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Ezekiel 21:30 — Word Study

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WLCהָשַׁ֖ב אֶל־ תַּעְרָ֑הּ בִּמְק֧וֹם אֲשֶׁר־ נִבְרֵ֛את בְּאֶ֥רֶץ מְכֻרוֹתַ֖יִךְ אֶשְׁפֹּ֥ט אֹתָֽךְ׃

BSAwhereʼăsher

Word
Listen & take awayEzekiel 21
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 30 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration ('o.Takh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Ezekiel 21:30quick helps
In a sentenceEzekiel calls for the sword to return to its sheath, emphasizing judgment in the land of origin.
Who is speakingThe LORD speaks through Ezekiel, addressing the sword's symbolic return.
Where we areThis verse is part of a prophetic message concerning judgment and accountability.
The hard wordנִבְרֵ֛את
Take awayJudgment is imminent, and the call is to return to one's origins.
7 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbוְ The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Ezekiel 21:30

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 Judgment of Israelgenerated

29while they offer false visions for you and lying divinations about you— to be placed on the necks of the wicked who are slain, whose day has come, the time of their final punishment.
30Return the sword to its sheath! In the place where you were created, in the land of your origin, I will judge you.
31I will pour out My anger upon you; I will breathe the fire of My fury against you; I will hand you over to brutal men, skilled in destruction.
32You will be fuel for the fire. Your blood will stain your own land. You will not be remembered, for I, the LORD, have spoken.’”

Ezekiel 21:30 is a part of a larger message where the LORD is declaring judgment against Israel. The preceding verses describe the false prophecies being given to the people, while this verse emphasizes the consequences of their actions and the need for accountability in the land of their origins. The following verses continue to elaborate on the severity of the judgment that will befall them, illustrating the seriousness of their situation.


Cross References

ReferenceText (BSB)
1Ezekiel 21:4–5Because I will cut off both the righteous and the wicked, My sword will be unsheathed against everyone from south to north.
2Jeremiah 47:6–7‘Alas, O sword of the LORD, how long until you rest? Return to your sheath; cease and be still!’
3Ezekiel 16:38And I will sentence you to the punishment of women who commit adultery and those who shed blood; so I will bring upon you the wrath of your bloodshed and jealousy.
4Ezekiel 28:13–15You were in Eden, the garden of God. Every kind of precious stone adorned you: ruby, topaz, and diamond, beryl, onyx, and jasper, sapphire, turquoise, and emerald. Your mountings and settings were crafted in gold, prepared on the day of your creation.
5Genesis 15:14But I will judge the nation they serve as slaves, and afterward they will depart with many possessions.

The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to

Shall I cause it to returnEzekiel 21:4–5 Jeremiah 47:6–7

The Key Word נִבְרֵ֛את, niv.Retgenerated

The verb נִבְרֵ֛את (niv.Ret) is a Niphal form, meaning 'you were created.' It indicates an action that has been completed upon the subject, in this case, Israel's origin. The word emphasizes the divine act of creation, linking the people to their foundational purpose.

This verb is often associated with God's creative power, and in this context, it serves as a reminder of where the people came from and the expectations tied to their creation. The use of this verb here implies a call to return to their roots and recognize their identity.


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 finite verbs in this verse are הָשַׁ֖ב (ha.Shav), נִבְרֵ֛את (niv.Ret), and אֶשְׁפֹּ֥ט ('esh.Pot), which govern the structure of the sentence. The main clause is a command, while the subsequent phrases provide context about the place of creation and the land of origin.

The Hebrew word order places emphasis on the action of returning the sword, followed by the location of creation, highlighting the connection between identity and judgment.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew verb נִבְרֵ֛את is rendered as ἥκει (hēkei), which suggests a sense of arrival or coming into being. This choice indicates a focus on the state of being rather than the act of creation itself, potentially altering the nuance of the original Hebrew.

The translation choice reflects a broader interpretation of the concept of origin, emphasizing the implications of being in the land of one's birth.


In plain words — the whole versegenerated

Ezekiel 21:30 calls for the sword to be returned to its sheath, indicating a need to return to the place of origin. The verse emphasizes that judgment will occur in the land where the people were created, highlighting the seriousness of their actions and the consequences they face.


Frequently Asked Questionsgenerated

What does it mean to return the sword to its sheath?

Returning the sword to its sheath symbolizes stopping violence and returning to a place of peace, reflecting the need for repentance and accountability.

Why is the place of creation mentioned?

The mention of the place of creation emphasizes the connection between identity and responsibility, reminding the people of their origins and the expectations that come with it.

What does the judgment entail?

The judgment refers to God's evaluation of the people's actions and the consequences they will face as a result of their choices, as indicated in the surrounding verses.

How does this verse relate to the overall message of Ezekiel?

This verse is part of a larger prophetic message in Ezekiel that addresses the consequences of sin and the call for repentance, emphasizing God's authority to judge.


Reflection Questionsgenerated

  1. In what ways can I reflect on my own origins and how they shape my identity?
  2. What does it mean for me to return to a place of peace in my life?
  3. How can I recognize and accept the consequences of my actions in my own life?
  4. What steps can I take to ensure I am living in accordance with my values and origins?

Commentators on this verse — 7 expositors, verse by verse

Each of these wrote on Ezekiel 21:30 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Shall I cause it to return into his sheath?.... The drawn and furbished sword of the Chaldeans? no, I will not; it shall never return or be put up until the Ammonites are utterly consumed.

Read John Gill on Ezekiel 21 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity. Shall I cause it to return into his sheath? - namely, without first destroying Ammon.

Read Robert Jamieson on Ezekiel 21 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Some read it without interrogation, as an advice to the Ammonites to put up the sword they had drawn for their defence, as being to no purpose to resist. If it be an interrogation, it is such as more vehemently denieth, God will by no means suffer the sword to be sheathed; in this sense it refers to the sword of the Chaldeans. Will judge thee; plead, condemn, and execute too. Where thou wast created; explained by that which follows; though they might boast of their ancient original, and their safe and impregnable strengths, yet God will bring a sword into those very places, and there they should perish.

Read Matthew Poole on Ezekiel 21 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Ezekiel 21:30 Shall I cause [it] to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.Ver. 30. Shall I cause it to return?] No, but it shall still eat your flesh and drink your blood, till none remaineth. In the land of thy nativity.] In thine own nest, and on thine own dunghill.

Read John Trapp on Ezekiel 21 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(30) Shall I cause it to return?—There is nothing in the original to indicate either a question, or that this is spoken in the first person. It is addressed to the Ammonites, “Return it” (the sword) “into his sheath;” and it means that all resistance will be vain, the coming destruction cannot be averted. And this judgment is to be executed in the Ammonites’ own country: they are to be destroyed at home.

Read Charles John Ellicott on Ezekiel 21 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 30. I will judge thee] This seems to refer to Nebuchadnezzar, who, after his return from Jerusalem, became insane, and lived like a beast for seven years; but was afterwards restored, and acknowledged the Lord.

Read AdamClarke on Ezekiel 21 →
CambridgeThe Cambridge Bible for Schools and Colleges

30. Shall I … return] Return it into its sheath! Ammon is commanded to put back his sword to its sheath; his dreams of conquests abroad are vain, he shall be visited and destroyed in his own land. On “nativity” cf. Ezekiel 16:3.

Read Cambridge on Ezekiel 21 →

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

BSBBerean Standard Bible2020

Return the sword to its sheath! In the place where you were created, in the land of your origin, I will judge you.

WEBWorld English Bible2000

Cause it to return into its sheath. In the place where you were created, in the land of your birth, I will judge you.

MSBMajority Standard Bible2022

Return the sword to its sheath! In the place where you were created, in the land of your origin, I will judge you.

NETBNew English Translation2006

Return it to its sheath! In the place where you were created, in your native land, I will judge you.

Tyndale line

KJVKing James Version1611

Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.

ASVAmerican Standard Version1901

Cause it to return into its sheath. In the place where thou wast created, in the land of thy birth, will I judge thee.

RVARevised Version, American1894

Cause it to return into its sheath. In the place where thou wast created, in the land of thy birth, will I judge thee.

NWBWebster's Bible1833

Shall I cause it to return into its sheath? I will judge thee in the place where thou wast created, in the land of thy nativity.

GNVGeneva Bible1599

Shall I cause it to returne into his sheath? I will iudge thee in the place where thou wast created, euen in the land of thine habitation.

Strictly literal

DBYDarby Translation1890

Restore [it] to its sheath. I will judge thee in the place where thou wast created, in the land of thy birth.

YLTYoung's Literal Translation1862

Turn [it] back unto its scabbard, In the place where thou wast produced, In the land of thy birth I do judge thee.

LSVLiteral Standard Version2020

Turn [it] back to its scabbard; I judge you || In the place where you were produced, || In the land of your birth.

ILTInterlinear Literal Translation2000

(21:35) Put back [the sword] into its sheath! in the place where thou wast created, in the land of thy origin, will I judge thee.

ULBUnlocked Literal Bible2017

Return the sword to its sheath. In the place of your creation, in the land of your origin, I will judge you!

From the Latin

DRADouay-Rheims (Challoner)1899

Return into thy sheath. I will judge thee in the place wherein thou wast created, in the land of thy nativity.

Simplified

FBVFree Bible Version2020

Sword, go back to where you came from! I'm going to judge you right where you were created, in your homeland.

BBEBible in Basic English1949

Go back into your cover. In the place where you were made, in the land from which you were taken, I will be your judge.

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.

clauseverbהָשַׁ֖בput.[it].backprepositional phrase · prepositionalאֶלintonoun phraseתַּעְרָ֑sheathהּitsclauseprepositional phrase · prepositionalprepositional phraseבִּinnoun phraseמְק֧וֹםthe.placerelpאֲשֶׁר(of).whereclauseverbנִבְרֵ֛אתyou.were.createdprepositional phraseבְּinnoun phraseאֶ֥רֶץthe.landnoun phraseמְכֻרוֹתַ֖יִyour.originsךְyourverbאֶשְׁפֹּ֥טI.will.judgenoun phrase · objectאֹתָֽךְyou

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text of Ezekiel 21:30 reads, "הָשַׁ֖ב אֶל־ תַּעְרָ֑הּ בִּמְק֧וֹם אֲשֶׁר־ נִבְרֵ֛את בְּאֶ֥רֶץ מְכֻרוֹתַ֖יִךְ אֶשְׁפֹּ֥ט אֹתָֽךְ׃" The Septuagint also agrees with the Masoretic Text in meaning, as it matches all ten words in a word-by-word correspondence, though the word order and articles are different due to the nature of the Greek language. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a direct comparison for this specific verse, but the agreement between the Masoretic Text and the Septuagint is a notable point of consistency in this passage.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

הָשַׁ֖ב אֶל־ תַּעְרָ֑הּ בִּמְק֧וֹם אֲשֶׁר־ נִבְרֵ֛את בְּאֶ֥רֶץ מְכֻרוֹתַ֖יִךְ אֶשְׁפֹּ֥ט אֹתָֽךְ׃

Septuagintthe Greek the translators chose, word by word
הָשַׁ֖בκαὶאֶל־βέβηλεתַּעְרָ֑הּσύבִּמְק֧וֹםισραηλאֲשֶׁר־οὗנִבְרֵ֛אתἥκειבְּאֶ֥רֶץἡμέραמְכֻרוֹתַ֖יִךְκαιρῷאֶשְׁפֹּ֥טἀδικίαςאֹתָֽךְ׃πέρας

10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Ezekiel 21:30שׁוּבput backput backשׁוּבאֶלintointoאֶלתַּ֫עַרsheath itssheath itsתַּ֫עַרמָקוֹםin [the] plin [the] placeמָקוֹםאֲשֶׁרwherewhereאֲשֶׁרבָּרָאyou were cryou were createבָּרָאאֶ֫רֶץin [the] lain [the] land oאֶ֫רֶץמְכֹרָהorigins youorigins yourמְכֹרָהשָׁפַטI will judgI will judgeשָׁפַטאֵתthe object the object markאֵתעָרָהto uncoverto uncoverעָרָהלֵב(Leb)-kama(Leb)-kamaiלֵבאוֹתsign: mirasign: miraculouאוֹתכּוּרfurnacefurnaceכּוּרשְׁבִיתcaptivitycaptivityשְׁבִיתחָרוֹןburning anburning angerחָרוֹןפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫החֶ֫רֶבswordswordחֶ֫רֶבבָּשָׂרfleshfleshבָּשָׂרבָּחַרto chooseto chooseבָּחַרשָׁחַטto slaughtto slaughterשָׁחַטצָוָהto commandto commandצָוָהיָצַרto form: fto form: formedיָצַראָדָםthe man (Athe man (Adam)אָדָםכְּנַ֫עַןCanaanCanaanכְּנַ֫עַןמִצְרַ֫יִם(Sea of) E(Sea of) Egyptמִצְרַ֫יִםאֶ֫רֶץland: soilland: soilאֶ֫רֶץ
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Ezekiel 21:30

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.

put back into sheath its in [the] place where you were created in [the] land of origins your I will judge the object marker you
הָשַׁ֖בha.Shav put back H7725 Verb · Hiphil · imperative second person masculine singular
1,057× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Tyndale gloss
to return: return
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.

Brown-Driver-Briggs Hebrew Lexicon (full)

שׁוּב 1056 vb. turn back, return

Qal 683;—turn back, return:

turn back

return, come or go back

esp. return unto

of dying

of revival from death

fig. of human relations:

return to leader, king

= change so as to appoach (in purpose, desire)

turn, i.e. resort to

return to a physical condition

abs. = change course of action

fig., specif. of spiritual relations:

turn back from God = apostatize

of י׳, turn away

turn back to God (= seek penitently)

abs. repent

turn back from evil

of י׳

of י׳, return (to shew favour)

of inanimate things (sts. personified, or treated as things of life):

denoting repetition, etc.

trans.

Pō‛l.

bring back

fig. restore, refresh

restore, repair

lead away (enticingly)

shew turning = apostatize

Hiph. 353 cause to return, bring back

bring back into bondage

put back

= draw back

= give back, restore

= relinguish

= give in payment, requital

bring one back (from dead)

bring back heart

= refresh

Read the full entry →
Brown-Driver-Briggs glosses

H7725 שׁוּב turn back, return .—turn back, return: . turn back

. return, come or go back

. esp. return unto

. . of dying

. of revival from death

. fig. of human relations: . return to leader, king

. = change so as to appoach (in purpose, desire)

. turn, i.e. resort to

. return to a physical condition

. abs. = change course of action

. fig., specif. of spiritual relations: . turn back from God = apostatize

. of י׳, turn away

. turn back to God (= seek penitently)

. abs. repent

. turn back from evil

. of י׳

. of י׳, return (to shew favour)

. of inanimate things (sts. personified, or treated as things of life):

. denoting repetition, etc.

. trans.

. . bring back

. . fig. restore, refresh

. restore, repair

. lead away (enticingly)

. shew turning = apostatize

. cause to return, bring back . . bring back into bondage

. put back

. = draw back

. = give back, restore

. = relinguish

. = give in payment, requital

Read the full entry →
Strong's Hebrew Dictionary

7725 shuwb shoob

a primitive root; to turn back (hence, away) transitively or

intransitively, literally or figuratively (not necessarily

with the idea of return to the starting point); generally to

retreat; often adverbial, again:--((break, build, circumcise,

dig, do anything, do evil, feed, lay down, lie down, lodge,

make, rejoice, send, take, weep)) X again, (cause to) answer

(+ again), X in any case (wise), X at all, averse, bring

(again, back, home again), call (to mind), carry again (back),

cease, X certainly, come again (back), X consider, +

continually, convert, deliver (again), + deny, draw back,

fetch home again, X fro, get (oneself) (back) again, X give

(again), go again (back, home), (go) out, hinder, let, (see)

more, X needs, be past, X pay, pervert, pull in again, put

(again, up again), recall, recompense, recover, refresh,

relieve, render (again), requite, rescue, restore, retrieve,

Read the full entry →
Translators Brief Hebrew Lexicon

שׁוּב (shuv) — to return: return.

: return

1) to return, turn back

1a) (Qal)

1a1) to turn back, return

1a1a) to turn back

1a1b) to return, come or go back

1a1c) to return unto, go back, come back

1a1d) of dying

1a1e) of human relations (fig)

1a1f) of spiritual relations (fig)

1a1f1) to turn back (from God), apostatise

1a1f2) to turn away (of God)

1a1f3) to turn back (to God), repent

1a1f4) turn back (from evil)

1a1g) of inanimate things

1a1h) in repetition

1b) (Polel)

1b1) to bring back

1b2) to restore, refresh, repair (fig)

1b3) to lead away (enticingly)

1b4) to show turning, apostatise

1c) (Pual) restored (participle)

1d) (Hiphil) to cause to return, bring back

1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment

1d2) to bring back, refresh, restore

1d3) to bring back, report to, answer

1d4) to bring back, make requital, pay (as recompense)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HVhv2ms — Verb · Hiphil · imperative second person masculine singular
HVhv2ms
The company it keepswords that stand beside it more often than chance
put back into sheath its in [the] place where you were created in [the] land of origins your I will judge the object marker you
אֶל־'el- into H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
HR — Preposition
HR
put back into sheath its in [the] place where you were created in [the] land of origins your I will judge the object marker you
תַּעְרָ֑הּta'.Rah sheath its H8593 Noun common both singular construct · suffix
13× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means a sharp knife or razor, used for shaving or cutting. It also refers to an empty scabbard, a holder for a sword. The word is used in various contexts, including Exodus and 1 Samuel.
Tyndale gloss
razor
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

תַּ֫עַר (ta'ar) refers to a razor or sheath, emphasizing the concept of making bare or empty. It is derived from a root meaning to make naked and can denote both a knife or razor and a scabbard. The entries consistently highlight its dual meaning without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

תַּ֫עַר n.m. razor, sheath

base

Brown-Driver-Briggs glosses

H8593 תַּ֫עַר razor, sheath

Strong's Hebrew Dictionary

8593 ta`ar tah'-ar

from 6168; a knife or razor (as making bare): also a scabbard

(as being bare, i.e. empty):--(pen-)knife, razor, scabbard,

shave, sheath.

see HEBREW for 06168

Translators Brief Hebrew Lexicon

תַּ֫עַר (ta.ar) — razor.

1) razor, sheath (making naked)

1a) razor

1b) sheath (of sword)

Morphologythe parsing behind the code
Berean parsing
HNcbsc/Sp3fs — Noun common both singular construct · suffix
HNcbsc/Sp3fs
put back into sheath its in [the] place where you were created in [the] land of origins your I will judge the object marker you
בִּמְק֧וֹםbim.Kom in [the] place H4725 Preposition · noun common masculine singular construct
401× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Maqom means a place or location, like a city or a region. It can also refer to a condition of the body or mind. This term is used to describe a wide range of locations and situations.
Tyndale gloss
place
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָקוֹם, מָקֹם 399 n.m. standing-place, place

standing-place

station, where soldiers are placed

post, office

place where a thing belongs

esp.

place of human abode

of י׳’s abode

place

in gen. place, locality, spot

space, room

space, distance, between

region, quarter, direction

peculiar uses

base

Brown-Driver-Briggs glosses

H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place

. station, where soldiers are placed

. post, office

. . place where a thing belongs

. esp. . place of human abode

. of י׳’s abode

. place

. in gen. place, locality, spot

. . space, room

. space, distance, between

. region, quarter, direction

. peculiar uses

Strong's Hebrew Dictionary

4725 maqowm maw-kome'

or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};

or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.

a spot; but used widely of a locality (general or specific);

also (figuratively) of a condition (of body or

mind):--country, X home, X open, place, room, space, X

whither(-soever).

see HEBREW for 06965

Translators Brief Hebrew Lexicon

מָקוֹם (ma.qom) — place.

1) standing place, place

1a) standing place, station, post, office

1b) place, place of human abode

1c) city, land, region

1d) place, locality, spot

1e) space, room, distance

1f) region, quarter, direction

1g) give place to, instead of

Morphologythe parsing behind the code
Berean parsing
HR/Ncmsc — Preposition · noun common masculine singular construct
HR/Ncmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).

put back into sheath its in [the] place where you were created in [the] land of origins your I will judge the object marker you
אֲשֶׁר־'a.Sher- where H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Rel — Particle
HTr
The company it keepswords that stand beside it more often than chance
put back into sheath its in [the] place where you were created in [the] land of origins your I will judge the object marker you
נִבְרֵ֛אתniv.Ret you were created H1254 Verb · Niphal · perfect second person feminine singular
55× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to create or make something, often used to describe God's creative power. It can also mean to choose or select something. The Bible uses it to describe God's creation of the world.
Tyndale gloss
to create
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בָּרָא (bara') is a Hebrew verb primarily meaning to create or shape, often with God as the subject. It encompasses the creation of the heavens, earth, and new circumstances, and can also refer to cutting down or out. Additionally, it has a secondary meaning related to becoming fat or making oneself fat, as noted in 1 Samuel 2:29.

Brown-Driver-Briggs Hebrew Lexicon (full)

בָּרָא 53 vb. shape, create

Qal Pf.—shape, fashion, create

Niph.—Pass.

be created

with reference to birth

of something new, astonishing

Pi.

cut down

cut out

base

[בָּרָא] vb. be fat—Hiph. 1 S 2:29 to make yourself fat.

ref

Brown-Driver-Briggs glosses

H1254a בָּרָא shape, create .Pf.—shape, fashion, create

.—Pass. . be created

. with reference to birth

. of something new, astonishing

. . cut down

. cut out

H1254b בָּרָא be fat

Strong's Hebrew Dictionary

1254 bara' baw-raw'

a primitive root; (absolutely) to create; (qualified) to cut

down (a wood), select, feed (as formative processes):--

choose, create (creator), cut down, dispatch, do, make (fat).

Translators Brief Hebrew Lexicon

בָּרָא (ba.ra) — to create.

1) to create, shape, form

1a) (Qal) to shape, fashion, create (always with God as subject)

1a1) of heaven and earth

1a2) of individual man

1a3) of new conditions and circumstances

1a4) of transformations

1b) (Niphal) to be created

1b1) of heaven and earth

1b2) of birth

1b3) of something new

1b4) of miracles

1c) (Piel)

1c1) to cut down

1c2) to cut out

בָּרָא (ba.ra) — to fatten.

1) to be fat

1a) (Hiphil) to make yourselves fat

Morphologythe parsing behind the code
Berean parsing
HVNp2fs — Verb · Niphal · perfect second person feminine singular
HVNp2fs
put back into sheath its in [the] place where you were created in [the] land of origins your I will judge the object marker you
בְּאֶ֥רֶץbe.'E.retz in [the] land of H776 Preposition · noun common feminine singular construct
2,504× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.
Tyndale gloss
land: soil
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶ֫רֶץ n. f. & (seld.) m. earth, land

earth, whole earth (opp. to a part)

earth, opp. to heaven, sky

earth = inhabitants of earth

land =

country, territory

district, region

trial territory

piece of ground

specif. land of Canaan, or Israel

= inhabitants of land

used even of Shᵉʼôl

ground, surface of ground

soil, as productive

אֶרֶץ in phrases

people of the land

in measurements of distance

the country of the plain, level or plain country

land of the living

end(s) of the earth

pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.

base

Brown-Driver-Briggs glosses

H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)

. earth, opp. to heaven, sky

. earth = inhabitants of earth

. land = . country, territory

. district, region

. trial territory

. piece of ground

. specif. land of Canaan, or Israel

. = inhabitants of land

. used even of Shᵉʼôl

. . ground, surface of ground

. soil, as productive

. אֶרֶץ in phrases . people of the land

. in measurements of distance

. the country of the plain, level or plain country

. land of the living

. end(s) of the earth

. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.

Strong's Hebrew Dictionary

776 'erets eh'-rets

from an unused root probably meaning to be firm; the earth

(at large, or partitively a land):--X common, country, earth,

field, ground, land, X natins, way, + wilderness, world.

Translators Brief Hebrew Lexicon

אֶ֫רֶץ (e.rets) — land: country/planet.

: country/field

1) land, earth

1a) earth

1a1) whole earth (as opposed to a part)

1a2) earth (as opposed to heaven)

1a3) earth (inhabitants)

1b) land

1b1) country, territory

1b2) district, region

1b3) tribal territory

1b4) piece of ground

1b5) land of Canaan, Israel

1b6) inhabitants of land

1b7) Sheol, land without return, (under) world

1b8) city (-state)

1c) ground, surface of the earth

1c1) ground

1c2) soil

1d) (in phrases)

1d1) people of the land

1d2) space or distance of country (in measurements of distance)

1d3) level or plain country

1d4) land of the living

1d5) end(s) of the earth

1e) (almost wholly late in usage)

1e1) lands, countries

1e1a) often in contrast to Canaan

אֶ֫רֶץ (e.rets) — land: soil.

: soil

1) land, earth

1a) earth

1a1) whole earth (as opposed to a part)

1a2) earth (as opposed to heaven)

1a3) earth (inhabitants)

1b) land

1b1) country, territory

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HR/Ncfsc — Preposition · noun common feminine singular construct
HR/Ncfsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

put back into sheath its in [the] place where you were created in [the] land of origins your I will judge the object marker you
מְכֻרוֹתַ֖יִךְme.khu.ro.Ta.yikh origins your H4351 Noun common feminine plural construct · suffix
3× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means origin or birthplace, referring to where someone or something comes from. In the Bible, it is used to describe the origin of a person or a nation, highlighting the importance of heritage and roots. It appears in various books, including Genesis and Isaiah.
Tyndale gloss
origin
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מְכֹרָה (mekorah) refers to the concept of origin or a place of digging out, suggesting a connection to birth or habitation. It is derived from a root related to the act of dipping, as noted in Strong's and Brown-Driver-Briggs. The entries indicate a focus on the idea of a base or starting point.

Brown-Driver-Briggs Hebrew Lexicon (full)

[מְכֹרָה, מְכוּרָה] n.f. origin (i.e. place of digging out?)

base

Brown-Driver-Briggs glosses

H4351 מְכֹרָה, מְכוּרָה

Strong's Hebrew Dictionary

4351 mkuwrah mek-oo-raw'

or mkorah {mek-o-raw'}; from the same as 3564 in the sense of

dipping; origin (as if a mine):--birth, habitation, nativity.

see HEBREW for 03564

Translators Brief Hebrew Lexicon

מְכֹרָה (me.khu.rah) — origin.

origin

Morphologythe parsing behind the code
Berean parsing
HNcfpc/Sp2fs — Noun common feminine plural construct · suffix
HNcfpc/Sp2fs
The company it keepswords that stand beside it more often than chance
put back into sheath its in [the] place where you were created in [the] land of origins your I will judge the object marker you
אֶשְׁפֹּ֥ט'esh.Pot I will judge H8199 Verb · Qal · imperfect first person common singular
202× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To shaphat means to judge or govern, and can also mean to vindicate or punish. In the Bible, this term is often used to describe God's role as a judge, as well as human judges and rulers.
Tyndale gloss
to judge
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁפַט 185 vb. judge, govern

Qal

act as law-giver, judge, governor

specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions

execute judgment

Niph.

recipr., enter into controversy, plead

pass. be judged

Pô‛el = my opponent-at-law

base

Brown-Driver-Briggs glosses

H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor

. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions

. execute judgment

. . recipr., enter into controversy, plead

. pass. be judged

.= my opponent-at-law

Strong's Hebrew Dictionary

8199 shaphat shaw-fat'

a primitive root; to judge, i.e. pronounce sentence (for or

against); by implication, to vindicate or punish; by

extenssion, to govern; passively, to litigate (literally or

figuratively):--+ avenge, X that condemn, contend, defend,

execute (judgment), (be a) judge(-ment), X needs, plead,

reason, rule.

Translators Brief Hebrew Lexicon

שָׁפַט (sha.phat) — to judge.

1) to judge, govern, vindicate, punish

1a) (Qal)

1a1) to act as law-giver or judge or governor (of God, man)

1a1a) to rule, govern, judge

1a2) to decide controversy (of God, man)

1a3) to execute judgment

1a3a) discriminating (of man)

1a3b) vindicating

1a3c) condemning and punishing

1a3d) at theophanic advent for final judgment

1b) (Niphal)

1b1) to enter into controversy, plead, have controversy together

1b2) to be judged

1c) (Poel) judge, opponent-at-law (participle)

Morphologythe parsing behind the code
Berean parsing
HVqi1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (

Judge

(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…

Nave's Topical Bible

→ Appointed by the Persians Ezr 7:25

→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12

→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62

put back into sheath its in [the] place where you were created in [the] land of origins your I will judge the object marker you
אֹתָֽךְ׃'o.Takh the object marker you H853 Particle · suffix
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HTo/Sp2fs — Particle · suffix
HTo/Sp2fs
The company it keepswords that stand beside it more often than chance
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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