1 Chronicles 15:22 — Word Study
WLCוּכְנַנְיָ֥הוּ שַֽׂר־ הַלְוִיִּ֖ם בְּמַשָּׂ֑א יָסֹר֙ בַּמַּשָּׂ֔א כִּ֥י מֵבִ֖ין הֽוּא׃
BSAChenaniahKᵉnanyâh [the leader, chief] the headsar LeviteLêvîyîy [a descendant of Levi, one of Jacob's 12 sons] was the directoryâçar [overseer, master] of the musicmassâʼ [song, singing] becausekîy he [was]hûwʼ [considered to be, known as] highly skilledbîyn [intelligent, discerning, having understanding]
| Greek | English | Parsing |
|---|---|---|
| וּכְנַנְיָ֥הוּ | and Kenaniah | Conjunction, noun proper masculine |
| שַֽׂר־ | [the] leader of | Noun common, masculine singular construct |
| הַלְוִיִּ֖ם | the Levites | Particle, noun gentilic masculine plural absolute |
| בְּמַשָּׂ֑א | in a lifting up | Preposition, noun common masculine singular absolute |
| יָסֹר֙ | an instructor | Verb, Qal, infinitive absolute |
| בַּמַּשָּׂ֔א | in the lifting up | Preposition, noun common masculine singular absolute |
| כִּ֥י | for | Particle |
| מֵבִ֖ין | [was] a teacher | Verb, Hiphil, participle (active) masculine singular |
| הֽוּא׃ | he | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Chenaniah the head Levite was the director of the music because he was highly skilled. |
| KJV | And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful. |
| ASV | And Chenaniah, chief of the Levites, was over the song: he instructed about the song, because he was skilful. |
| YLT | And Chenaniah, head of the Levites, [is] over the burden; he instructeth about the burden, for he [is] intelligent. |
| WEB | Chenaniah, chief of the Levites, was over the singing. He taught the singers, because he was skillful. |
| BBE | And Chenaniah, chief of the Levites, was master of the music: he gave directions about the song, because he was expert. |
Where they part company is in the rendering of יָסֹר֙ — see How Translations Differ.
The sentence consists of a main clause followed by a prepositional phrase and a causal clause, clearly outlining Chenaniah's role and qualifications.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbיָסַר
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 — 1 Chronicles 15:22
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 Organization of Worshipgenerated
1 Chronicles 15:22 describes the role of Chenaniah, a Levite, as the director of music during the procession of the ark. This verse highlights the importance of skilled leadership in worship, as Chenaniah was responsible for overseeing the musical aspects, ensuring that the worship was conducted properly and with excellence. The surrounding verses (1 Chronicles 15:21, 23, 24) further detail the roles of other Levites and priests, emphasizing the organized structure of worship in ancient Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 15:16–27 | David also told the leaders of the Levites to appoint their relatives as singers to lift up their voices with joy, accompanied by musical instruments—harps, lyres, and cymbals. |
| 2 | 1 Chronicles 25:7–8 | Together with their relatives, who were all trained and skillful in the songs of the LORD, they numbered 288. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — כְּנַנְיָהוּ, u.khe.nan.Ya.hugenerated
The name כְּנַנְיָהוּ (Kenanyah) means 'Jehovah establishes', indicating a divine role in his leadership. As a Levite, he was part of the tribe set apart for religious duties, and his position as the director of music shows the significance of music in worship.
The parsing reveals that he is a masculine proper noun, indicating his identity as a specific individual. His role as a leader in music highlights the importance of skill and discernment in worship settings, as he was known for his abilities.
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 centers around the subject, כְּנַנְיָהוּ, Chenaniah, with the predicate describing his role as the director of music. The structure is straightforward, presenting his identity and function clearly.
The sentence flows logically, with the subject followed by the description of his leadership and skills, emphasizing the importance of his role in the worship context.
Septuagint Backgroundgenerated
In the Septuagint, כְּנַנְיָהוּ is rendered as ξωνενια, which does not carry the same meaning as the Hebrew. This choice may reflect a different understanding of his role or a broader interpretation of his significance in worship.
The term used in the LXX for יָסֹר֙ is ἄρξων, which aligns with the leadership aspect but may not fully capture the instructive nuance present in the Hebrew.
In plain words — the whole versegenerated
1 Chronicles 15:22 tells us that Chenaniah was the head Levite and the director of music because he was highly skilled. This verse emphasizes the importance of having skilled leaders in worship, particularly in music, which played a significant role in the religious life of Israel.
Frequently Asked Questionsgenerated
It means that Chenaniah was responsible for overseeing the musical aspects of worship, ensuring that the music was performed skillfully during the procession of the ark.
Music is important in worship as it enhances the experience of praising God, helps to convey messages of faith, and unites the congregation in a shared expression of worship.
Being highly skilled means that Chenaniah had exceptional abilities in music, allowing him to lead effectively and contribute to the worship experience.
Levites like Chenaniah played a crucial role in the spiritual life of Israel by leading worship, teaching the law, and maintaining the tabernacle and later the temple.
Reflection Questionsgenerated
- What role does music play in my worship experience?
- How can I develop my skills to serve in a leadership capacity like Chenaniah?
- In what ways can I encourage others to participate in worship through music?
- How does understanding the roles of Levites enhance my appreciation for worship?
The early church on this verse — how the Fathers read it
Richard Challoner comments on the significance of music in worship, suggesting that singing praises to God is akin to prophecy, especially when performed by inspired individuals.
The prophecy, to give out the tunes: Singing praises to God is here called prophecy: the more, because these singers were often inspired men.Early Church Fathers on 1 Chronicles 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Chronicles 15:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Chenaniah chief of the Levites was for song,.... But the chief for the song were Heman, Asaph, and Ethan; rather for the burden, as the Targum; for the lifting up and bearing the ark: he
Read John Gill on 1 Chronicles 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful. Chenaniah, chief of the Levites.
Read Robert Jamieson on 1 Chronicles 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWas for song, Heb. was for lifting up; either, 1. Of the ark; he was for carriage of the ark, being appointed to instruct or direct the time and manner of carrying the ark, and when they should make a stand or a change in the bearers. Or rather, 2. Of the voice; he was the moderator of the music, instructing them when and how to lift up their voices, or change their notes, or make their stops, which best agrees with the following reason, because he was skillful; for this required far more skill than the carriage of the ark, which any man of common discretion could easily govern; and with , where this same Chenaniah is joined with the singers.
Read Matthew Poole on 1 Chronicles 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 15:22 And Chenaniah, chief of the Levites, [was] for song: he instructed about the song, because he [was] skilful.Ver. 22. Because he was skilful.] In music: and haply in other arts also.
Read John Trapp on 1 Chronicles 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Rather, And Chenaniah, captain (i.e., conductor) of the Levites in bearing (that is, the sacred vessels), was conducting the bearing, because he was skilled—scil., in the traditional regulations connected with bearing the Ark duly and rightly. Chenaniah.—1 Chronicles 15:27, and 1 Chronicles 26:29. Chief of the Levites.—Not one of the six princes (1 Chronicles 15:5-10), or heads of houses, but president of the carriage of the Ark.Was for song.—So the LXX., which reads “leader of the songs;” but the Syriac has “bore the burden daily” and although the word massâ—i.e., “lifting up,” or “bearing”—might mean “lifting up the voice,” (1) the context is against that meaning here, for Heman…
Read Charles John Ellicott on 1 Chronicles 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Chenaniah - he instructed about the song] This appears to have been the master singer; he gave the key and the time, for he presided במשא bemassa, in the elevation, probably meaning what is called pitching the tune, for he was skilful in music, and powerful in his voice, and well qualified to lead the band: be might have been precentor,
Read AdamClarke on 1 Chronicles 15 →
CambridgeThe Cambridge Bible for Schools and Colleges22. was for song] The Heb. word (massa) used here twice for “song” (lit. “burden”) means sometimes “burden” in a physical sense; hence R.V. mg. was over the carrying of the ark.
Read Cambridge on 1 Chronicles 15 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor song - See the margin. Hebraists are still at variance as to the meaning of this passage, some supposing elevation or, delivery of the voice, others elevation of the ark, to be intended.
Read Albert Barnes on 1 Chronicles 15 →The verse in English, compared — 17 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
Chenaniah the head Levite was the director of the music because he was highly skilled.
Chenaniah, chief of the Levites, was over the singing. He taught the singers, because he was skillful.
Chenaniah the head Levite was the director of the music because he was highly skilled.
Kenaniah, the leader of the Levites, was in charge of transport, for he was well-informed on this matter;
Tyndale line
And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skilful.
And Chenaniah, chief of the Levites, was over the song: he instructed about the song, because he was skilful.
And Chenaniah, chief of the Levites, was over the song: he instructed about the song, because he was skilful.
And Chenaniah, chief of the Levites, was for song: he instructed about the song, because he was skillful.
But Chenaniah the chiefe of the Leuites had the charge, bearing ye burden in the charge, for he was able to instruct.
Strictly literal
And Chenaniah, chief of the Levites for the music, gave instruction in music, for he was skilful.
And Chenaniah, head of the Levites, [is] over the burden; he instructeth about the burden, for he [is] intelligent.
And Chenaniah, head of the Levites, [is] over the burden; he instructs about the burden, for he [is] intelligent.
And Kenanyahu was the chief of the Levites in conducting the singing: he instructed in conducting the singing, because he was skilful.
Kenaniah, leader of the Levites, was the director of the singing because he was a teacher of music.
From the Latin
And Chonenias chief of the Levites, presided over the prophecy, to give out the tunes: for he was very skillful.
Simplified
Kenaniah, the leader of the Levites in singing, was chosen to lead the music because of his ability.
And Chenaniah, chief of the Levites, was master of the music: he gave directions about the song, because he was expert.
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 largely agree on the content of this verse, with eight of the nine words matched. The differences in wording highlight variations in interpretation rather than significant textual discrepancies.
וּכְנַנְיָ֥הוּ שַֽׂר־ הַלְוִיִּ֖ם בְּמַשָּׂ֑א יָסֹר֙ בַּמַּשָּׂ֔א כִּ֥י מֵבִ֖ין הֽוּא׃
8 of the 9 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 1 Chronicles 15:22
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.
כְּנַנְיָהוּ (Kenanyah) means 'Jehovah establishes' and refers to a man from the time of the Divided Monarchy. He is identified as a Levite song leader involved in the ark's procession and as an officer of David. The name is derived from roots meaning 'to plant' and 'Jah' (God), indicating a connection to divine establishment.
כְּנַנְיָ֫הוּ n.pr.m. (י׳ is firm)
a Levite = כְּנַנְיָה
an Izharite
base
H3663 כְּנַנְיָהוּ, כְּנַנְיָה
3663 Knanyah ken-an-yaw'
or Knanyahuw {ken-an-yaw'-hoo}; from 3661 and 3050; Jah has
planted; Kenanjah, an Israelite:--Chenaniah.
see HEBREW for 03661
see HEBREW for 03050
כְּנַנְיָ֫הוּ (ke.nan.yah) — Chenaniah.
A man living at the time of Divided Monarchy, first mentioned at 1Ch.15.22
§ Chenaniah = "Jehovah establishes"
1) a Levite song leader who assisted in the procession of transporting the ark
2) an Izharites officer of David
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-ms — Noun common · masculine singular constructHNcmsc
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…
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This term encompasses the descendants of Levi, who were set apart for religious duties. The word is linked to the Hebrew root for 'joining,' reflecting the tribe's special role in service to God. It first appears in Genesis 29:34.
לֵוִי 291 adj.gent. Levite
base
H3881 לֵוִי Levite
3881 Leviyiy lay-vee-ee'
or Leviy {lay-vee'}; patronymically from 3878; a Levite or
descendant of Levi:--Leviite.
see HEBREW for 03878
לֵוִי (le.viy.yi) — Levi.
Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Another name of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
מַשָּׂא (massa') refers to a load or burden, encompassing meanings like tribute and lifting. It can also signify an utterance or oracle, often linked to prophecy or song. The word is built from the root meaning to carry or lift, and it appears in contexts related to both physical and figurative burdens.
מַשָּׂא n.m. load, burden, lifting, bearing, tribute
base
מַשָּׂא n.m. utterance, oracle
base
H4853a מַשָּׂא load, burden, lifting, bearing, tribute H4853b מַשָּׂא utterance, oracle
4853 massa' mas-saw'
from 5375; a burden; specifically, tribute, or (abstractly)
porterage; figuratively, an utterance, chiefly a doom,
especially singing; mental, desire:--burden, carry away,
prophecy, X they set, song, tribute.
see HEBREW for 05375
מַשָּׂא (mas.sa) — burden.
1) load, bearing, tribute, burden, lifting
1a) load, burden
1b) lifting, uplifting, that to which the soul lifts itself up
1c) bearing, carrying
1d) tribute, that which is carried or brought or borne
מַשָּׂא (mas.sa) — oracle.
utterance, oracle, burden
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
יָסַר (yacar) is a Hebrew verb meaning to discipline or chasten. It encompasses a range of actions including instructing, correcting, and admonishing, with nuances depending on the grammatical form used. The entries indicate that it can involve both physical punishment and verbal instruction, with various forms expressing different aspects of correction and teaching.
[יָסַר] vb. discipline, chasten, admonish
Qal
admonish
instruct
discipline
Niph. let oneself be corrected, admonished
Pi.
discipline, correct (the moral nature, with more or less severity acc. to circumstances)
more severely, chasten, chastise
Nithp. pass. be disciplined, corrected
Hiph. chasten
base
H3256 [יָסַר] discipline, chasten, admonish
3256 yacar yaw-sar'
a primitive root; to chastise, literally (with blows) or
figuratively (with words); hence, to instruct:--bind, chasten,
chastise, correct, instruct, punish, reform, reprove, sore,
teach.
יָסַר (ya.sar) — to discipline.
1) to chasten, discipline, instruct, admonish
1a)(Qal)
1a1) to chasten, admonish
1a2) to instruct
1a3) to discipline
1b) (Niphal) to let oneself be chastened or corrected or admonished
1c) (Piel)
1c1) to discipline, correct
1c2) to chasten, chastise
1d) (Hiphil) to chasten
1e) (Nithpael) to teach
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
מַשָּׂא (massa') refers to a load or burden, encompassing meanings like tribute and lifting. It can also signify an utterance or oracle, often linked to prophecy or song. The word is built from the root meaning to carry or lift, and it appears in contexts related to both physical and figurative burdens.
מַשָּׂא n.m. load, burden, lifting, bearing, tribute
base
מַשָּׂא n.m. utterance, oracle
base
H4853a מַשָּׂא load, burden, lifting, bearing, tribute H4853b מַשָּׂא utterance, oracle
4853 massa' mas-saw'
from 5375; a burden; specifically, tribute, or (abstractly)
porterage; figuratively, an utterance, chiefly a doom,
especially singing; mental, desire:--burden, carry away,
prophecy, X they set, song, tribute.
see HEBREW for 05375
מַשָּׂא (mas.sa) — burden.
1) load, bearing, tribute, burden, lifting
1a) load, burden
1b) lifting, uplifting, that to which the soul lifts itself up
1c) bearing, carrying
1d) tribute, that which is carried or brought or borne
מַשָּׂא (mas.sa) — oracle.
utterance, oracle, burden
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
