Deuteronomy 5:16 — Word Study
WLCכַּבֵּ֤ד אֶת־ אָבִ֙יךָ֙ וְאֶת־ אִמֶּ֔ךָ כַּאֲשֶׁ֥ר צִוְּךָ֖ יְהוָ֣ה אֱלֹהֶ֑יךָ לְמַ֣עַן׀ יַאֲרִיכֻ֣ן יָמֶ֗יךָ וּלְמַ֙עַן֙ יִ֣יטַב לָ֔ךְ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־ יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ ס
BSAHonorkâbad [show respect, esteem highly] your fatherʼâb [parent, ancestor] and your motherʼêm [female parent, nurturer] asʼăsher the LORDYᵉhôvâh [Yehovah, The covenant Name of God] your Godʼĕlôhîym [Elohim, the supreme God] has commanded youtsâvâh■ [given orders, appointed] so thatmaʻan your daysyôwm [periods of life, time on earth] may be longʼârak▸ [prolonged, extended] and thatmaʻan it may go wellyâṭab▸ [be good, joyful] inʻal the landʼădâmâh [earth, ground, territory] thatʼăsher the LORDYᵉhôvâh your Godʼĕlôhîym is givingnâthan [providing, bestowing]
| Greek | English | Parsing |
|---|---|---|
| כַּבֵּ֤ד | honor | Verb, Piel, imperative second person masculine singular |
| אֶת־ | the object marker | Particle |
| אָבִ֙יךָ֙ | father your | Noun common masculine singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| אִמֶּ֔ךָ | mother your | Noun common feminine singular construct, suffix |
| כַּאֲשֶׁ֥ר | just as | Preposition, particle |
| צִוְּךָ֖ | he has commanded you | Verb piel perfect third person masculine singular, suffix |
| יְהוָ֣ה | Yahweh | Noun proper |
| אֱלֹהֶ֑יךָ | God your | Noun common masculine plural construct, suffix |
| לְמַ֣עַן׀ | so that | Particle |
| יַאֲרִיכֻ֣ן | they may be long ! | Verb hiphil jussive third person masculine plural, suffix |
| יָמֶ֗יךָ | days your | Noun common masculine plural construct, suffix |
| וּלְמַ֙עַן֙ | and so that | Conjunction, particle |
| יִ֣יטַב | it may go well | Verb, Qal, jussive third person masculine singular |
| לָ֔ךְ | for you | Preposition, suffix |
| עַ֚ל | on | Preposition |
| הָֽאֲדָמָ֔ה | the land | Particle, noun common feminine singular absolute |
| אֲשֶׁר־ | which | Particle |
| יְהוָ֥ה | Yahweh | Noun proper |
| אֱלֹהֶ֖יךָ | God your | Noun common masculine plural construct, suffix |
| נֹתֵ֥ן | [is] about to give | Verb, Qal, participle (active) masculine singular |
| לָֽךְ׃ ס | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Honor your father and your mother, as the LORD your God has commanded you, so that your days may be long and that it may go well with you in the land that the LORD your God is giving you. |
| KJV | ¶ Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee. |
| ASV | Honor thy father and thy mother, as Jehovah thy God commanded thee; that thy days may be long, and that it may go well with thee, in the land which Jehovah thy God giveth thee. |
| YLT | 'Honour thy father and thy mother, as Jehovah thy God hath commanded thee, so that thy days are prolonged, and so that it is well with thee, on the ground which Jehovah thy God is giving to thee. |
| WEB | “Honor your father and your mother, as Yahweh your God commanded you, that your days may be long and that it may go well with you in the land which Yahweh your God gives you. |
| BBE | Give honour to your father and your mother, as you have been ordered by the Lord your God; so that your life may be long and all may be well for you in the land which the Lord your God is giving you. |
Translations agree on the essential meaning of the command to honor one's parents.
The sentence has a main clause followed by two purpose clauses, indicating the reasons for the command.
5 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
verbכָּבֵד
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 — Deuteronomy 5:16
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 Fifth Commandmentgenerated
Deuteronomy 5:16 presents the command to honor one's father and mother, a principle that underpins family and societal structure. This command is not only about respect but also about recognizing the role of parents in shaping lives, as it is tied to the promise of longevity and well-being in the land provided by God. It reflects the importance of familial relationships in the covenant community of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:12 | Honor your father and mother, so that your days may be long in the land that the LORD your God is giving you. |
| 2 | Leviticus 19:3 | Each of you must respect his mother and father, and you must keep My Sabbaths. I am the LORD your God. |
| 3 | Matthew 15:4–6 | For God said, ‘Honor your father and mother’ and ‘Anyone who curses his father or mother must be put to death.’ |
| 4 | Colossians 3:20 | Children, obey your parents in everything, for this is pleasing to the Lord. |
| 5 | Deuteronomy 4:40 | Keep His statutes and commandments, which I am giving you today, so that you and your children after you may prosper, and that you may live long in the land that the LORD your God is giving you for all time. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — כַּבֵּ֤ד, ka.Bedgenerated
The verb כַּבֵּד (kabad) is a Piel imperative, which emphasizes an active command to honor or give weight to someone. This word can convey both a sense of respect and the idea of making something heavy, indicating the importance of the relationship between children and parents.
The root meaning of 'to be heavy' suggests that honoring parents is a serious and weighty matter, reflecting the gravity of familial duties. This commandment highlights the social and spiritual implications of honoring one's parents, which is foundational to a healthy society.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is כַּבֵּ֤ד, honor, which governs the structure of the command. This command is followed by the object phrases that specify whom to honor and the conditional clauses that describe the implications of this action.
The Hebrew structure emphasizes the imperative nature of the command, with the verb placed prominently at the beginning, indicating its significance.
Septuagint Backgroundgenerated
The Septuagint translates כַּבֵּ֤ד with τίμα (tima), which means 'to honor' or 'to value highly.' This choice reflects a consistent understanding of the command's intent to elevate the status of parents within the family structure.
This translation maintains the weight of the command, emphasizing the importance of honoring parents in both Hebrew and Greek contexts.
In plain words — the whole versegenerated
Deuteronomy 5:16 teaches that we should honor our parents, as God has commanded. This command is important because it promises a long life and good fortune in the land that God is giving us.
Frequently Asked Questionsgenerated
To honor your parents means to show them respect, care, and appreciation for their role in your life.
This commandment is important because it establishes the foundation for family relationships and societal order, promising blessings for those who obey.
Honoring parents can lead to a fulfilling life, as it is linked to the promise of longevity and well-being in the community.
The connection suggests that a society built on respect for parents will thrive, leading to a stable and prosperous community.
Reflection Questionsgenerated
- In what ways can I show honor to my parents in my daily life?
- How does honoring my parents impact my relationship with others in my community?
- What are some challenges I face in honoring my parents, and how can I overcome them?
- How can I encourage others to value and honor their parents?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Deuteronomy 5:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHonour thy father and thy mother, as the Lord thy God hath commanded thee,.... And is the first commandment with promise, as the apostle observes, Ephesians 6:2 with a promise of long life and
Read John Gill on Deuteronomy 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHonour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee. That it may go well with thee.
Read Robert Jamieson on Deuteronomy 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) That it may go well with thee . . .—In this form St. Paul cites the commandment in the Epistle to the Ephesians (Deuteronomy 6:2-3). As to what may be made of this promise, see a Note on Deuteronomy 22:7, and a quotation from the Talmud on the point.
Read Charles John Ellicott on Deuteronomy 5 →CambridgeThe Cambridge Bible for Schools and Colleges16. The Fifth Commandment as in Exodus 20:12, with however two additions: as Jehovah thy God commanded thee] See on Deuteronomy 5:12. and that it may go well with thee] Cp. Deuteronomy 5:29. giveth thee] is giving or about to give.
Read Cambridge on Deuteronomy 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Honour thy father and thy mother — In the parallel passage in Exodus, long life is promised for obedience to the commandment.
Read Daniel Denison Whedon on Deuteronomy 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Honor your father and your mother, as the LORD your God has commanded you, so that your days may be long and that it may go well with you in the land that the LORD your God is giving you.
“Honor your father and your mother, as Yahweh your God commanded you, that your days may be long and that it may go well with you in the land which Yahweh your God gives you.
Honor your father and your mother, as the LORD your God has commanded you, so that your days may be long and that it may go well with you in the land that the LORD your God is giving you.
Honor your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he is about to give you.
Tyndale line
¶ Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee.
Honor thy father and thy mother, as Jehovah thy God commanded thee; that thy days may be long, and that it may go well with thee, in the land which Jehovah thy God giveth thee.
Honour thy father and thy mother, as the LORD thy God commanded thee: that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee.
Honor thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may be well with thee, in the land which the LORD thy God giveth thee.
Honour thy father and thy mother, as the Lord thy God hath comanded thee, that thy dayes may be prolonged, and that it may go well with thee vpon the land, which the Lord thy God giueth thee.
Strictly literal
Honour thy father and thy mother, as Jehovah thy God hath commanded thee; that thy days may be prolonged, and that it may be well with thee in the land which Jehovah thy God giveth thee.
'Honour thy father and thy mother, as Jehovah thy God hath commanded thee, so that thy days are prolonged, and so that it is well with thee, on the ground which Jehovah thy God is giving to thee.
Honor your father and your mother, as your God YHWH has commanded you, so that your days are prolonged, and so that it is well with you on the ground which your God YHWH is giving to you.
Honor thy father and thy mother, as the Lord thy God hath commanded thee: in order that thy days may be prolonged, and in order that it may go well with thee, in the land which the Lord thy God giveth thee.
Honor your father and your mother, as Yahweh your God has commanded you to do, that you may live a long time in the land that Yahweh your God gives you, and so that it may go well with you.
From the Latin
Honour thy father and mother, as the Lord thy God hath commanded thee, that thou mayst live a long time, and it may be well with thee in the land, which the Lord thy God will give thee.
Simplified
Honor your father and your mother, as the Lord your God has commanded you to do, so that you may live a long time and do well in the land that the Lord your God is giving you.
Give honour to your father and your mother, as you have been ordered by the Lord your God; so that your life may be long and all may be well for you in the land which the Lord your God is giving you.
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 Samaritan Pentateuch agrees with the Masoretic Text but includes a slight variation in the wording for the promise of longevity. The Dead Sea Scrolls show a high degree of agreement with the Masoretic Text, with some fragments partially restored but retaining the essential message.
כַּבֵּ֤ד אֶת־ אָבִ֙יךָ֙ וְאֶת־ אִמֶּ֔ךָ כַּאֲשֶׁ֥ר צִוְּךָ֖ יְהוָ֣ה אֱלֹהֶ֑יךָ לְמַ֣עַן׀ יַאֲרִיכֻ֣ן יָמֶ֗יךָ וּלְמַ֙עַן֙ יִ֣יטַב לָ֔ךְ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־ יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ ס
18 of the 22 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.
כבד את אביך ואת אמך כאשׁר צוך יהוה אלהיך למען יארכון ימיך ולמען ייטב לך על האדמה אשׁר יהוה אלהיך נתן לך
1 word differs from the Masoretic Text: יארכון (be long)
כבד את אבי׳ך ואת אמ׳ך כאשר צו׳ך יהוה אלוהי׳ך ׳׳׳׳׳׳׳׳׳׳ למען יאריכו׳ן ימי׳ך ולמען ייטב ל׳ך על האדמה אשר יהוה אלוהי׳ך נותן ל׳ך
23 words on the leather.
[כבד] [את] אבי׳ך ואת אמ׳ך כאשר [צו׳ך] יהוה אלהי׳ך [למען] [יאריכו׳ן] [ימי׳ך] [ולמען] [ייטב] [ל׳ך] [על] [האדמה] [אשר] [יהוה] [אלהי׳ך] [נותן] ל׳ך
6 words on the leather — 1 partly restored, 15 supplied entire by an editor.
כבד את אבי׳כה ואת אמ׳כה [כאשר] [צו׳ך] [יהוה] [אלהי׳ך] [למען] [יאריכ׳ן] [ימי׳ך] [ולמען] [ייטב] [ל׳ך] [על] [האדמה] [אשר] [יהוה] [אלהי׳ך] [נתן] [ל׳ך]
5 words on the leather — 17 supplied entire by an editor.
[כבד] [את] [אבי׳ך] ואת אמ׳כה כאשר צו׳כה [יהוה] [אלהי׳ך] [למען] [יאריכ׳ן] [ימי׳ך] [ולמען] [ייטב] [ל׳ך] [על] [האדמה] [אשר] [יהוה] [אלהי׳ך] נותן ל׳כה
5 words on the leather — 1 partly restored, 16 supplied entire by an editor.
כבד [את] [אבי׳ך] [ואת] [אמ׳ך] [כאשר] [צו׳ך] [יהוה] [אלהי׳ך] [למען] [יאריכ׳ן] [ימי׳ך] [ולמען] [ייטב] [ל׳ך] [על] [האדמה] [אשר] [יהוה] [אלהי׳ך] [נתן] [ל׳ך]
1 word on the leather — 21 supplied entire by an editor.
כבד את אבי׳ך ואת אמ׳ך כאשר צו׳ך יהוה אלהי׳ך למען יאריכו׳ן ימי׳ך ולמען ייטב ל׳ך על האדמה אשר יהוה אלהי׳ך נתן ל׳ך
22 words on the leather.
כבד [את] אבי׳ך [ואת] [אמ׳ך] [למען] [יאריכו׳ן] ימי׳ך על האדמה אשר יהוה אלהי׳ךה כאשר צו׳ך [יהוה] [אלהי׳ך]
17 words of the verse are on this fragment — 7 partly restored, 7 supplied entire by an editor.
כבד את אבי׳כה [ואת] אמ׳כה כאשר צו׳כה יהוה אלוהי׳כה למען [יארכו׳ן] ימי׳כה ולמען יטב ל׳כה
15 words of the verse are on this fragment — 6 partly restored, 2 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 Deuteronomy 5:16
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 כָּבֵד (kabad) is built from a primitive root meaning 'to be heavy.' It covers a range of meanings, including being burdensome, weighty, or honorable. The word can describe both a negative sense of heaviness or dullness and a positive sense of honor or glory. It appears in various forms, such as making oneself heavy or being made honorable.
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
be heavy, in weight
heavy, insensible, dull
be honoured
Niph.
pass.
be made heavy fr. abundance
be honoured, enjoy honour, of man
medial, get oneself glory (or honour), of God
Pi.
make heavy, insensible
make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
make heavy
make heavy, dull, unresponsive, the ears
cause to be honoured
Hithp.
make oneself heavy, dense, numerous
honour oneself
base
H3513 כָּבֵד be heavy, weighty, burdensome, honoured .. be heavy, in weight
. heavy, insensible, dull
. be honoured
. . pass. . be made heavy fr. abundance
. be honoured, enjoy honour, of man
. medial, get oneself glory (or honour), of God
. . make heavy, insensible
. make honourable, honour, glorify, usu. c. human subj.
. be made honourable, honoured
. . make heavy
. make heavy, dull, unresponsive, the ears
. cause to be honoured
. . make oneself heavy, dense, numerous
. honour oneself
3513 kabad kaw-bad'
or kabed {kaw-bade'}; a primitive root; to be heavy, i.e. in
a bad sense (burdensome, severe, dull) or in a good sense
(numerous, rich, honorable; causatively, to make weighty (in
the same two senses):--abounding with, more grievously
afflict, boast, be chargeable, X be dim, glorify, be (make)
glorious (things), glory, (very) great, be grievous, harden,
be (make) heavy, be heavier, lay heavily, (bring to, come to,
do, get, be had in) honour (self), (be) honourable (man),
lade, X more be laid, make self many, nobles, prevail, promote
(to honour), be rich, be (go) sore, stop.
כָּבֵד (ka.vad) — to honor: honour.
: honour/glory
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
1a) (Qal)
1a1) to be heavy
1a2) to be heavy, be insensible, be dull
1a3) to be honoured
1b) (Niphal)
1b1) to be made heavy, be honoured, enjoy honour, be made abundant
1b2) to get oneself glory or honour, gain glory
1c) (Piel)
1c1) to make heavy, make dull, make insensible
1c2) to make honourable, honour, glorify
1d) (Pual) to be made honourable, be honoured
1e) (Hiphil)
1e1) to make heavy
1e2) to make heavy, make dull, make unresponsive
1e3) to cause to be honoured
1f) (Hithpael)
1f1) to make oneself heavy, make oneself dense, make oneself numerous
1f2) to honour oneself
כָּבֵד (ka.vad) — to honor: heavy.
: heavy/severe
1) to be heavy, be weighty, be grievous, be hard, be rich, be honourable, be glorious, be burdensome, be honoured
V-Piel-Ptc — Verb · Piel · imperative second person masculine singularHVpv2ms
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
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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)
HC/To — Conjunction · particleHC/To
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Perf-3ms | Suff — Verb piel perfect third person masculine singular · suffixHVpp3ms/Sp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
אָרַךְ (arak) is a Hebrew verb meaning to be long or to prolong, often in relation to time. It can denote both a literal and figurative sense of lengthening, such as prolonging days or making tent cords longer. The entries indicate that it is primarily used in the Qal and Hiphil stems, with a focus on duration and continuation.
[אָרַךְ, אָרֵךְ] vb. be long, almost alw. of time
Qal be long
Hiph.
trans. prolong
intrans. grow long, continue long
base
H748 [אָרַךְ, אָרֵךְ] be long, almost alw. of time .be long
. . trans. prolong
. intrans. grow long, continue long
748 'arak aw-rak'
a primitive root; to be (causative, make) long (literally or
figuratively):--defer, draw out, lengthen, (be, become, make,
pro-)long, + (out-, over-)live, tarry (long).
אָרַךְ (a.rakh) — to prolong.
1) to be long, prolong
1a) (Qal) to be long
1b) (Hiphil)
1b1) to prolong (days)
1b2) to make long (tent cords)
1b3) to grow long, continue long
Aramaic equivalent: a.rakh (אֲרִיךְ "be proper" H0749)
V-Hiphil-Imperf-3mp | Suff — Verb hiphil jussive third person masculine plural · suffixHVhj3mp/Sn
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Conj | Prep — Conjunction · particleHC/Tc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
V-Qal-Imperf-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).
(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).
Well
(Heb. beer), to be distinguished from a fountain (Heb. ‘ain). A “beer” was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.
Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following: The rope and bucket, or waterskin. (Genesis 24:14-20;
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
אֲדָמָה (adamah) refers to ground or land, encompassing meanings such as tilled soil, a specific plot of land, and the earth's visible surface. It can denote territory or the whole inhabited earth, and it is also the name of a city in Naphtali. The word is derived from a root meaning 'red,' likely referring to the color of soil.
אֲדָמָה 224 n.f. ground, land (as tilled)
ground (as tilled, yielding sustenance)
piece of ground, landed property
earth as material substance
ground as earth's visible surface
land, territory, country
whole earth, inhabited earth
n. pr. loc. city in Naphtali
base
H127 אֲדָמָה ground, land . ground (as tilled, yielding sustenance)
. piece of ground, landed property
. earth as material substance
. ground as earth's visible surface
. land, territory, country
. whole earth, inhabited earth
. n. pr. loc. city in Naphtali
127 'adamah ad-aw-maw'
from 119; soil (from its general redness):--country, earth,
ground, husband(-man) (-ry), land.
see HEBREW for 0119
אֲדָמָה (a.da.mah) — land: soil.
: soil
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: country.
: country
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: planet.
: planet
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
Art | N-fs — 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 אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms