Amos 7:14 — Word Study
WLCוַיַּ֤עַן עָמוֹס֙ וַיֹּ֣אמֶר אֶל־ אֲמַצְיָ֔ה לֹא־ נָבִ֣יא אָנֹ֔כִי וְלֹ֥א בֶן־ נָבִ֖יא אָנֹ֑כִי כִּֽי־ בוֹקֵ֥ר אָנֹ֖כִי וּבוֹלֵ֥ס שִׁקְמִֽים׃
BSAIʼânôkîy was notlôʼ [by profession or training] a prophetnâbîyʼ AmosʻÂmôwç repliedʻânâh▸ [nor was I] the sonbên [a descendant or member] of a prophetnâbîyʼ ratherkîy Iʼânôkîy was a herdsmanbôwqêr△ [cattle-tender, someone who takes care of livestock] [and]ʼânôkîy a tenderbâlaç△ [gatherer, cultivator] of sycamore-fig treesshiqmâh [a type of fig tree, like the one Zacchaeus climbed]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֤עַן | and he answered | Verb, Qal, sequential imperfect third person masculine singular |
| עָמוֹס֙ | Amos | Noun proper masculine |
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֶל־ | to | Preposition |
| אֲמַצְיָ֔ה | Amaziah | Noun proper masculine |
| לֹא־ | not | Particle |
| נָבִ֣יא | [am] a prophet | Noun common, masculine singular absolute |
| אָנֹ֔כִי | I | Pronoun |
| וְלֹ֥א | and not | Conjunction, particle |
| בֶן־ | [am] a son of | Noun common, masculine singular construct |
| נָבִ֖יא | a prophet | Noun common, masculine singular absolute |
| אָנֹ֑כִי | I | Pronoun |
| כִּֽי־ | for | Particle |
| בוֹקֵ֥ר | [was] a herdsman | Noun common, masculine singular absolute |
| אָנֹ֖כִי | I | Pronoun |
| וּבוֹלֵ֥ס | and a fig picker of | Conjunction, verb qal participle (active) masculine singular common |
| שִׁקְמִֽים׃ | sycamores | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “I was not a prophet,” Amos replied, “nor was I the son of a prophet; rather, I was a herdsman and a tender of sycamore-fig trees. |
| KJV | ¶ Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a gatherer of sycomore fruit: |
| ASV | Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was a herdsman, and a dresser of sycomore-trees: |
| YLT | And Amos answereth and saith unto Amaziah, 'I [am] no prophet, nor a prophet's son [am] I, but a herdsman I [am], and a cultivator of sycamores, |
| WEB | Then Amos answered Amaziah, “I was no prophet, neither was I a prophet’s son, but I was a herdsman, and a farmer of sycamore figs; |
| BBE | Then Amos in answer said to Amaziah, I am no prophet, or one of the sons of the prophets; I am a herdman and one who takes care of sycamore-trees: |
Where they part company is in the nuances of Amos's identity as a prophet — see How Translations Differ.
The structure of the verse is composed of a main clause followed by several subordinate clauses that detail Amos's identity and profession.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָמוֹס
verbעָנָה
The sentence as the grammar sees it Open the tree ›
2 of 17 occur nowhere else in the Old Testament — words chosen on purpose.
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 7:14
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 — Amos Defends His Prophetic Callinggenerated
Amos 7:14 shows Amos responding to Amaziah, a priest who challenges his authority as a prophet. Amos clarifies that he does not come from a prophetic lineage or profession but instead has a humble background as a herdsman and fig tree tender. This context highlights the theme of divine calling and the unexpected choice of God in selecting His messengers, regardless of their social status or background.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 20:35 | Meanwhile, by the word of the LORD, one of the sons of the prophets said to his companion, “Strike me, please!” But the man refused to strike him. |
| 2 | 2 Kings 2:3–5 | Then the sons of the prophets at Bethel came out to Elisha and said, “Do you know that the LORD will take your master away from you today?” “Yes, I know,” he replied. “Do not speak of it.” |
| 3 | 2 Kings 4:38 | When Elisha returned to Gilgal, there was a famine in the land. As the sons of the prophets were sitting at his feet, he said to his attendant, “Put on the large pot and boil some stew for the sons of the prophets.” |
| 4 | 2 Kings 6:1 | Now the sons of the prophets said to Elisha, “Please take note that the place where we meet with you is too small for us. |
| 5 | 2 Chronicles 16:7 | At that time Hanani the seer came to King Asa of Judah and told him, “Because you have relied on the king of Aram and not on the LORD your God, the army of the king of Aram has escaped from your hand. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נָבִיא, na.Vi'generated
The Hebrew word נָבִיא (*nabi'*) means 'prophet' and refers to someone who speaks on behalf of God. It is derived from a root that implies bubbling forth, indicating a connection to prophecy as a divine utterance.
In this verse, Amos uses the term to assert that he is not a prophet by profession or heritage, but rather someone called by God despite his humble origins. This distinction is significant in understanding the nature of prophetic authority in the Hebrew Bible.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the core meaning of Amos's statement regarding his identity.
Sentence Structuregenerated
The main verb of the verse is וַיַּ֤עַן, and he answered, which governs the entire sentence. The structure includes a series of clauses that detail Amos's identity and profession, emphasizing his humble beginnings.
The sentence is constructed with a clear sequence: Amos first denies being a prophet, then states his humble occupation, creating a contrast that highlights his unexpected role as a prophet chosen by God.
Septuagint Backgroundgenerated
The Septuagint translates נָבִיא as προφήτης, which carries the same meaning of 'prophet.' This choice reflects the continuity of the term's significance across the Hebrew and Greek texts.
The use of ἀπεκρίθη for וַיַּ֤עַן shows a straightforward rendering that maintains the essence of Amos's response to Amaziah.
In plain words — the whole versegenerated
Amos 7:14 shows Amos responding to the priest Amaziah, stating that he is not a prophet by profession or lineage. Instead, he identifies himself as a herdsman and a tender of sycamore-fig trees, emphasizing his humble background while affirming his divine calling.
Frequently Asked Questionsgenerated
Amos is clarifying that he does not come from a prophetic background or profession, but he has been called by God to deliver His messages.
Amos's humble background as a herdsman and fig tree tender highlights that God can choose anyone, regardless of their social status, to fulfill His purposes.
A prophet is someone who speaks on behalf of God, delivering messages that can include warnings, guidance, or declarations of God's will.
This verse illustrates that God's calling is not limited to those of high status or formal training, as seen in Amos's unexpected role as a prophet despite his humble origins.
Reflection Questionsgenerated
- What does Amos's response teach us about God's choice of messengers?
- How can we recognize and embrace our own unique callings, regardless of our backgrounds?
- In what ways does this verse challenge our understanding of authority and legitimacy in spiritual matters?
- How can we support those who feel called by God but may not fit traditional expectations?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the nature of prophetic calling and authority, highlighting Amos's humble background as significant in God's plan.
And Amos answered and said to Amaziah, 'I am not a prophet, nor am I the son of a prophet, but I am a herdsman and a gatherer of sycamore fruit.Early Church Fathers on Amos 7 →
Amos also said, “I was no prophet, nor the son of a prophet, but only a herdsman, a gatherer of sycamore fruit. And God took me.” He did not say this to exalt himself but to stop their mouths that suspected him as no prophet,Early Church Fathers on Amos 7 →
How good it is to raise up eyes of faith to the power of this worker, the Holy Spirit, and to look here and there at our ancestors in the Old and New Testaments.Early Church Fathers on Amos 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 7:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen answered Amos, and said to Amaziah,.... With much freedom, boldness, and intrepidity, and yet with modesty and humility; not at all moved by his frowns or his flattery: I [was] no prophet,
Read John Gill on Amos 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit: Then answered Amos, and said to Amaziah, I was no
Read Robert Jamieson on Amos 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen answered Amos: so soon as this false accuser had under the vizard of friendship given advice, and withal intimated his resolution to use his authority to make Amos desist if he did not do it voluntarily, Amos gives him answer readily, boldly, and yet smoothly, and outshoots the court pontiff in his own bow. Said to Amaziah; not fearing his person or his power. I was no prophet; not originally, or by succession, or by study, or by any human designation and preparation, as many have been; neither was I a prophet’ s son; my father was no prophet, nor was I bred up in the school of the prophets, such as ,5,7,15 4:38 6:1. Though you call me seer, whether ironically or seriously, I matter…
Read Matthew Poole on Amos 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 7:14 Then answered Amos, and said to Amaziah, I [was] no prophet, neither [was] I a prophet’ s son; but I [was] an herdman, and a gatherer of sycomore fruit:Ver. 14. Then answered Amos and said to Amaziah] With no less courage, I suppose, than Paul and Barnabas used to the stubborn Jews, Acts 13:46; see John 1:19; John 1:21; or Basil to Valent, the emperor, or Johannes Sarisburieusis to the Pope, A.D. 1540; or Bishop Ridley, when offering to preach before the Lady Mary, and receiving a repulse, he was brought by Sir Thomas Wharton, her servant, to the dining place, and desired to drink, which after he had done, he paused a while, looking very sadly; and suddenly broke out into these…
Read John Trapp on Amos 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) I was . . .—An interesting biographical touch. Prophecy, like other occupations, tended to form a hereditary guild, but Amos was not by birth a prophet. The word for “gatherer” is rendered in the LXX. and Vulg. “nipper,” or “pincher.” There was a custom mentioned in Theophrastus, Hist. Plant., iv. 2, Pliny, Hist. Nat., xiii. 14, of pinching or scratching the mulberry-fig in order to make it ripen. But it is very doubtful whether this is the meaning of the Hebrew word here, which is nowhere else employed.
Read Charles John Ellicott on Amos 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. I was no prophet] I am an extraordinary messenger of God. I am not called to the prophetic office but for this occasion. I have no message to Judah, and therefore need not go there. I have a message to Israel alone, and I must faithfully deliver it. For the account which Amos gives here of himself, see the introduction. See Clarke on Amos 1:1.
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 BibleI was no prophet - The order of the words is emphatic. “No prophet I, and no prophet’s son I, for a herdsman I, and dresser of sycamores.” It may be, Amos would meet, for the people’s sake, Amaziah’s taunt.
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
“I was not a prophet,” Amos replied, “nor was I the son of a prophet; rather, I was a herdsman and a tender of sycamore-fig trees.
Then Amos answered Amaziah, “I was no prophet, neither was I a prophet’s son, but I was a herdsman, and a farmer of sycamore figs;
“I was not a prophet,” Amos replied, “nor was I the son of a prophet; rather, I was a herdsman and a tender of sycamore-fig trees.
Amos replied to Amaziah, “I was not a prophet by profession. No, I was a herdsman who also took care of sycamore fig trees.
Tyndale line
¶ Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a gatherer of sycomore fruit:
Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was a herdsman, and a dresser of sycomore-trees:
Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a dresser of sycomore trees:
Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit:
Then answered Amos, and said to Amaziah, I was no Prophet, neither was I a prophets sonne, but I was an herdman, and a gatherer of wilde figs.
Strictly literal
And Amos answered and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit.
And Amos answereth and saith unto Amaziah, 'I [am] no prophet, nor a prophet's son [am] I, but a herdsman I [am], and a cultivator of sycamores,
And Amos answers and says to Amaziah, “I [am] no prophet, nor [am] I a prophet’s son, but I [am] a herdsman, and a cultivator of sycamores,
Then answered 'Amos, and said to Amazyah, I am no prophet, nor am I a prophet's son; but I am a herdman, and a gatherer of wild figs;
Then Amos said to Amaziah, “I am not a prophet nor a prophet's son. I am a herdsman, and I take care of sycamore fig trees.
From the Latin
And Amos answered and said to Amasias: I am not a prophet, nor am I the son of a prophet: but I am a herdsman plucking wild figs.
Simplified
But Amos replied, “I'm not a trained prophet, or the son of a prophet. I was just a shepherd, and also took care of fig trees.
Then Amos in answer said to Amaziah, I am no prophet, or one of the sons of the prophets; I am a herdman and one who takes care of sycamore-trees:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with the Septuagint providing a word-for-word correspondence for most of the verse. The Dead Sea Scrolls show some variations, with certain words partly restored or supplied by an editor, but they align closely with the Masoretic Text in meaning.
וַיַּ֤עַן עָמוֹס֙ וַיֹּ֣אמֶר אֶל־ אֲמַצְיָ֔ה לֹא־ נָבִ֣יא אָנֹ֔כִי וְלֹ֥א בֶן־ נָבִ֖יא אָנֹ֑כִי כִּֽי־ בוֹקֵ֥ר אָנֹ֖כִי וּבוֹלֵ֥ס שִׁקְמִֽים׃
16 of the 17 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.
ויען עמוס [ויאמר] אל אמציה [לא] [נביא] [אנכי] [ולא] [בן] [נביא] [אנכי] [כי] [בוקר] [אנכי] [ובולס] שיקמים
4 words on the leather — 1 partly restored, 12 supplied entire by an editor.
[ויען] עמוס ויאמר [אל] אמציה לא [נביא] אנכי ולא בן נביא אנכי [כי] [בוקר] [אנכי] [ובולס] שקמים
3 words on the leather — 7 partly restored, 7 supplied entire by an editor.
[ויען] [ויאמר] [אל] [אמציה] [לא] [נביא] [אנוכי] [ולוא] [בן] נביא אנוכי כי בוקר [אנכי] [ובולס] [שקמים]
16 words of the verse are on this fragment — 1 partly restored, 12 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 7:14
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 עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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
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)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
HR — PrepositionHR
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.
HNpm — 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,
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)
Conj | Part — ParticleHTn
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
N-ms — Noun common · masculine singular absoluteHNcmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
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)
HC/Tn — Conjunction · particleHC/Tn
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
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…
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
N-ms — Noun common · masculine singular absoluteHNcmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
בּוֹקֵר (boqer) means 'herdsman' and is derived from the root words related to cattle-tending. The term is consistently defined across lexicons, focusing solely on its role as a caretaker of livestock.
בּוֹקֵר n.m.denom. herdsman
base
H951 בּוֹקֵר
951 bowker bo-kare'
properly, active participle from 1239 as denominative from
1241; a cattle-tender:--herdman.
see HEBREW for 01239
see HEBREW for 01241
בּוֹקֵר (bo.qer) — herdsman.
herdsman
N-ms — Noun common · masculine singular absoluteHNcmsa
hurdz'-man (boqer; the King James Version, the English Revised Version "herdman"): A cowherd (Am 7:14). The same word is used in Syria today. ro`eh, has its equivalent in the language of Syria and Palestine (Arabic ra'i), and is a general term for any kind of a herdsman (Ge 13:7,8; 26:20; 1Sa 21:7). noqedh, occurs in one passage (Am 1:1); literally it means one who spots or marks the sheep, hence, a herdsman. Spotting the wool with different dyes is still the method of distinguishing between the sheep of different flocks. The herdsman is seldom the owner of the sheep, but a hireling.
See SHEEP; SHEEP TENDING.
James A. Patch
Herdsman
In Egypt herdsmen were probably of the lowest caste. Some of Joseph’s brethren were made rulers over Pharaoh’s cattle (Gen. 47:6, 17). The Israelites were known in Egypt as “keepers of cattle;” and when they left it they took their flocks and herds with them (Ex. 12:38). Both David and Saul came from “following the herd” to occupy the throne (1 Sam. 9; 11:5; Ps. 78:70). David’s herd-masters were among his chief officers of state. The daughters also of wealthy chiefs were wont to tend the flocks of the family (Gen. 29:9; Ex. 2:16). The “chief of the herdsmen” was in the time of the monarchy an officer of high…
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
בָּלַס (balac) is a verb meaning to gather figs or tend sycamore trees. It is derived from a primitive root and specifically refers to the process of pinching sycamore figs to aid in their ripening. The term appears in Amos 7:14.
[בָּלַס] vb. denom. gather figs, tend fig-trees, sycamores—Am 7:14
ref
H1103 בָּלַס vb. denom. gather figs, tend fig-trees, sycamores
1103 balac baw-las'
a primitive root; to pinch sycamore figs (a process necessary
to ripen them):--gatherer.
בָּלַס (ba.las) — to gather/tend figs.
(Qal) to gather figs, tend sycamore trees
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singular commonHC/Vqrmsc
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…
שִׁקְמָה (shiqmah) refers to a sycamore tree, specifically one that bears figs. The entries indicate that its derivation is uncertain, but it consistently denotes the same type of tree across sources.
[שִׁקְמָה] n.f. sycomore tree
base
H8256 [שִׁקְמָה] sycomore tree
8256 shaqam shaw-kawm'
or (feminine) shiqmah {shik-maw'}; of uncertain derivation; a
sycamore (usually the tree):--sycamore (fruit, tree).
שִׁקְמָה (shiq.mah) — sycamore.
sycamore tree (bearing figs)
N-fp — Noun common · masculine plural absoluteHNcmpa
