Exodus 1:20 — Word Study
WLCוַיֵּ֥יטֶב אֱלֹהִ֖ים לַֽמְיַלְּדֹ֑ת וַיִּ֧רֶב הָעָ֛ם וַיַּֽעַצְמ֖וּ מְאֹֽד׃
BSASo Godʼĕlôhîym [the supreme Creator, Elohim] was goodyâṭab▸ [pleasing, joyful, or favorable] to the midwivesyâlad [those who assist in childbirth] and the peopleʻam [a nation, or a large group of individuals] multipliedrâbâh▸ [increased, or grew in number] and became even moremᵉʼôd numerousʻâtsam▸ [very mighty, or exceedingly strong]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּ֥יטֶב | and he did good | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֱלֹהִ֖ים | God | Noun common, masculine plural absolute |
| לַֽמְיַלְּדֹ֑ת | to the midwives | Preposition, verb piel participle (active) feminine plural |
| וַיִּ֧רֶב | and it increased | Verb, Qal, sequential imperfect third person masculine singular |
| הָעָ֛ם | the people | Particle, noun common masculine singular absolute |
| וַיַּֽעַצְמ֖וּ | and they became mighty | Verb, Qal, sequential imperfect third person masculine plural |
| מְאֹֽד׃ | exceedingly | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So God was good to the midwives, and the people multiplied and became even more numerous. |
| KJV | Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. |
| ASV | And God dealt well with the midwives: and the people multiplied, and waxed very mighty. |
| YLT | And God doth good to the midwives, and the people multiply, and are very mighty; |
| WEB | God dealt well with the midwives, and the people multiplied, and grew very mighty. |
| BBE | And the blessing of God was on these women: and the people were increased in number and became very strong. |
Where they part company is in the nuances of יָטַב — see How Translations Differ.
The structure has one main clause followed by two subordinate clauses, indicating a clear cause-and-effect relationship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbיָטַב
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 — Exodus 1:20
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 Midwives and God's Favorgenerated
Exodus 1:20 describes how God showed favor to the midwives who defied Pharaoh's orders to kill Hebrew infants. Their courage led to the Israelite population growing significantly, despite the oppressive regime. This passage highlights the theme of divine protection and blessing amidst adversity, as seen in the actions of the midwives and the subsequent increase in the number of Israelites.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 41:1–2 | Blessed is the one who cares for the poor; the LORD will deliver him in the day of trouble. |
| 2 | Psalm 61:5 | For You have heard my vows, O God; You have given me the inheritance reserved for those who fear Your name. |
| 3 | Psalm 85:9 | Surely His salvation is near to those who fear Him, that His glory may dwell in our land. |
| 4 | Psalm 103:11 | For as high as the heavens are above the earth, so great is His loving devotion for those who fear Him. |
| 5 | Psalm 111:5 | He provides food for those who fear Him; He remembers His covenant forever. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יָטַב, vai.Yei.tevgenerated
The verb יָטַב (yatab) is a Hiphil form, indicating a causative action, meaning 'to do good' or 'to be pleasing.' It conveys a sense of favor and well-being, suggesting that God actively brought about goodness for the midwives. This word is not just about moral goodness but also encompasses the idea of joy and satisfaction.
In this context, the use of יָטַב emphasizes God's benevolence towards the midwives, reflecting His approval of their actions. The choice of this verb highlights the positive outcome resulting from their bravery, as it leads directly to the multiplication of the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term was good for יָטַב, aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb יָטַב governs the sentence, with two clauses following: a clause describing the midwives and another detailing the result of God's goodness. The structure emphasizes God's action first, setting the stage for the subsequent outcomes.
The sentence flows from God's goodness to the midwives, leading to the people's increase. This order highlights the cause-and-effect relationship between divine favor and the growth of the Israelite population.
Septuagint Backgroundgenerated
The Septuagint translates יָטַב as εὖ (eu), meaning 'well.' This choice reflects a similar understanding of goodness but may carry a more general connotation of well-being rather than the specific favor implied in the Hebrew.
This translation choice indicates a consistent interpretation of God's positive action towards the midwives, though it may lack the depth of causative meaning present in the Hebrew.
In plain words — the whole versegenerated
Exodus 1:20 tells us that God was good to the midwives who helped deliver Hebrew babies, leading to the people becoming very numerous. This shows God's favor in protecting the Israelites during their time of oppression in Egypt.
Frequently Asked Questionsgenerated
It means that God favored the midwives for their bravery in saving the Hebrew babies, resulting in blessings for them.
They defied Pharaoh's orders to kill Hebrew infants, demonstrating their commitment to God's commands over human authority.
The outcome was that the Israelite population multiplied significantly, showing God's blessing on His people.
It highlights God's protection and favor towards His people, even in difficult circumstances, and the role of individuals in His plan.
Reflection Questionsgenerated
- In what ways can I show courage in standing up for what is right, like the midwives?
- How can I recognize and appreciate the goodness of God in my life?
- What does it mean to me that God blesses those who act righteously?
- How can I support and encourage others who are facing difficult situations?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 1:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore God dealt well with the midwives,.... He approved of their conduct upon the whole, however difficult it may be to clear them from all blame in this matter; though some think that what they
Read John Gill on Exodus 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. Therefore God dealt well with the midwives ... This represents God as rewarding them for telling a lie.
Read Robert Jamieson on Exodus 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTherefore, because they feared God, and spared the children, , whereby they exposed themselves to the king’ s displeasure; because they would not offend God by murdering the children, which they might have done many times secretly, and therefore it was only the fear of God which restrained them from it.
Read Matthew Poole on Exodus 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 1:20 Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.Ver. 20. Dealt well with the midwives.] God is a liberal paymaster: and his retributions are more than bountiful. "Be ye therefore steadfast and unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." And the people multiplied.] Sic divinum consilium dum devitatur, impletur: humana sapientia, dum reluctatur, comprehenditur, as Gregory hath it. "There are many devices in the heart of a man: but the counsel of the Lord, that shall stand." Among the Romans, the more children any man had, the more he was freed from public…
Read John Trapp on Exodus 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Therefore God dealt well with the midwives.—Heb., and God dealt well, &c. The reason is stated in Exodus 1:21. It was not because they equivocated and deceived the king, but because they feared God sufficiently to disobey the king, and run the risk of discovery. If they had been discovered, their life would have paid the forfeit.
Read Charles John Ellicott on Exodus 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.] This shows an especial providence and blessing of God; for though in all cases where females are kept to hard labour they have comparatively easy and safe travail, yet in a state of slavery the increase is generally very small, as the children die for want of proper nursing, the women, through their labour, being obliged to neglect their offspring; so that in the slave countries the stock is obliged to be recruited by foreign imports: yet in the case above it was not so; there was not one barren among their tribes, and even their women, though constantly obliged to perform their daily…
Read AdamClarke on Exodus 1 →CambridgeThe Cambridge Bible for Schools and Colleges20b. Assigned to J, because, while agreeing with v. 7, even in expression—‘âṣ ?am, to wax mighty, occurs elsewhere in prose only in Genesis 26:16, also J—it seems to imply a far greater people than is done by vv. 15–20a.
Read Cambridge on Exodus 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. God dealt well with the mid-wives — Augustine well says: “Not their falsehood, but their mercy, kindness, and fear of God, were rewarded.
Read Daniel Denison Whedon on Exodus 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So God was good to the midwives, and the people multiplied and became even more numerous.
God dealt well with the midwives, and the people multiplied, and grew very mighty.
So God was good to the midwives, and the people multiplied and became even more numerous.
So God treated the midwives well, and the people multiplied and became very strong.
Tyndale line
Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.
And God dealt well with the midwives: and the people multiplied, and waxed very mighty.
And God dealt well with the midwives: and the people multiplied, and waxed very mighty.
Therefore God dealt well with the midwives: and the people multiplied, and became very mighty.
God therefore prospered the midwiues, and the people multiplied and were very mightie.
Strictly literal
And God dealt well with the midwives; and the people multiplied and became very strong.
And God doth good to the midwives, and the people multiply, and are very mighty;
And God does good to the midwives, and the people multiply, and are very mighty;
And God dealt well with the midwives; and the people multiplied, and waxed very mighty.
God protected these midwives. The people increased in numbers and became very strong.
From the Latin
Therefore God dealt well with the midwives: and the people multiplied and grew exceedingly strong.
Simplified
God treated the midwives well, and the people increased in number so there were even more of them.
And the blessing of God was on these women: and the people were increased in number and became very strong.
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 aligns with the Septuagint in most respects, with both affirming God's goodness to the midwives and the resulting increase of the people. The Samaritan Pentateuch and the Dead Sea Scrolls also support this narrative, with minor variations in wording but no significant changes to the meaning.
וַיֵּ֥יטֶב אֱלֹהִ֖ים לַֽמְיַלְּדֹ֑ת וַיִּ֧רֶב הָעָ֛ם וַיַּֽעַצְמ֖וּ מְאֹֽד׃
7 of the 7 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.
וייטב אלהים למילדות וירבו העם ויעצמו מאד
2 words differ from the Masoretic Text: מילדות (bear), ירבו (be many)
ויטב אלוהים למילדות [וירב] [העם] [ויעצמו] [מאד]
2 words on the leather — 1 partly restored, 4 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 Exodus 1:20
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 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
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
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 — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Prep | V-Piel — Preposition · verb piel participle (active) feminine pluralHRd/Vprfpa
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
עָצֹם (atsam) has two main meanings: to be vast, mighty, or numerous, and to shut the eyes. The word can describe strength or abundance in the Qal form, while the Hiphil form indicates making something strong. Additionally, it can refer to the act of closing the eyes, with variations in intensity noted in the entries.
[עָצֹם], עָצַם vb. be vast, mighty, numerous
Qal
be mighty
be numerous
Hiph. make strong
base
[עָצַם] vb. shut the eyes
Qal shutteth his eyes from seeing
Pi. he hath tightly shut your eyes
base
H6105a עָצֹם, עָצַם be vast, mighty, numerous .. be mighty
. be numerous
. make strong
H6105b עָצַם shut the eyes
6105 `atsam aw-tsam'
a primitive root; to bind fast, i.e. close (the eyes);
intransitively, to be (causatively, make) powerful or
numerous; denominatively (from 6106) to crunch the
bones:--break the bones, close, be great, be increased, be
(wax) mighty(-ier), be more, shut, be(-come, make)
strong(-er).
see HEBREW for 06106
עָצֹם (a.tsom) — be vast.
1) to be vast, be numerous, be mighty
1a)(Qal)
1a1) to be mighty
1a2) to be numerous
1b) (Hiphil) to make strong, make mighty
עָצַם (a.tsam) — to shut eyes.
1) to shut (the eyes), close (the eyes)
1a) (Qal) to shut (the eyes)
1b) (Piel) to shut tightly (the eyes)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Adv — AdvHAcmsa