Ezra 10:13 — Word Study
WLCאֲבָ֞ל הָעָ֥ם רָב֙ וְהָעֵ֣ת גְּשָׁמִ֔ים וְאֵ֥ין כֹּ֖חַ לַעֲמ֣וֹד בַּח֑וּץ וְהַמְּלָאכָ֗ה לֹֽא־ לְי֤וֹם אֶחָד֙ וְלֹ֣א לִשְׁנַ֔יִם כִּֽי־ הִרְבִּ֥ינוּ לִפְשֹׁ֖עַ בַּדָּבָ֥ר הַזֶּֽה׃
BSAButʼăbâl there are manyrab [a large multitude, a great number] people hereʻam and it is the rainygeshem [shower, downpour] seasonʻêth We are notʼayin ablekôach [have no strength, no power] to stayʻâmad out in the openchûwts [outside, in the streets] Nor [is this]lôʼ the workmᵉlâʼkâh [task, labor, employment] of oneʼechâd [a single day] orlôʼ twoshᵉnayim daysyôwm forkîy we have transgressedpâshaʻ [rebelled, revolted, sinned] greatlyrâbâh■ [exceedingly, to a great degree] in thiszeh matterdâbâr [thing, affair, business]
| Greek | English | Parsing |
|---|---|---|
| אֲבָ֞ל | but | Particle |
| הָעָ֥ם | the people | Particle, noun common masculine singular absolute |
| רָב֙ | [is] numerous | Adj |
| וְהָעֵ֣ת | and the time | Conjunction, particle, noun common both singular absolute |
| גְּשָׁמִ֔ים | [is] rains | Noun common, masculine plural absolute |
| וְאֵ֥ין | and there not | Conjunction, noun common masculine singular construct |
| כֹּ֖חַ | [is] ability | Noun common, masculine singular absolute |
| לַעֲמ֣וֹד | to stand | Preposition, verb qal infinitive construct common |
| בַּח֑וּץ | on the outside | Preposition, noun common masculine singular absolute |
| וְהַמְּלָאכָ֗ה | and the business | Conjunction, particle, noun common feminine singular absolute |
| לֹֽא־ | not | Particle |
| לְי֤וֹם | [belongs] to a day | Preposition, noun common masculine singular absolute |
| אֶחָד֙ | one | Adj |
| וְלֹ֣א | and not | Conjunction, particle |
| לִשְׁנַ֔יִם | to two | Preposition |
| כִּֽי־ | for | Particle |
| הִרְבִּ֥ינוּ | we have increased | Verb, Hiphil, perfect first person common plural |
| לִפְשֹׁ֖עַ | to transgress | Preposition, verb qal infinitive construct common |
| בַּדָּבָ֥ר | in the matter | Preposition, noun common masculine singular absolute |
| הַזֶּֽה׃ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But there are many people here, and it is the rainy season. We are not able to stay out in the open. Nor is this the work of one or two days, for we have transgressed greatly in this matter. |
| KJV | But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many that have transgressed in this thing. |
| ASV | But the people are many, and it is a time of much rain, and we are not able to stand without: neither is this a work of one day or two; for we have greatly transgressed in this matter. |
| YLT | but the people [are] many, and [it is] the time of showers, and there is no power to stand without, and the work [is] not for one day, nor for two, for we have multiplied to transgress in this thing. |
| WEB | But the people are many, and it is a time of much rain, and we are not able to stand outside. This is not a work of one day or two, for we have greatly transgressed in this matter. |
| BBE | But the number of people is great, and it is a time of much rain; it is not possible for us to go on waiting outside, and this is not a thing which may be done in one day or even two: for our sin in this business is great. |
Where they part company is in the rendering of הִרְבִּ֥ינוּ — see How Translations Differ.
The sentence is structured around a main clause with several subordinate phrases that elaborate on the conditions and implications of their situation.





6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectכֹּחַ
verbרָבָה
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 — Ezra 10:13
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 — Ezra Addresses the Assemblygenerated
Ezra 10:13 describes a moment when Ezra and the assembly acknowledge the significant number of people present and the season's difficulties, which hinder their ability to address their transgressions promptly. Ezra emphasizes that their sins are extensive and cannot be resolved in a short time, indicating the need for a more thorough approach to their situation. This context highlights the seriousness of their collective sin and the urgency of their response.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 10:18–44 | Among the descendants of the priests who had married foreign women were found these descendants of Jeshua son of Jozadak and his brothers: Maaseiah, Eliezer, Jarib, and Gedaliah. |
| 2 | Matthew 7:13–14 | Enter through the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many enter through it. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — הִרְבִּ֥ינוּ, hir.Bi.nugenerated
The verb הִרְבִּ֥ינוּ (hir.Bi.nu) is a Hiphil perfect form meaning 'we have increased' or 'we have multiplied.' It indicates a significant growth or escalation in their transgressions, suggesting that their sins have become numerous and serious.
The Hiphil stem typically denotes a causative action, implying that their actions have led to this increase in sin. The parsing as first person plural shows that Ezra includes himself and the assembly in this acknowledgment of guilt.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses we have transgressed greatly.
Sentence Structuregenerated
The finite verb הִרְבִּ֥ינוּ (hir.Bi.nu), meaning 'we have increased,' governs the sentence. It is followed by a series of clauses that detail the conditions and implications of their situation.
The structure emphasizes the collective nature of the assembly's transgressions and the urgency of addressing them, indicating a complex relationship between their actions and the time required for resolution.
Septuagint Backgroundgenerated
The Septuagint translates הִרְבִּ֥ינוּ as ἐπληθύναμεν (eplēthynamen), which also means 'we have multiplied.' This choice aligns closely with the Hebrew meaning, reinforcing the idea of an increase in their transgressions.
This translation choice highlights the seriousness of their situation, suggesting that their sins have not only increased in number but also in severity.
In plain words — the whole versegenerated
Ezra 10:13 highlights the difficulties faced by Ezra and the assembly in addressing their sins due to the large number of people present and the rainy season. They recognize that their transgressions are extensive and cannot be resolved quickly, indicating the need for a careful approach.
Frequently Asked Questionsgenerated
Ezra is acknowledging that the assembly's sins are numerous and serious, indicating a collective failure to follow God's commands.
The rainy season emphasizes the logistical challenges faced by the assembly in addressing their sins, as it makes it difficult to meet outdoors.
The large number of people highlights the collective nature of their sin and the need for a unified response to their transgressions.
Ezra suggests that their leaders should represent the assembly and that those who have married foreign women should come forward to address the issue.
Reflection Questionsgenerated
- In what areas of my life do I see a need for collective accountability, as Ezra highlights?
- How can I address the challenges I face when confronting my own transgressions?
- What steps can I take to ensure that I am not overwhelmed by my mistakes, but instead approach them thoughtfully?
- How can I support others in our community who are struggling with similar issues?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezra 10:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the people are many,.... Who have been guilty of this evil: and it is a time of much rain, and we are not able to stand without: in the street, because of the rain: neither is this a work of one
Read John Gill on Ezra 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many that have transgressed in this thing.
Read Robert Jamieson on Ezra 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 10:13 But the people [are] many, and [it is] a time of much rain, and we are not able to stand without, neither [is this] a work of one day or two: for we are many that have transgressed in this thing.Ver. 13. Neither is this work of one day or two] No more is repentance, that first and continual work of every Christian. This made Tertullian say, that he was born for nothing else but for repentance, Nulli rei natus nisi poenitentiae. Surely, as in a ship there is continual pumping; and as in a beggar’ s coat continual piecing; so in the best soul there wants not matter of daily repenting: this house must be every day swept; this candlestick every day scoured. Besides, some sins are…
Read John Trapp on Ezra 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7-17) Conference of the people and commission to try individual cases. (8) Forfeited.—This, as also what precedes and what follows, again recalls the express commission of Ezra 7. But “according to the counsel” removes all appearance of arbitrariness on the part of Ezra. (9) Within three days.—From the time of hearing the summons. No town was more than forty miles distant; and of course only those would come that were able, and who came within the scope of the proclamation, the precise terms of which are not given. They were not more than could assemble “in the street,” or open court of the Temple. The minute specifications of date, and the two reasons for the trembling of the people, and…
Read Charles John Ellicott on Ezra 10 →
CambridgeThe Cambridge Bible for Schools and Colleges13. Such an enquiry must be of a lengthy nature. The matter cannot be summarily disposed of. The people who have come in from a distance cannot in the rainy weather protract their stay in the city by living and sleeping in the open air, as they would have done had it been summer. for we are many that have transgressed in this thing] R.V. for we have greatly transgressed in this matter. The A.V. is not the correct rendering, but it expresses the general meaning. The greatness of the transgression consisted in the number of the offenders as well as in the heinousness of the offence. ‘Transgress’, see note on Ezra 10:10. The verb (pâshâ) frequently means to rebel (e.g. 2 Kings 1:1; 2 Kings…
Read Cambridge on Ezra 10 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Not able to stand without — It was impracticable then and there to rectify the whole matter, and attend to each individual case. Hence the adoption of the plan of procedure described below. Ezra 10:14-17.
Read Daniel Denison Whedon on Ezra 10 →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
But there are many people here, and it is the rainy season. We are not able to stay out in the open. Nor is this the work of one or two days, for we have transgressed greatly in this matter.
But the people are many, and it is a time of much rain, and we are not able to stand outside. This is not a work of one day or two, for we have greatly transgressed in this matter.
But there are many people here, and it is the rainy season. We are not able to stay out in the open. Nor is this the work of one or two days, for we have transgressed greatly in this matter.
However, the people are numerous and it is the rainy season. We are unable to stand here outside. Furthermore, this business cannot be resolved in a day or two, for we have sinned greatly in this matter.
Tyndale line
But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many that have transgressed in this thing.
But the people are many, and it is a time of much rain, and we are not able to stand without: neither is this a work of one day or two; for we have greatly transgressed in this matter.
But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we have greatly transgressed in this matter.
But the people are many, and it is a time of much rain, and we are not able to stand abroad, neither is this a work of one day or two: for we are many that have transgressed in this thing.
But the people are many, and it is a raynie weather, and we are not able to stande without, neither is it the worke of one day or two: for we are many that haue offended in this thing.
Strictly literal
But the people are many, and it is a time of pouring rain, and it is not possible to stand without: neither is this a work for one day or two; for we are many that have transgressed in this thing.
but the people [are] many, and [it is] the time of showers, and there is no power to stand without, and the work [is] not for one day, nor for two, for we have multiplied to transgress in this thing.
but the people [are] many, and [it is] the time of showers, and there is no power to stand outside, and the work [is] not for one day, nor for two, for we have multiplied to transgress in this thing.
But the people are many, and it is the rainy season, and we have not the strength to remain in the street, nor is this a work for one day or for two days; for we are many that have transgressed in this matter.
However, there are many people, and it is the rainy season. We have no strength to stand outside, and this is not only one or two days of work, since we have greatly transgressed in this matter.
From the Latin
But as the people are many, and it is time of rain, and me are not able to stand without, and it is not a work of one day or two, (for we have exceedingly sinned in this matter,)
Simplified
But there are a lot of people here, and it's pouring with rain. We can't stay outside. More to the point, this isn't something that can be fixed in one or two days, for we have sinned extremely seriously in this.
But the number of people is great, and it is a time of much rain; it is not possible for us to go on waiting outside, and this is not a thing which may be done in one day or even two: for our sin in this business is great.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with no significant variations between them. Both texts convey the same message regarding the assembly's acknowledgment of their transgressions and the challenges they face.
אֲבָ֞ל הָעָ֥ם רָב֙ וְהָעֵ֣ת גְּשָׁמִ֔ים וְאֵ֥ין כֹּ֖חַ לַעֲמ֣וֹד בַּח֑וּץ וְהַמְּלָאכָ֗ה לֹֽא־ לְי֤וֹם אֶחָד֙ וְלֹ֣א לִשְׁנַ֔יִם כִּֽי־ הִרְבִּ֥ינוּ לִפְשֹׁ֖עַ בַּדָּבָ֥ר הַזֶּֽה׃
20 of the 20 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.
Lexicons — every word in Ezra 10:13
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.
אֲבָל (abal) is an adverb that conveys a sense of truth or contradiction. In older Hebrew, it means 'verily' or 'of a truth,' while in later usage, it serves as an adversative, meaning 'but' or 'however.' The word is linked to the idea of negation, suggesting a contrast or a contrary statement.
אֲבָל adv.
in older Heb. with an assertive force, verily, of a truth
in late Heb. as a decided adversative, howbeit, but
base
H61 אֲבָל . in older Heb. with an assertive force, verily, of a truth
. in late Heb. as a decided adversative, howbeit, but
61 'abal ab-awl'
apparently from 56 through the idea of negation; nay, i.e.
truly or yet:--but, indeed, nevertheless, verily.
see HEBREW for 056
אֲבָל (a.val) — truly.
1) truly, verily, surely
2) but, however, howbeit
3) contrariwise, nay rather (neg.)
Adv — ParticleHTj
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…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAamsa
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Conj | Art | N-cs — Conjunction · particle · noun common both singular absoluteHC/Td/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
גֶּ֫שֶׁם (geshem) refers to rain or a shower. It is derived from a related word and is consistently defined across sources. The entries indicate its use in contexts involving precipitation.
גֶּ֫שֶׁם n.m. rain, shower
base
H1653 גֶּ֫שֶׁם rain, shower
1653 geshem gheh'-shem
from 1652; a shower:--rain, shower.
see HEBREW for 01652
גֶּ֫שֶׁם (ge.shem) — rain.
rain, shower
N-mp — Noun common · masculine plural absoluteHNcmpa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms — Noun common · masculine singular absoluteHNcmsa
a-bil'-i-ti (dunamis, or ischus): Variously used of resources, material, mental and spiritual; e.g. of wealth, "gave after their ability" (Ezr 2:69); of mental endowment, "ability to stand in the king's palace" (Da 1:4); of talents and character, "several ability" (Mt 25:15); of spiritual strength, "minister, as of the ability which God giveth" (the King James Version 1Pe 4:11). It thus may signify either possessions, native capacity, or gifts of the Holy Spirit.
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
מְלָאכָה (mla'kah) refers to work or occupation, encompassing various aspects such as business, craftsmanship, and service. It can denote both the act of working and the products resulting from labor. The term also extends to public and political business. There is a slight variation in emphasis among lexicons, with some highlighting its non-servile nature.
מְלָאכָה 167 n.f. occupation, work
occupation, business
property in which one is occupied
work as something done or made
workmanship
service, use
public business
base
H4399 מְלָאכָה occupation, work . occupation, business
. property in which one is occupied
. work as something done or made
. workmanship
. service, use
. public business
4399 mla'kah mel-aw-kaw'
from the same as 4397; properly, deputyship, i.e. ministry;
generally, employment (never servile) or work (abstractly or
concretely); also property (as the result of
labor):--business, + cattle, + industrious, occupation,
(+ -pied), + officer, thing (made), use, (manner of)
work((-man), -manship).
see HEBREW for 04397
מְלָאכָה (me.la.khah) — work.
1) occupation, work, business
1a) occupation, business
1b) property
1c) work (something done or made)
1d) workmanship
1e) service, use
1f) public business
1f1) political
1f2) religious
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
biz'-nes: Is the rendering of four Hebrew words:
(1) mela'khah, in Ge 39:11 (the American Standard Revised Version "work"); 1Ch 26:29,30; 2Ch 13:10 (the American Standard Revised Version "in their work"); 17:13 (the American Standard Revised Version "many works"); Ne 11:16,22; 13:30 (the American Standard Revised Version "in his work"); Es 3:9; Ps 107:23; Pr 22:29; Da 8:27.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Prep | Adj — PrepositionHR/Acbda
too.
See NUMBER.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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
V-Hiphil-Perf-1cp — Verb · Hiphil · perfect first person common pluralHVhp1cp
פָּשַׁע (pasha`) means to rebel or transgress, indicating a break from authority. It encompasses actions like revolt and apostasy, and can also refer to being offended in a relational context. The term appears in various forms, including Qal and Niphal, suggesting both active rebellion and passive offense.
פָּשַׁע vb. rebel, transgress
Qal
rebel, revolt, of nations
transgress against
Niph. a brother (who has been) offended
base
H6586 פָּשַׁע rebel, transgress
6586 pasha` paw-shah'
a primitive root (identical with 6585 through the idea of
expansion); to break away (from just authority), i.e.
trespass, apostatize, quarrel:--offend, rebel, revolt,
transgress(-ion, -or).
see HEBREW for 06585
פָּשַׁע (pa.sah) — to transgress.
1) to rebel, transgress, revolt
1a) (Qal)
1a1) to rebel, revolt
1a2) to transgress
1b) (Niphal) to be rebelled against
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
