1 Chronicles 16:41 — Word Study
WLCוְעִמָּהֶם֙ הֵימָ֣ן וִֽידוּת֔וּן וּשְׁאָר֙ הַבְּרוּרִ֔ים אֲשֶׁ֥ר נִקְּב֖וּ בְּשֵׁמ֑וֹת לְהֹדוֹת֙ לַֽיהוָ֔ה כִּ֥י לְעוֹלָ֖ם חַסְדּֽוֹ׃
BSAWith themʻim were HemanHêymân JeduthunYᵉdûwthûwn and the restshᵉʼâr [remnant, surviving ones] of those chosenbârar [purified, set apart] and designatednâqab■ by nameshêm [identified, appointed] to give thanksyâdâh [praise, express gratitude] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God] forkîy His loving devotionchêçêd [kindness, mercy, lovingkindness] endures foreverʻôwlâm [lasts, remains, for all eternity, always]
| Greek | English | Parsing |
|---|---|---|
| וְעִמָּהֶם֙ | and [were] with them | Conjunction, preposition, suffix |
| הֵימָ֣ן | Heman | Noun proper masculine |
| וִֽידוּת֔וּן | and Jeduthun | Conjunction, noun proper masculine |
| וּשְׁאָר֙ | and [the] rest of | Conjunction, noun common masculine singular construct |
| הַבְּרוּרִ֔ים | those [who] had been chosen | Particle, verb qal participle (passive) masculine plural |
| אֲשֶׁ֥ר | who | Particle |
| נִקְּב֖וּ | they had been designated | Verb, Niphal, perfect third person common plural |
| בְּשֵׁמ֑וֹת | by names | Preposition, noun common feminine plural absolute |
| לְהֹדוֹת֙ | to give thanks | Preposition, verb hiphil infinitive construct common |
| לַֽיהוָ֔ה | to Yahweh | Preposition, noun proper |
| כִּ֥י | for | Particle |
| לְעוֹלָ֖ם | [is] for ever | Preposition, noun common masculine singular absolute |
| חַסְדּֽוֹ׃ | covenant loyalty his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | With them were Heman, Jeduthun, and the rest of those chosen and designated by name to give thanks to the LORD, for “His loving devotion endures forever.” |
| KJV | And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the LORD, because his mercy endureth for ever; |
| ASV | and with them Heman and Jeduthun, and the rest that were chosen, who were mentioned by name, to give thanks to Jehovah, because his lovingkindness endureth for ever; |
| YLT | And with them [are] Heman and Jeduthun, and the rest of those chosen, who were defined by name, to give thanks to Jehovah, for to the age [is] His kindness, |
| WEB | and with them Heman and Jeduthun and the rest who were chosen, who were mentioned by name, to give thanks to Yahweh, because his loving kindness endures forever; |
| BBE | And with them Heman and Jeduthun, and the rest who were marked out by name to give praise to the Lord, for his mercy is unchanging for ever; |
Where they part company is in the rendering of נִקְּב֖וּ.
The sentence has a main clause followed by purpose and causal clauses, indicating the roles and reasons for their designation.
5 commentators on this verse
Gill, Poole, Ellicott, Cambridge & more — read them ›
clause
verbנָקַב
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 16:41
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 16:41 describes the leaders and the remnant of those chosen to give thanks to the LORD. This verse emphasizes the importance of designated individuals in the worship community, highlighting their role in expressing gratitude for God’s enduring kindness. The surrounding verses detail the responsibilities of these leaders and their contributions to the worship practices established by David, as seen in 1 Chronicles 16:40 and 1 Chronicles 16:42.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 16:37 | So David left Asaph and his brothers there before the ark of the covenant of the LORD, to minister there regularly according to the daily requirements, |
| 2 | 1 Chronicles 6:39–47 | Heman’s kinsman was Asaph, who served at his right hand: Asaph the son of Berechiah, the son of Shimea, |
| 3 | 1 Chronicles 25:1–6 | Additionally, David and the commanders of the army set apart some of the sons of Asaph, Heman, and Jeduthun to prophesy with the accompaniment of lyres, harps, and cymbals. The following is the list of the men who performed this service: |
| 4 | 1 Chronicles 12:31 | From the half-tribe of Manasseh: 18,000 designated by name to come and make David king. |
| 5 | Numbers 1:17 | So Moses and Aaron took these men who had been designated by name, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — נִקְּב֖וּ, ni.ke.Vugenerated
The verb נִקְּב֖וּ (ni.ke.Vu) is a Niphal perfect form, meaning 'they had been designated.' This form indicates a passive action, suggesting that the individuals were appointed by someone else, likely God or their leaders.
The root נָקַב carries the meaning of piercing or designating. In this context, it implies a formal selection for a sacred duty, emphasizing the seriousness of their roles in worship.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree on the meaning of נִקְּב֖וּ, rendering it as 'designated' or 'appointed.' The BSB, KJV, ASV, YLT, WEB, and BBE all reflect this understanding.
Sentence Structuregenerated
The main verb נִקְּב֖וּ governs the clause, indicating the action of designation. The structure emphasizes the subject, which includes Heman, Jeduthun, and the remnant, all of whom are connected by the conjunctions that follow.
The sentence builds upon the main action of designation, linking it to the purpose of giving thanks to the LORD, thus creating a clear relationship between the subjects and their roles.
Septuagint Backgroundgenerated
The Septuagint uses the word ἐκλεγέντες to translate נִקְּב֖וּ, which means 'chosen' or 'selected.' This choice indicates a similar emphasis on the act of being set apart for a sacred purpose.
The translation reflects a consistent understanding of the Hebrew term, maintaining the significance of divine appointment.
In plain words — the whole versegenerated
1 Chronicles 16:41 mentions Heman, Jeduthun, and others who were chosen to give thanks to the LORD. Their role was important in worship, as they were designated by name to express gratitude for God's everlasting kindness.
Frequently Asked Questionsgenerated
Heman and Jeduthun were Levites responsible for leading worship and music in the temple.
Being designated by name implies a formal appointment to a specific role or duty in worship.
Giving thanks is a central aspect of worship, acknowledging God's goodness and mercy.
It signifies God's unchanging and everlasting kindness towards His people.
Reflection Questionsgenerated
- How can I express gratitude to God in my daily life?
- What does it mean to be chosen or set apart for a purpose?
- In what ways can I contribute to my community's worship?
- How does understanding God's enduring kindness affect my relationship with Him?
The early church on this verse — how the Fathers read it
Basil of Caesarea references this verse in his homilies, discussing the significance of the psalms associated with Jeduthun.
We know two psalms with the title “For Idithun,” the sixty-first and the thirty-eighth. We think that the composition of the work is owed to David;Early Church Fathers on 1 Chronicles 16 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 1 Chronicles 16:41 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd with them,.... That is, with Zadok, and the priests with him at Gibeon: he left Heman and Jeduthun: or Ethan, two principal singers: and the rest that were chosen, who were expressed by name; see
Read John Gill on 1 Chronicles 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho were expressed by name; so exceeding careful was this good king of God’ s worship, that he would have no person employed in it but such as he appointed to it, and were meant for it.
Read Matthew Poole on 1 Chronicles 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4-42) THE OF A FOR THE ARK. THE ODE SUNG ON THE DAY OF . This entire section is peculiar to the Chronicle. 1 Chronicles 16:43 is almost identical with 2 Samuel 6:19-20. Compared, then, with the older text, this relation of the chronicler’s looks like a parenthesis interpolated from another source into the history, as narrated in 2 Samuel 6:12-20.
Read Charles John Ellicott on 1 Chronicles 16 →CambridgeThe Cambridge Bible for Schools and Colleges41. Jeduthun] Psalms 39, 62, 77 (titles). In 1 Chronicles 6:33-47; 1 Chronicles 15:17; 1 Chronicles 15:19 the names of the leading singers are given as Heman, Asaph and Ethan; in 1 Chronicles 16:41; 1 Chronicles 25:1 ff. however Jeduthun seems to take the place of Ethan. Probably there was a variation in the tradition as to the third name, two families competing each for the honour of its own ancestor. to give thanks] Cp. 1 Chronicles 16:34.
Read Cambridge on 1 Chronicles 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible41. Jeduthun — The same as Ethan of 1 Chronicles 6:44; 1 Chronicles 15:17; 1 Chronicles 15:19. Comp. 1 Chronicles 25:1; 1 Chronicles 25:6; 2 Chronicles 5:12; 2 Chronicles 29:14; 2 Chronicles 35:15.
Read Daniel Denison Whedon on 1 Chronicles 16 →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
With them were Heman, Jeduthun, and the rest of those chosen and designated by name to give thanks to the LORD, for “His loving devotion endures forever.”
and with them Heman and Jeduthun and the rest who were chosen, who were mentioned by name, to give thanks to Yahweh, because his loving kindness endures forever;
With them were Heman, Jeduthun, and the rest of those chosen and designated by name to give thanks to the LORD, for “His loving devotion endures forever.”
Joining them were Heman, Jeduthun, and the rest of those chosen and designated by name to give thanks to the Lord. (For his loyal love endures!)
Tyndale line
And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the LORD, because his mercy endureth for ever;
and with them Heman and Jeduthun, and the rest that were chosen, who were mentioned by name, to give thanks to Jehovah, because his lovingkindness endureth for ever;
and with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the LORD, because his mercy endureth for ever;
And with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to the LORD, because his mercy endureth for ever;
And with them were Heman, and Ieduthun, and the rest that were chosen (which were appointed by names) to praise the Lord, because his mercie endureth for euer.
Strictly literal
and with them Heman and Jeduthun, and the rest that were chosen, who were expressed by name, to give thanks to Jehovah, because his loving-kindness [endureth] for ever;
And with them [are] Heman and Jeduthun, and the rest of those chosen, who were defined by name, to give thanks to Jehovah, for to the age [is] His kindness,
And with them [are] Heman and Jeduthun, and the rest of those chosen, who were defined by name, to give thanks to YHWH, for His kindness [is] for all time;
And with them Heman and Jeduthun, and the rest that were selected who were expressed by name, to give thanks to the Lord, because unto everlasting endureth his kindness;
Heman and Jeduthun were with them, together with the rest who were chosen by name, to give thanks to Yahweh, because his covenant faithfulness endures forever.
From the Latin
And after him Heman, and Idithun, and the rest that were chosen, every one by his name to give praise to the Lord: because his mercy endureth for ever.
Simplified
They were accompanied by Heman, Jeduthun, and the rest of those chosen and identified by name to give thanks to the Lord, for “His trustworthy love lasts forever.”
And with them Heman and Jeduthun, and the rest who were marked out by name to give praise to the Lord, for his mercy is unchanging for ever;
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, with 11 of the 13 words matched. This indicates a strong consistency in the transmission of this verse across these ancient texts.
וְעִמָּהֶם֙ הֵימָ֣ן וִֽידוּת֔וּן וּשְׁאָר֙ הַבְּרוּרִ֔ים אֲשֶׁ֥ר נִקְּב֖וּ בְּשֵׁמ֑וֹת לְהֹדוֹת֙ לַֽיהוָ֔ה כִּ֥י לְעוֹלָ֖ם חַסְדּֽוֹ׃
11 of the 13 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 16:41
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.
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Conj | Prep | Suff — Conjunction · preposition · suffixHC/R/Sp3mp
הֵימָן (Heyman) means 'faithful' and refers to a notable figure in the Old Testament, specifically a wise man compared to Solomon. There are at least two individuals named Heman, one a Levitical singer and author of Psalm 88, and the other a man from the tribe of Judah. The entries consistently highlight his wisdom and lineage.
הֵימָן n.pr.m. Heman (faithful) a wise man with whom Solomon is compared
base
H1968 הֵימָן
1968 Heyman hay-mawn'
probably from 539; faithful; Heman, the name of at least two
Israelites:--Heman.
see HEBREW for 0539
הֵימָן (he.man) — Heman.
A man living at the time of United Monarchy, first mentioned at 1Ki.4.31;
son of: Mahol (H4235);
brother of: Ethan (H0387), Calcol (H3633) and Darda (H1862)
§ Heman = "faithful"
1) a wise man to whom Solomon was compared
2) son of Joel, grandson of Samuel, and a Levitical singer and author of PS 88
3) a seer
הֵימָן (he.man) — Heman.
A man of the tribe of Judah living before Israel's Monarchy, only mentioned at 1Ch.2.6;
son of: Zerah (H2226I);
brother of: Zabdi (H2067), Ethan (H0387H), Calcol (H3633H) and Dara (H1873)
§ Heman = "faithful"
1) a wise man to whom Solomon was compared
2) son of Joel, grandson of Samuel, and a Levitical singer and author of PS 88
3) a seer
הֵימָן (he.man) — Heman.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Ch.6.33;
son of: Joel (H3100);
N-proper — Noun proper masculineHNpm
he'-man (heman, "faithful"): The name of two men in the Old Testament.
(1) A musician and seer, a Levite, son of Joe and grandson of the prophet Samuel; of the family of the Kohathites (1Ch 6:33), appointed by David as one of the leaders of the temple-singing (1Ch 15:17; 2Ch 5:12). He had 14 sons (and 3 daughters) who assisted their father in the chorus. Heman seems also to have been a man of spiritual power; is called "the king's seer in matters of God" (1Ch 25:5; 2Ch 35:15).
(2) One of the noted wise men prior to, or about, the time of Solomon. He was one of the three sons of Mahol (
Heman
Faithful. (1.) 1 Kings 4:31; 1 Chr. 2:6, a son of Zerah, noted for his wisdom. (2.) Grandson of Samuel (1 Chr. 6:33; 15:17), to whom the 88th Psalm probably was inscribed. He was one of the “seers” named in 2 Chr. 29:14, 30, and took a leading part in the administration of the sacred services.
(faithful) Son of Zerah. (1 Chronicles 2:6; 1 Kings 4:31) Son of Joel and grandson of Samuel the prophet, a Kohathite. He is called "the singer," rather the musician, (1 Chronicles 6:33) and was the first of the three Levites to whom was committed the vocal and instrumental music of the temple service in the reign of David. (1 Chronicles 15:16-22) The 88th Psalm is ascribed to him. (B.C. 1014.)
יְדוּתוּן (Yduwthuwn) refers to Jeduthun, a Levite and chief of one of the temple choirs. His name, meaning 'praising,' appears in the context of worship and music, particularly in three Psalms (Ps 39:1; 62:1; 77). He is noted as the father of several descendants and is associated with the family of Merari.
יְדוּתוּן, יְדֻתוּן n.pr.m. chief of one of the three choirs of the temple
base
H3038 יְדוּתוּן, יְדֻתוּן
3038 Yduwthuwn yed-oo-thoon'
or Yduthuwn {yed-oo-thoon'}; or Ydiythuwn {yed-ee-thoon'};
probably from 3034; laudatory; Jeduthun, an
Israelite:--Jeduthun.
see HEBREW for 03034
יְדוּתוּן (ye.du.tun) — Jeduthun.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Ch.6.44;
son of: Kishi (H7029);
father of: Obed-edom (H5654), Mattithiah (H4993H), Gedaliah (H1436I), Zeri (H6874), Jeshaiah (H3470H), Hashabiah (H2811I), Shemaiah (H8098K) and Uzziel (H5816K); also called Ethan at 1Ch.6.44; 15.17,19;
Also named: e.tan (אֵיתָן "Ethan" H0387J)
§ Jeduthun = "praising"
a Levite of the family of Merari and the chief of one of the 3 choirs of the temple whose descendants also formed one of the perpetual temple choirs; he is named at the beginning of 3 Psalms (Ps 39:1; 62:1; 77: either as the composer or the recipient of those Psalms but most likely as the leader of the choir by which those Psalms were to be sung
יְדוּתוּן (ye.du.tun) — Jeduthun.
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
je-du'-thun.
See ASAPH.
Jeduthun
Lauder; praising, a Levite of the family of Merari, and one of the three masters of music appointed by David (1 Chr. 16:41, 42; 25:1-6). He is called in 2 Chr. 35:15 “the king’s seer.” His descendants are mentioned as singers and players on instruments (Neh. 11:17). He was probably the same as Ethan (1 Chr. 15:17, 19). In the superscriptions to Ps. 39, 62, and 77, the words “upon Jeduthun” probably denote a musical instrument; or they may denote the style or tune invented or introduced by Jeduthun, or that the psalm was to be sung by his choir.
(praising), a Levite of the family of Merari, is probably the same as Ethan. Comp. (1 Chronicles 15:17,19) with 1Chr 16:41,42; 25:1,3,6; 2Chr 35:15 His office was generally to preside over the music of the temple service, Jeduthun’s name stands at the head of the 39th, 62d and 77th Psalms, indicating probably that they were to be sung by his choir. (B.C. 1014.)
A Levite, one of the directors of music at the temple, 1Ch 16:38-42. His descendants held the same office, 2Ch 35:15 Ne 11:7; and the name of one of them appears in the title of Ps 39:1-13 62:1-12 77:1-20. See ASAPH.
שְׁאָר (sh'ar) refers to a remainder or remnant, indicating what is left over. It is derived from a related term, שָׁאַר (sha'ar), and encompasses meanings like rest and residue. The word is used in contexts that imply what remains after a part has been removed or used.
שְׁאָר n.m. rest, residue, remnant
base
H7605 שְׁאָר rest, residue, remnant
7605 sh'ar sheh-awr'
from 7604; a remainder:--X other, remnant, residue, rest.
see HEBREW for 07604
שְׁאָר (she.ar) — remnant.
rest, residue, remnant, remainder
Aramaic equivalent: she.ar (שְׁאָר "remainder" H7606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
בָּרַר (barar) is a Hebrew verb meaning to purify, select, or choose. It encompasses a range of actions including cleansing, polishing, and testing. The word appears in various forms, such as purging or proving oneself, and is notably used in the context of making something bright or clean. There are no significant disagreements among the lexicons regarding its meanings.
[בָּרַר] vb. purify, select
Qal
purge out, purify
choose, select, only Pt. and in Chronicler
cleanse, make shining, polish
test, prove
Niph. purify oneself
Pi. purify
Hiph.
purify, cleanse
polish arrows
Hithp.
purify oneself
shew oneself pure, just, kind
base
H1305 [בָּרַר] purify, select .. purge out, purify
. choose, select, only Pt. and in Chronicler
. cleanse, make shining, polish
. test, prove
. purify oneself
. purify
. . purify, cleanse
. polish arrows
. . purify oneself
. shew oneself pure, just, kind
1305 barar baw-rar'
a primitive root; to clarify (i.e. brighten), examine,
select:--make bright, choice, chosen, cleanse (be clean),
clearly, polished, (shew self) pure(-ify), purge (out).
בָּרַר (ba.rar) — to purify.
1) to purify, select, polish, choose, purge, cleanse or make bright, test or prove
1a) (Qal)
1a1) to purge, purge out, purify
1a2) to choose, select
1a3) to cleanse, make shining, polish
1a4) to test, prove
1b) (Niphal) to purify oneself
1c) (Piel) to purify
1d) (Hiphil)
1d1) to purify
1d2) to polish arrows
1e) (Hithpael)
1e1) to purify oneself
1e2) to show oneself pure, just, kind
Art | V-Qal-Inf-c — Particle · verb qal participle (passive) masculine pluralHTd/Vqsmpa
cho'-z'-n.
See CHOOSE.
Chosen
Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the “chosen” of God (Isa. 42:1); and the apostles are “chosen” for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that “many are called, but few are chosen” (Matt. 20:16). (See ELECTION.)
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
The Hebrew word נָקַב (naqab) primarily means to pierce or bore, with additional meanings including to designate or appoint. It can also refer to cursing or blaspheming. The entries indicate a range of uses, from literal piercing to figurative designations, but do not provide specific verse references.
[נָקַב] vb. pierce
Qal
pierce, bore
prick off, designate, wages
Niph. who were pricked off, designated, by name
base
[נָקַב] vb. curse
base
H5344a נָקַב pierce .. pierce, bore
. prick off, designate, wages
. who were pricked off, designated, by name
H5344b נָקַב curse
5344 naqab naw-kab'
a primitive root; to puncture, literally (to perforate, with
more or less violence) or figuratively (to specify, designate,
libel):--appoint, blaspheme, bore, curse, express, with
holes, name, pierce, strike through.
נָקַב (na.qav) — to pierce.
1) to pierce, perforate, bore, appoint
1a) (Qal)
1a1) to pierce, bore
1a2) to prick off, designate
1b) (Niphal) to be pricked off, be designated, be specified
נָקַב (na.qav) — to curse.
(Qal) to curse, blaspheme
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Prep | N-mp — Preposition · noun common feminine plural absoluteHR/Ncfpa
Names of places . --These may be divided into two general classes --descriptive and historical. The former are such as mark some peculiarity of the locality, usually a natural one, e.g. Sharon, "plain" Gibeah, "hill;" Pisgah. "height." Of the second class of local names, some were given in honor of individual men, e.g. the city Enoch (Genesis 4:17) etc. More commonly, however, such names were given to perpetuate that memory of some important historic occurrence. Bethel perpetuated through all Jewish history the early revelations of God to Jacob. (Genesis 28:19; 35:15) So Jehovah-jireh, (Genesis 22:14) Mahanaim, (Genesis 32:2) Peniel etc. In forming compounds to serve as…
Among the Hebrews were frequently significant; sometimes of a family trait, and sometimes of circumstances attending the birth of a child; often too they were assumed afterwards to commemorate some striking occurrence in one’s history. Compare the cases of Ishmael, Esau, and Jacob, Moses, Ichabod, etc., Ge 16:16 25:25,26 Ex 2:10 1Sa 4:21.
Compound names were frequent; and often a part of the name of God, JAH EL, JEHO, etc., was employed as in Eliezer, Ex 18:4, Amuel, Josiah, Adonijah. Sometimes a whole phrase was formed into a name; as Elioneai, to Jehovah are mine eyes, 1Ch 4:36. The New Testament names are chiefly…
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
חֶ֫סֶד (che.sed) primarily means kindness or goodness, often referring to the kindness of people towards one another, especially towards the needy. It can also denote God's lovingkindness and mercy. Additionally, it has a secondary meaning of shame or reproach. The entries reflect a range of uses, from human interactions to divine attributes.
חֶ֫סֶד 247 n.m. goodness, kindness
of man:
kindness of men toward men, in doing favours and benefits
kindness (especially as extended to the lowly, needy and miserable), mercy
(rarely) affection of Isr. to י׳, love to God, piety
lovely appearance
of God: kindness, lovingkindness in condescending to the needs of his creatures.
base
חֶ֫סֶד n.m. shame, reproach
base
H2617a חֶ֫סֶד goodness, kindness . of man: . kindness of men toward men, in doing favours and benefits
. kindness (especially as extended to the lowly, needy and miserable), mercy
. (rarely) affection of Isr. to י׳, love to God, piety
. lovely appearance
. of God: kindness, lovingkindness in condescending to the needs of his creatures.
H2617b חֶ֫סֶד shame, reproach
2617 checed kheh'-sed
from 2616; kindness; by implication (towards God) piety:
rarely (by opposition) reproof, or (subject.) beauty:--favour,
good deed(-liness, -ness), kindly, (loving-)kindness, merciful
(kindness), mercy, pity, reproach, wicked thing.
see HEBREW for 02616
חֶ֫סֶד (che.sed) — kindness.
goodness, kindness, faithfulness
חֶ֫סֶד (che.sed) — shame.
a reproach, shame
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms