Amos 5:6 — Word Study
WLCדִּרְשׁ֥וּ אֶת־ יְהוָ֖ה וִֽחְי֑וּ פֶּן־ יִצְלַ֤ח כָּאֵשׁ֙ בֵּ֣ית יוֹסֵ֔ף וְאָכְלָ֥ה וְאֵין־ מְכַבֶּ֖ה לְבֵֽית־ אֵֽל׃
BSASeekdârash [diligently, with all your heart] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] and livechâyâh [have life, be revived] orpên He will sweeptsâlach▸ [break out, rush] like fireʼêsh [burning, flame] through the housebayith [family, dwelling place] of JosephYôwçêph [Jehovah has added] it will devour everythingʼâkal [eat, consume] with no oneʼayin [nothing, none] at BethelBêyth-ʼÊl [house of God, a significant location] to extinguish itkâbâh [quench, put out]
| Greek | English | Parsing |
|---|---|---|
| דִּרְשׁ֥וּ | seek | Verb, Qal, imperative second person masculine plural |
| אֶת־ | the object marker | Particle |
| יְהוָ֖ה | Yahweh | Noun proper |
| וִֽחְי֑וּ | and live | Conjunction, verb qal imperative second person masculine plural |
| פֶּן־ | lest | Particle |
| יִצְלַ֤ח | he should rush | Verb, Qal, imperfect third person masculine singular |
| כָּאֵשׁ֙ | like fire | Preposition, noun common both singular absolute |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| יוֹסֵ֔ף | Joseph | Noun proper masculine |
| וְאָכְלָ֥ה | and it will consume | Verb, Qal, sequential perfect third person feminine singular |
| וְאֵין־ | and not | Conjunction, noun common masculine singular construct |
| מְכַבֶּ֖ה | [one who] extinguishes [it] | Verb, Piel, participle (active) masculine singular |
| לְבֵֽית־ | [will belong] to Beth- | Preposition, noun proper |
| אֵֽל׃ | -el | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Seek the LORD and live, or He will sweep like fire through the house of Joseph; it will devour everything, with no one at Bethel to extinguish it. |
| KJV | Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Beth-el. |
| ASV | Seek Jehovah, and ye shall live; lest he break out like fire in the house of Joseph, and it devour, and there be none to quench it in Beth-el. |
| YLT | Seek ye Jehovah, and live, Lest He prosper as fire [against] the house of Joseph, And it hath consumed, And there is no quencher for Beth-El. |
| WEB | Seek Yahweh, and you will live, lest he break out like fire in the house of Joseph, and it devour, and there be no one to quench it in Bethel. |
| BBE | Go to the Lord for help so that you may have life; for fear that he may come like fire bursting out in the family of Joseph, causing destruction, and there will be no one to put it out in Beth-el. |
Where they part company is in the interpretation of the urgency to seek the LORD — see How Translations Differ.
The structure clearly presents a command followed by a warning, emphasizing the urgency of seeking God to avoid destruction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכָּבָה
verbדָּרַשׁ
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 — Amos 5:6
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 — A Call to Seek the LORDgenerated
Amos 5:6 presents a stark choice: seek the LORD and live, or face the devastating consequences of judgment. This verse is part of a larger message where Amos calls the Israelites to turn back to God, emphasizing the urgency of their situation. The surrounding verses highlight the futility of seeking other places of worship, urging the people to focus on their relationship with God instead.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 5:4 | For this is what the LORD says to the house of Israel: “Seek Me and live! |
| 2 | Ezekiel 33:11 | Say to them: ‘As surely as I live, declares the Lord GOD, I take no pleasure in the death of the wicked, but rather that the wicked should turn from their ways and live. Turn! Turn from your evil ways! For why should you die, O house of Israel?’ |
| 3 | Exodus 22:6 | If a fire breaks out and spreads to thornbushes so that it consumes stacked or standing grain, or the whole field, the one who started the fire must make full restitution. |
| 4 | Amos 6:6 | You drink wine by the bowlful and anoint yourselves with the finest oils, but you fail to grieve over the ruin of Joseph. |
| 5 | Genesis 48:8–20 | When Israel saw the sons of Joseph, he asked, “Who are these?” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — דִּרְשׁ֥וּ, dir.Shugenerated
The verb דָּרַשׁ (darash) means to seek or inquire, often in the context of worshiping God. It encompasses a range of actions from frequenting a place to consulting deities in prayer. The imperative form here indicates a strong call to action, urging the people to diligently seek the LORD.
This word carries a sense of urgency and importance, as it is not merely about casual seeking but about a heartfelt pursuit of God. The parsing as a Qal imperative second person masculine plural emphasizes that this is a command directed at the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the imperative to seek the LORD.
Sentence Structuregenerated
The verse consists of a main clause and a conditional clause. The finite verb דִּרְשׁ֥וּ (seek) governs the entire statement, with the second part presenting a consequence if the command is not followed.
The structure highlights the urgency of the command and the dire warning that follows, creating a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates דִּרְשׁ֥וּ as ἐκζητήσατε (ekzētēsate), which carries a similar meaning of seeking or inquiring. This choice reflects a consistent understanding of the necessity of seeking God.
The translation choice in the Septuagint emphasizes the active pursuit of God, aligning with the urgency expressed in the Hebrew text.
In plain words — the whole versegenerated
Amos 5:6 urges the people to seek the LORD to find life. If they fail to do so, they will face destruction, symbolized by fire sweeping through the house of Joseph. The verse warns that there will be no one at Bethel to extinguish this fire, emphasizing the seriousness of their situation.
Frequently Asked Questionsgenerated
To seek the LORD means to earnestly pursue a relationship with God, to worship Him, and to inquire of Him for guidance and life.
The house of Joseph represents the northern kingdom of Israel, which was facing judgment for its sins, and serves as a warning to the people.
Bethel is highlighted as a significant location for worship, but the verse warns that it will not provide refuge from God's judgment.
The fire symbolizes God's judgment and destruction, illustrating the consequences of turning away from Him.
Reflection Questionsgenerated
- In what ways can I seek the LORD more diligently in my daily life?
- What are some distractions that keep me from focusing on my relationship with God?
- How can I help others understand the importance of seeking God?
- What does it mean for me to live in the light of seeking the LORD?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to emphasize the importance of seeking God for salvation and avoiding judgment.
Therefore, while there is time, look to the true and eternal salvation, and, since the end of the world is now at hand, out of fear of God turn your minds to God.Early Church Fathers on Amos 5 →
Seek the Lord, and live: lest the house of Joseph be burned with fire, and it devour, and there be none to quench it. LXX: Seek the Lord, and live: lest the house of Joseph be kindled with fire, and it consume it,Early Church Fathers on Amos 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 5:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSeek the Lord, and ye shall live,.... This is, repeated to stir up unto it, because of their backwardness and slothfulness, and to show the importance and necessity of it.
Read John Gill on Amos 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySeek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Bethel.
Read Robert Jamieson on Amos 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSeek the Lord, and ye shall life: the prophet repeateth his exhortation to repentance with the repeated promise of a good issue hereon: see . Lest he break out: this is a new argument to persuade them to do their duty, for unless they do it God’ s judgments will break out upon them. Like fire; suddenly, with strength and prevalence, as the Hebrew word here rendered break out importeth. In the house of Joseph; the kingdom of the ten tribes, the chief whereof was Ephraim, who was the younger son of Joseph, and the first erecter of this kingdom was an Ephraimite, . And devour it; utterly consume it, as fire useth to do where it gets head and prevaileth. And there be none to quench it in…
Read Matthew Poole on Amos 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 5:6 Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour [it], and [there be] none to quench [it] in Bethel.Ver. 6. Seek ye the Lord, and ye shall live] See Amos 5:4. Sic eadem saepe surdis et obstinatis inculcantur (Mercer). The continual pressing of a duty imports: 1. The excellency; 2. The necessity; 3. The difficulty of doing it: else what need so many words? Perquam durum est, sed ita lex scripts est, saith Ulpian. Hard or not hard, it must be done, or men are undone. Lest he break out like fire] Lest he go through you and burn you together, Isaiah 27:4, lest ye be "utterly burnt with fire in the same place," 2 Samuel 23:7, that is, in…
Read John Trapp on Amos 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Render, lest he rush down like fire on the house of Joseph (i.e., the Northern Kingdom). For “in Bethel” read “for Bethel.” Let the blending of mercy with judgment be here observed, “Seek Jehovah and live, lest this evil befall you.” The curse is still conditional.
Read Charles John Ellicott on Amos 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Seek the Lord, and ye shall live] Repeated from Amos 5:4. In the house of Joseph] The Israelites of the ten tribes, of whom Ephraim and Manasseh, sons of Joseph, were the chief.
Read AdamClarke on Amos 5 →CambridgeThe Cambridge Bible for Schools and Colleges6. Seek Jehovah, &c.] The exhortation of Amo 5:4 is repeated, and enforced with a fresh motive—lest a fire, namely, kindled by Jehovah, advance irresistibly, and spread irretrievable destruction in Israel. break out] lit. come mightily, advance forcibly. It is the word used of the spirit of God coming mightily upon Samson (Judges 14:6; Judges 14:19; Judges 15:14), Saul (1 Samuel 10:6; 1 Samuel 11:6), and David (1 Samuel 16:13). The comparison of Jehovah to a fire, as Deuteronomy 4:24; Isaiah 10:17; cf. Deuteronomy 32:22; Jeremiah 4:4 (“lest my fury go forth as fire, and burn, and there be none to quench it”; so Jeremiah 21:12). house of Joseph] i.e. the Northern kingdom generally, Joseph…
Read Cambridge on Amos 5 →Albert Barnes1798–1870Barnes' Notes on the BibleSeek ye the Lord and ye shall live - Literally, “seek the Lord and live;” being united to Him, the Fountain of life.
Read Albert Barnes on Amos 5 →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
Seek the LORD and live, or He will sweep like fire through the house of Joseph; it will devour everything, with no one at Bethel to extinguish it.
Seek Yahweh, and you will live, lest he break out like fire in the house of Joseph, and it devour, and there be no one to quench it in Bethel.
Seek the LORD and live, or He will sweep like fire through the house of Joseph; it will devour everything, with no one at Bethel to extinguish it.
Seek the Lord so you can live! Otherwise he will break out like fire against Joseph’s family; the fire will consume and no one will be able to quench it and save Bethel.
Tyndale line
Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Beth-el.
Seek Jehovah, and ye shall live; lest he break out like fire in the house of Joseph, and it devour, and there be none to quench it in Beth-el.
Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and it devour and there be none to quench it in Beth-el:
Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour it , and there be none to quench it in Beth-el.
Seeke the Lord, and yee shall liue, least he breake out like fire in the house of Ioseph and deuoure it, and there be none to quench it in Beth-el.
Strictly literal
Seek Jehovah, and ye shall live; lest he break out like fire in the house of Joseph, and devour [it], and there be none to quench [it] in Bethel.
Seek ye Jehovah, and live, Lest He prosper as fire [against] the house of Joseph, And it hath consumed, And there is no quencher for Beth-El.
Seek YHWH, and live, || Lest He prosper as fire [against] the house of Joseph, || And it has consumed, || And there is no quencher for Beth-El—
Seek for the Lord, and ye shall live: so that he come not suddenly like fire over the house of Joseph, and it devour, and there be none to quench it in Beth-el;
Seek Yahweh and live, or he will break out like fire in the house of Joseph. It will devour, and there will be no one to quench it in Bethel.
From the Latin
Seek ye the Lord, and live: lest the house of Joseph be burnt with fire, and it shall devour, and there shall be none to quench Bethel.
Simplified
Look to the Lord so you may live! Otherwise he will explode like fire against the descendants of Joseph and no one from Bethel will be able to quench it.
Go to the Lord for help so that you may have life; for fear that he may come like fire bursting out in the family of Joseph, causing destruction, and there will be no one to put it out in Beth-el.
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 show agreement in the overall message of the verse, though the Septuagint's wording differs in structure. The Hebrew text emphasizes the imperative to seek the LORD, while the Septuagint maintains the same call but with a different syntactical arrangement.
דִּרְשׁ֥וּ אֶת־ יְהוָ֖ה וִֽחְי֑וּ פֶּן־ יִצְלַ֤ח כָּאֵשׁ֙ בֵּ֣ית יוֹסֵ֔ף וְאָכְלָ֥ה וְאֵין־ מְכַבֶּ֖ה לְבֵֽית־ אֵֽל׃
9 of the 14 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 Amos 5:6
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.
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
צָלַח (tsalach) is a Hebrew verb meaning to rush or advance, with a focus on prospering or succeeding. It can refer to both literal and figurative progress, and can be used transitively or intransitively. The entries highlight its use in various contexts, including causing prosperity. There is an Aramaic equivalent, צְלַח (tse.lach), which also means to prosper.
[צָלַח] vb. rush
base
[צָלֵחַ, צָלַח] vb. advance, prosper
Qal prosper
Hiph.
make prosperous, bring to successful issue
shew, experience, prosperity
base
H6743a צָלַח rush H6743b צָלֵחַ, צָלַח advance, prosper
6743 tsalach tsaw-lakh'
or tsaleach {tsaw-lay'-akh}; a primitive root; to push
forward, in various senses (literal or figurative, transitive
or intransitive):--break out, come (mightily), go over, be
good, be meet, be profitable, (cause to, effect, make to,
send) prosper(-ity, -ous, - ously).
צָלַח (tsa.lach) — to rush.
(Qal) to rush
צָלֵחַ (tsa.lech) — to prosper.
1) to advance, prosper, make progress, succeed, be profitable
1a) (Qal) to prosper
1b) (Hiphil)
1b1) to make prosperous, bring to successful issue, cause to prosper
1b2) to show or experience prosperity, prosper
Aramaic equivalent: tse.lach (צְלַח "to prosper" H6744)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(1) (gome'; papuros, "bulrushes," margin "papyrus" (Ex 2:3); "rush," margin "papyrus" (Job 8:11); "papyrus," the King James Version "rush" (Isa 18:2); "rushes" (Isa 35:7)): This is almost certainly the famous papyrus, Cyperus papyrus (Natural Order, Cyperaceae), known in Arabic as babir (whence comes our word "paper"). This plant, the finest of the sedges, flourishes plentifully in Upper Egypt; in Palestine there is a great mass of it growing in the marsh to the North of Lake Huleh, and it also occurs on the Lake of Galilee and the Jordan. Light boats of plaited papyrus have been used on the Nile from ancient times and are mentioned by many writers (compare
Translated bulrush in Isa 58:5, flag in Job 40:21, and hook in Job 41:2; a plant growing in marshy ground or by watercourses, and used for chair-bottoms, baskets, mats, ropes, etc. The pith of a similar plant in Europe is used as the wick of a candle or rush-light. In Isa 9:14; 19:15, a rush is put for the lowest of the people.
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
יוֹסֵף (Yowceph) means 'he adds' or 'increases' and refers primarily to Joseph, the eldest son of Jacob and Rachel. The name appears in various contexts, including other individuals named Joseph, such as a man of Issachar, a son of Asaph, and a priest. The entries highlight his familial relationships and roles during different periods, including the Exile and Return.
יוֹסֵף 212 and יְהוֹסֵף n.pr.m. (he adds, increases)
elder son of Jacob and Rachael
a man of Issachar
a son of Asaph
one of those who took strange wives
a priest
base
H3130 יוֹסֵף and יְהוֹסֵף (he adds, increases) . elder son of Jacob and Rachael
. a man of Issachar
. a son of Asaph
. one of those who took strange wives
. a priest
3130 Yowceph yo-safe'
future of 3254; let him add (or perhaps simply active
participle adding); Joseph, the name of seven
Israelites:--Joseph. Compare 3084.
see HEBREW for 03254
see HEBREW for 03084
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of the Patriarchs, first mentioned at Gen.30.24;
son of: Israel (H3478) and Rachel (H7354);
brother of: Benjamin (H1144);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); married to Asenath (H0621);
father of: Manasseh (H4519) and Ephraim (H0669); also called Zaphenath-paneah at Gen.41.45;
§ Joseph = "Jehovah has added"
1) the eldest son of Jacob by Rachel
2) father of Igal, who represented the tribe of Issachar among the spies
3) a son of Asaph
4) a man who took a foreign wife in the time of Ezra
5) a priest of the family of Shebaniah in the time of Nehemiah
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.7;
father of: Igal (H3008)
N-proper — Noun proper masculineHNpm
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition
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)
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
kon-sum' (akhal, kalah, tamam; analisko): In Old Testament 'akhal ("to eat," "devour") occurs very frequently, and is translated "consumed" (Ge 31:40; Ex 15:7; Ps 78:63, etc.); kalah ("to finish") is also frequently translated "consume," "consumed" (Ge 41:30; Ex 32:10; Ps 59:13, etc.); tamam, "to be perfect," "finished" (Nu 17:13; De 2:15; Ps 73:19, etc.). There are many other words translated "consume"…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
כָּבָה (kabah) is a Hebrew verb meaning to quench or extinguish, particularly in reference to fire or light. It has a range of uses, including both the action of putting out a flame and the state of being extinguished. The entries highlight its forms in different stems, such as Qal and Piel, which indicate the verb's active and causative aspects.
[כָּבָה] vb. be quenched, extinguished, go out, of fire or lamp
Qal be quenched, extinguished
Pi. quench, extinguish
base
H3518 כָּבָה be quenched, extinguished, go out, of fire or lamp .be quenched, extinguished
. quench, extinguish
3518 kabah kaw-baw'
a primitive root; to expire or (causatively) to extinguish
(fire, light, anger):--go (put) out, quench.
כָּבָה (ka.vah) — to quench.
1) to quench, put out, be put out, be quenched, be extinguished
1a) (Qal) to be quenched, be extinguished
1b) (Piel) to quench, extinguish
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
N-proper — Preposition · noun properHR/Npl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
HNpl — Noun properHNpl
See GOD, NAMES OF.
Strength, one of the names of God, especially in poetry,
Ge 33:18-20. It is very often found in proper names, as Bethel, Daniel, Elijah, etc. Eloi, like Eli, means, My God.