1 Samuel 1:9 — Word Study
WLCוַתָּ֣קָם חַנָּ֔ה אַחֲרֵ֛י אָכְלָ֥ה בְשִׁלֹ֖ה וְאַחֲרֵ֣י שָׁתֹ֑ה וְעֵלִ֣י הַכֹּהֵ֗ן יֹשֵׁב֙ עַל־ הַכִּסֵּ֔א עַל־ מְזוּזַ֖ת הֵיכַ֥ל יְהוָֽה׃
BSASo afterʼachar [following, subsequent to] they had finished eatingʼâkal [consuming, devouring] and drinkingshâthâh [partaking, imbibing] in ShilohShîylôh [place of rest, a city of tranquility] HannahChannâh [grace, divine favor] stood upqûwm▸ [rose, arose] Now EliʻÊlîy [my God, the high priest] the priestkôhên [one who serves God, a spiritual leader] was sittingyâshab [dwelling, abiding] onʻal a chairkiççêʼ [throne, seat of authority] byʻal the doorpostmᵉzûwzâh [entrance, gateway] of the templehêykâl [house of God, sacred dwelling] of the LORDYᵉhôvâh [Yehovah, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| וַתָּ֣קָם | and she arose | Verb, Qal, sequential imperfect third person feminine singular |
| חַנָּ֔ה | Hannah | Noun proper feminine |
| אַחֲרֵ֛י | after | Prep |
| אָכְלָ֥ה | had eaten | Verb, Qal, infinitive construct common |
| בְשִׁלֹ֖ה | in Shiloh | Preposition, noun proper |
| וְאַחֲרֵ֣י | and after | Conjunction |
| שָׁתֹ֑ה | had drunk | Verb, Qal, infinitive absolute |
| וְעֵלִ֣י | and Eli | Conjunction, noun proper masculine |
| הַכֹּהֵ֗ן | the priest | Particle, noun common masculine singular absolute |
| יֹשֵׁב֙ | [was] sitting | Verb, Qal, participle (active) masculine singular |
| עַל־ | on | Preposition |
| הַכִּסֵּ֔א | the seat | Particle, noun common masculine singular absolute |
| עַל־ | at | Preposition |
| מְזוּזַ֖ת | [the] doorpost of | Noun common, feminine singular construct |
| הֵיכַ֥ל | [the] temple of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So after they had finished eating and drinking in Shiloh, Hannah stood up. Now Eli the priest was sitting on a chair by the doorpost of the temple of the LORD. |
| KJV | ¶ So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD. |
| ASV | So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest was sitting upon his seat by the door-post of the temple of Jehovah. |
| YLT | And Hannah riseth after eating in Shiloh, and after drinking, and Eli the priest is sitting on the throne by the side-post of the temple of Jehovah. |
| WEB | So Hannah rose up after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting on his seat by the doorpost of Yahweh’s temple. |
| BBE | So after they had taken food and wine in the guest room, Hannah got up. Now Eli the priest was seated by the pillars of the doorway of the Temple of the Lord. |
Where they part company is in the wording of Hannah's action — see How Translations Differ.
The sentence has a main clause followed by additional phrases that provide context and detail about the actions occurring simultaneously.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחַנָּה
verbקוּם
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 Samuel 1:9
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 Story of Hannahgenerated
1 Samuel 1:9 describes a pivotal moment for Hannah, who, after a meal in Shiloh, stands up to pray in her distress. This scene sets the stage for her vow to God, seeking a son and demonstrating her deep faith and desperation. Eli, the priest, observes her actions, highlighting the importance of prayer and divine intervention in her life, as seen throughout the narrative leading to the birth of Samuel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 3:3–15 | Before the lamp of God had gone out, Samuel was lying down in the temple of the LORD, where the ark of God was located. |
| 2 | 2 Samuel 7:2 | he said to Nathan the prophet, “Here I am, living in a house of cedar, while the ark of God remains in a tent.” |
| 3 | Psalm 5:7 | But I will enter Your house by the abundance of Your loving devotion; in reverence I will bow down toward Your holy temple. |
| 4 | Psalm 27:4 | One thing I have asked of the LORD; this is what I desire: to dwell in the house of the LORD all the days of my life, to gaze on the beauty of the LORD and seek Him in His temple. |
| 5 | Psalm 29:9 | The voice of the LORD twists the oaks and strips the forests bare. And in His temple all cry, “Glory!” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — קוּם, va.Ta.komgenerated
The verb קוּם (qum) means 'to rise' or 'to stand up.' It is a primitive root that encompasses actions like rising in power or standing firm. In this context, Hannah's rising signifies her determination to take action after a period of distress.
The parsing indicates it is a sequential imperfect verb in the third person feminine singular, emphasizing Hannah's individual response to her situation. This word often appears in contexts of empowerment or decision, as seen in various biblical narratives.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses stood up for קוּם.
Sentence Structuregenerated
The main verb תָּ֣קָם, she arose, governs the sentence, with several phrases providing context: a prepositional phrase indicating where the action takes place, and clauses detailing what preceded her action.
Hebrew word order places emphasis on Hannah's action of standing, signaling a shift in the narrative as she moves from a state of distress to one of resolve.
Septuagint Backgroundgenerated
The Septuagint translates קוּם as ἀνέστη (anestē), meaning 'to arise' or 'to stand up.' This choice aligns closely with the Hebrew, maintaining the sense of action and determination.
This translation choice underscores the significance of Hannah's action in the narrative, emphasizing her readiness to engage with God in prayer.
In plain words — the whole versegenerated
1 Samuel 1:9 describes how, after eating and drinking in Shiloh, Hannah stood up. Eli the priest was sitting by the temple door. This moment is crucial as it leads to Hannah's heartfelt prayer for a son, demonstrating her faith and desperation.
Frequently Asked Questionsgenerated
Hannah's rising signifies her determination to take action in her distress, moving from a passive state to one of resolve.
Shiloh is a sacred place where the Israelites worshiped and where Hannah prayed, making it a backdrop for her plea to God.
Eli, the priest, observes Hannah's actions and later interprets her prayer, highlighting the importance of spiritual leadership.
Hannah's prayer and vow to God lead to the birth of Samuel, a significant prophet in Israel's history.
Reflection Questionsgenerated
- What moments in my life have prompted me to take a stand like Hannah did?
- How can I seek God's guidance in my own times of distress?
- What does it mean to me to rise up in faith, as Hannah did?
- How can I support others who are struggling, similar to how Eli interacted with Hannah?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on Hannah's story, often drawing parallels to the Church's experience of seeking divine favor and support in times of distress.
You see, just as a widow who is destitute and all alone, much abused and wronged, will often not be alarmed at the imminent triumphal procession of emperor, bodyguards, shield bearers, horses, and all the rest of his advance retinue,Early Church Fathers on 1 Samuel 1 →
20. For what was it then for the holy Church to eat, except to receive the food of consolation through divine encouragement? And what was it for her to drink,Early Church Fathers on 1 Samuel 1 →
And Anna rose, etc. The Church rose from the prolonged grief of its desolation, having now received confidence in supplicating the Lord.Early Church Fathers on 1 Samuel 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 1:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo Hannah rose up after they had eaten in Shiloh, and after they had drank,.... After dinner, after Elkanah and Peninnah, and their children, had eaten heartily, and drank freely, and made a
Read John Gill on 1 Samuel 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD.
Read Robert Jamieson on 1 Samuel 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAfter they had eaten, i.e. Elkanah and his company, except Hannah. Or, she; for though at first she eat nothing, yet upon her husband’ s invitation and encouragement she might eat afterwards; though the former may seem more probable. Upon a seat, or throne; for it is manifest it was raised higher than ordinary, . Here he might sit, either as the judge, or rather as high priest, to hear and answer such as came to him for advice, and to inspect and direct the worship of God as need was. By a post of the temple, i.e. of the tabernacle, which is called the temple here, and ; as, on the contrary, the temple is called the tabernacle, . And although this tabernacle was but a tent, yet it was…
Read Matthew Poole on 1 Samuel 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 1:9 So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD.Ver. 9. So Hannah rose up.] Fasting as she was - not in ease to eat, because in heaviness; compare Leviticus 10:19, - she rose up to go to the place of worship and prayer, over against the most holy place. See 1 Samuel 1:15; 1 Samuel 1:18. Now Eli the priest sat upon a seat.] Without the tabernacle; for within it, sacerdotibus neque edere neque sedere licebat, saith Vatablus, the priests might neither eat nor sit.
Read John Trapp on 1 Samuel 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) After they had eaten in Shiloh, and after they had drunk.—This was the solemn sacrificial meal, at which the whole family were present. Now Eli the priest sat upon a seat.—Eli, the high priest of Israel at this time, was a descendant of Ithamar, the younger son of Aaron (see 1 Chronicles 24:3, where it is stated that his great-grandson, Ahimelech, was of the sons of Ithamar). The circumstances which led to the transfer of the dignity from the line of Eleazar, who succeeded his father Aaron in the office, are unknown. It has been suggested that at the death of the last high priest of the line of Eleazar, Ozi, there was no son of sufficient age and experience to succeed, and so the office…
Read Charles John Ellicott on 1 Samuel 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Eli - sat upon a seat] על הכסא al hakkisse, upon the throne, i.e., of judgment; for he was then judge of Israel. By a post of the temple of the Lord.] I think this is the first place where היכל יהוה heychal Yehovah, "temple of Jehovah," is mentioned. This gives room for a strong suspicion that the books of Samuel were not compiled till the first temple was built, or after the days of Solomon. After this the word temple is frequent in the books of Kings, Chronicles, and in the prophets. Perhaps those Psalms in which this word occurs were, like many others in the Psalms, not of David's composition; some of them were evidently made long after his time.
Read AdamClarke on 1 Samuel 1 →
CambridgeThe Cambridge Bible for Schools and Colleges9–20. Hannah’s Prayer and its answer 9. So Hannah rose up] Simply And. Hannah left the feast for which she had not heart, and went to pray. Eli the priest] Eli belonged to the house of Ithamar Aaron’s fourth son, as is clear from a comparison of 1 Chronicles 24:3 with 2 Samuel 8:17 and 1 Kings 2:17, and from the omission of his name in the genealogy of Eleazar in 1 Chronicles 6:4-15. The last high-priest mentioned before him was Phinehas the son of Eleazar (Judges 20:28); but when or why the succession passed into the family of Ithamar, we are not told. The office did not return to the line of Eleazar until Solomon deposed Abiathar in fulfilment of the doom pronounced upon the house of Eli…
Read Cambridge on 1 Samuel 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleAfter they had eaten ... - Rather, “after she had eaten and after she had drunk,” which is obviously right.
Read Albert Barnes on 1 Samuel 1 →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
So after they had finished eating and drinking in Shiloh, Hannah stood up. Now Eli the priest was sitting on a chair by the doorpost of the temple of the LORD.
So Hannah rose up after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting on his seat by the doorpost of Yahweh’s temple.
So after they had finished eating and drinking in Shiloh, Hannah stood up. Now Eli the priest was sitting on a chair by the doorpost of the temple of the LORD.
On one occasion in Shiloh, after they had finished eating and drinking, Hannah got up. (Now at the time Eli the priest was sitting in his chair by the doorpost of the Lord’s temple.)
Tyndale line
¶ So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD.
So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest was sitting upon his seat by the door-post of the temple of Jehovah.
So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon his seat by the door post of the temple of the LORD.
So Hannah rose after they had eaten in Shiloh, and after they had drank. Now Eli the priest sat upon a seat by a post of the temple of the LORD.
So Hannah rose vp after that they had eaten and drunke in Shiloh (and Eli the Priest sate vpon a stoole by one of the postes of the Temple of the Lord)
Strictly literal
And Hannah rose up after they had eaten in Shiloh, and after they had drunk; (now Eli the priest sat upon the seat by the door-post of the temple of Jehovah;)
And Hannah riseth after eating in Shiloh, and after drinking, and Eli the priest is sitting on the throne by the side-post of the temple of Jehovah.
And Hannah rises after eating in Shiloh, and after drinking, and Eli the priest is sitting on the throne by the doorpost of the temple of YHWH.
And Hannah rose up after they had eaten in Shiloh, and after they had drunk; and 'Eli the priest was sitting upon a chair by the door-post of the temple of the Lord.
On one of these occasions, Hannah rose up after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting upon his seat by the doorway to the temple of Yahweh.
From the Latin
So Anna arose after she had eaten and drunk in Silo: And Heli the priest sitting upon a stool, before the door of the temple of the Lord:
Simplified
One time when they had finished eating and drinking in Shiloh, Hannah got up and went to the Temple. Eli the priest was sitting on his seat by the entrance to the Lord's Temple.
So after they had taken food and wine in the guest room, Hannah got up. Now Eli the priest was seated by the pillars of the doorway of the Temple of the Lord.
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 reads: וַתָּ֣קָם חַנָּ֔ה אַחֲרֵ֛י אָכְלָ֥ה בְשִׁלֹ֖ה וְאַחֲרֵ֣י שָׁתֹ֑ה וְעֵלִ֣י הַכֹּהֵ֗ן יֹשֵׁב֙ עַל־ הַכִּסֵּ֔א עַל־ מְזוּזַ֖ת הֵיכַ֥ל יְהוָֽה׃ The Septuagint matches 14 of the 16 words, showing significant agreement. The Dead Sea Scrolls fragment contains two words, indicating a degree of textual consistency.
וַתָּ֣קָם חַנָּ֔ה אַחֲרֵ֛י אָכְלָ֥ה בְשִׁלֹ֖ה וְאַחֲרֵ֣י שָׁתֹ֑ה וְעֵלִ֣י הַכֹּהֵ֗ן יֹשֵׁב֙ עַל־ הַכִּסֵּ֔א עַל־ מְזוּזַ֖ת הֵיכַ֥ל יְהוָֽה׃
14 of the 16 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.
[בשילה] ואחרי
2 words of the verse are on this fragment — 1 partly restored, 1 supplied entire by an editor.
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 Samuel 1:9
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.
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
חַנָּה (Channah) refers to a woman named Hannah, who is the mother of Samuel in the Old Testament. The name is linked to the concept of being favored or showing grace. Hannah is first mentioned in 1 Samuel 1:2 and is noted for her role as one of Elkanah's wives.
חַנָּה n.pr.f. mother of Samuel
base
H2584 חַנָּה
2584 Channah khan-naw'
from 2603; favored; Channah, an Israelitess:--Hannah.
see HEBREW for 02603
חַנָּה (chan.nah) — Hannah.
A woman living at the time of United Monarchy, first mentioned at 1Sa.1.2; married to Elkanah (H0511H);
mother of: Samuel (H8050)
§ Hannah = "grace"
the mother of Samuel, one of the wives of Elkanah
N-proper — Noun proper feminineHNpf
han'-a (channah, "grace," "favor"; Hanna): One of the two wives of Elkanah, an Ephraimite who lived at Ramathaim-zophim. Hannah visited Shiloh yearly with her husband to offer sacrifices, for there the tabernacle was located. She was greatly distressed because they had no children. She therefore prayed earnestly for a male child whom she promised to dedicate to the Lord from his birth. The prayer was heard, and she called her son's name Samuel ("God hears"). When he was weaned he was carried to Shiloh to be trained by Eli, the priest (1Sa 1). Hannah became the mother of five other children, three sons and two daughters (1Sa 2:2). Her devotion in sending Samuel a little robe every year is one of the tenderest recorded instances of maternal love (1Sa 2:19). She was a prophetess of no…
Hannah
Favour, grace, one of the wives of Elkanah the Levite, and the mother of Samuel (1 Sam. 1; 2). Her home was at Ramathaim-zophim, whence she was wont every year to go to Shiloh, where the tabernacle had been pitched by Joshua, to attend the offering of sacrifices there according to the law (Ex. 23:15; 34:18; Deut. 16:16), probably at the feast of the Passover (comp. Ex. 13:10). On occasion of one of these “yearly” visits, being grieved by reason of Peninnah’s conduct toward her, she went forth alone, and kneeling before the Lord at the sanctuary she prayed inaudibly. Eli the high priest, who sat at the entrance to the holy place, observed her, and misunderstanding her character he harshly condemned her conduct (
(grace), one of the wives of Elkanah, and mother of Samuel. 1Sam 1,2 (B.C. 1141.) A hymn of thanks giving for the birth of her son is in the highest order of prophetic poetry, its resemblance to that of the Virgin Mary comp. (1 Samuel 2:1-10) with Luke 1:46-55 See also (Psalms 113:1) ... has been noticed.
The pious wife of a Levite of Ramathaim-Zophim, named Elkanah, and mother of Samuel, B. C. 1171. She had earnestly besought the Lord for him, and freely devoted him to serve God according to her vow. She was afterwards blessed with three other sons and two daughters, 1Sa 1:1-2:21.
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmpc
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
שִׁלוֹ (Shiyloh) refers to Shiloh, a significant location in ancient Palestine, known as a place of rest. It served as a temporary home for the Ark of the Covenant and the Tabernacle, and is associated with the upbringing of the prophet Samuel. The name is linked to the Hebrew root meaning 'rest' and is also connected to the term for a Shilonite, שִׁילֹנִי.
שִׁלוֹ, שִׁילוֹ, שִׁלֹה n.pr.loc. NNE. of Bethel
base
H7887 שִׁלוֹ, שִׁילוֹ, שִׁלֹה, שִׁילֹה
7887 Shiyloh shee-lo'
or Shiloh {shee-lo'}; or Shiylow {shee-lo'}; or Shilow
{shee-lo'}; from the same as 7886; Shiloh, a place in
Palestine:--Shiloh.
see HEBREW for 07886
שִׁלוֹ (shi.loh) — Shiloh.
Shiloh = "place of rest"
a city in Ephraim and temporary home of the Ark of the Covenant and the Tabernacle, the place where Samuel grew up
Also named: shi.lo.ni (שִׁילֹנִי "Shilonite" H7888)
Prep | N-proper — Preposition · noun properHR/Npl
Shiloh
Generally understood as denoting the Messiah, “the peaceful one,” as the word signifies (Gen. 49:10). The Vulgate Version translates the word, “he who is to be sent,” in allusion to the Messiah; the Revised Version, margin, “till he come to Shiloh;” and the LXX., “until that which is his shall come to Shiloh.” It is most simple and natural to render the expression, as in the Authorized Version, “till Shiloh come,” interpreting it as a proper name (comp. Isa. 9:6).
Shiloh, a place of rest, a city of Ephraim, “on the north side of Bethel,” from which it is distant 10 miles (Judg. 21:19); the modern Seilun (the Arabic for Shiloh), a “mass of shapeless ruins.” Here the tabernacle was set up after the…
(place of rest), a city of Ephraim. In (Judges 21:19) it is said that Shiloh is "on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem and on the south of Lebonah." In agreement with this the traveller of our own city, going north from Jerusalem, lodges the first night at Beitin , the ancient Bethel; the next day, at the distance of a few hours, turns aside to the right, in order to visit Seilun , the Arabic for Shiloh; and then passing through the narrow wady which brings him to the main road, leaves el-Lebban , the Lebonah of Scripture, on the left, as he pursues "the highway" to Nublus , the ancient Shechem. [SHECHEM] Shiloh was one of the earliest and most sacred of the Hebrew sanctuaries. The ark of the covenant, which had been kept at Gilgal during the progress of the conquest, (
1. This term is used, Ge 49:10, to denote the Messiah, the coming of whom Jacob foretells in these words: "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be;" that is, until the time of Christ, Judah’s self-governments as a tribe should not ceases. It must be admitted, however, that the literal signification of the word is not well ascertained. Some translate, "The scepter shall not depart from Judah till he comes to whom it belongs." Others, with more probability, till the coming of the Peacemaker, or of the One desired.
2. A famous city of Ephraim, about ten miles south of Shechem, and twenty-four north of Jerusalem. Here Joshua assembled the people to make the second distribution of the Land of Promise; and her the tabernacle of the…
sent
Shiloh (name of a city)
peace; abundance
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
HC/Acmpc — ConjunctionHC/Acmpc
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal-Ptc — Verb · Qal · infinitive absoluteHVqaa
Drunk
The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.
The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God’s wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To “add drunkenness to thirst” (
עֵלִי (Eliy) refers to Eli, a high priest and judge of Israel during the time of the United Monarchy, first mentioned in 1 Samuel 1:3. The name is derived from a root meaning 'lofty' or 'ascension.' Eli was a descendant of Aaron and the father of Hophni and Phinehas.
עֵלִי n.pr.m. Eli, priest at Shiloh
base
H5941 עֵלִי
5941 `Eliy ay-lee'
from 5927; lofty; Eli, an Israelite high-priest:--Eli.
see HEBREW for 05927
עֵלִי (e.li) — Eli.
A man living at the time of United Monarchy, first mentioned at 1Sa.1.3;
father of: Hophni (H2652), Phinehas (H6372H)
§ Eli = "ascension"
descendant of Aaron through Ithamar and high priest and judge of Israel when Samuel entered service as a child
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
e'-li (`eli):
A descendant of Ithamar, the fourth son of Aaron, who exercised the office of high priest in Shiloh at the time of the birth of Samuel. For the first time in Israel, Eli combined in his own person the functions of high priest and judge, judging Israel for 40 years (1Sa 4:18). The incidents in Eli's life are few; indeed, the main interest of the narrative is in the other characters who are associated with him. The chief interest centers in Samuel. In Eli's first interview with Hannah (1Sa 1:12 ff), she is the central figure; in the second interview (1Sa 1:24 ff), it is the child Samuel. When Eli next appears, it is as the father of Hophni and Phinehas, whose worthless and licentious lives had profaned their priestly…
Eli
Ascent, the high priest when the ark was at Shiloh (1 Sam. 1:3, 9). He was the first of the line of Ithamar, Aaron’s fourth son (1 Chr. 24:3; comp. 2 Sam. 8:17), who held that office. The office remained in his family till the time of Abiathar (1 Kings 2:26, 27), whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (35). He acted also as a civil judge in Israel after the death of Samson (1 Sam. 4:18), and judged Israel for forty years.
His sons Hophni and Phinehas grossly misconducted themselves, to the great disgust of the people (1 Sam.…
(ascension), a descendant of Aaron through Ithamar, the youngest of his two surviving sons. (Leviticus 10:1,2,12) comp. 1Kin 2:27 with 2Sam 8:17; 1Chr 24:3 (B.C. 1214-1116.) he was the first of the line of Ithamar who held the office of high priest. The office remained in his family till Abiathar was thrust out by Solomon, (1 Kings 1:7; 2:26,27) when it passed back again to the family of Eleazar int he person of Zadok. (1 Kings 2:35) Its return to the elder branch was one part of the punishment which had been denounced against Eli during his lifetime, for his culpable negligence. (
A high priest of the Jews, the first in the line of Ithamar, 1Sa 2:27. He was also a judge of Israel forty years, and was eminent for piety and usefulness, but criminally negligent of family discipline. For this the judgments of God fell upon his house, 1Sa 3:11-18. In battle with the Philistines his two sons were slain, and Israel defeated; but it was the capture of the ark of God that broke his heart, 1Sa 4:1-22. The divine threatening was fully performed in the day of Abiathar, which see.
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
sit'-ing (yashabh, "to sit down or still," daghar, "to brood," "hatch"; kathezomai, "to sit down," anakeimai, "to lie back," "recline"): The favorite position of the Orientals (Mal 3:3; Mt 9:9; 26:55 (compare Mt 5:1; Lu 4:20; 5:3); Mr 14:18; Lu 18:35; Joh 2:14, etc.).
"In Palestine people sit at all kinds of work; the carpenter saws, planes, and hews with his hand-adze, sitting upon the ground or upon the plank he is planing. The washerwoman sits by the tub, and, in a word, no one stands where it is possible to sit.…
Sitting
The attitude generally assumed in Palestine by those who were engaged in any kind of work. “The carpenter saws, planes, and hews with his hand-adze, sitting on the ground or upon the plank he is planning. The washerwoman sits by the tub; and, in a word, no one stands when it is possible to sit. Shopkeepers always sit, and Levi sitting at the receipt of custom (Matt. 9:9) is the exact way to state the case.”, Thomson, Land and Book.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
כִּסֵּא (kis.se) refers to a seat of honour or throne, often associated with royal dignity and authority. It is derived from a root meaning 'covered' and encompasses meanings like stool and seat. The entries consistently highlight its significance in both literal and figurative contexts.
כִּסֵּא, כִּסֵּה 133 n.m. seat of honour, throne
base
H3678 כִּסֵּא, כִּסֵּה seat of honour, throne
3678 kicce' kis-say'
or kicceh {kis-say'}; from 3680; properly, covered, i.e. a
throne (as canopied):--seat, stool, throne.
see HEBREW for 03680
כִּסֵּא (kis.se) — throne.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
כִּסֵּא (kis.se) — (Hall of) the Throne.
Combined with u.lam (אוּלָם "Hall" H0197I)
This name means throne, seat
כִּסֵּא (kis.se) — throne: seat.
1) seat (of honour), throne, seat, stool
1a) seat (of honour), throne
1b) royal dignity, authority, power (fig.)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
set: This word is used to translate the Hebrew words (moshabh, shebheth, kicce', and tekhunah), once (Job 23:3). It translates the Greek word (kathedra) (Mt 21:12; 23:2; Mr 11:15), and "chief seat" translates the compound word (protokathedria) (Mt 23:6; Mr 12:39; Lu 20:46). In the King James Version it translates (thronos) (Lu 1:52; Re 2:13; 4:4; 11:16; 13:2; 16:10), which the Revised Version (British and American) renders "throne." It denotes a place or…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
מְזוּזָה (mezuzah) refers to a door-post or gate-post, indicating a structural element of a doorway. It is derived from a root meaning to be prominent, emphasizing its visibility. The term appears in various contexts related to doorways in the Old Testament.
מְזוּזָה n.f. door-post, gate-post
base
H4201 מְזוּזָה door-post, gate-post
4201 mzuwzah mez-oo-zaw'
or mzuzah {mez-oo-zaw'}; from the same as 2123; a door-post
(as prominent):--(door, side) post.
see HEBREW for 02123
מְזוּזָה (me.zu.zah) — doorpost.
doorpost, gatepost
N-fs — Noun common · feminine singular constructHNcfsc
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…
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
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…
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)
N-proper — Noun properHNpt
