Amos 7:10 — Word Study
WLCוַיִּשְׁלַ֗ח אֲמַצְיָה֙ כֹּהֵ֣ן בֵּֽית־ אֵ֔ל אֶל־ יָרָבְעָ֥ם מֶֽלֶךְ־ יִשְׂרָאֵ֖ל לֵאמֹ֑ר קָשַׁ֨ר עָלֶ֜יךָ עָמ֗וֹס בְּקֶ֙רֶב֙ בֵּ֣ית יִשְׂרָאֵ֔ל לֹא־ תוּכַ֣ל הָאָ֔רֶץ לְהָכִ֖יל אֶת־ כָּל־ דְּבָרָֽיו׃
BSAThen AmaziahʼĂmatsyâh [the priest of Beth-el, a leader in Israel] the priestkôhên of BethelBêyth-ʼÊl sentshâlach▸ word toʼêl [a message, a report] JeroboamYârobʻâm kingmelek of IsraelYisrâʼêl ◂sayingʼâmar AmosʻÂmôwç has conspiredqâshar■ [plotted, rebelled] against youʻal in the midstqereb [the inner part, the heart] of the housebayith of IsraelYisrâʼêl [the people of God, the nation] The landʼerets [the earth, the territory] cannotlôʼ bearkûwl [is not able to sustain, endure] allkôl his wordsdâbâr [messages, prophecies]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁלַ֗ח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| אֲמַצְיָה֙ | Amaziah | Noun proper masculine |
| כֹּהֵ֣ן | [the] priest of | Noun common, masculine singular construct |
| בֵּֽית־ | Beth- | Noun proper |
| אֵ֔ל | -el | Noun proper |
| אֶל־ | to | Preposition |
| יָרָבְעָ֥ם | Jeroboam | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| לֵאמֹ֑ר | saying | Preposition, verb qal infinitive construct common |
| קָשַׁ֨ר | he has conspired | Verb, Qal, perfect third person masculine singular |
| עָלֶ֜יךָ | on you | Preposition, suffix |
| עָמ֗וֹס | Amos | Noun proper masculine |
| בְּקֶ֙רֶב֙ | in [the] midst of | Preposition, noun common masculine singular construct |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| יִשְׂרָאֵ֔ל | Israel | Noun proper |
| לֹא־ | not | Particle |
| תוּכַ֣ל | it is able | Verb, Qal, imperfect third person feminine singular |
| הָאָ֔רֶץ | the land | Particle, noun common feminine singular absolute |
| לְהָכִ֖יל | to endure | Preposition, verb hiphil infinitive construct common |
| אֶת־ | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| דְּבָרָֽיו׃ | words his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Amaziah the priest of Bethel sent word to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel. The land cannot bear all his words, |
| KJV | ¶ Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. |
| ASV | Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. |
| YLT | And Amaziah priest of Beth-El sendeth unto Jeroboam king of Israel, saying, 'Amos hath conspired against thee in the midst of the house of Israel; the land is not able to bear all his words, |
| WEB | Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, “Amos has conspired against you in the middle of the house of Israel. The land is not able to bear all his words. |
| BBE | Then Amaziah, the priest of Beth-el, sent to Jeroboam, king of Israel, saying, Amos has made designs against you among the people of Israel: the land is troubled by his words. |
The translations agree on the core meaning of the verse, particularly the term קָשַׁר.
The sentence has a main clause followed by several subordinate clauses that elaborate on the action and its implications.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָמוֹס
verbשָׁלַח
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 7:10
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 Confrontation of Amosgenerated
Amos 7:10 describes a tense moment where Amaziah, the priest of Bethel, communicates to Jeroboam, king of Israel, that Amos has conspired against him. This confrontation highlights the conflict between prophetic voices and the established powers of Israel. The subsequent verses reveal the consequences of Amos's message, emphasizing the tension between divine authority and human governance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 12:31–32 | Jeroboam also built shrines on the high places and appointed from every class of people priests who were not Levites. |
| 2 | 1 Kings 13:33 | Even after these events, Jeroboam did not repent of his evil ways, but again he appointed priests for the high places from every class of people. He ordained anyone who desired to be a priest of the high places. |
| 3 | 2 Kings 14:23–24 | In the fifteenth year of the reign of Amaziah son of Joash over Judah, Jeroboam son of Jehoash became king of Israel, and he reigned in Samaria forty-one years. |
| 4 | 2 Chronicles 13:8–9 | And now you think you can resist the kingdom of the LORD, which is in the hands of David’s descendants. You are indeed a vast army, and you have with you the golden calves that Jeroboam made for you as gods. |
| 5 | Jeremiah 20:1–3 | When Pashhur the priest, the son of Immer and the chief official in the house of the LORD, heard Jeremiah prophesying these things, |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — קָשַׁר, ka.Shargenerated
The verb קָשַׁר (qashar) means to bind or conspire. It is a Qal perfect form, indicating a completed action by Amos against Jeroboam. The word carries the connotation of plotting or forming an alliance, suggesting a serious threat to the king's authority.
In this context, the use of קָשַׁר implies that Amos's words are not merely prophetic but are seen as a direct challenge to the political order, indicating that his message is perceived as rebellious.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV and ASV, which all use the term conspired for קָשַׁר.
Sentence Structuregenerated
The finite verb וַיִּשְׁלַח (and he sent) governs the entire sentence, with multiple phrases detailing the action and its implications. The structure is straightforward, presenting Amaziah's action followed by the content of his message.
The sentence is constructed with a main clause indicating the action of sending, followed by a series of noun phrases and prepositional phrases that elaborate on the subject and the context of the message.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּשְׁלַח as ἐχαπέστειλεν, which means 'he sent away.' This choice emphasizes the act of sending as a formal communication.
The Greek word λέγων for לֵאמֹר indicates the act of speaking, aligning closely with the Hebrew meaning but also suggesting an authoritative declaration.
In plain words — the whole versegenerated
Amos 7:10 shows Amaziah, the priest of Bethel, sending a message to Jeroboam, king of Israel, stating that Amos has conspired against him. This indicates a significant conflict between the prophet's words and the king's authority, highlighting the tension in Israel at that time.
Frequently Asked Questionsgenerated
It indicates that Amos's messages were perceived as a threat to Jeroboam's rule, suggesting that his prophecies were seen as rebellious.
Amaziah likely seeks to protect his own position and the established order in Israel by warning the king of what he perceives as a danger.
This signifies the weight and seriousness of Amos's prophecies, suggesting that they are too much for the people to handle and could lead to dire consequences.
It illustrates the tension and conflict that often arises when prophetic voices challenge the authority of political leaders.
Reflection Questionsgenerated
- What can we learn from Amaziah's reaction to Amos's prophecies?
- How do we respond to messages that challenge our beliefs or authority?
- In what ways might we see similar tensions in our own communities today?
- What does this passage teach us about the role of prophets in society?
The early church on this verse — how the Fathers read it
Jerome comments on this passage, highlighting the tension between Amos and Jeroboam, illustrating the conflict between prophetic authority and political power.
And Amaziah the priest of Bethel sent a message to Jeroboam king of Israel, saying, 'Amos has rebelled against you in the midst of the house of Israel. The land is not able to bear all his words.Early Church Fathers on Amos 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 7:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Amaziah the priest of Bethel,.... The Targum calls him the prince or president of Bethel; and the word used signifies both a prince and a priest; and very probably this man had the care of the
Read John Gill on Amos 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
Read Robert Jamieson on Amos 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen; after that Amos had expressly and peremptorily foretold the ruin of idolatry and kingdom of Israel for their sins. Amaziah: it appears not what family he was of, nor is it much material we should know; it is probable he might be of some mean family, or possibly an apostate priest of the tribe of Levi. The priest, by way of eminency; no common priest, but the chief priest. Of Beth-el; to the calf at Beth-el; and it is like he was prefect or governor for the king in the civil affairs of that city and country. Sent; gave information by messengers sent. To Jeroboam; the second of that name, of Jehu’ s race: the third from Jehu. King of Israel; at that time living, and on the throne of…
Read Matthew Poole on Amos 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 7:10 Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.Ver. 10. Then Amaziah the priest of Bethel] Observing that the prophet had foretold a desolation, and not prayed as before that it might be averted; because he saw God was fully resolved, and their destruction determined. Amos hath conspired against thee in the land] Thus Elijah was the troubler of Israel, Jeremiah a seedsman of sedition, Christ an enemy to Caesar, Luther a trumpet of rebellion; all contra-remonstrants, anti-magistratical. As Athaliah cried, Treason, treason, when herself was the…
Read John Trapp on Amos 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) There follows a brief historical interlude of much interest. It shows that the effect of the preaching of the Judæan prophet had been felt in the sanctuary at Bethel and the palaces at Samaria. The chief priest of the Temple, with the characteristic exaggeration of fear and anger, accuses Amos of treason against the house of Jeroboam.
Read Charles John Ellicott on Amos 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Amaziah the priest of Beth-el] The idolatrous priest who had been established by the king to maintain the worship of the golden calves which Jeroboam the elder had set up at this place. Amos hath conspired against thee] This was truly a lying prophet; there is not one word of truth in this message which he sent to Jeroboam. Amos had not conspired against the king-had not said that Jeroboam should die by the sword-and had not said that Israel should be carried away captive, though this last was implied in God's threatening and afterwards delivered by this prophet; see Amos 7:17.
Read AdamClarke on Amos 7 →
CambridgeThe Cambridge Bible for Schools and Colleges10–17. A historical episode, intimately connected with the preceding visions, and arising out of them. In particular, Amos, in explaining the last of these visions, had spoken so unambiguously, even, in appearance, threatening the person of the king, that Amaziah, the priest of Beth-el, denounces him to Jeroboam II., upon a charge of conspiracy; and upon the king’s taking no notice of the accusation, takes it upon himself to bid the prophet leave Israel and return to his own country. Amos replies that he has been commissioned by Jehovah to speak as he has done, and re-affirms, with even greater emphasis, his former prediction, with reference in particular to the fate in store for Amaziah’s…
Read Cambridge on Amos 7 →
Albert Barnes1798–1870Barnes' Notes on the BibleAmaziah, the priest of Bethel - Was probably the high priest, in imitation of the high priest of the order of Aaron and of God’s appointment.
Read Albert Barnes on Amos 7 →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
Then Amaziah the priest of Bethel sent word to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel. The land cannot bear all his words,
Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, “Amos has conspired against you in the middle of the house of Israel. The land is not able to bear all his words.
Then Amaziah the priest of Bethel sent word to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel. The land cannot bear all his words,
Amaziah the priest of Bethel sent this message to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! The land cannot endure all his prophecies.
Tyndale line
¶ Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
Then Amaziah the Priest of Beth-el sent to Ieroboam King of Israel, saying, Amos hath conspired against thee in the middes of the house of Israel: the lande is not able to beare all his wordes.
Strictly literal
Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
And Amaziah priest of Beth-El sendeth unto Jeroboam king of Israel, saying, 'Amos hath conspired against thee in the midst of the house of Israel; the land is not able to bear all his words,
And Amaziah priest of Beth-El sends to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel; the land is not able to bear all his words,
Then sent Amazyah, the priest of Beth-el, to Jerobo'am the king of Israel, saying, 'Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
Then Amaziah, the priest of Bethel, sent a message to Jeroboam, king of Israel: “Amos has conspired against you in the middle of the house of Israel. The land cannot bear all his words.
From the Latin
And Amasias the priest of Bethel sent to Jeroboam king of Israel, saying: Amos hath rebelled against thee in the midst of the house of Israel: the land is not able to bear all his words.
Simplified
Then Amaziah, priest of Bethel, sent a message to Jeroboam, king of Israel, saying, “Amos is plotting against you among the people of Israel. What he's saying is unbearable!
Then Amaziah, the priest of Beth-el, sent to Jeroboam, king of Israel, saying, Amos has made designs against you among the people of Israel: the land is troubled by his words.
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 (MT) presents the verse as Amaziah the priest of Bethel sending a message to Jeroboam, king of Israel, claiming that Amos has conspired against him and that the land cannot bear all his words. The Septuagint (LXX) aligns closely with the MT, matching 19 out of 23 words, although it has its own word order and articles. The Dead Sea Scrolls (4Q78, 4Q82, and Mur88) also reflect similar content to the MT, with some differences in the restoration of words, but they generally agree with the MT's message and structure. Overall, the MT, LXX, and the Dead Sea Scrolls show substantial agreement in this verse, while the Samaritan Pentateuch is not mentioned in the available witnesses for this particular verse.
וַיִּשְׁלַ֗ח אֲמַצְיָה֙ כֹּהֵ֣ן בֵּֽית־ אֵ֔ל אֶל־ יָרָבְעָ֥ם מֶֽלֶךְ־ יִשְׂרָאֵ֖ל לֵאמֹ֑ר קָשַׁ֨ר עָלֶ֜יךָ עָמ֗וֹס בְּקֶ֙רֶב֙ בֵּ֣ית יִשְׂרָאֵ֔ל לֹא־ תוּכַ֣ל הָאָ֔רֶץ לְהָכִ֖יל אֶת־ כָּל־ דְּבָרָֽיו׃
19 of the 23 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.
[וישלח] [אמציה] [כהן] [בית] [אל] [אל] [ירבעם] [מלך] [ישראל] [לאמר] [קשר] [עלי׳ך] [עמוס] [בקרב] [בית] [ישראל] [לא] [תוכל] [הארץ] [להכיל] [את] [כל] [דברי׳ו]
nothing on the leather here — 23 supplied entire by an editor.
[וישלח] [אמציה] [כהן] [בית] אל אל ירבעם [מלך] ישראל [לאמר] [קשר] [עלי׳ך] [עמוס] [בקרב] [בית] [ישראל] לוא תוכל הארץ [להכיל] [את] [כל] [דברי׳ו]
4 words on the leather — 3 partly restored, 16 supplied entire by an editor.
[וישלח] אמציה כהן בית אל אל ירבעם מלך ישראל לאמר [קשר] [עלי׳ך] עמוס [בקרב] בית ישראל לא תוכל הארץ להכיל [את] [כל] דברי׳ו
12 words on the leather — 5 partly restored, 6 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 Amos 7:10
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אֲמַצְיָ֫הוּ (*Amatsyah*) means 'Jehovah is mighty' and refers to several individuals, primarily a king of Judah who was the son of Joash and father of Azariah. The entries note that he is mentioned in contexts related to the Divided Monarchy, including roles as a priest and a Levite singer. There is no significant disagreement among the lexicons regarding its meanings or references.
אֲמַצְיָ֫הוּ, אֲמַצְיָה n.pr.m. (י׳ has been mighty).
king of Jud., son of Joash, father of Azariah
a Sineonite
id., a Levite
priest of Bethel, under Jerob. II
base
H558 אֲמַצְיָ֫הוּ, אֲמַצְיָה
558 'Amatsyah am-ats-yaw'
or mAmatsyahuw {am-ats-yaw'-hoo}; from 553 and 3050; strength
of Jah; Amatsjah, the name of four Israelites:--Amaziah.
see HEBREW for 0553
see HEBREW for 03050
אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.12.21;
son of: Joash (H3101I) and Jehoaddan (H3086); married to Jecoliah (H3203);
father of: Uzziah (H5818)
§ Amaziah = "Jehovah is mighty"
1) a king of Judah, son Joash, father of Azariah
2) a priest of Bethel under Jeroboam II
3) father of Joshah, of the tribe of Simeon
4) a Levite tabernacle singer in David's day
אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.
A man of the tribe of Simeon(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.34;
father of: Joshah (H3144)
§ Amaziah = "Jehovah is mighty"
1) a king of Judah, son Joash, father of Azariah
2) a priest of Bethel under Jeroboam II
3) father of Joshah, of the tribe of Simeon
4) a Levite tabernacle singer in David's day
אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.
N-proper — Noun proper masculineHNpm
am-a-zi'-a ('amatsyah, 'amatsyahu, "Yahweh is mighty"; 2Ki 14:1-20; 2Ch 25). Son of Jehoash, and tenth king of Judah. Amaziah had a peaceable accession at the age of 25. A depleted treasury, a despoiled palace and temple, and a discouraged people were among the consequences of his father's war with Hazael, king of Syria. When settled on the throne, Amaziah brought to justice the men who had assassinated his father. Amaziah verbal citation of De 24:16 in 2Ki 14:6, forbidding the punishment of children for a father's offense, shows that the laws of this book were then known, and were recognized as authoritative, and, in theory, as governing the nation. His accession may be dated circa 812 (some put later).
1. The Edomite War:
Amaziah
Strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of the descendants of Ethan the Merarite (1 Chr. 6:45).
(2.) The son and successor of Joash, and eighth king of the separate kingdom of Judah (2 Kings 14:1-4). He began his reign by punishing the murderers of his father (5-7; 2 Chr. 25:3-5). He was the first to employ a mercenary army of 100,000 Israelite soldiers, which he did in his attempt to bring the Edomites again under the yoke of Judah (2 Chr. 25:5, 6). He was commanded by a prophet of the Lord to send back the mercenaries, which he did (2 Chr. 25:7-10, 13), much to their annoyance. His obedience to…
(the strength of the Lord). Son of Joash, and eighth king of Judah, reigned B.C. 837-809. He succeeded to the throne at the age of 25, on the murder of his father, and punished the murderers. In order to restore his kingdom to the greatness of Jehoshaphat’s days, he made war on the Edomites, defeated them in the Valley of Salt, south of the Dead Sea, and took their capital, Selah or Petra, to which he gave the name of Jokteel, i.e. "God-subdued." Flushed with his success, he challenged Joash king of Israel to battle, but was completely defeated, and himself was taken prisoner and conveyed by Joash to Jerusalem, which opened its gates to the conqueror. Amaziah lived 15 years after the death of Joash; and in the 29th year of his reign was murdered by conspirators at Lachish, whither he had retired from Jerusalem for safety. (2 Chronicles…
1. Eighth king of Judah, son of Joash, began to reign B. C. 835, and reigned twenty-nine years in Jerusalem. He did well in the sight of the Lord, but not with a perfect heart. Having established himself in his throne and slain the murderers of his father, he mustered a host of 300,000 men of Judah, and hired 100,000 men of Israel, for a war upon Edom. These hired forces he reluctantly dismissed at the command of God, who gave him the victory without their aid. But this did not prevent him from carrying home with him the idols of Edom, and setting them up to be his gods. For this defiance of Jehovah, he was threatened with destruction by a prophet of the Lord; and soon after, went headlong into war with Israel, in which he was defeated and humbled. Fifteen years after, he was slain by conspirators, after flying to Lachish to escape them,
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)
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…
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 — Noun properHNpl
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.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
יָֽרָבְעָם (Yarob`am) refers to Jeroboam, a name associated with two kings of Israel. The name means 'the people will contend' and is linked to the first king of the northern kingdom after its split from Judah, as well as the eighth king from the dynasty of Jehu. The entries consistently highlight his role in introducing idolatry and maintaining the kingdom's borders.
יָֽרָבְעָם 104 n.pr.m. Jeroboam
90 leader of revolt of N. Isr. (10th cent.), and first king
son of Jehoash of N. Isr. (8th cent.) and 13th king
base
H3379 יָֽרָבְעָם
3379 Yarob`am yaw-rob-awm'
from 7378 and 5971; (the) people will contend; Jarobam, the
name of two Israelite kings:--Jeroboam.
see HEBREW for 07378
see HEBREW for 05971
יָֽרָבְעָם (ya.rov.am) — Jeroboam.
A king of the Kingdom of Israel, living at the time of United Monarchyand Divided Monarchy, first mentioned at 1Ki.11.26;
son of: Nebat (H5028) and Zeruah (H6871);
father of: Abijah (H0029H), Nadab (H5070H)
§ Jeroboam = "the people will contend"
1) the first king of the northern kingdom of Israel when the kingdom split at the death of Solomon and the 10 tribes split off from Judah and Benjamin and the kingdom under Solomon's son Rehoboam; idolatry was introduced at the beginning of his reign
2) the 8th king of the northern kingdom of Israel, son of Joash, and 4th in the dynasty of Jehu; during his reign the Syrian invaders were repelled and the kingdom restored to its former borders but the idolatry of the kingdom was maintained
יָֽרָבְעָם (ya.rov.am) — Jeroboam.
N-proper — Noun proper masculineHNpm
jer-o-bo'-am (yarobh`am; Septuagint Hieroboam, usually assumed to have been derived from riyb and `am, and signifying "the people contend," or, "he pleads the people's cause"): The name was borne by two kings of Israel.
(1) Jeroboam I, son of Nebat, an Ephraimite, and of Zeruah, a widow (1Ki 11:26-40; 12-14:20). He was the first king of Israel after the disruption of the kingdom, and he reigned 22 years (937-915 BC).
I. Jeroboam I
1. Sources:
The history of Jeroboam is contained in 1Ki 11:26-40; 12:1-14:20; 2Ch 10:1-11:4; 11:14-16; 12:15; 13:3-20, and in an insertion in the Septuagint after 1Ki 12:24 (a-z). This insertion covers about the same ground as the Massoretic Text…
Jeroboam
Increase of the people. (1.) The son of Nebat (1 Kings 11:26-39), “an Ephrathite,” the first king of the ten tribes, over whom he reigned twenty-two years (B.C. 976-945). He was the son of a widow of Zereda, and while still young was promoted by Solomon to be chief superintendent of the “burnden”, i.e., of the bands of forced labourers. Influenced by the words of the prophet Ahijah, he began to form conspiracies with the view of becoming king of the ten tribes; but these having been discovered, he fled to Egypt (1 Kings 11:29-40), where he remained for a length of time under the protection of Shishak I. On the death of Solomon, the ten tribes, having revolted, sent to invite him to become their king. The conduct of Rehoboam favoured the designs of Jeroboam, and he was…
(whose people are many). The first king of the divided kingdom of Israel, B.C. 975-954, was the son of an Ephraimite of the name of Nebat. He was raised by Solomon to the rank of superintendent over the taxes and labors exacted from the tribe of Ephraim. (1 Kings 11:28) he made the most of his position, and at last was perceived by Solomon to be aiming at the monarchy. He was leaving Jerusalem, when he was met by Ahijah the prophet, who gave him the assurance that, on condition of obedience to his laws, God would establish for him a kingdom and dynasty equal to that of David. (1 Kings 11:29-40) The attempts of Solomon to cut short Jeroboam’s designs occasioned his flight into Egypt. There he remained until Solomon’s death. After a year’s longer stay in Egypt, during which…
The first king of Israel, an Ephraimite, the son of Nebat. During the latter part of Solomon’s reign, and while an officer under him, he plotted against him, and was obliged to flee into Egypt. On the death of Solomon, he was summoned by the ten tribes to return and present their demands to Rehoboam; and when these were refused, he was chosen king of the revolted tribes, B. C. 975. He reigned twentytwo years. The only notable act of his reign marked him with infamy, as the man "who made Israel to sin." It was the idolatrous establishment of golden calves at Bethel and Dan that the people might worship there and not at Jerusalem. He also superseded the sons of Aaron by priests chosen from "the lowest of the people." This unprincipled but effective measure, in which he was followed by all the kings of Israel, was a confession of weakness as well as of depravity. Neither miracles nor…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
קָשַׁר (qashar) is a Hebrew verb meaning to bind or tie together, both physically and mentally, as in forming a league or conspiring. The entries describe its various uses, including binding fast or being bound up, and it appears in different grammatical forms. Notably, it is used in the context of relationships, such as the life of Jonathan being bound to David's.
קָשַׁר vb. bind, league together, conspire
Qal
bind
league together, conspire
Niph. the life of Jonathan was bound up with the life of D.
Pi.
bind on (as ornament)
bind fast
Pu. = Qal 1 c.
Hithp. conspire
base
H7194 קָשַׁר bind, league together, conspire .. bind
. league together, conspire
. the life of Jonathan was bound up with the life of D.
. . bind on (as ornament)
. bind fast
. = Qal 1 c.
. conspire
7194 qashar kaw-shar'
a primitive root: to tie, physically (gird, confine, compact)
or mentally (in love, league):--bind (up), (make a)
conspire(-acy, -ator), join together, knit, stronger, work
(treason).
קָשַׁר (qa.shar) — to conspire.
1) to bind, tie, bind together, league together, conspire
1a) (Qal)
1a1) to bind, confine
1a2) to league together, conspire
1b) (Niphal) to be bound, be bound up
1c) (Piel)
1c1) to bind on
1c2) to bind fast
1c3) to bind, tie
1c4) to bind to oneself
1d) (Pual) robust, vigorous (participle)
1e) (Hithpael) to conspire
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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 | Suff — Preposition · suffixHR/Sp2ms
עָמוֹס (Amowc) refers to Amos, an Israelite prophet known for his burdensome messages. He lived during the Divided Monarchy and is first mentioned in Amo. 1.1. The name itself means 'burden.' He was a shepherd from Tekoa in Judah and authored the biblical book named after him.
עָמוֹס n.pr.m. Amos the prophet
base
H5986 עָמוֹס
5986 `Amowc aw-moce'
from 6006; burdensome; Amos, an Israelite prophet:--Amos.
see HEBREW for 06006
עָמוֹס (a.mos) — Amos.
A man living at the time of Divided Monarchy, first mentioned at Amo.1.1
§ Amos = "burden"
a prophet of the Lord who prophesied in the northern kingdom; native of Tekoa in Judah near Bethlehem and a shepherd by trade; author of the prophetic book by his name
N-proper — Noun proper masculineHNpm
Amos
Borne; a burden, one of the twelve minor prophets. He was a native of Tekota, the modern Tekua, a town about 12 miles south-east of Bethlehem. He was a man of humble birth, neither a “prophet nor a prophet’s son,” but “an herdman and a dresser of sycomore trees,” R.V. He prophesied in the days of Uzziah, king of Judah, and was contemporary with Isaiah and Hosea (Amos 1:1; 7:14, 15; Zech. 14:5), who survived him a few years. Under Jeroboam II. the kingdom of Israel rose to the zenith of its prosperity; but that was followed by the prevalence of luxury and vice and idolatry. At this period Amos was called from his obscurity to remind the people of the law of God’s retributive justice, and to call them to repentance.
The Book of Amos consists of three parts:
(burden), native of Tekoa in Judah, about six miles south of Bethlehem, originally a shepherd and dresser of sycamore trees, who was called by God s Spirit to be a prophet, although not trained in any of the regular prophetic schools. (Amos 1:1; 7:14,15) He travelled from Judah into the northern kingdom of Israel or Ephraim, and there exercised his ministry, apparently not for any long time. (His date cannot be later than B.C. 808 for he lived in the reigns of Uzziah king of Judah and Jeroboam king of Israel; but his ministry probably took place at an earlier date, perhaps about the middle of Jeroboam’s reign Nothing is known of the time or manner of his death.--ED.)
1. The fourth of the minor prophets, was a herdsman of Tekoah, a small town of Judah, about twelve miles south of Jerusalem. He prophesied, however, concerning Israel, at Bethel, in the days of Uzziah, king of Judah, and Jeroboam II, king of Israel, about B. C. 787, and was thus a contemporary of Hosea, Joel, and Isaiah. The first two chapters contain predictions against the surrounding nations, enemies of the people of God. But the ten tribes of Israel were the chief subjects of his prophecies. Their temporary prosperity under Jeroboam led to gross idolatry, injustice, and corruption; for which sins he denounces the judgments of God upon them: but he closes with cheering words of consolation. His holy boldness in reproving sin drew on him the wrath of the priests, who labored to procure his banishment, Am 7:10-17. In regard to…
loading; weighty
קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.
קֶ֫רֶב 227 n.[m.] inward part, midst
base
H7130 קֶ֫רֶב inward part, midst
7130 qereb keh'-reb
from 7126; properly, the nearest part, i.e. the center,
whether literal, figurative or adverbial (especially with
preposition):--X among, X before, bowels, X unto charge, +
eat (up), X heart, X him, X in, inward (X -ly, part, -s,
thought), midst, + out of, purtenance, X therein, X through, X
within self.
see HEBREW for 07126
קֶ֫רֶב (qe.rev) — entrails: among.
: among/within
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
קֶ֫רֶב (qe.rev) — entrails: inner parts.
: inner_parts
1) midst, among, inner part, middle
1a) inward part
1a1) physical sense
1a2) as seat of thought and emotion
1a3) as faculty of thought and emotion
1b) in the midst, among, from among (of a number of persons)
1c) entrails (of sacrificial animals)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqi3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
The Hebrew word כּוּל (kuwl) is a primitive root meaning to sustain or contain. It covers a range of meanings including to measure, hold, nourish, and endure. The entries indicate various forms of the verb, such as Qal, Pilpel, and Hiphil, which express different nuances of sustaining and containing.
[כּוּל] vb. comprehend, contain
Qal who hath comprehended the dust of the earth in a shalish-measure
Pilp. sustain, maintain, contain
Polp. were supplied with food
Hiph. contain, hold, hold in, endure
base
H3557 [כּוּל] comprehend, contain .sustain, maintain, contain
. were supplied with food
. contain, hold, hold in, endure
3557 kuwl kool
a primitive root; properly, to keep in; hence, to measure;
figuratively, to maintain (in various senses):--(be able to,
can) abide, bear, comprehend, contain, feed, forbearing,
guide, hold(-ing in), nourish(-er), be present, make
provision, receive, sustain, provide sustenance (victuals).
כּוּל (kul) — to sustain.
1) to seize, contain, measure
1a)(Qal) to measure, calculate
1b) (Pilpel) to sustain, maintain, contain
1b1) to sustain, support, nourish
1b2) to contain, hold in, restrain
1b3) to support, endure
1c) (Polpal) to be supplied
1d) (Hilpil) to contain, hold, hold in, endure
1d1) to contain
1d2) to sustain, endure
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
en-dur':
Used in the Bible
(1) in the sense of "continue," "last," as in Ps 9:7, "The Lord shall endure for ever" (the American Standard Revised Version "Yahweh sitteth as king forever"); Ps 30:5, "Weeping may endure for a night" (the Revised Version (British and American) "tarry" margin "may come in to lodge at even"); Joh 6:27, "the meat which endureth," the King James Version, the Revised Version (British and American) "the food which abideth";
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
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
