēlet*): Blue or violet material, here implying a blue stone.
These terms collectively paint a picture of luxurious construction and interior design, characteristic of royal palaces in the ancient Near East. The concept of "borders" from the definition also connects *çôchêreth* to architectural elements and the creation of defined spaces.
### Theological Significance
As a descriptive term for a material component of a secular palace, *çôchêreth* does not possess inherent theological significance in isolation. Its theological weight is derived primarily from its contextual role within the book of Esther. The detailed description of King Ahasuerus's immense wealth and the lavishness of his court, including the use of *çôchêreth* as "black marble" for the pavement, serves several theological purposes:
1. **Contrast and Context:** The overwhelming opulence of the Persian Empire provides a stark backdrop against which God's subtle, hidden providence operates throughout the book of Esther. The grandeur of human kingdoms is vividly portrayed, yet it is ultimately subject to divine orchestration.
2. **Worldly Glory vs. Divine Sovereignty:** The meticulous detail given to the palace's splendor underscores the transient nature of worldly power and glory when compared to the enduring, though often unseen, sovereignty of God. The human display of wealth, while impressive, is fleeting.
3. **Divine Use of Human Circumstances:** Even in the midst of a pagan kingdom's display of self-aggrandizement, God works through these circumstances to protect His people. The black marble, like other elements, is part of the grand stage upon which God's redemptive plan unfolds for Israel.
Thus, *çôchêreth* contributes to a narrative framework that subtly highlights the contrast between human might and divine control, even when God's name is not explicitly mentioned.
### Summary
The Hebrew word סֹחֵרֶת (çôchêreth, `{{H5508}}`) refers to a "black tile" or "black marble," a dark, decorative stone used in architectural contexts. Its sole biblical occurrence is in [[Esther 1:6]], where it is enumerated among other precious stones forming the luxurious mosaic pavement of King Ahasuerus's palace garden. This usage firmly establishes its meaning as a valuable building material contributing to an impression of wealth and grandeur. While sharing a phonetic similarity with `{{H5507}}` (a shield), its semantic domain is entirely distinct. Theologically, *çôchêreth* functions as a descriptive detail that enhances the portrayal of the Persian Empire's immense worldly power, thereby serving as a vivid backdrop against which the hidden, yet active, providence of God in the book of Esther is subtly illuminated.
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