Jeremiah 35:4 — Word Study
WLCוָאָבִ֤א אֹתָם֙ בֵּ֣ית יְהוָ֔ה אֶל־ לִשְׁכַּ֗ת בְּנֵ֛י חָנָ֥ן בֶּן־ יִגְדַּלְיָ֖הוּ אִ֣ישׁ הָאֱלֹהִ֑ים אֲשֶׁר־ אֵ֙צֶל֙ לִשְׁכַּ֣ת הַשָּׂרִ֔ים אֲשֶׁ֣ר מִמַּ֗עַל לְלִשְׁכַּ֛ת מַעֲשֵׂיָ֥הוּ בֶן־ שַׁלֻּ֖ם שֹׁמֵ֥ר הַסַּֽף׃
BSAand I broughtbôwʼ▸ themʼêth into the housebayith [dwelling place, temple] of the LORDYᵉhôvâh [Yehovah, the supreme God] toʼêl a chamberlishkâh [room, inner room] occupied by the sonsbên [descendants, family] of HananChânân [a prophet's name] sonbên of IgdaliahYigdalyâhûw△ [meaning Jehovah is great] a manʼîysh [individual, person] of Godʼĕlôhîym [Elohim, the one supreme God] This [room was]ʼăsher nearʼêtsel [beside, adjacent to] the chamberlishkâh [room, office] of the officialssar [rulers, leaders] whichʼăsher was abovemaʻal [higher than, over] the chamberlishkâh [room, office] of MaaseiahMaʻăsêyâh [work of Jehovah] sonbên of ShallumShallûwm [a personal name] the doorkeepershâmar [keeper of the threshold, guardian]
| Greek | English | Parsing |
|---|---|---|
| וָאָבִ֤א | and I brought | Verb, Hiphil, sequential imperfect first person common singular |
| אֹתָם֙ | the object marker them | Particle, suffix |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| אֶל־ | to | Preposition |
| לִשְׁכַּ֗ת | [the] room of | Noun common, feminine singular construct |
| בְּנֵ֛י | [the] sons of | Noun common, masculine plural construct |
| חָנָ֥ן | Hanan | Noun proper masculine |
| בֶּן־ | [the] son | Noun common, masculine singular construct |
| יִגְדַּלְיָ֖הוּ | Igdaliah | Noun proper masculine |
| אִ֣ישׁ | [the] man of | Noun common, masculine singular construct |
| הָאֱלֹהִ֑ים | God | Particle, noun common masculine plural absolute |
| אֲשֶׁר־ | which | Particle |
| אֵ֙צֶל֙ | [was] beside | Noun common, both singular construct |
| לִשְׁכַּ֣ת | [the] room of | Noun common, feminine singular construct |
| הַשָּׂרִ֔ים | the officials | Particle, noun common masculine plural absolute |
| אֲשֶׁ֣ר | which | Particle |
| מִמַּ֗עַל | [was] from above | Preposition |
| לְלִשְׁכַּ֛ת | [the] room of | Preposition, noun common feminine singular construct |
| מַעֲשֵׂיָ֥הוּ | Maaseiah | Noun proper masculine |
| בֶן־ | [the] son of | Noun common, masculine singular construct |
| שַׁלֻּ֖ם | Shallum | Noun proper masculine |
| שֹׁמֵ֥ר | [the] keeper of | Verb, Qal, participle (active) masculine singular common |
| הַסַּֽף׃ | the threshold | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and I brought them into the house of the LORD, to a chamber occupied by the sons of Hanan son of Igdaliah, a man of God. This room was near the chamber of the officials, which was above the chamber of Maaseiah son of Shallum the doorkeeper. |
| KJV | And I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door: |
| ASV | and I brought them into the house of Jehovah, into the chamber of the sons of Hanan the son of Igdaliah, the man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the threshold. |
| YLT | and bring them into the house of Jehovah, unto the chamber of the sons of Hanan son of Igdaliah, a man of God, that [is] near to the chamber of the princes, that [is] above the chamber of Maaseiah son of Shallum, keeper of the threshold; |
| WEB | and I brought them into Yahweh’s house, into the room of the sons of Hanan the son of Igdaliah, the man of God, which was by the room of the princes, which was above the room of Maaseiah the son of Shallum, the keeper of the threshold. |
| BBE | And I took them into the house of the Lord, into the room of the sons of Hanan, the son of Igdaliah, the man of God, which was near the rulers' room, which was over the room of Maaseiah, the son of Shallum, the keeper of the door; |
The translations agree on the meaning of וָאָבִ֤א as and I brought.
The sentence is structured around a main verb with several descriptive phrases providing context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
1 of 24 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Jeremiah 35:4
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 Rechabites in the House of the LORDgenerated
Jeremiah 35:4 describes how Jeremiah brought the Rechabites into the house of the LORD to a specific chamber. This act was part of a larger narrative where Jeremiah was testing the Rechabites' adherence to their ancestor's commands regarding abstaining from wine. The context highlights the contrast between the Rechabites' faithfulness and the unfaithfulness of Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 36:10–12 | From the chamber of Gemariah son of Shaphan the scribe, which was in the upper courtyard at the opening of the New Gate of the house of the LORD, Baruch read from the scroll the words of Jeremiah in the hearing of all the people. |
| 2 | Deuteronomy 33:1 | This is the blessing that Moses the man of God pronounced upon the Israelites before his death. |
| 3 | Joshua 14:6 | Then the sons of Judah approached Joshua at Gilgal, and Caleb son of Jephunneh the Kenizzite said to him, “You know what the LORD said to Moses the man of God at Kadesh-barnea about you and me. |
| 4 | 1 Samuel 2:27 | Then a man of God came to Eli and told him, “This is what the LORD says: ‘Did I not clearly reveal Myself to your father’s house when they were in Egypt under Pharaoh’s house? |
| 5 | 1 Samuel 9:6–8 | “Look,” said the servant, “in this city there is a man of God who is highly respected; everything he says surely comes to pass. Let us go there now. Perhaps he will tell us which way to go.” |
The Treasury of Scripture Knowledge — 27 references, hung on the phrase they belong to
The Key Word — וָאָבִ֤א, va.'a.Vi'generated
The verb בּוֹא (bo) means to come or go in, and in this context, it indicates Jeremiah's action of bringing the Rechabites into a sacred space. The Hiphil form suggests causative action, emphasizing that Jeremiah is not just entering but actively bringing others into the house of the LORD.
This verb appears frequently in the Hebrew Bible, indicating its significance in various contexts, including entering places of worship or significant events. The choice of this verb underscores the importance of the setting in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of וָאָבִ֤א as and I brought.
Sentence Structuregenerated
The main verb is וָאָבִ֤א, and I brought, which governs the entire clause. It is followed by a direct object, אֹתָם֙, them, indicating who was brought, and a series of prepositional phrases that describe where they were brought.
The structure highlights the action of bringing as central, with the details of the location and the individuals involved providing context and significance to the act.
Septuagint Backgroundgenerated
The Septuagint translates וָאָבִ֤א as εἰσήγαγον (eisēgagon), meaning 'I brought in.' This choice aligns closely with the Hebrew meaning, emphasizing the act of bringing into a space.
The use of this Greek term indicates a focus on the action of entering, which is consistent with the Hebrew context of bringing the Rechabites into the house of the LORD.
In plain words — the whole versegenerated
Jeremiah 35:4 recounts how the prophet Jeremiah brought the Rechabites into the house of the LORD to a specific chamber. This act was part of a test of their faithfulness to their ancestor's commands about abstaining from wine. The setting emphasizes the importance of their commitment to God's instructions.
Frequently Asked Questionsgenerated
This act symbolizes the contrast between the Rechabites' faithfulness to their ancestor's commands and the unfaithfulness of Israel, highlighting the importance of obedience to God.
The Rechabites were a group of people who followed the teachings of their ancestor Jonadab, emphasizing a lifestyle of abstaining from wine and living a nomadic life.
The chamber represents a sacred space within the house of the LORD, emphasizing the significance of worship and obedience in the life of the community.
This passage illustrates Jeremiah's role as a prophet who calls Israel to repentance and highlights the importance of faithfulness to God's commands.
Reflection Questionsgenerated
- In what ways can I remain faithful to the teachings of my ancestors or mentors?
- How do I respond to God's instructions in my life, similar to the Rechabites?
- What does it mean to me to enter into a sacred space, whether physically or spiritually?
- How can I encourage others to remain committed to their values and beliefs?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 35:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I brought them into the house of the Lord,.... Into the temple, as he was ordered; that is, he invited them thither, and they came along with him, having, no doubt, a respect for him as a
Read John Gill on Jeremiah 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which was by the chamber of the princes, which was above the chamber of
Read Robert Jamieson on Jeremiah 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis term, the man of God, doth in Scripture signify a prophet sometimes; but whether it so signifieth here, and if it doth, whether it relateth to Igdaliah or Hanan, is a question. Probably by the chamber of the princes is meant some chamber where the princes were wont to meet in a court, or for counsel. Thither Jeremiah brings these Rechabites, and sets vessels of wine before them, not commanding them to drink it, but only inviting them.
Read Matthew Poole on Jeremiah 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 35:4 And I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which [was] by the chamber of the princes, which [was] above the chamber of Maaseiah the son of Shallum, the keeper of the door:Ver. 4. And I brought them into the house of the Lord.] That it might be made a public business, and so the better work upon all that should hear of it. The son of Igdaliah, a man of God.] A priest and prophet or teacher of the people. So in the New Testament others are called God’ s children, his servants, and his people, but ministers only are called God’ s men. Which was by the chamber of the princes.] Or, Of the prefects of the…
Read John Trapp on Jeremiah 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) I brought them into the house of the Lord . . .—The Temple of Solomon appears from 1 Kings 6:5 to have had, like a cathedral, apartments constructed in its precincts which were assigned, by special favour, for the residence of conspicuous priests or prophets. Huldah the prophetess seems to have dwelt in some such apartments known as “the college” (see 2 Kings 22:14). In this case the chamber was occupied by the sons of Hanan. He, or Igdaliah (the Hebrew punctuation is decisive in favour of Hanan), is described as “a man of God—i.e., as a prophet—and therefore sympathising, we may believe, with Jeremiah’s work (Deuteronomy 33:1; 1 Samuel 2:27; 1 Kings 13:1; 1 Kings 20:28; 2 Kings 4:7; 2…
Read Charles John Ellicott on Jeremiah 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Igdaliah, a man of God] A prophet or holy man, having some office in the temple.
Read AdamClarke on Jeremiah 35 →CambridgeThe Cambridge Bible for Schools and Colleges4. The particularity in description points to the narrative being contemporary with the events it describes. and I brought them into the house of the Lord] that so what was to follow might be made most prominent and be most widely known. Maaseiah] probably father of the Zephaniah (Jeremiah 21:1, Jeremiah 29:25, Jeremiah 37:3) who is mentioned as “second priest” in Jeremiah 52:24. keeper of the door] lit. threshold. There were three of these officers (Jeremiah 52:24; 2 Kings 25:18). They seem to have stood next in rank after the high-priest and his deputy (ib.), and were charged with the care of the money contributed for the restoration of the Temple (2 Kings 12:9).
Read Cambridge on Jeremiah 35 →Albert Barnes1798–1870Barnes' Notes on the BibleThe title man of God, i. e., prophet, belongs to Hanan, identified by many with Hanani 2 Chronicles 16:7. The sons of Hanan were probably his disciples.
Read Albert Barnes on Jeremiah 35 →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 I brought them into the house of the LORD, to a chamber occupied by the sons of Hanan son of Igdaliah, a man of God. This room was near the chamber of the officials, which was above the chamber of Maaseiah son of Shallum the doorkeeper.
and I brought them into Yahweh’s house, into the room of the sons of Hanan the son of Igdaliah, the man of God, which was by the room of the princes, which was above the room of Maaseiah the son of Shallum, the keeper of the threshold.
and I brought them into the house of the LORD, to a chamber occupied by the sons of Hanan son of Igdaliah, a man of God. This room was near the chamber of the officials, which was above the chamber of Maaseiah son of Shallum the doorkeeper.
I took them to the Lord’s temple. I took them into the room where the disciples of the prophet Hanan son of Igdaliah stayed. That room was next to the one where the temple officers stayed and above the room where Maaseiah son of Shallum, one of the doorkeepers of the temple, stayed.
Tyndale line
And I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door:
and I brought them into the house of Jehovah, into the chamber of the sons of Hanan the son of Igdaliah, the man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the threshold.
and I brought them into the house of the LORD, into the chamber of the sons of Hanan the son of Igdaliah, the man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door:
And I brought them into the house of the LORD, into the chamber of the sons of Hanan, the son of Igdaliah, a man of God, who was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the door:
And I brought them into the House of the Lord, into the chamber of the sonnes of Hanan, the sonne of Igdaliah a man of God, which was by the chamber of the princes, which was aboue the chamber of Maaseiah the sonne of Shallum, the keeper of the treasure.
Strictly literal
and I brought them into the house of Jehovah, into the chamber of the sons of Hanan the son of Igdaliah, the man of God, which was by the chamber of the princes, which was above the chamber of Maaseiah the son of Shallum, the keeper of the threshold.
and bring them into the house of Jehovah, unto the chamber of the sons of Hanan son of Igdaliah, a man of God, that [is] near to the chamber of the princes, that [is] above the chamber of Maaseiah son of Shallum, keeper of the threshold;
and bring them into the house of YHWH, to the chamber of the sons of Hanan son of Igdaliah, a man of God, that [is] near to the chamber of the princes, that [is] above the chamber of Maaseiah son of Shallum, keeper of the threshold;
And I brought them into the house of the Lord, into the chamber of the sons of Chanan, the son of Yigdalyahu, the man of God, which was alongside of the chamber of the princes, which was above the chamber of Ma'aseyahu the son of Shallum, the keeper of the door:
I took them to the house of Yahweh, into the rooms of the sons of Hanan son of Igdaliah, the man of God. These rooms were beside the room of the leaders, which was above the room of Maaseiah son of Shallum, the gatekeeper.
From the Latin
And I brought them into the house of the Lord, to the treasure house of the sons of Hanan, the son of Jegedelias the man of God, which was by the treasure house of the princes, above the treasure of Maasias the son of Sellum, who was keeper of the entry.
Simplified
Then I took them into the Lord's Temple, to a room used by the sons of Hanan, son of Igdaliah, a man of God. It was next to the one used by the officials, which was above the room of Maaseiah son of Shallum, who was the Temple doorkeeper.
And I took them into the house of the Lord, into the room of the sons of Hanan, the son of Igdaliah, the man of God, which was near the rulers' room, which was over the room of Maaseiah, the son of Shallum, the keeper of the door;
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 largely agree in this verse, with 20 of the 24 words matching. The Septuagint's translation reflects the Hebrew text's meaning, though its word order differs.
וָאָבִ֤א אֹתָם֙ בֵּ֣ית יְהוָ֔ה אֶל־ לִשְׁכַּ֗ת בְּנֵ֛י חָנָ֥ן בֶּן־ יִגְדַּלְיָ֖הוּ אִ֣ישׁ הָאֱלֹהִ֑ים אֲשֶׁר־ אֵ֙צֶל֙ לִשְׁכַּ֣ת הַשָּׂרִ֔ים אֲשֶׁ֣ר מִמַּ֗עַל לְלִשְׁכַּ֛ת מַעֲשֵׂיָ֥הוּ בֶן־ שַׁלֻּ֖ם שֹׁמֵ֥ר הַסַּֽף׃
20 of the 24 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 Jeremiah 35:4
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.
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
Conj | V-Hiphil-ConsecImperf-1cs — Verb · Hiphil · sequential imperfect first person common singularHc/Vhw1cs
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)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
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
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
N-proper — Noun properHNpt
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
לִשְׁכָּה (lishkah) refers to a room or chamber within a building, which can serve various purposes such as storage, eating, or lodging. The word is derived from an unused root of uncertain meaning and is synonymous with terms for hall or cell. It appears in contexts related to physical spaces.
לִשְׁכָּה n.f. room, chamber, hall, cell, lishka
base
H3957 לִשְׁכָּה
3957 lishkah lish-kaw'
from an unused root of uncertain meaning; a room in a
building (whether for storage, eating, or lodging):--chamber,
parlour. Compare 5393.
see HEBREW for 05393
לִשְׁכָּה (lish.kah) — chamber.
room, chamber, hall, cell
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חָנָן (Chanan) refers to a name meaning 'he is merciful.' It is associated with several individuals from the tribe of Benjamin, including warriors and leaders during the Divided Monarchy. The entries highlight various figures named Hanan, including a descendant of Saul and a Levite who assisted Ezra. There is no significant disagreement among the lexicons regarding this word.
חָנָן n.pr.m. (gracious)
one of the warriors of David
one of the heads of families of Nethinim
names of Levites
chiefs of the people
Benjamite name
head of a prophetic guild
base
H2605 חָנָן
2605 Chanan khaw-nawn'
from 2603; favor; Chanan, the name of seven
Israelites:--Canan.
see HEBREW for 02603
חָנָן (cha.nan) — Hanan.
A man of the tribe of Benjamin living at the time of Divided Monarchy, only mentioned at 1Ch.8.23;
son of: Shashak (H8349);
brother of: Ishpan (H3473), Eber (H5677J), Eliel (H0447I), Abdon (H5658I), Zichri (H2147I), Hananiah (H2608O), Elam (H5867), Anthothijah (H6070), Iphdeiah (H3301) and Penuel (H6439I)
§ Canan or Hanan = "he is merciful"
1) one of the chief people of the tribe of Benjamin
2) last of the 6 sons of Azel, a descendant of Saul
3) son of Maachah, one of David's mighty warriors
4) father of some sons who returned from exile with Zerubbabel
5) one of the Levites who assisted Ezra in his public exposition of the law
6) one of the heads of the people who also sealed the covenant with Nehemiah
7) another of the chief laymen who also sealed the covenant with Nehemiah
N-proper — Noun proper masculineHNpm
Hanan
Merciful. (1.) A Benjamite (1 Chr. 8:23). (2.) One of David’s heroes (1 Chr. 11:43). (3.) Jer. 35:4. (4.) A descendant of Saul (1 Chr. 8:38). (5.) One of the Nethinim (Ezra 2:46). (6.) One of the Levites who assisted Ezra (Neh. 8:7). (7.) One of the chiefs who subscribed the covenant (Neh. 10:22).
(merciful). One of the chief people of the tribe of Benjamin. (1 Chronicles 8:23) The last of the six sons of Azel, a descendant of Saul. (1 Chronicles 8:38; 9:44) (B.C. 588.) "Son of Maachah," i.e. possibly a Syrian of Aram-maachah, one of the heroes of David’s guard. (1 Chronicles 11:43) (B.C. 1046). The sons of Hanan were among the Nethinim who returned from Babylon with Zerubbabel. (Ezra 2:46; Nehemiah 7:49) (B.C. 536). One of the Levites who assisted Ezra in his public exposition of the law. (Nehemiah 8:7) (B.C. 446.) The same person is probably mentioned in ch.…
full of grace
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)
N-ms — Noun common · masculine singular constructHNcmsc
The term "son" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah , "son of a year," i.e. a year old; ben kesheth , "son of a bow," i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.
Sometimes denotes a grandson, or any remote descendant, Ge 29:5 2Sa 19:24. At other times a son by adoption is meant, Ge 48:5; or by law, Ru 4:17; or by education, 1Sa 3:6 20:35; or by conversion, as Titus was Paul’s "son father the common faith," Tit 1:4. And again it denotes a mental or moral resemblance, etc., Jud 19:22 Ps 89:6 Isa 57:3 Ac 13:10. In a…
→ FIGURATIVE
Of a person' s relation to God Ex 4:22
See ADOPTION
See GOD, FATHERHOOD OF
See JESUS, SON OF GOD
See JESUS, SON OF MAN
יִגְדַּלְיָ֫הוּ (Yigdalyahuw) means 'Jehovah is great' and refers to a man named Igdaliah, who lived during the time of the Divided Monarchy. He is mentioned in ירמיהו 35:4 as a prophet or holy man and the father of Hanan. The name is derived from the roots meaning 'magnified' and 'Jah' (God).
יִגְדַּלְיָ֫הוּ n.pr.m. (Yah(u) is great) a prophet of the age of Josiah Je 35:4.
done
H3012 יִגְדַּלְיָ֫הוּ
3012 Yigdalyahuw yig-dal-yaw'-hoo
from 1431 and 3050; magnified of Jah; Jigdaljah, an
Israelite:--Igdaliah.
see HEBREW for 01431
see HEBREW for 03050
יִגְדַּלְיָ֫הוּ (yig.dal.ya.hu) — Igdaliah.
A man living at the time of Divided Monarchy, only mentioned at Jer.35.4;
father of: Hanan (H2605O)
§ Igdaliah = "Jehovah is great"
a prophet or holy man and father of Hanan in the time of Josiah
N-proper — Noun proper masculineHNpm
ig-da-li'-a (yighdalyahu, "Yah is great"): Ancestor of certain persons who had a "chamber" in the temple in Jeremiah's time (Jer 35:4).
(whom Jehovah makes great), a prophet or holy man --"the man of God" --named once only, (Jeremiah 36:4) as the father of Hanan. (B.C. before 406.)
the greatness of the Lord
→ Father of Hanan Jer 35:4
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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
Rel — ParticleHTr
אֵ֫צֶל ('etsel) is a conjunction that denotes proximity or nearness. It can mean 'beside,' 'by,' or 'near,' and is derived from a root that implies joining. The entries indicate its use in contexts relating to physical closeness or adjacency, but do not provide specific verse references.
אֵ֫צֶל 81 subst. conjunction, proximity
base
H681 אֵ֫צֶל conjunction, proximity
681 'etsel ay'-tsel
from 680 (in the sense of joining); a side; (as a
preposition) near:--at, (hard) by, (from) (beside), near
(unto), toward, with. See also 1018.
see HEBREW for 0680
see HEBREW for 01018
אֵ֫צֶל (e.tsel) — beside.
1) beside, by, near, nearness, joining, proximity
subst
2) (BDB)
2a) conjunction, proximity
2b) beside, in proximity, contiguous to, from beside
Prep — Noun common · both singular constructHNcbsc
be-sid': Near to, or close to (Ps 23:2). It is often used to refer to the mental state, to the derangement of the mind (existemi, Mr 3:21; Ac 26:24 the King James Version). Or it may refer to the condition of being out of the ordinary course of the life. A life consecrated to God and spent in the interest of humanity is so designated (2Co 5:13). It has the sense also of a state of being out of one's usual mind, but not of mental derangement, occasioned by something that causes amazement or ast onishment (Mr 5:42). Or it may refer to a state in which one is not conscious of present conditions, but is rapt in vision (
לִשְׁכָּה (lishkah) refers to a room or chamber within a building, which can serve various purposes such as storage, eating, or lodging. The word is derived from an unused root of uncertain meaning and is synonymous with terms for hall or cell. It appears in contexts related to physical spaces.
לִשְׁכָּה n.f. room, chamber, hall, cell, lishka
base
H3957 לִשְׁכָּה
3957 lishkah lish-kaw'
from an unused root of uncertain meaning; a room in a
building (whether for storage, eating, or lodging):--chamber,
parlour. Compare 5393.
see HEBREW for 05393
לִשְׁכָּה (lish.kah) — chamber.
room, chamber, hall, cell
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
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
Rel — ParticleHTr
מַ֫עַל (ma'al) refers to the concept of being above or upward. It is primarily used as a noun meaning 'higher part' but appears adverbially and prepositionally in phrases indicating positions such as 'above' or 'on higher ground.' The word is built from a root meaning 'to go up' and is found in various contexts in the Old Testament.
מַ֫עַל 140 subst., higher part, only in adv. and prep. phrases, above, upward
base
H4605 מַ֫עַל subst., higher part, only in adv. and prep. phrases, above, upward
4605 ma`al mah'al
from 5927; properly, the upper part, used only adverbially
with prefix upward, above, overhead, from the top, etc.:--
above, exceeding(-ly), forward, on (X very) high, over,
up(-on, -ward), very.
see HEBREW for 05927
מַ֫עַל (ma.al) — above.
subst
1) higher part, upper part
adv
1a) above
prep
1b) on the top of, above, on higher ground than
with locative
1c) upwards, higher, above
Prep | Adv — PrepositionHR/Acbsa
לִשְׁכָּה (lishkah) refers to a room or chamber within a building, which can serve various purposes such as storage, eating, or lodging. The word is derived from an unused root of uncertain meaning and is synonymous with terms for hall or cell. It appears in contexts related to physical spaces.
לִשְׁכָּה n.f. room, chamber, hall, cell, lishka
base
H3957 לִשְׁכָּה
3957 lishkah lish-kaw'
from an unused root of uncertain meaning; a room in a
building (whether for storage, eating, or lodging):--chamber,
parlour. Compare 5393.
see HEBREW for 05393
לִשְׁכָּה (lish.kah) — chamber.
room, chamber, hall, cell
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַעֲשֵׂיָהוּ (Ma`aseyah) means 'work of Jah' and refers to several individuals in the Old Testament, particularly during the time of Ezra and Nehemiah. This name is associated with priests and Levites, including a son of Ahaz and others involved in significant events like the reading of the law. The entries indicate a range of roles and familial connections, highlighting the name's prominence among the Israelites.
מַעֲשֵׂיָהוּ, מַעֲשֵׂיָה, מַעֲשַׂי n.pr.m. (work of י׳)
priest, Je.’s time
29:21.
H4641 מַעֲשֵׂיָהוּ, מַעֲשֵׂיָה, מַעֲשַׂי (work of י׳) . priest, Je.’s time
. 29
. Levites
. officials
. son of Ahaz
. Levite
. Ne
. a
. Ezr
. a priest
4641 Ma`aseyah mah-as-ay-yaw'
or Maaseyahuw {mah-as-ay-yaw'-hoo}; from 4639 and 3050; work
of Jah; Maasejah, the name of sixteen Israelites:--Maaseiah.
see HEBREW for 04639
see HEBREW for 03050
מַעֲשֵׂיָהוּ (ma.a.se.yah) — Maaseiah.
A man living at the time of Divided Monarchy, first mentioned at 1Ch.15.18
§ Maaseiah = "work of Jehovah"
1) a descendant of Jeshua who had taken a foreign wife in the time of Ezra
2) a priest of the sons of Harim who had taken a foreign wife in the time of Ezra
3) a priest of the sons of Pashur who had taken a foreign wife in the time of Ezra
4) a descendant of Pahath-moab who had taken a foreign wife in the time of Ezra
5) father of Azariah
6) one who stood on the right hand of Ezra when he read the law to the people
7) a Levite who assisted when Ezra read the law to the people
8) one of the heads of the people whose descendants signed the covenant with Nehemiah
9) a Benjamite ancestor of Sallu
10) a priest who took part in the musical service at the dedication of the wall of Jerusalem under Ezra
N-proper — Noun proper masculineHNpm
ma-a-se'-ya, ma-a-si'a (ma`aseyahu, "Yahweh's work"; Maassaia, and Massaias in the Septuagint): A name common in exilic and late monarchic times (Gray, H P N).
(1) A Levite musician named in connection with David's bringing up of the ark from the house of Obed-edom (1Ch 15:18,20).
(2) A Levite captain who aided Jehoiada at the coronation of Joash (2Ch 23:1).
Maaseiah
The work of Jehovah. (1.) One of the Levites whom David appointed as porter for the ark (1 Chr. 15:18, 20).
(2.) One of the “captains of hundreds” associated with Jehoiada in restoring king Jehoash to the throne (2 Chr. 23:1).
(3.) The “king’s son,” probably one of the sons of king Ahaz, killed by Zichri in the invasion of Judah by Pekah, king of Israel (2 Chr. 28:7).
(4.) One who was sent by king Josiah to repair the temple (2 Chr. 34:8). He was governor (Heb. sar, rendered elsewhere in the Authorized Version “prince,” “chief captain,” chief ruler”) of Jerusalem.
(work of the Lord), the name of four persons who had married foreign wives. In the time of Ezra, A descendant of Jeshua the priest. (Ezra 10:18) A priest, of the sons of Harim. (Ezra 10:21) A priest, of the sons of Pashur. (Ezra 10:22) One of the laymen, a descendant of Pahath-moab. (Ezra 10:30) The father of Azariah. (Nehemiah 3:23) One of those who stood on the right hand of Ezra when he read the law to the people. (Nehemiah 8:4) A Levite who assisted on the same occasion. (Nehemiah 8:7) One of the heads of the…
the work of the Lord
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)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שַׁלּוּם (Shalluwm) refers to a name associated with several figures in the Old Testament, including a king of Israel and a son of Josiah, king of Judah. The name is linked to various roles, such as a husband, uncle, and members of priestly and Levitical families. It is noted that Shallum means 'retribution' and is mentioned in contexts involving political intrigue and temple service.
שַׁלּוּם (less oft. שַׁלֻּם)
n.pr.m.king of N. Israel
son of Josiah, and king of Judah
husband of Huldah
uncle of Jeremiah
in Simeon
in Jerahmeel
in Ephr.
in Napht.
father of threshhold-keeper
wall-builder
priests
Levites
v
base
H7967 שַׁלּוּם (less oft. שַׁלֻּם) . king of N. Israel
. son of Josiah, and king of Judah
. husband of Huldah
. uncle of Jeremiah
. in Simeon
. in Jerahmeel
. in Ephr.
. in Napht.
. father of threshhold-keeper
. wall-builder
. priests
. Levites
. v
7967 Shalluwm shal-loom'
or (shorter) Shallum {shal-loom'}; the same as 7966; Shallum,
the name of fourteen Israelites:--Shallum.
see HEBREW for 07966
שַׁלּוּם (shal.lum) — Shallum.
A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 2Ki.15.10;
son of: Jabesh (H3003H)
§ Shallum = "retribution"
1) son of Jabesh, conspirator and slayer of king Zachariah of the northern kingdom of Israel ending the dynasty of Jehu; assumed the throne and became the 15th king of the northern kingdom; reigned for one month and was killed by Menahem
2) the 3rd son of king Josiah of Judah and subsequent king of Judah; reigned for 3 months before he was taken captive to Egypt where he was placed in chains and later died
2a) also 'Jehoahaz'
3) husband of Huldah the prophetess in the reign of king Josiah of Judah. Maybe the same as 4
4) uncle of Jeremiah the prophet. Maybe the same as 3
5) a Simeonite, son of Shaul and grandson of Simeon
6) a Judaite, son of Sisamai and father of Jekamiah in the family of Jerahmeel
N-proper — Noun proper masculineHNpm
Shallum
Retribution. (1.) The son of Jabesh, otherwise unknown. He “conspired against Zachariah, and smote him before the people, and slew him, and reigned in his stead” (2 Kings 15:10). He reigned only “a month of days in Samaria” (15:13, marg.). Menahem rose up against Shallum and put him to death (2 Kings 15:14, 15, 17), and became king in his stead.
(2.) Keeper of the temple vestments in the reign of Josiah (2 Kings 22:14).
(3.) One of the posterity of Judah (1 Chr. 2:40, 41).
(4.) A descendant of Simeon (1 Chr. 4:25).
(retribution). The fifteenth king of Israel, son of Jabesh, conspired against Zachariah, killed him, and brought the dynasty of Jehu to a close, B.C. 770. Shallum, after reigning in Samaria for a month only, was in his turn dethroned and killed by Menahem. (2 Kings 15:10-14) The husband of Huldah the prophetess, (2 Kings 22:14; 2 Chronicles 34:23) in the reign of Josiah. (B.C. 830.) A descendant of Shesham. (1 Chronicles 2:40,41) The third son of Josiah king of Judah, known in the books of Kings and Chronicles as Jehoahaz. (1 Chronicles 3:15; Jeremiah 22:11)…
1. Son of Jabesh, or a native of Jebesh, who treacherously killed Zechariah King of Israel and usurped his kingdom, B. C. 772. He held it only one month, when Menahem son of Gadi killed him in Samaria. Scripture says that Shallun was the executioner of the threatenings of the Lord against the house of Jehu, 2Ki 15:10-15.
2. See JEHOAHAZ 2.
3. The husband of Huldah the prophetess in the time of Josiah, 2Ki 22:14.
perfect; agreeable
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
סַף (saph) refers to both a basin or goblet and a threshold or sill. It is derived from a root meaning to contain, indicating its use for holding liquids or marking a boundary. The entries highlight its dual meanings, with Brown-Driver-Briggs and Translators Brief Hebrew Lexicon both emphasizing its applications in physical structures and vessels.
סַף n.m. basin, goblet
base
סַף 24 n.m. threshhold, sill
base
H5592a סַף basin, goblet H5592b סַף threshhold, sill
5592 caph saf
from 5605, in its original sense of containing; a vestibule
(as a limit); also a dish (for holding blood or
wine):--bason, bowl, cup, door (post), gate, post, threshold.
see HEBREW for 05605
סַף (saph) — basin.
1) a spreading out, basin, goblet, bowl
1a) basin, goblet
סַף (saph) — threshold.
1) threshold, sill
1a) threshold, sill, door-keeper
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
thresh'-old.
See HOUSE, II, 1, (7).
Threshold
(1.) Heb. miphtan, probably a projecting beam at a higher point than the threshold proper (1 Sam. 5:4,5; Ezek. 9:3; 10:4,18; 46:2; 47:1); also rendered “door” and “door-post.”
(2.) ‘Asuppim, pl. (Neh. 12:25), rendered correctly “storehouses” in the Revised Version. In 1 Chr. 26:15, 17 the Authorized Version retains the word as a proper name, while in the Revised Version it is translated “storehouses.”
Of the two words so rendered is the Authorized Version, one,miphthan, ,seems to mean sometimes a projecting beam or corbel. (Ezekiel 9:3; 10:4,18)