Judges 17:3 — Word Study
WLCוַיָּ֛שֶׁב אֶת־ אֶֽלֶף־ וּמֵאָ֥ה הַכֶּ֖סֶף לְאִמּ֑וֹ וַתֹּ֣אמֶר אִמּ֡וֹ הַקְדֵּ֣שׁ הִקְדַּ֣שְׁתִּי אֶת־ הַכֶּסֶף֩ לַיהוָ֨ה מִיָּדִ֜י לִבְנִ֗י לַֽעֲשׂוֹת֙ פֶּ֣סֶל וּמַסֵּכָ֔ה וְעַתָּ֖ה אֲשִׁיבֶ֥נּוּ לָֽךְ׃
BSAAnd when he had returnedshûwb▸ [given back, restored] the elevenʼeleph hundredmêʼâh [shekels] of silverkeçeph [a large amount of money, a significant wealth] to his motherʼêm [she]ʼêm saidʼâmar▸ ◂I wholly dedicateqâdash [consecrate, set apart as holy] the silverkeçeph to the LORDYᵉhôvâh [Yehovah, the one true God] for my son’s benefitbên [on behalf of my son, for his advantage] to makeʻâsâh a graven imagepeçel [a carved idol, a false god] and a molten idolmaççêkâh [a cast metal image, a liquid metal figure] Therefore I will nowʻattâh return itshûwb▸ [give back, restore]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֛שֶׁב | and he brought back | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אֶֽלֶף־ | [the] one thousand | Noun common, both singular absolute |
| וּמֵאָ֥ה | and one hundred | Conjunction, noun common feminine singular absolute |
| הַכֶּ֖סֶף | the silver | Particle, noun common masculine singular absolute |
| לְאִמּ֑וֹ | to mother his | Preposition, noun common feminine singular construct, suffix |
| וַתֹּ֣אמֶר | and she said | Verb, Qal, sequential imperfect third person feminine singular |
| אִמּ֡וֹ | mother his | Noun common feminine singular construct, suffix |
| הַקְדֵּ֣שׁ | certainly | Verb, Hiphil, infinitive absolute |
| הִקְדַּ֣שְׁתִּי | I consecrate | Verb, Hiphil, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| הַכֶּסֶף֩ | the silver | Particle, noun common masculine singular absolute |
| לַיהוָ֨ה | to Yahweh | Preposition, noun proper |
| מִיָּדִ֜י | from hand my | Preposition, noun common both singular construct, suffix |
| לִבְנִ֗י | for son my | Preposition, noun common masculine singular construct, suffix |
| לַֽעֲשׂוֹת֙ | to make | Preposition, verb qal infinitive construct common |
| פֶּ֣סֶל | a carved image | Noun common, masculine singular absolute |
| וּמַסֵּכָ֔ה | and a molten image | Conjunction, noun common feminine singular absolute |
| וְעַתָּ֖ה | and therefore | Conjunction, adverb |
| אֲשִׁיבֶ֥נּוּ | I will return it | Verb hiphil imperfect first person common singular, suffix |
| לָֽךְ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And when he had returned the eleven hundred shekels of silver to his mother, she said, “I wholly dedicate the silver to the LORD for my son’s benefit, to make a graven image and a molten idol. Therefore I will now return it to you.” |
| KJV | And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee. |
| ASV | And he restored the eleven hundred pieces of silver to his mother; and his mother said, I verily dedicate the silver unto Jehovah from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee. |
| YLT | And he giveth back the eleven hundred silverlings to his mother, and his mother saith, 'I had certainly sanctified the silver to Jehovah, from my hand, for my son, to make a graven image, and a molten image; and now, I give it back to thee.' |
| WEB | He restored the eleven hundred pieces of silver to his mother, then his mother said, “I most certainly dedicate the silver to Yahweh from my hand for my son, to make a carved image and a molten image. Now therefore I will restore it to you.” |
| BBE | And he gave back the eleven hundred shekels of silver to his mother, and his mother said, I have made the silver holy to the Lord from me for my son, to make a pictured image and a metal image. |
Where they part company is in the interpretation of the act itself, but they agree on the basic meaning of the word.
One main clause with several subordinate phrases detailing the action and intention.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
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 — Judges 17:3
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 Story of Micahgenerated
Judges 17:3 describes a scene where a son returns silver to his mother, who dedicates it to the LORD for making idols. This act reveals a conflict between devotion to God and the creation of graven images, reflecting the spiritual confusion of the time. The surrounding verses illustrate the family's actions and their implications in the broader narrative of Israel's disobedience to God's commandments, as seen in Judges 17:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 17:13 | Then Micah said, “Now I know that the LORD will be good to me, because a Levite has become my priest.” |
| 2 | Judges 18:5 | Then they said to him, “Please inquire of God to determine whether we will have a successful journey.” |
| 3 | Isaiah 66:3 | Whoever slaughters an ox is like one who slays a man; whoever sacrifices a lamb is like one who breaks a dog’s neck; whoever presents a grain offering is like one who offers pig’s blood; whoever offers frankincense is like one who blesses an idol. Indeed, they have chosen their own ways and delighted in their abominations. |
| 4 | Exodus 20:4–23 | You shall not make for yourself an idol in the form of anything in the heavens above, on the earth below, or in the waters beneath. |
| 5 | Leviticus 19:4 | Do not turn to idols or make for yourselves molten gods. I am the LORD your God. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הַקְדֵּשׁ, hak.Deshgenerated
The Hebrew word הַקְדֵּשׁ (hakdesh) is a verb meaning to consecrate or set apart as sacred. It signifies dedicating something for a holy purpose, which in this context is contradictory to the act of creating idols.
This word emphasizes the mother's intention to dedicate the silver to the LORD, yet it is used to fund the making of idols, highlighting a significant moral and spiritual conflict.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as dedicate, which is consistent across the KJV, ASV, and YLT.
Sentence Structuregenerated
The main verb is וַיָּ֛שֶׁב, he brought back, which governs the entire clause. The structure includes multiple noun phrases and prepositional phrases that elaborate on the action of returning the silver.
The sentence's complexity reflects the actions and intentions of the characters, with the verb leading and the other elements providing context and detail.
Septuagint Backgroundgenerated
The Septuagint translates הַקְדֵּשׁ as ἁγιάζουσα, which conveys a sense of making something holy. This choice emphasizes the act of consecration but does not address the idol-making, suggesting an interpretation that may not fully align with the original Hebrew intent.
In plain words — the whole versegenerated
Judges 17:3 describes a son returning silver to his mother, who dedicates it to the LORD for making idols. This act shows a conflict between devotion to God and the creation of graven images, reflecting the spiritual confusion of the time.
Frequently Asked Questionsgenerated
To dedicate means to set apart the silver for a holy purpose, but in this case, it is used to create idols, which is against God's commandments.
Making idols represents a turning away from God and a violation of the commandments against idolatry, highlighting the spiritual decline of Israel.
This story illustrates the confusion and disobedience of the Israelites, as they mix devotion to God with practices that contradict His commands.
The mother's actions show a misunderstanding of true dedication to God, emphasizing the importance of aligning our intentions with God's will.
Reflection Questionsgenerated
- What does it mean to dedicate something to God in my own life?
- How can I ensure that my actions align with my intentions to serve God?
- In what ways might I be tempted to mix devotion to God with practices that contradict His teachings?
- How can I better understand the significance of idolatry in my own context?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 17:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when he had restored the eleven hundred shekels of silver to his mother,.... The whole sum, having embezzled none of it: his mother said, I had wholly dedicated the silver unto the Lord from my
Read John Gill on Judges 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a
Read Robert Jamieson on Judges 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord; in the Hebrew it is Jehovah, the incommunicable name of God; whereby it is apparent that neither she nor her son intended to forsake the true God or his worship; as appears from his rejoicing when he had got a priest of the Lord’ s appointment, of the tribe of Levi, ; but only to worship God by an image; which also it is apparent that both the Israelites, , &c., and Jeroboam afterwards, designed to do. For my son; either, first, For the honour and benefit of thyself and family; that you need not be continually going to Shiloh to worship, but may do it as well at home by these images. Or, secondly, That thou mayst cause these things to be made; to which end she restored all the…
Read Matthew Poole on Judges 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 17:3 And when he had restored the eleven hundred [shekels] of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.Ver. 3. And when he had restored.] Restore your ill-gotten goods, saith father Latimer, or else you will cough in hell, and the devil will laugh at you. I had wholly dedicated the silver.] Many women are very superstitious. In the Papacy, sundry crosses graven in the pavements of their churches, have indulgences annexed for every time they are kissed: which is so often done, by the women especially, that hard marble is worn with…
Read John Trapp on Judges 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) I had wholly dedicated the silver.—Literally, Consecrating, I consecrated—either, “I have now consecrated it” as a thanksgiving for its restoration, or “I had done so before it was stolen.” For my son—i.e., for your benefit. To make a graven image and a molten image.—Whether in the universal decadence of religion, the people, untaught by a careless priesthood, had become ignorant of the second commandment, or whether she justified her conduct by the same considerations which have been used even in the Christian Church in favour of image-worship, we cannot tell. The word used for a graven image is pesel, and for a molten image is massecah. They are the very words used in the curse…
Read Charles John Ellicott on Judges 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I had wholly dedicated] From this it appears that Micah's mother, though she made a superstitious use of the money, had no idolatrous design, for she expressly says she had dedicated it ליהוה layhovah, to Jehovah; and this appears to have been the reason why she poured imprecations on him who had taken it.
Read AdamClarke on Judges 17 →CambridgeThe Cambridge Bible for Schools and Colleges3. from my hand for my son] LXX. cod. A and Luc. reads from my hand alone, with a slight change in the Hebr.; i.e. the mother alone, the rightful owner, could carry out the vow; so Moore, Lagrange. But the emphasis on alone is not particularly required, and the text may be retained. Following the rearrangement above, the mother, not suspecting who the culprit is, consecrates her money for the benefit of her son. a graven image and a molten image] According to etymology the one (pesel) was carved out of stone or wood, the other (massçkah) cast in metal; elsewhere both are named together to denote idols of any kind (Deuteronomy 27:15, Isaiah 42:17); and in usage the etymological distinction…
Read Cambridge on Judges 17 →Albert Barnes1798–1870Barnes' Notes on the BibleSuch a superstitious and unlawful mode of worshipping Yahweh is quite of a piece with Judges 8:27; Judges 11:31; 1 Kings 12:28, etc.
Read Albert Barnes on Judges 17 →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 when he had returned the eleven hundred shekels of silver to his mother, she said, “I wholly dedicate the silver to the LORD for my son’s benefit, to make a graven image and a molten idol. Therefore I will now return it to you.”
He restored the eleven hundred pieces of silver to his mother, then his mother said, “I most certainly dedicate the silver to Yahweh from my hand for my son, to make a carved image and a molten image. Now therefore I will restore it to you.”
And when he had returned the eleven hundred shekels of silver to his mother, she said, “I wholly dedicate the silver to the LORD for my son’s benefit, to make a graven image and a molten idol. Therefore I will now return it to you.”
When he gave back to his mother the eleven hundred pieces of silver, his mother said, “I solemnly dedicate this silver to the Lord. It will be for my son’s benefit. We will use it to make a carved image and a metal image.”
Tyndale line
And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.
And he restored the eleven hundred pieces of silver to his mother; and his mother said, I verily dedicate the silver unto Jehovah from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.
And he restored the eleven hundred pieces of silver to his mother, and his mother said, I verily dedicate the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.
And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver to the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it to thee.
And when he had restored the eleuen hundreth shekels of siluer to his mother, his mother sayd, I had dedicate the siluer to the Lord of mine hand for my sonne, to make a grauen and molten image. Now therfore I will giue it thee again.
Strictly literal
And he restored the eleven hundred silver-pieces to his mother; and his mother said, I had dedicated the silver to Jehovah from my hand for my son, to make a graven image and a molten image; and now I will restore it to thee.
And he giveth back the eleven hundred silverlings to his mother, and his mother saith, 'I had certainly sanctified the silver to Jehovah, from my hand, for my son, to make a graven image, and a molten image; and now, I give it back to thee.'
And he gives back the eleven hundred pieces of silver to his mother, and his mother says, “I had certainly sanctified the silver to YHWH, from my hand, for my son, to make a carved image, and a molten image; and now, I give it back to you.”
And he restored the eleven hundred shekels of silver to his mother; and his mother said, I had wholly dedicated the silver unto the Lord from my hand, for my son, to make a graven and molten image; and now I will give it back unto thee.
He restored the 1,100 pieces of silver to his mother and his mother said, “I set apart this silver to Yahweh, for my son to make carved and cast metal figures. So now, I restore it to you.”
From the Latin
So he restored them to his mother, who said to him: I have consecrated and vowed this silver to the Lord, that my son may receive it at my hand, and make a graven and a molten god, so now I deliver it to thee.
Simplified
He gave back to his mother the eleven hundred shekels of silver. His mother announced, “I'm completely dedicating this money to the Lord. I'm handing it over to my son to have an idol carved, an image made with molten silver. So now I return it to you.”
And he gave back the eleven hundred shekels of silver to his mother, and his mother said, I have made the silver holy to the Lord from me for my son, to make a pictured image and a metal image.
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 align closely, with 19 out of 21 words matched. However, the Septuagint's word order and interpretation may differ, reflecting a distinct understanding of the narrative.
וַיָּ֛שֶׁב אֶת־ אֶֽלֶף־ וּמֵאָ֥ה הַכֶּ֖סֶף לְאִמּ֑וֹ וַתֹּ֣אמֶר אִמּ֡וֹ הַקְדֵּ֣שׁ הִקְדַּ֣שְׁתִּי אֶת־ הַכֶּסֶף֩ לַיהוָ֨ה מִיָּדִ֜י לִבְנִ֗י לַֽעֲשׂוֹת֙ פֶּ֣סֶל וּמַסֵּכָ֔ה וְעַתָּ֖ה אֲשִׁיבֶ֥נּוּ לָֽךְ׃
19 of the 21 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 Judges 17:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אֶ֫לֶף (eleph) means 'thousand' in Hebrew. It can refer to the numeral itself or denote a company or clan, particularly a group of men under one leader. The word is built from the concept of a thousand, and it is associated with the ox's head, which is the first letter of the Hebrew alphabet.
אֶ֫לֶף n.m. thousand
base
H505 אֶ֫לֶף thousand
505 'eleph eh'-lef
prop, the same as 504; hence (the ox's head being the first
letter of the alphabet, and this eventually used as a numeral)
a thousand:--thousand.
see HEBREW for 0504
אֶ֫לֶף (e.leph) — thousand.
: thousand
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
אֶ֫לֶף (e.leph) — thousand: clan.
: clan
1) a thousand
1a) as numeral
2) a thousand, company
2a) as a company of men under one leader, troops
Adj — Noun common · both singular absoluteHNcbsa
thou'-zand ('eleph; chilioi).
See NUMBER.
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Conj | Adj — Conjunction · noun common feminine singular absoluteHC/Ncfsa
hun'-dred (me'-ah; hekaton).
See NUMBER.
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
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)
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
HVhp1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
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
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HR/Ncbsc/Sp1bs — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp1bs
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
פֶּ֫סֶל (pecel) means 'idol' or 'image.' It is derived from the root word for 'carved' or 'graven' and is used to refer to physical representations of deities. The entries consistently emphasize its meaning as an idol, with no significant disagreement among the lexicons.
פֶּ֫סֶל 31 n.m. idol, image
base
H6459 פֶּ֫סֶל idol, image
6459 pecel peh'-sel
from 6458; an idol:--carved (graven) image.
see HEBREW for 06458
פֶּ֫סֶל (pe.sel) — idol.
idol, image
Also means: pe.sil (פָּסִיל "idol" H6456)
N-ms — Noun common · masculine singular absoluteHNcmsa
im'-aj (tselem; eikon): Its usage falls under 3 main heads.
(1) "Image" as object of idolatrous worship (translations about a dozen words, including maccekhah, "molten image" (De 9:12, etc.); matstsebhah, in the King James Version translated "image" or "pillar," in the Revised Version (British and American) always "pillar" (Ex 23:24, etc.); pecel, "graven image" (Ex 20:4, etc.); tselem, "image" (2Ki 11:18, etc.); eikon, "image" (e.g. Re 14:9));
(2) of man as made in the image of God; (3) of Christ as the image of God. Here we are concerned with the last two usages. For "image" in connection with idolatrous practices, see…
[IDOL]
An exact and complete copy or counterpart of any thing. Christ is called "the image of God," 2Co 4:4 Col 1:15 Heb 1:3, as being the same in nature and attributes. The image of God in which man was created, Ge 1:27 was in his spiritual, intellectual, and moral nature, in righteousness and true holiness. The posterity of Adam were born in his fallen, sinful likeness, Ge 5:3; and as we have borne the image of sinful Adam, so we should be molded into the moral image of the heavenly man Christ, 1Co 15:47-49 2Co 3:18.
מַסֵּכָה (maccekah) refers to a concept of pouring or fusion, primarily associated with molten metal or images, as well as libations or drink offerings. It can also denote woven materials, such as coverings or veils. The term encompasses both physical objects and ritual practices, highlighting its dual significance in ancient contexts.
מַסֵּכָה n.f. 1. molten metal, or image; 2. libation
libation, with covenant sacrif. in making covenant
molten metal, or image
base
מַסֵּכָה n.f. woven stuff, web, esp. as covering
base
H4541a מַסֵּכָה . molten metal, or image
. libation
H4541b מַסֵּכָה woven stuff, web, esp. as covering
4541 maccekah mas-say-kaw'
from 5258; properly, a pouring over, i.e. fusion of metal
(especially a cast image); by implication, a libation, i.e.
league; concretely a coverlet (as if poured out):--covering,
molten (image), vail.
see HEBREW for 05258
מַסֵּכָה (mas.se.khah) — liquid.
1) a pouring, libation, molten metal, cast image, drink offering
1a) libation (with covenant sacrifice)
1b) molten metal, molten image, molten gods
מַסֵּכָה (mas.se.khah) — veil.
web, covering, veil, woven stuff
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
im'-aj (tselem; eikon): Its usage falls under 3 main heads.
(1) "Image" as object of idolatrous worship (translations about a dozen words, including maccekhah, "molten image" (De 9:12, etc.); matstsebhah, in the King James Version translated "image" or "pillar," in the Revised Version (British and American) always "pillar" (Ex 23:24, etc.); pecel, "graven image" (Ex 20:4, etc.); tselem, "image" (2Ki 11:18, etc.); eikon, "image" (e.g. Re 14:9));
(2) of man as made in the image of God; (3) of Christ as the image of God. Here we are concerned with the last two usages. For "image" in connection with idolatrous practices, see…
[IDOL]
An exact and complete copy or counterpart of any thing. Christ is called "the image of God," 2Co 4:4 Col 1:15 Heb 1:3, as being the same in nature and attributes. The image of God in which man was created, Ge 1:27 was in his spiritual, intellectual, and moral nature, in righteousness and true holiness. The posterity of Adam were born in his fallen, sinful likeness, Ge 5:3; and as we have borne the image of sinful Adam, so we should be molded into the moral image of the heavenly man Christ, 1Co 15:47-49 2Co 3:18.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-1cs | Suff — Verb hiphil imperfect first person common singular · suffixHVhi1cs/Sp3ms
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms