1 Chronicles 24:7 — Word Study
WLCוַיֵּצֵ֞א הַגּוֹרָ֤ל הָרִאשׁוֹן֙ לִיה֣וֹיָרִ֔יב לִֽידַעְיָ֖ה הַשֵּׁנִֽי׃
BSAThe firstriʼshôwn lotgôwrâl [allotted portion, pebble used for decision] fellyâtsâʼ▸ [came out, was drawn] to JehoiaribYᵉhôwyârîyb [Jehovah contends, a priestly leader] the secondshênîy to JedaiahYᵉdaʻyâh [Jehovah has known, a priest]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּצֵ֞א | and it went out | Verb, Qal, sequential imperfect third person masculine singular |
| הַגּוֹרָ֤ל | the lot | Particle, noun common masculine singular absolute |
| הָרִאשׁוֹן֙ | first | Particle |
| לִיה֣וֹיָרִ֔יב | to Jehoiarib | Preposition, noun proper masculine |
| לִֽידַעְיָ֖ה | to Jedaiah | Preposition, noun proper masculine |
| הַשֵּׁנִֽי׃ | the second | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The first lot fell to Jehoiarib, the second to Jedaiah, |
| KJV | Now the first lot came forth to Jehoiarib, the second to Jedaiah, |
| ASV | Now the first lot came forth to Jehoiarib, the second to Jedaiah, |
| YLT | And the first lot goeth out for Jehoiarib, for Jedaiah the second, |
| WEB | Now the first lot came out to Jehoiarib, the second to Jedaiah, |
| BBE | Now the first name to come out was that of Jehoiarib; the second Jedaiah, |
Where they part company is with the term הַגּוֹרָל — see How Translations Differ.
The sentence consists of two main clauses, each followed by a prepositional phrase indicating the recipient of the lot.
4 commentators on this verse
Gill, Poole, Ellicott, Cambridge & more — read them ›
clause
verbיָצָא
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 24:7
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 Division of Priestsgenerated
1 Chronicles 24:7 describes how the priests were assigned their duties through the casting of lots, a practice that ensured fairness and divine guidance in the selection process. This method reflects the ancient Israelite belief in God's sovereignty over their affairs, particularly in religious roles. The context highlights the organization of the priesthood, which was crucial for temple worship and service.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 9:10 | From the priests: Jedaiah, Jehoiarib, and Jachin; |
| 2 | Nehemiah 12:19 | of Joiarib, Mattenai; of Jedaiah, Uzzi; |
| 3 | Ezra 2:36 | The priests: The descendants of Jedaiah (through the house of Jeshua), 973; |
| 4 | Nehemiah 7:39 | The priests: the descendants of Jedaiah (through the house of Jeshua), 973; |
| 5 | Nehemiah 11:10 | From the priests: Jedaiah son of Joiarib; Jachin; |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — גּוֹרָל, ha.go.Ralgenerated
The Hebrew word גּוֹרָל (goral) refers to a 'lot' or 'portion,' specifically a pebble or small stone used in decision-making. This term illustrates the practice of casting lots to determine assignments or fates, emphasizing its significance in ancient Israelite culture.
In this verse, it signifies the divine selection of priests, underscoring the importance of God's will in the organization of sacred duties. The noun is in the singular form, indicating a specific lot that was drawn.
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 verb of the verse is יֵּצֵ֞א, it went out, which governs the entire sentence. The structure presents the subject, the noun phrase הַגּוֹרָל (the lot), followed by the adjective phrase הָרִאשׁוֹן֙ (the first), indicating the specific lot drawn.
The prepositional phrases לִיה֣וֹיָרִ֔יב (to Jehoiarib) and לִֽידַעְיָ֖ה (to Jedaiah) clarify the recipients of the lots, while the second clause introduces הַשֵּׁנִֽי (the second), indicating the sequential nature of the assignments.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word גּוֹרָל is rendered as κλῆρος (klēros), which also means 'lot' but carries connotations of inheritance or portion. This choice suggests a broader understanding of the lot's function, linking it to divine allocation.
The Greek term emphasizes the idea of a portion assigned by God, reflecting the belief that such decisions were under divine control.
In plain words — the whole versegenerated
1 Chronicles 24:7 shows how the first lot was drawn for Jehoiarib and the second for Jedaiah. This method of casting lots was used to fairly assign priestly duties, ensuring that each priest had a specific role in the temple service.
Frequently Asked Questionsgenerated
Casting lots was a way to seek God's guidance in making decisions, ensuring that the assignments were divinely ordained.
Jehoiarib was the head of the first priestly course, and Jedaiah was another priest, both significant figures in the organization of the priesthood.
It illustrates the belief that God controlled the outcomes of important decisions, particularly in religious contexts.
Yes, casting lots is mentioned in several places, including Joshua 14:2 for land distribution and Acts 1:26 for choosing a successor to Judas.
Reflection Questionsgenerated
- What does this method of decision-making tell us about the Israelites' understanding of God's will?
- How can we apply the principle of seeking divine guidance in our own decision-making processes?
- What role do you think Jehoiarib and Jedaiah played in the spiritual life of Israel?
- How does understanding the context of priestly duties enhance our appreciation of the temple's significance?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 1 Chronicles 24:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVer. 7-18. Now the first lot came forth to Jehoiarib,.... And the other twenty three to the following persons in order: Jedaiah, Harim, Seorim, Malchijah, Mijamin, Hakkoz, Abijah, Jeshua, Shecaniah,
Read John Gill on 1 Chronicles 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe first lot came forth, to wit, out of the vessel, in which all the lots were promiscuously put together, and out of which they were severally taken.
Read Matthew Poole on 1 Chronicles 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7-10) The order of the twenty-four classes of priests, as decided by the drawings. We have no means of discovering to which of the lines individual clans belonged, whether to that of Eleazar or to that of Ithamar.
Read Charles John Ellicott on 1 Chronicles 24 →CambridgeThe Cambridge Bible for Schools and Colleges7. Jehoiarib] Lists of the priestly families occur also Nehemiah 10:2-8; Nehemiah 12:1-7; Nehemiah 12:12-21. Cp. Ryle (on Nehemiah 12:1] for a discussion of the names. For Jehoiarib see 1 Chronicles 9:10, note.
Read Cambridge on 1 Chronicles 24 →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
The first lot fell to Jehoiarib, the second to Jedaiah,
Now the first lot came out to Jehoiarib, the second to Jedaiah,
The first lot fell to Jehoiarib, the second to Jedaiah,
The first lot went to Jehoiarib, the second to Jedaiah,
Tyndale line
Now the first lot came forth to Jehoiarib, the second to Jedaiah,
Now the first lot came forth to Jehoiarib, the second to Jedaiah,
Now the first lot came forth to Jehoiarib, the second to Jedaiah;
Now the first lot came forth to Jehoiarib, the second to Jedaiah,
And the first lot fell to Iehoiarib, and the second to Iedaiah,
Strictly literal
And the first lot came forth for Jehoiarib, the second for Jedaiah,
And the first lot goeth out for Jehoiarib, for Jedaiah the second,
And the first lot goes out for Jehoiarib, for Jedaiah the second,
And there came out the first lot for Jehoyarib, for Jeda'yah the second,
The first lot went to Jehoiarib, the second to Jedaiah,
From the Latin
Now the first lot came forth to Joiarib, the second to Jedei,
Simplified
The first lot fell to Jehoiarib. The second to Jedaiah.
Now the first name to come out was that of Jehoiarib; the second Jedaiah,
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 agree on the wording of this verse, with all six words matched in the Hebrew and Greek texts. This consistency indicates a shared understanding of the priestly assignments as determined by the casting of lots.
וַיֵּצֵ֞א הַגּוֹרָ֤ל הָרִאשׁוֹן֙ לִיה֣וֹיָרִ֔יב לִֽידַעְיָ֖ה הַשֵּׁנִֽי׃
6 of the 6 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 24:7
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.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
גּוֹרָל (goral) refers to a 'lot' or 'portion,' often associated with decision-making through casting pebbles. It encompasses the idea of something assigned or apportioned, including land division and duties. The term can also imply recompense or retribution. The entries indicate that it is derived from a root meaning 'to be rough,' suggesting its connection to the physical stones used in the practice.
גּוֹרָל 77 n.m. & f. lot
lot for dividing land
lot for assigning to service, duty or punishment
thing assigned, apportioned, allotted
portion = recompence, retribution
base
H1486 גּוֹרָל lot
1486 gowral go-rawl'
or (shortened) goral {go-ral'}; from an unused root meaning
to be rough (as stone); properly, a pebble, i.e. a lot (small
stones being used for that purpose); figuratively, a portion
or destiny (as if determined by lot):--lot.
גּוֹרָל (go.ral) — allotted.
1) lot
1a) lot-pebbles used for systematically making decisions
2) portion
2a) lot, portion (thing assigned by casting lots)
2b) recompense, retribution
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Lot
(Heb. goral, a “pebble”), a small stone used in casting lots (Num. 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Prov. 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13), at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1 Sam. 10:20, 21), the distribution of…
(literally a pebble). The custom of deciding doubtful questions by lot is one of great extent and high antiquity. Among the Jews lots were used with the expectation that God would so control them as to give a right direction to them. They were very often used by God’s appointment. "As to the mode of casting lots, we have no certain information. Probably several modes were practiced." "Very commonly among the Latins little counters of wood were put into a jar with so narrow a neck that only one could come out at a time. After the jar had been filled with water and the contents shaken, the lots were determined by the order in which the bits of wood, representing the several parties, came out with the water. in other cases they were put into a wide open jar, and the counters were drawn out by the hand. Sometimes again they were cast in the manner of dice. The soldiers who cast lots for…
The son of Haran, and nephew of Abraham, followed his uncle from Ur, and afterwards from Haran, to settle in Canaan, Ge 11:31 12:4-6 13:1. Abraham always had a great affection for him, and when they could not continue longer together in Canaan, because they both had large flocks and their shepherds sometimes quarreled, Ge 13:5-7, he gave Lot the choice of his abode. Lot chose the plain of Sodom, which appears then to have been the most fertile parts of the land. Here he continued to dwell till the destruction of Sodom and the adjacent cities. He was a righteous man even in Sodom, 2Pe 2:7; but the calamities consequent upon his choice of this residence-his capture by eastern marauders, the molestation caused by his ungodly and…
Lotan, wrapt up; hidden; covered; myrrh; rosin
The Hebrew word רִאשׁוֹן (*ri'shown*) means 'first' and can refer to something that is primary, former, or chief. It encompasses meanings related to time, rank, and location, indicating ancestors or previous things. The entries consistently emphasize its use as an adjective and adverb, with no significant disagreement noted among the lexicons.
רִאשׁוֹן 182 adj. former, first, chief
base
H7223 רִאשׁוֹן former, first, chief
7223 ri'shown ree-shone'
or riishon {ree-shone'}; from 7221; first, in place, time or
rank (as adjective or noun):--ancestor, (that were)
before(-time), beginning, eldest, first, fore(-father)
(-most), former (thing), of old time, past.
see HEBREW for 07221
רִאשׁוֹן (ri.shon) — first.
: first
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: previous.
: previous
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
רִאשׁוֹן (ri.shon) — first: chief.
: chief
adj
1) first, primary, former
1a) former (of time)
1a1) ancestors
1a2) former things
1b) foremost (of location)
1c) first (in time)
1d) first, chief (in degree)
adv
2) first, before, formerly, at first
Art | Adj — ParticleHTd/Aomsa
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
יְהוֹיָרִיב (Yhowyariyb) means 'Jehovah will contend' and refers to a name associated with two Israelites. The entries indicate that Jehoiarib was a priest in Jerusalem and the head of the first of the 24 priestly courses during David's time. He is mentioned in 1 Chronicles 24:7 and 9:10, highlighting his significance in the priestly lineage.
יְהוֹיָרִיב, יוֹיָרִיב n.pr.m. (י׳ pleadeth, or contendeth)
name of a priestly family
teacher in Ezra’s time
a Judaite
base
H3080 יְהוֹיָרִיב, יוֹיָרִיב
3080 Yhowyariyb yeh-ho-yaw-reeb'
from 3068 and 7378; Jehovah will contend; Jehojarib, the name
of two Israelites:--Jehoiarib. Compare 3114.
see HEBREW for 03068
see HEBREW for 07378
see HEBREW for 03114
יְהוֹיָרִיב (ye.ho.ya.riv) — Jehoiarib.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.24.7
§ Jehoiarib = "Jehovah contends"
1) A priest in Jerusalem
2) the head of the 1st of the 24 courses of priests in David's time
יְהוֹיָרִיב (ye.ho.ya.riv) — Jehoiarib.
A man of the tribe of Levi living at the time of Exile and Return, first mentioned at 1Ch.9.10;
father of: Jedaiah (H3048); also called Jehoiarib at 1Ch.9.10;
Another name of yo.ya.riv (יוֹיָרִיב "Joiarib" H3114G)
§ Jehoiarib = "Jehovah contends"
1) A priest in Jerusalem
2) the head of the 1st of the 24 courses of priests in David's time
Prep | N-proper — Preposition · noun proper masculineHR/Npm
je-hoi'-a-rib (yehoyaribh, "Yahweh pleads" or "contends"): A priest in Jerusalem (1Ch 9:10); the name occurs again in 1Ch 24:7 as the name of a family among. the 24 courses of priests = the family Joiarib (yoyaribh, same meaning as above, Ne 1:2,6), the head of which is Matrenai in Ne 12:19. In Ne 11:10 we should probably read ""Jedaiah and Joiarib" for "Jedaiah the son of Joiarib" (compare 1Ch 9:10). Jehoiarib = Joarib in 1 Macc 2:1.
Jehoiarib
Jehovah defends, a priest at Jerusalem, head of one of the sacerdotal courses (1 Chr. 9:10; 24:7). His “course” went up from Babylon after the Exile (Ezra 2:36-39; Neh. 7:39-42).
(whom Jehovah defends), head of the first of the twenty-four courses of priests. (1 Chronicles 24:7)
fighting, or multiplying, of the Lord
יְדַעְיָה (Yedaiah) means "Jehovah has known" and refers to a name associated with several individuals in the Old Testament, particularly priests. The name is derived from the roots for 'know' and 'Jah' (a form of Jehovah). It is linked to multiple figures, including a priest in Jerusalem and a man who returned with Zerubbabel, as noted in various passages.
יְדַעְיָה n.pr.m. priestly name
base
H3048 יְדַעְיָה
3048 Ykda`yah yed-ah-yaw'
from 3045 and 3050; Jah has known; Jedajah, the name of two
Israelites:--Jedaiah.
see HEBREW for 03045
see HEBREW for 03050
יְדַעְיָה (ye.da.yah) — Jedaiah.
A man of the tribe of Levi living at the time of Exile and Return, first mentioned at 1Ch.9.10;
son of: Joiarib (H3114)
§ Jedaiah = "Jehovah has known"
1) a priest in Jerusalem
2) a man who returned with Zerubbabel
3) a ruler of the priests in the days of Jeshua
4) a post exilic priest
5) one honoured by Jehovah, perhaps one of the above
יְדַעְיָה (ye.da.yah) — Jedaiah.
A man living at the time of Divided Monarchy, first mentioned at 1Ch.24.7
§ Jedaiah = "Jehovah has known"
1) a priest in Jerusalem
2) a man who returned with Zerubbabel
3) a ruler of the priests in the days of Jeshua
4) a post exilic priest
5) one honoured by Jehovah, perhaps one of the above
יְדַעְיָה (ye.da.yah) — Jedaiah.
A man living at the time of Exile and Return, first mentioned at Neh.12.7
§ Jedaiah = "Jehovah has known"
1) a priest in Jerusalem
Prep | N-proper — Preposition · noun proper masculineHR/Npm
Jedaiah
(1.) Invoker of Jehovah. The son of Shimri, a chief Simeonite (1 Chr. 4:37).
(2.) One of those who repaired the walls of Jerusalem after the return from Babylon (Neh. 3:10).
(3.) Knowing Jehovah. The chief of one of the courses of the priests (1 Chr. 24:7).
(4.) A priest in Jerusalem after the Exile (1 Chr. 9:10).
A Simeonite, forefather of Ziza. (1 Chronicles 4:37) Son of Harumaph; a man who did his part in the rebuilding of the wall of Jerusalem. (Nehemiah 3:10) (B.C. 446.)
the hand of the Lord; confessing the Lord
שֵׁנִי (sheniy) means 'second' and can also imply 'again' or 'another.' It is an ordinal number used to denote position or sequence, as well as to indicate repetition. The word is derived from a root meaning 'double' and appears in various contexts in the Old Testament.
שֵׁנִי m. שֵׁנִית f. 157 adj.num.ord. second
base
H8145 שֵׁנִי m. שֵׁנִית f. adj. num. ord. second
8145 sheniy shay-nee'
from 8138; properly, double, i.e. second; also adverbially,
again:--again, either (of them), (an-)other, second (time).
see HEBREW for 08138
שֵׁנִי (she.ni) — second.
1) second
1a) second (the ordinal number)
1b) again (a second time)
1c) another, other (something as distinct from something else)
Art | Adj — ParticleHTd/Aomsa