Ezra 5:11 — Word Study
WLCוּכְנֵ֥מָא פִתְגָמָ֖א הֲתִיב֣וּנָא לְמֵמַ֑ר אֲנַ֣חְנָא הִמּ֡וֹ עַבְדוֹהִי֩ דִֽי־ אֱלָ֨הּ שְׁמַיָּ֜א וְאַרְעָ֗א וּבָנַ֤יִן בַּיְתָא֙ דִּֽי־ הֲוָ֨א בְנֵ֜ה מִקַּדְמַ֤ת דְּנָה֙ שְׁנִ֣ין שַׂגִּיאָ֔ן וּמֶ֤לֶךְ לְיִשְׂרָאֵל֙ רַ֔ב בְּנָ֖הִי וְשַׁכְלְלֵֽהּ׃
BSA◂And thiskᵉnêmâʼ is the answerpithgâm they returnedtûwb Weʼănachnâʼ arehimmôw [faithful] servantsʻăbad [bondservants, worshipers] of the Godʼĕlâhh [Elohim, the supreme Creator] of heavenshâmayin [the sky and the spiritual realm] and earthʼăraʻ [the land, the material world] and we are rebuildingbᵉnâʼ [restoring, renovating] the templebayith [house of worship] thatdîy washâvâʼ builtbᵉnâʼ [constructed, established] manysaggîyʼ yearsshᵉnâh agoqadmâh [previously, in times past] which a greatrab [exceedingly powerful, mighty] kingmelek of IsraelYisrâʼêl [the nation, the people of God] builtbᵉnâʼ [constructed, founded] and completedkᵉlal■ [finished, brought to perfection]
| Greek | English | Parsing |
|---|---|---|
| וּכְנֵ֥מָא | and as follows | Conjunction, adverb |
| פִתְגָמָ֖א | word the | Noun common both singular determined, particle |
| הֲתִיב֣וּנָא | they sent back to us | Verb hiphil perfect third person masculine plural, suffix |
| לְמֵמַ֑ר | to say | Preposition, verb qal infinitive construct common |
| אֲנַ֣חְנָא | we | Pronoun |
| הִמּ֡וֹ | they | Pronoun |
| עַבְדוֹהִי֩ | [are] servants his | Noun common masculine plural construct, suffix |
| דִֽי־ | of | Conjunction |
| אֱלָ֨הּ | [the] God of | Noun common, both singular construct |
| שְׁמַיָּ֜א | heavens the | Noun common masculine plural determined, particle |
| וְאַרְעָ֗א | and earth the | Conjunction, noun common both singular determined, particle |
| וּבָנַ֤יִן | and [we are] building | Conjunction, verb qal participle (active) masculine plural |
| בַּיְתָא֙ | house the | Noun common both singular determined, particle |
| דִּֽי־ | which | Conjunction |
| הֲוָ֨א | it was | Verb, Qal, perfect third person masculine singular |
| בְנֵ֜ה | built | Verb masculine singular |
| מִקַּדְמַ֤ת | from [the] former time of | Preposition, noun common feminine singular construct |
| דְּנָה֙ | this | Particle |
| שְׁנִ֣ין | years | Noun common, masculine plural absolute |
| שַׂגִּיאָ֔ן | many | Adj |
| וּמֶ֤לֶךְ | and a king | Conjunction, noun common both singular absolute |
| לְיִשְׂרָאֵל֙ | of Israel | Preposition, noun proper |
| רַ֔ב | great | Adj |
| בְּנָ֖הִי | he built it | Verb qal perfect third person masculine singular, suffix |
| וְשַׁכְלְלֵֽהּ׃ | and he finished it | Conjunction, verb plural third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And this is the answer they returned: “We are servants of the God of heaven and earth, and we are rebuilding the temple that was built many years ago, which a great king of Israel built and completed. |
| KJV | And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up. |
| ASV | And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and are building the house that was builded these many years ago, which a great king of Israel builded and finished. |
| YLT | 'And thus they have returned us word, saying, We [are] servants of the God of heaven and earth, and are building the house that was built many years before this, that a great king of Israel built and finished: |
| WEB | Thus they returned us answer, saying, “We are the servants of the God of heaven and earth and are building the house that was built these many years ago, which a great king of Israel built and finished. |
| BBE | And they made answer to us, saying, We are the servants of the God of heaven and earth, and we are building the house which was put up in times long past and was designed and made complete by a great king of Israel. |
Where the translations part company is in their rendering of עַבְדוֹהִי — see How Translations Differ.
The sentence is structured around a main clause with multiple subordinate phrases detailing the identity and actions of the subjects.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֲנַחְנָא
verbהוה
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 5:11
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 Response to Authoritygenerated
Ezra 5:11 presents the answer given by the builders of the temple when questioned about their activities. They assert their role as servants of God and their commitment to restoring the temple, which had been built by a great king of Israel long ago. This context highlights their dedication to a divine task amidst opposition, reflecting the historical significance of the temple in Israel's worship and identity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 24:15 | But if it is unpleasing in your sight to serve the LORD, then choose for yourselves this day whom you will serve, whether the gods your fathers served beyond the Euphrates, or the gods of the Amorites in whose land you are living. As for me and my house, we will serve the LORD!” |
| 2 | Psalm 119:46 | I will speak of Your testimonies before kings, and I will not be ashamed. |
| 3 | Daniel 3:26 | Then Nebuchadnezzar approached the door of the blazing fiery furnace and called out, “Shadrach, Meshach, and Abednego, servants of the Most High God, come out!” So Shadrach, Meshach, and Abednego came out of the fire, |
| 4 | Jonah 1:9 | “I am a Hebrew,” replied Jonah. “I worship the LORD, the God of the heavens, who made the sea and the dry land.” |
| 5 | Matthew 10:32 | Therefore everyone who confesses Me before men, I will also confess him before My Father in heaven. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עַבְדוֹהִי, av.do.Higenerated
The word עַבְדוֹהִי (avdohi) means 'servants' or 'bondservants,' indicating a relationship of service to God. It emphasizes their role not just as workers, but as dedicated worshipers committed to fulfilling God's commands.
This plural noun is constructed in a way that signifies a collective identity, highlighting their unity in purpose and devotion. The term reflects the biblical concept of servitude, where being a servant of God implies a deep commitment to His will and work.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses the term servants for עַבְדוֹהִי.
Sentence Structuregenerated
The main verb in the verse is הֲתִיב֣וּנָא, they sent back, which governs the entire response. The structure includes a noun phrase indicating the subject, followed by a series of clauses that elaborate on their identity and purpose.
The sentence's flow emphasizes their commitment to God and the task at hand, with the initial clause framing their reply and the subsequent phrases detailing their service and the significance of the temple.
Septuagint Backgroundgenerated
The Septuagint translates עַבְדוֹהִי as δοῦλοι (doulous), meaning 'servants' or 'slaves.' This choice aligns with the Hebrew meaning but also carries connotations of total dedication, emphasizing their role as devoted followers of God.
This translation choice reflects a consistent understanding of servitude in both Hebrew and Greek contexts, underscoring the importance of their identity in relation to their divine mission.
In plain words — the whole versegenerated
Ezra 5:11 shows the builders of the temple responding to questions about their work. They declare that they are servants of the God of heaven and earth, actively engaged in rebuilding the temple that a great king of Israel had constructed long ago. This response emphasizes their commitment to God and the significance of the temple in their worship.
Frequently Asked Questionsgenerated
Being a servant of God signifies a commitment to His will and a role in fulfilling His purposes, particularly in the context of rebuilding the temple.
The temple represents a central place of worship and a symbol of God's presence among His people, making its restoration vital for their spiritual identity.
This verse reflects the challenges faced by the returning exiles as they sought to restore their worship and community in the face of opposition.
Their response teaches us about the importance of faithfulness and dedication to God's work, even when faced with challenges.
Reflection Questionsgenerated
- In what ways can I demonstrate my commitment to serving God in my daily life?
- How does understanding the significance of the temple enhance my appreciation for worship?
- What challenges do I face in my own life that require a steadfast commitment to God's purposes?
- How can I support others in their efforts to serve God and fulfill His mission?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezra 5:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thus they returned us answer,.... To the purpose and in the manner following: saying, we are the servants of the God of heaven and earth; signifying that they were doing his work, in obedience to
Read John Gill on Ezra 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls? No JFB commentary on these verses.
Read Robert Jamieson on Ezra 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 5:11 And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up.Ver. 11. We are the servants of the God of heaven] And in that respect, higher than all the kings on the earth, Psalms 89:27 (for all his servants are sons, heirs of God, and co-heirs with Christ, Romans 8:17), who have held it no small honour to be called his vassals. See how bold these brave men bear themselves upon this relation to the God of heaven and earth, and how courageously they stand to their work, and stout it out with their adversaries. These many years ago] Five hundred…
Read John Trapp on Ezra 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) And thus they returned us answer.—The elders of the Jews take the Syrian satrap into their confidence, and give, in a few most pathetic words the record of their national honour, their national infidelity, and their national humiliation. Every word is true to the history, while the whole exhibits their deep humility and holy resolution.
Read Charles John Ellicott on Ezra 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. We are the servants of the God of heaven] How simple, plain, and ingenuous is this confession! They were the servants of the God of heaven. How came they then into bondage! Why, they provoked the God of heaven - repeatedly sinned against him, and then he gave them into the hands of their enemies.
Read AdamClarke on Ezra 5 →CambridgeThe Cambridge Bible for Schools and Colleges11. We are the servants of the God of heaven and earth] The words of this profession are very emphatic in the original. the God of heaven and earth] i.e. the God not of one kingdom only, but of the whole world, not of terrestrial supremacy alone, but of heavenly as well: see on chap. Ezra 1:2. build the house that was builded &c.] i.e. we restore the house which having been built in remote times stood as the temple of our God for centuries. a great king of Israel] i.e. Solomon. The expression here used shows that Tattenai like Artaxerxes (Ezra 4:20), had heard the rumour either from the Jews themselves or from those acquainted with them, that there had been ‘mighty kings over Jerusalem’.…
Read Cambridge on Ezra 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And this is the answer they returned: “We are servants of the God of heaven and earth, and we are rebuilding the temple that was built many years ago, which a great king of Israel built and completed.
Thus they returned us answer, saying, “We are the servants of the God of heaven and earth and are building the house that was built these many years ago, which a great king of Israel built and finished.
And this is the answer they returned: “We are servants of the God of heaven and earth, and we are rebuilding the temple that was built many years ago, which a great king of Israel built and completed.
They responded to us in the following way: ‘We are servants of the God of heaven and earth. We are rebuilding the temple which was previously built many years ago. A great king of Israel built it and completed it.
Tyndale line
And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up.
And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and are building the house that was builded these many years ago, which a great king of Israel builded and finished.
And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and finished.
And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was erected these many years ago, which a great king of Israel built and set up.
But they answered vs thus, and sayd, We are the seruants of the God of heauen and earth, and buylde the house that was buylt of olde and many yeeres ago, which a great King of Israel builded, and founded it.
Strictly literal
And thus they returned us answer, saying, We are the servants of the God of the heavens and the earth, and build the house that was built these many years ago; and a great king of Israel built and completed it.
'And thus they have returned us word, saying, We [are] servants of the God of heaven and earth, and are building the house that was built many years before this, that a great king of Israel built and finished:
And thus they have returned us word, saying, We [are] servants of the God of the heavens and earth, and are building the house that was built many years before this, that a great king of Israel built and finished:
And in this manner did they return us answer, saying, We are the servants of the God of heaven and earth, and we build the house that was built before this many years, and a great king of Israel built and completed it.
They replied and said, 'We are servants of the one who is the God of heaven and earth, and we are rebuilding this house that had been built many years ago when the great king of Israel built it and completed it.
From the Latin
And they answered us in these words, saying: We are the servants of the God of heaven and earth, and we are building a temple that was built these many years ago, and which a great king of Israel built and set up.
Simplified
This is the answer they gave us. ‘We are servants of the God of heaven and earth. We are rebuilding the Temple built and completed many years ago by a great king of Israel.
And they made answer to us, saying, We are the servants of the God of heaven and earth, and we are building the house which was put up in times long past and was designed and made complete by a great king of Israel.
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 the Septuagint providing a direct correspondence to the Hebrew text. This consistency highlights the integrity of the message across different textual traditions.
וּכְנֵ֥מָא פִתְגָמָ֖א הֲתִיב֣וּנָא לְמֵמַ֑ר אֲנַ֣חְנָא הִמּ֡וֹ עַבְדוֹהִי֩ דִֽי־ אֱלָ֨הּ שְׁמַיָּ֜א וְאַרְעָ֗א וּבָנַ֤יִן בַּיְתָא֙ דִּֽי־ הֲוָ֨א בְנֵ֜ה מִקַּדְמַ֤ת דְּנָה֙ שְׁנִ֣ין שַׂגִּיאָ֔ן וּמֶ֤לֶךְ לְיִשְׂרָאֵל֙ רַ֔ב בְּנָ֖הִי וְשַׁכְלְלֵֽהּ׃
25 of the 25 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 5:11
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.
כְּנֵ֫מָא (knema') is an Aramaic adverb meaning 'thus' or 'so.' It conveys a sense of manner or way of doing something, often used to introduce a statement or explanation. The entries consistently highlight its use in a similar context, with no significant disagreement among the lexicons.
כְּנֵ֫מָא adv. accordingly, as follows
base
H3660 כְּנֵ֫מָא
3660 knema' ken-ay-maw'
(Aramaic) corresponding to 3644; so or thus:--so, (in) this
manner (sort), thus.
see HEBREW for 03644
כְּנֵ֫מָא (ke.ne.ma) — thus.
thus, so, accordingly, as follows
Adj | Adv — Conjunction · adverbAC/D
פִּתְגָם (pithgam) refers to a command, word, or decree in Aramaic. It encompasses meanings such as an answer, letter, or matter. The entries indicate that it is related to the Hebrew word for 'word' and covers a range of uses in official contexts.
פִּתְגָם n.m. command, word, affair
base
H6600 פִּתְגָם, פִּתְגָּם
6600 pithgam pith-gawm'
(Aramaic) corresponding to 6599; a word, answer, letter or
decree:--answer, letter, matter, word.
see HEBREW for 06599
פִּתְגָם (pit.gam) — edict.
1) command, work, affair, decree
1a) word, report
1b) decree
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Word, The
(Gr. Logos), one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such, Christ is the revealer of God. His office is to make God known. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). This title designates the divine nature of Christ. As the Word, he “was in the beginning” and “became flesh.” “The Word was with God ” and “was God,” and was the Creator of all things (comp. Ps.33: 6; 107:20; 119:89; 147:18; Isa. 40:8).
תּוּב (tuv) means to return or come back, with various nuances including to restore or reply. It is built from the root meaning of returning, and can imply answering or giving back. The entries suggest a focus on the concepts of restoration and response, but do not provide specific verse references.
[תּוּב] vb. return
Pe. of brightness
Haph.
restore
return
base
H8421 תּוּב
8421 tuwb toob
(Aramaic) corresponding to 7725, to come back; specifically
(transitive and ellip.) to reply:--answer, restore, return
(an answer).
see HEBREW for 07725
תּוּב (tuv) — to return: return.
: return
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
תּוּב (tuv) — to return: rescue.
: rescue/restore
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
תּוּב (tuv) — to return: reply.
: reply
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
Adj | Suff — Verb hiphil perfect third person masculine plural · suffixAVhp3mp/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
AR/Vqcc — Preposition · verb qal infinitive construct commonAR/Vqcc
אֲנַ֫חְנָא (anachna) is an Aramaic word meaning 'we,' specifically the first person plural pronoun. It corresponds to the Hebrew word אֲנַ֫חְנוּ (anachnu, Strong's H587). The entries consistently define it as 'we' without any noted disagreement.
אֲנַ֫חְנָא pr.1pl. we
base
H586 אֲנַ֫חְנָא
586 'anachna' an-akh'-naw
(Aramaic) or ganachnah (Aramaic) {an-akh- naw'};
corresponding to 587; we:--we.
see HEBREW for 0587
אֲנַ֫חְנָא (a.nach.na) — we.
we (first pers. pl.)
Aramaic of a.nach.nu (אֲנַ֫חְנוּ "we" H0587)
Adj — PronounAPp1bp
הִמּוֹ (himmow) is an Aramaic word meaning 'they' or 'them.' It is used as a pronoun for the third person plural, appearing in the books of Ezra and Daniel. The entries indicate that it can function as both a subject and an object in a sentence.
הִמּוֹ 9 (Ezr), הִמּוֹן 3 (Dn) pron.3pl. they, them
base
H1994 הִמּוֹ, הִמּוֹן
1994 himmow him-mo'
(Aramaic) or (prolonged) himmown (Aramaic) {him- mone'};
corresponding to 1992; they:--X are, them, those.
see HEBREW for 01992
הִמּוֹ (him.mo) — they.
1) they, them
1a) they (subject)
1b) them (object)
Adj — PronounAPp3mp
עֲבַד (abad) refers to a servant or slave. It is derived from the related term עֶ֫בֶד (e.ved), which also means servant or slave. The word appears in both Hebrew and Aramaic contexts, highlighting its significance in various roles of servitude.
[עֲבַד, or עֲבֵד] n.m. slave, servant
base
H5649 עֲבַד, עֲבֵד
5649 `abad ab-bad'
(Aramaic) from 5648; a servant:--servant.
see HEBREW for 05648
עֲבַד (a.vad) — servant/slave.
servant, slave
Aramaic of e.ved (עֶ֫בֶד "servant/slave" H5650)
Adj | Suff — Noun common masculine plural construct · suffixANcmpc/Sp3ms
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj — Noun common · both singular constructANcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
אֲרַע (ara) refers to the earth or soil, with implications of being low or inferior. It is an Aramaic term corresponding to the Hebrew word for earth, אֶ֫רֶץ (erets). The entries suggest a range of meanings including earth, ground, and planet.
[אֲרַע] 21 n.[f.] earth
base
H772 אֲרַע
772 'ara` ar-ah'
(Aramaic) corresponding to 776; the earth; by implication
(figuratively) low:--earth, interior.
see HEBREW for 0776
אֲרַע (a.ra) — earth: soil.
: soil
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: inferior.
: inferior
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: planet.
: planet
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
Adj | N-fs | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
בְּנָה (bna') means 'to build' and has forms indicating both active and passive constructions, such as 'to build' and 'to be built.' The entries suggest a straightforward application in contexts related to construction or creation.
[בְּנָה, בְּנָא] vb. build
Pe. build
Hithpe. be built
base
H1124 בְּנָה, בְּנָא
1124 bna' ben-aw'
(Aramaic) or bnah (Aramaic) {ben-aw'}; corresponding to 1129;
to build:--build, make.
see HEBREW for 01129
בְּנָה (be.nah) — to build.
1) to build
1a) (P'al) to build
1b) (Ithp'il) to be built
Adj | V-Qal — Conjunction · verb qal participle (active) masculine pluralAC/Vqrmpa
Building
Among the Jews was suited to the climate and conditions of the country. They probably adopted the kind of architecture for their dwellings which they found already existing when they entered Canaan (Deut. 6:10; Num. 13:19). Phoenician artists (2 Sam. 5:11; 1 Kings 5:6, 18) assisted at the erection of the royal palace and the temple at Jerusalem. Foreigners also assisted at the restoration of the temple after the Exile (Ezra 3:7).
In Gen. 11:3, 9, we have the first recorded instance of the erection of buildings. The cities of the plain of Shinar were founded by…
→ FIGURATIVE 2Co 5:1
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
בְּנָה (bna') means 'to build' and has forms indicating both active and passive constructions, such as 'to build' and 'to be built.' The entries suggest a straightforward application in contexts related to construction or creation.
[בְּנָה, בְּנָא] vb. build
Pe. build
Hithpe. be built
base
H1124 בְּנָה, בְּנָא
1124 bna' ben-aw'
(Aramaic) or bnah (Aramaic) {ben-aw'}; corresponding to 1129;
to build:--build, make.
see HEBREW for 01129
בְּנָה (be.nah) — to build.
1) to build
1a) (P'al) to build
1b) (Ithp'il) to be built
Adj — Verb masculine singularAVQrmsa
קַדְמָה (qadmah) refers to a former time or situation, indicating something that occurred previously. The word is derived from an Aramaic root and is associated with the concept of 'before' or 'ago.' It is noted in the Brown-Driver-Briggs lexicon as a noun, specifically denoting a time that has passed.
[קַדְמָה] n.f. former time
base
H6928 קַדְמָה
6928 qadmah kad-maw'
(Aramaic) corresponding to 6927; former time:--
afore(-time), ago.
see HEBREW for 06927
קַדְמָה (qad.mah) — previously.
former time or situation, as before
Aramaic of qad.mah (קַדְמָה "former" H6927)
Adj | N-fs — Preposition · noun common feminine singular constructAR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
ATm — ParticleATm
שְׁנָה (shnah) means 'year' and is related to the Hebrew word שָׁנָה (shanah). It appears in both Hebrew and Aramaic contexts, with the Aramaic form corresponding to a similar meaning. The entries consistently define it as 'year' without significant disagreement.
[שְׁנָה] n.f. year (v. BH שָׁנָה, √ I. [שָׁנָה])
base
H8140 שְׁנָה year (v. BH שָׁנָה, √ I. שָׁנָה)
8140 shnah shen-aw'
(Aramaic) corresponding to 8141:--year.
see HEBREW for 08141
שְׁנָה (she.nah) — year.
year
Aramaic of sha.neh (שָׁנָה "year" H8141)
Adj — Noun common · masculine plural absoluteANcmpa
שַׂגִּיא (saggiy') is an Aramaic word meaning 'great' or 'much,' and can also function adverbially as 'exceedingly.' It encompasses a range of meanings related to size and quantity, including 'many' and 'very.' The entries consistently emphasize its use in describing large amounts or degrees.
שַׂגִּיא adj. great, much
base
H7690 שַׂגִּיא
7690 saggiy' sag-ghee'
(Aramaic) corresponding to 7689; large (in size, quantity or
number, also adverbial):--exceeding, great(-ly); many, much,
sore, very.
see HEBREW for 07689
שַׂגִּיא (sag.gi) — greatly.
adj
1) great, much
1a) great
1b) much, many
adv
2) exceedingly
Adj — AdjAAafpa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
יִשְׂרָאֵל (Yisra'el) refers to Israel, the name given to Jacob after wrestling with an angel, meaning 'God prevails.' It denotes both the individual Jacob and his descendants, encompassing the nation of Israel, which was divided into the northern and southern kingdoms after Solomon's death. The term is also used for the nation post-exile.
יִשְׂרָאֵל n.pr.gent. Israel
base
H3479 יִשְׂרָאֵל
3479 Yisra'el yis-raw-ale'
(Aramaic) corresponding to 3478:--Israel.
see HEBREW for 03478
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
Aramaic of yis.ra.el (יִשְׂרָאֵל "Israel" H3478)
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Adj | N-proper — Preposition · noun properAR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
רַב (rab) means 'great' and can refer to a person of authority, such as a captain or chief. It is used both as an adjective and a noun, indicating greatness in power or rank. The word is related to another Hebrew term, רַב (rab), which shares similar meanings.
H7229 רַב, רַבְרַב
7229 rab rab
(Aramaic) corresponding to 7227:--captain, chief, great,
lord, master, stout.
see HEBREW for 07227
רַב (rav) — great.
adj
1) great
1a) great
1b) great (fig of power)
n
2) captain, chief
Adj — AdjAAabsa
בְּנָה (bna') means 'to build' and has forms indicating both active and passive constructions, such as 'to build' and 'to be built.' The entries suggest a straightforward application in contexts related to construction or creation.
[בְּנָה, בְּנָא] vb. build
Pe. build
Hithpe. be built
base
H1124 בְּנָה, בְּנָא
1124 bna' ben-aw'
(Aramaic) or bnah (Aramaic) {ben-aw'}; corresponding to 1129;
to build:--build, make.
see HEBREW for 01129
בְּנָה (be.nah) — to build.
1) to build
1a) (P'al) to build
1b) (Ithp'il) to be built
Adj | Suff — Verb qal perfect third person masculine singular · suffixAVqp3ms/Sp3ms
כְּלַל (klal) means to complete or finish. It can refer to the act of finishing something, like a building, or the state of being completed. The entries indicate that it has both active (Shaphel) and passive (Ishtaphel) forms, with applications in contexts such as construction.
[כְּלַל] vb. complete
Shaph. of building: he finished it
Ishtaph. be completed, of walls
base
H3635 כְּלַל
3635 klal kel-al'
(Aramaic) corresponding to 3634; to complete:--finish, make
(set) up.
see HEBREW for 03634
כְּלַל (ke.lal) — to complete.
1) to finish, complete
1a) (Shaphel) to finish
1b) (Ishtaphel) to be completed
שַׁכְלֵל (shakh.lel) — to complete.
1) to finish, complete
1a) (Shaphel) to finish
1b) (Ishtaphel) to be completed
Adj | V-e-Perf-3ms | Suff — Conjunction · verb plural third person masculine singular · suffixAC/Vep3ms/Sp3fs