Isaiah 22:15 — Word Study
WLCכֹּ֥ה אָמַ֛ר אֲדֹנָ֥י יְהוִ֖ה צְבָא֑וֹת לֶךְ־ בֹּא֙ אֶל־ הַסֹּכֵ֣ן הַזֶּ֔ה עַל־ שֶׁבְנָ֖א אֲשֶׁ֥ר עַל־ הַבָּֽיִת׃
BSAThis is whatkôh the LordʼĂdônây [Adonay, the sovereign Master] GODYᵉhôvih [Yehovah] of Hoststsâbâʼ [armies, celestial forces] saysʼâmar■ [say]bôwʼ toʼêl ShebnaShebnâʼ [a high-ranking official] thezeh stewardçâkan [one who manages, oversees] in charge ofʻal the palacebayith [the royal house, the king's residence]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֥ה | thus | Adverb |
| אָמַ֛ר | he says | Verb, Qal, perfect third person masculine singular |
| אֲדֹנָ֥י | [the] Lord | Noun proper |
| יְהוִ֖ה | Yahweh | Noun proper |
| צְבָא֑וֹת | of hosts | Noun common, feminine plural absolute |
| לֶךְ־ | come | Verb, Qal, imperative second person masculine singular |
| בֹּא֙ | go | Verb, Qal, imperative second person masculine singular |
| אֶל־ | to | Preposition |
| הַסֹּכֵ֣ן | the steward | Particle, verb qal participle (active) masculine singular |
| הַזֶּ֔ה | this | Particle, particle |
| עַל־ | to | Preposition |
| שֶׁבְנָ֖א | Shebna | Noun proper masculine |
| אֲשֶׁ֥ר | who | Particle |
| עַל־ | [is] over | Preposition |
| הַבָּֽיִת׃ | the house | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is what the Lord GOD of Hosts says: “Go, say to Shebna, the steward in charge of the palace: |
| KJV | ¶ Thus saith the Lord GOD of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, |
| ASV | Thus saith the Lord, Jehovah of hosts, Go, get thee unto this treasurer, even unto Shebna, who is over the house, and say, |
| YLT | Thus said the Lord, Jehovah of Hosts: 'Go, enter in unto this steward, Unto Shebna, who [is] over the house: |
| WEB | The Lord, Yahweh of Armies says, “Go, get yourself to this treasurer, even to Shebna, who is over the house, and say, |
| BBE | The Lord, the Lord of armies, says, Go to this person in authority, this Shebna, who is over the house; who has made himself a resting-place on high, cutting out a place for himself in the rock, and say, |
Where they part company is אֲדֹנָ֥י — see How Translations Differ.
The verse consists of a main clause followed by an imperative phrase, emphasizing the direct command to Shebna.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 — Isaiah 22:15
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 Message to Shebnagenerated
Isaiah 22:15 presents a direct command from the Lord God of Hosts to Shebna, who holds a significant position in the royal court. This verse is part of a larger passage where God addresses the actions and responsibilities of leaders in Judah, particularly in the context of their faithfulness and service. The surrounding verses highlight the consequences of Shebna's choices and the Lord's authority over his position.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 27:25 | Azmaveth son of Adiel was in charge of the royal storehouses. Jonathan son of Uzziah was in charge of the storehouses in the country, in the cities, in the villages, and in the fortresses. |
| 2 | Acts 8:27 | So he started out, and on his way he met an Ethiopian eunuch, a court official in charge of the entire treasury of Candace, queen of the Ethiopians. He had gone to Jerusalem to worship, |
| 3 | Isaiah 36:3 | Then Eliakim son of Hilkiah the palace administrator, Shebna the scribe, and Joah son of Asaph the recorder, went out to him. |
| 4 | Isaiah 37:2 | And he sent Eliakim the palace administrator, Shebna the scribe, and the leading priests, all wearing sackcloth, to the prophet Isaiah son of Amoz |
| 5 | 2 Kings 18:18–37 | Then they called for the king; and Eliakim son of Hilkiah the palace administrator, Shebnah the scribe, and Joah son of Asaph the recorder, went out to them. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שֶׁבְנָ֖א, shev.Na'generated
The name שֶׁבְנָא (Shebna) refers to a high-ranking official, specifically a steward responsible for managing the palace. This title implies a position of significant authority and responsibility within the royal household.
Shebna's role is critical in the context of the passage, as it reflects the expectations of leadership and the consequences of failing to uphold those responsibilities. The use of his name underscores the personal nature of the Lord's message.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is אָמַ֛ר, he says, which governs the entire command. The structure consists of a direct address to Shebna, indicating the urgency and authority of the message.
The Hebrew word order places emphasis on the command itself, with the subject ('the Lord God of Hosts') preceding the action, highlighting the divine authority behind the directive.
Septuagint Backgroundgenerated
The Septuagint translates אָמַר as λέγει, emphasizing the act of speaking or declaring. This choice aligns with the Hebrew meaning but may carry a slightly different nuance in the Greek context.
The term שֶׁבְנָ֖א is rendered as πρὸς, which suggests a relational aspect in the command, indicating the directness of the Lord's address to Shebna.
In plain words — the whole versegenerated
Isaiah 22:15 shows the Lord God of Hosts commanding Shebna, the steward in charge of the palace, to take notice of his actions. This verse highlights the responsibilities of leaders and the consequences of their decisions, emphasizing the authority of God over their roles.
Frequently Asked Questionsgenerated
The title 'steward' indicates a person who manages and oversees the palace, responsible for its operations and the king's affairs, highlighting the significance of Shebna's role.
Shebna is being addressed directly because of his actions and decisions as a steward, which have implications for the leadership and spiritual direction of the people of Judah.
The title 'Lord God of Hosts' emphasizes God's authority and power over all armies and celestial forces, underscoring the seriousness of the command given to Shebna.
This verse is part of a larger passage that critiques the leadership in Judah, warning of the consequences of their actions and calling them to account for their responsibilities.
Reflection Questionsgenerated
- What responsibilities do I hold in my life, and how can I ensure I fulfill them faithfully?
- In what ways can I be more aware of God's authority in my own decisions and actions?
- How can I apply the lessons from Shebna's story to my own leadership roles?
- What steps can I take to seek accountability in my responsibilities, just as Shebna was called to account?
The early church on this verse — how the Fathers read it
The early Church Fathers commented on this verse to illustrate the themes of authority and accountability in leadership, drawing from the warnings given to Shebna.
For all these things will work for your destruction [i.e., Shebna’s], since you have been deposed and rejected from the high priesthood, of which you showed yourself unworthy,Early Church Fathers on Isaiah 22 →
Thus says the Lord God of hosts: Go, go into him who dwells in the tabernacle, to Shebna, the overseer of the Temple, and say to him: What are you doing here? Or who are you here,Early Church Fathers on Isaiah 22 →
Thus says the Lord, the God of hosts: Go, enter to him who dwells in the tabernacle, to Shebna, the overseer of the temple,Early Church Fathers on Isaiah 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 22:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus saith the Lord God of hosts, Go,.... These words are spoken to the prophet, bidding him go to Shebna's house; so the Arabic version, "go to the house"; or however, by some means or other, let
Read John Gill on Isaiah 22 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus saith the Lord GOD of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, Go, get thee unto - literally, enter into; i:e., Go in to (i:e., into the house to).
Read Robert Jamieson on Isaiah 22 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGet thee unto this treasurer; which the prophet might boldly do, because he had the protection not only of God, who sent him upon this errand, but probably of Hezekiah also, who at the time of this prophecy was either king, or his father’ s viceroy, or at least heir-apparent to the crown. Shebna; who seems to have been advanced by wicked Ahaz, and to have been a great patron of impiety and injustice in his reign, and by politic compliance with Hezekiah thought to gain his favour, and so to keep his place and power at court. Over the house; over the house of David, as is more fully expressed below, . Possibly he was not only the lord treasurer, but also the king’ s prime minister of state.
Read Matthew Poole on Isaiah 22 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 22:15 Thus saith the Lord GOD of hosts, Go, get thee unto this treasurer, [even] unto Shebna, which [is] over the house, [and say],Ver. 15. Go, get thee unto this treasurer.] This is Actio Iesaiae in Shebnam, sicut Ciceronis in verrem. Shebna was a great courtier and an ill member, advanced likely by King Ahaz, and tolerated for a time by good Hezekiah, as Joab was by David, because he could neither will nor choose; or as Stephanus the Persian was by Justinian, the second emperor of Constantinople; who, being praefectus aulae likewise, set over the house, grew so insolent that he spared not the emperor’ s mother, though she were Augusta, but whipped her as if she had been his bond…
Read John Trapp on Isaiah 22 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Go, get thee unto this treasurer, even unto Shebna.—The section that follows opens a chapter in the internal politics of the reign of Hezekiah. The word for “treasurer” (literally, companion) implies a position like that of a vizier, identical, probably, with that of the “king’s friend” of Genesis 26:26; 2 Samuel 15:37; 1 Kings 4:5. In addition to this office Shebna had the position of being “over the house,” an office, like that of a Lord Chamberlain, of such importance that it was sometimes held by a king’s son (2 Chronicles 26:21). It gave him supreme control over the treasury of the king and the internal affairs of his kingdom, and made him almost like a maire du palais under the…
Read Charles John Ellicott on Isaiah 22 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Go - unto Shebna] The following prophecy concerning Shebna seems to have very little relation to the foregoing, except that it might have been delivered about the same time; and Shebna might be a principal person among those whose luxury and profaneness is severely reprehended by the prophet in the conclusion of that prophecy, Isaiah 22:11-14. Shebna the scribe, mentioned in the history of Hezekiah, Isaiah 36:11, seems to have been a different person from this Shebna, the treasurer or steward of the household, to whom this prophecy relates. The Eliakim here mentioned was probably the person who, at the time of Sennacherib's invasion, was actually treasurer, the son of Hilkiah. If…
Read AdamClarke on Isaiah 22 →
CambridgeThe Cambridge Bible for Schools and CollegesCh. Isaiah 22:15-25. A Philippic against an influential PoliticianShebna, the minister here addressed, is supposed from his name and from Isaiah’s indignation at his ambitious desire to have a magnificent sepulchre in Jerusalem, to have been a foreigner in the royal service. The office which he holds is the highest in the court, and is of course a measure of his influence with the king. That he was a partisan of the Egyptian alliance may be safely assumed, and it is likely that Isaiah had found in him the most astute and resolute opponent of the policy which he advocated. This opposition, together with hearty contempt for the character of the man, is the occasion of Isaiah’s only invective…
Read Cambridge on Isaiah 22 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnalysis of Isa 22:15-25. - Vision 20. The remainder of this chapter Isaiah 22:15-25 is occupied with a prediction respecting Shebna, and the promotion of Eliakim in his place.
Read Albert Barnes on Isaiah 22 →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
This is what the Lord GOD of Hosts says: “Go, say to Shebna, the steward in charge of the palace:
The Lord, Yahweh of Armies says, “Go, get yourself to this treasurer, even to Shebna, who is over the house, and say,
This is what the Lord GOD of Hosts says: “Go, say to Shebna, the steward in charge of the palace:
This is what the sovereign master, the Lord who commands armies, says: “Go visit this administrator, Shebna, who supervises the palace, and tell him:
Tyndale line
¶ Thus saith the Lord GOD of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say,
Thus saith the Lord, Jehovah of hosts, Go, get thee unto this treasurer, even unto Shebna, who is over the house, and say,
Thus saith the Lord, the LORD of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say,
Thus saith the Lord GOD of hosts, Go, repair to this treasurer, even to Shebna, who is over the house, and say ,
Thus sayeth the Lord God of hostes, Goe, get thee to that treasurer, to Shebna, the steward of the house, and say,
Strictly literal
Thus saith the Lord Jehovah of hosts: Go, get thee in unto this steward, unto Shebna, who is over the house, [and say,]
Thus said the Lord, Jehovah of Hosts: 'Go, enter in unto this steward, Unto Shebna, who [is] over the house:
Thus said the Lord, YHWH of Hosts: “Go forth, go to this steward, || To Shebna, who [is] over the house:
Thus hath said the Lord, Go, get thee unto this treasurer, even unto Shebna, who is [superintendent] over the house;
The Lord Yahweh of hosts, says this, “Go to this administrator, to Shebna, who is over the house, and say,
From the Latin
Thus saith the Lord God of hosts: Go, get thee in to him that dwelleth in the tabernacle, to Sobna who is over the temple: and thou shalt say to him:
Simplified
This is what the Lord, the Lord Almighty, told me to do. “Go to Shebna, the palace manager, and give him this message:
The Lord, the Lord of armies, says, Go to this person in authority, this Shebna, who is over the house; who has made himself a resting-place on high, cutting out a place for himself in the rock, and say,
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 (MT) reads: "כֹּ֥ה אָמַ֛ר אֲדֹנָ֥י יְהוִ֖ה צְבָא֑וֹת לֶךְ־ בֹּא֙ אֶל־ הַסֹּכֵ֣ן הַזֶּ֔ה עַל־ שֶׁבְנָ֖א אֲשֶׁ֥ר עַל־ הַבָּֽיִת׃" The Dead Sea Scrolls (1Qisaa) closely match the MT, stating: "כה אמר אדוני יהוה צבאות לכ בוא אל הסוכן הזה אל שבנא אשר על הבית," with only minor variations in wording. The 1Q8 and 4Q55 scrolls contain partial texts with several words restored or supplied by editors, and they also align closely with the MT. The Septuagint does not provide a full text in this instance, but it shares a general agreement with the MT in terms of the message conveyed. Overall, the primary witnesses (MT, 1Qisaa, and 1Q8) agree on the essential content and meaning of the verse, with some variations in wording and completeness.
כֹּ֥ה אָמַ֛ר אֲדֹנָ֥י יְהוִ֖ה צְבָא֑וֹת לֶךְ־ בֹּא֙ אֶל־ הַסֹּכֵ֣ן הַזֶּ֔ה עַל־ שֶׁבְנָ֖א אֲשֶׁ֥ר עַל־ הַבָּֽיִת׃
9 of the 15 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.
כה אמר אדוני יהוה צבאות לכ בוא אל הסוכן הזה אל שבנא אשר על הבית
15 words on the leather.
[כה] אמר אדני יהוה צבאות לך בוא אל [הסכן] [הזה] [על] [שבנא] [אשר] [על] [הבית]
6 words on the leather — 1 partly restored, 8 supplied entire by an editor.
[כה] [אמר] [אדני] [יהוה] [צבאות] [לך] [בא] [אל] [הסכן] [הזה] [על] שבנא [אשר] על הבית
2 words on the leather — 1 partly restored, 12 supplied entire by an editor.
[כה] [אמר] [אדני] יהוה צבאות לכ בא אל הסכן הזה אל שבנא [אשר] [על] [הבית]
7 words on the leather — 2 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 22:15
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.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
N-cp — Noun common · feminine plural absoluteHNcfpa
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
סָכַן (cakan) is a Hebrew verb meaning to be of use, service, or benefit. It encompasses the idea of being familiar with something and implies ministering or being customary. The Qal form indicates usefulness or service, while the Hiphil form suggests exhibiting habits or familiarity.
[סָכַן] vb. be of use or service, benefit
Qal
be of use or service
benefit, profit
Hiph. be used, wont, strictly exhibit use, or habit
base
H5532 [סָכַן] be of use or service, benefit
5532 cakan saw-kan'
a primitive root; to be familiar with; by implication, to
minister to, be serviceable to, be customary:--acquaint
(self), be advantage, X ever, (be, (un-))profit(-able),
treasurer, be wont.
סָכַן (sa.khan) — be useful.
1) to be of use or service or profit or benefit
1a) (Qal)
1a1) to be of use or service
1a2) servitor, steward (participle)
1a3) to benefit, profit
1b) (Hiphil) to be used, be wont, exhibit use or habit, show harmony with, be familiar with, know intimately
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
stu'-erd ('ish `al bayith (Ge 43:16,19; 44:1; 1Ki 16:9), ha-meltsar (Da 1:11), ha-cokhen (Isa 22:15)):
1. Old Testament Usage:
In the King James Version the word "steward" is found in Ge 15:2; 1Ch 28:1, in addition to the above. The American Standard Revised Version renders Ge 15:2 as "possessor," and 1Ch 28:1 "rulers."
The phrase ben-mesheq in Ge 15:2 is best rendered "son of acquisition," hence, "heir." But…
→ General scriptures concerning Ge 15:2; 43:19; 1Ch 28:1; Lu 8:3
→ FIGURATIVE
The faithful steward described Lu 12:35-38,42
The unfaithful, described Lu 16:1-8
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
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
שֶׁבְנָא (Shebna) refers to a prominent figure during the Divided Monarchy, specifically serving as a secretary and major-domo under King Hezekiah of Judah. The name is derived from a root meaning 'to grow' or 'vigour.' He is first mentioned in 2 Kings 18:18, where he is also referred to as Shebnah.
שֶׁבְנָא, שֶׁבְנָה n.pr.m. secretary and major-domo of Hezekiah
base
H7644 שֶׁבְנָא, שֶׁבְנָה secretary and major-domo of Hezekiah
7644 Shebna' sheb-naw'
: or Shebnah {sheb-naw'}; from an unused root meaning to
grow; growth; Shebna or Shebnah, an Israelite:--Shebna,
Shebnah.
שֶׁבְנָא (shev.na) — Shebna.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.18.18; also called Shebnah at 2Ki.18.18,26;
§ Shebna = "vigour"
a person of high position in the court of king Hezekiah of Judah; subsequently the secretary of Hezekiah
N-proper — Noun proper masculineHNpm
sheb'-na (shebhna'; Somnas; but shebhnah, in 2Ki 18:18,26; meaning uncertain (2Ki 18:18,26,37; 19:2 = Isa 36:3,11,22; 37:2; 22:15)):
1. Position in Isaiah 22:
In Isa 22:15 Shebna is referred to as he "who is over the house," or household, apparently that of the king. The phrase is translated "steward of the house" in the Revised Version (British and American) of Ge 43:16,19; 44:1, and occurs also in 39:4, "overseer"; 44:4. It is used of an officer of the Northern Kingdom in 1Ki 16:9; 18:3; 2Ki 10:5. This officer…
Shebna
Tender youth, “treasurer” over the house in the reign of Hezekiah, i.e., comptroller or governor of the palace. On account of his pride he was ejected from his office, and Eliakim was promoted to it (Isa. 22:15-25). He appears to have been the leader of the party who favoured an alliance with Egypt against Assyria. It is conjectured that “Shebna the scribe,” who was one of those whom the king sent to confer with the Assyrian ambassador (2 Kings 18:18, 26, 37; 19:2; Isa. 36:3, 11, 22; 37:2), was a different person.
(vigor), a person of high position in Hezekiah’s court, holding at one time the office of prefect of the palace, (Isaiah 22:15) but subsequently the subordinate office of secretary. (Isaiah 36:3; 2 Kings 19:2) (B.C. 713.)
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
