Joshua 22:34 — Word Study
WLCוַֽיִּקְרְא֛וּ בְּנֵי־ רְאוּבֵ֥ן וּבְנֵי־ גָ֖ד לַמִּזְבֵּ֑חַ כִּ֣י עֵ֥ד הוּא֙ בֵּֽינֹתֵ֔ינוּ כִּ֥י יְהוָ֖ה הָאֱלֹהִֽים׃ פ
BSASo the Reubenitesbên [descendants of Reuben] and Gaditesbên [sons of Gad] namedqârâʼ▸ the altar [Witness]mizbêach [place of sacrifice, Ed, a testimony] for [they said]kîy Ithûwʼ is a witnessʻêd [testimony, evidence] between usbêyn [among ourselves] thatkîy the LORDYᵉhôvâh [Yehovah, The covenant Name of God] is Godʼĕlôhîym [Elohim, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| וַֽיִּקְרְא֛וּ | and they called | Verb, Qal, sequential imperfect third person masculine plural |
| בְּנֵי־ | [the] descendants of | Noun common, masculine plural construct |
| רְאוּבֵ֥ן | Reuben | Noun proper masculine |
| וּבְנֵי־ | and [the] descendants of | Conjunction, noun common masculine plural construct |
| גָ֖ד | Gad | Noun proper masculine |
| לַמִּזְבֵּ֑חַ | the altar | Preposition, noun common masculine singular absolute |
| כִּ֣י | for | Particle |
| עֵ֥ד | [is] a witness | Noun common, masculine singular absolute |
| הוּא֙ | it | Pronoun |
| בֵּֽינֹתֵ֔ינוּ | between us | Suffix |
| כִּ֥י | that | Particle |
| יְהוָ֖ה | Yahweh | Noun proper |
| הָאֱלֹהִֽים׃ פ | [is] God | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the Reubenites and Gadites named the altar Witness, for they said, “It is a witness between us that the LORD is God.” |
| KJV | And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD is God. |
| ASV | And the children of Reuben and the children of Gad called the altar Ed: For, said they, it is a witness between us that Jehovah is God. |
| YLT | And the sons of Reuben and the sons of Gad proclaim concerning the altar, that 'it [is] a witness between us that Jehovah [is] God.' |
| WEB | The children of Reuben and the children of Gad named the altar “A Witness Between Us that Yahweh is God.” |
| BBE | And the children of Reuben and the children of Gad gave to that altar the name of Ed. For, they said, It is a witness between us that the Lord is God. |
Where they part company is עֵד — see How Translations Differ.
One main clause with a causal clause explaining the reasoning behind the naming of the altar.
6 commentators on this verse
Gill, Ellicott, AdamClarke, Cambridge & more — read them ›
clause
subjectהוּא
verbקָרָא
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 — Joshua 22:34
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 Altar as a Witnessgenerated
Joshua 22:34 recounts how the Reubenites and Gadites established an altar named 'Witness' to signify their commitment to the LORD. This act serves as a reminder of their covenant relationship with God, ensuring that future generations would recognize their shared faith and the divine presence among them. This moment reflects the importance of communal identity and accountability in their worship practices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 22:27 | Rather, let it be a witness between us and you and the generations to come, that we will worship the LORD in His presence with our burnt offerings, sacrifices, and peace offerings.’ Then in the future, your descendants cannot say to ours, ‘You have no share in the LORD!’ |
| 2 | Joshua 24:27 | And Joshua said to all the people, “You see this stone. It will be a witness against us, for it has heard all the words the LORD has spoken to us, and it will be a witness against you if you ever deny your God.” |
| 3 | 1 Kings 18:39 | When all the people saw this, they fell facedown and said, “The LORD, He is God! The LORD, He is God!” |
| 4 | Isaiah 43:10 | “You are My witnesses,” declares the LORD, “and My servant whom I have chosen, so that you may consider and believe Me and understand that I am He. Before Me no god was formed, and after Me none will come. |
| 5 | Matthew 4:10 | “Away from Me, Satan!” Jesus declared. “For it is written: ‘Worship the Lord your God and serve Him only.’ ” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — עֵד, 'edgenerated
The word עֵד ('ed) means 'witness' and describes both the act of witnessing and the individual who testifies. It is derived from a root suggesting emphatic affirmation, indicating that the altar serves as a testimony to their faith.
In this verse, עֵד emphasizes the significance of the altar as a permanent reminder of their covenant with God, reinforcing the idea that it is not merely a structure but a symbol of their relationship with the divine.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַֽיִּקְרְא֛וּ (vai.yik.re.'U), meaning 'and they called', governs the entire sentence, with several noun phrases and prepositional phrases connected to it. The structure indicates that the naming of the altar is the main action.
The subject of the verb is the noun phrase בְּנֵי־ רְאוּבֵ֥ן (be.nei-Re'u.Ven), which refers to the descendants of Reuben, and is followed by another noun phrase for the descendants of Gad. This highlights the communal aspect of the action.
Septuagint Backgroundgenerated
The Septuagint translates עֵד as μάρτυς (martys), meaning 'witness'. This choice emphasizes the legal and formal aspect of the altar as a testimony, aligning with the Hebrew understanding while also reflecting the Greek context of legal witness.
The use of μάρτυς indicates a strong connection to the idea of testimony in both legal and communal settings, suggesting that the altar serves not just as a physical structure but as a binding agreement.
In plain words — the whole versegenerated
Joshua 22:34 tells us that the Reubenites and Gadites named the altar 'Witness' to signify their commitment to God. This altar serves as a reminder of their shared faith and the covenant they have with the LORD, ensuring that future generations recognize this important aspect of their identity.
Frequently Asked Questionsgenerated
The altar signifies the commitment of the Reubenites and Gadites to the LORD, serving as a testimony of their faith and covenant relationship.
The concept of a witness is important because it emphasizes accountability and the communal aspect of faith, ensuring that future generations remember their commitment to God.
Naming the altar affects future generations by providing a physical reminder of their covenant with God, encouraging them to uphold their faith and recognize the divine presence among them.
The Reubenites and Gadites play a crucial role as representatives of their tribes, affirming their faith and establishing a lasting symbol of their relationship with God.
Reflection Questionsgenerated
- What are some ways that I can create reminders of my faith in my life?
- How can I ensure that my commitments to God are clear to those around me?
- In what ways can I support my community in recognizing our shared faith?
- What does it mean for me to be a witness to others about my relationship with God?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Joshua 22:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the children of Reuben, and the children of Gad, called the altar [Ed],.... Which signifies a "witness"; they caused such an inscription to be put upon it, or this word to be engraved on it, that
Read John Gill on Joshua 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(34) That the Lord (i.e., Jehovah) is God (of all the twelve tribes alike).
Read Charles John Ellicott on Joshua 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 34. Called the altar Ed] The word עד ED, which signifies witness or testimony, is not found in the common editions of the Hebrew Bible, and is supplied in Italics by our translators, at least in our modern copies; for in the first edition of this translation it stands in the text without any note of this kind; and it is found in several of Kennicott's and De Rossi's MSS., and also in the Syriac and Arabic. Several also of the early printed editions of the Hebrew Bible have the word עד, either in the text or in the margin, and it must be allowed to be necessary to complete the sense. It is very probable that an inscription was put on this altar, which pointed out the purposes for which…
Read AdamClarke on Joshua 22 →CambridgeThe Cambridge Bible for Schools and Colleges34. called the altar Ed] The word Ed is not found after altar in the Hebrew, nor is it represented in the LXX. or Vulgate, nor are the words in the next clause, “shall be,” in the original. The words indicate the title which was placed upon the altar, “a witness between us that the Lord is God.” Wyclif renders the verse, “And the sones of Ruben and the sones of Gad clepen the auter, that thei hadden maad, Oure Witnessynge, that the Lord he be God.”
Read Cambridge on Joshua 22 →Albert Barnes1798–1870Barnes' Notes on the BibleThe word עד ‛êd is not found after “altar” in the text of most manuscripts, nor is it represented in the Septuagint or Vulgate.
Read Albert Barnes on Joshua 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34. Ed… shall be — These words are not in the original, nor need they be inserted in the translation. We may correctly render: The children of Gad named the altar that it might be a witness among us that Jehovah is the God.
Read Daniel Denison Whedon on Joshua 22 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So the Reubenites and Gadites named the altar Witness, for they said, “It is a witness between us that the LORD is God.”
The children of Reuben and the children of Gad named the altar “A Witness Between Us that Yahweh is God.”
So the Reubenites and Gadites named the altar Witness, for they said, “It is a witness between us that the LORD is God.”
The Reubenites and Gadites named the altar, “Surely it is a Reminder to us that the Lord is God.”
Tyndale line
And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD is God.
And the children of Reuben and the children of Gad called the altar Ed: For, said they, it is a witness between us that Jehovah is God.
And the children of Reuben and the children of Gad called the altar Ed: For, said they, it is a witness between us that the LORD is God.
And the children of Reuben and the children of Gad called the altar Ed : for it shall be a witness between us that the LORD is God.
Then the children of Reuben, and the children of Gad called the altar Ed: for it shall be a witnesse betweene vs, that the Lord is God.
Strictly literal
And the children of Reuben and the children of Gad gave a name to the altar; for it is a witness between us that Jehovah is God.
And the sons of Reuben and the sons of Gad proclaim concerning the altar, that 'it [is] a witness between us that Jehovah [is] God.'
And the sons of Reuben and the sons of Gad proclaim concerning the altar, that, “[It is] a witness between us that YHWH [is] God.”
And the children of Reuben and the children of Gad called the altar [“'Ed”]; for [they said] it is a witness between us that the Eternal is God.
The Reubenites and the Gadites named the altar “Witness,” for they said, “It is a witness between us that Yahweh is God.”
From the Latin
And the children of Ruben, and the children of Cad called the altar which they had built, Our testimony, that the Lord is God.
Simplified
The tribes of Reuben and Gad called the altar, “Witness,” because they said, “It is a witness between us that the Lord is also our God.”
And the children of Reuben and the children of Gad gave to that altar the name of Ed. For, they said, It is a witness between us that the Lord is God.
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 is confirmed by the other witnesses, including the Septuagint, which maintains the same structure and meaning. There are no significant variations in this verse across the witnesses, indicating a consistent understanding of the altar's purpose.
וַֽיִּקְרְא֛וּ בְּנֵי־ רְאוּבֵ֥ן וּבְנֵי־ גָ֖ד לַמִּזְבֵּ֑חַ כִּ֣י עֵ֥ד הוּא֙ בֵּֽינֹתֵ֔ינוּ כִּ֥י יְהוָ֖ה הָאֱלֹהִֽים׃ פ
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 Joshua 22:34
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 קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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
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…
רְאוּבֵן (Reuben) refers to the eldest son of Jacob and Leah, meaning 'behold a son.' He is the ancestor of the tribe of Reuben, which is mentioned in the context of the Old Testament. The name is derived from the imperative of the verb for 'see' and the word for 'son.' Reuben is first mentioned in Genesis 29:32.
רְאוּבֵן 71 n.pr.m. Reuben
eldest son of Jacob and Leah
as name of clan or tribe
base
H7205 רְאוּבֵן Reuben
7205 R'uwben reh-oo-bane'
from the imperative of 7200 and 1121; see ye a son; Reuben, a
son of Jacob:--Reuben.
see HEBREW for 07200
see HEBREW for 01121
רְאוּבֵן (re.u.ven) — Reuben.
A man of the tribe of Reuben living at the time of the Patriarchs, first mentioned at Gen.29.32;
son of: Israel (H3478) and Leah (H3812);
brother of: Simeon (H8095), Levi (H3878), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Hanoch (H2585J), Pallu (H6396), Hezron (H2696) and Carmi (H3756)
§ Reuben = "behold a son"
1) the eldest son of Jacob by Leah
2) the tribe descended from Reuben
3) the territory inhabited by the tribe of Reuben
HNpm — Noun proper masculineHNpm
roo'-ben, ru'-ben (re'ubhen; Rhouben): The eldest son of Jacob, born to him by Leah in Paddan-aram (Ge 29:32).
1. Jacob's Oldest Son:
This verse seems to suggest two derivations of the name. As it stands in Massoretic Text it means "behold a son"; but the reason given for so calling him is "The Lord hath looked upon my affliction," which in Hebrew is ra'ah be`onyi, literally, "He hath seen my affliction." Of his boyhood we have only the story of the mandrakes (Ge 30:14). As the firstborn he should really have been leader among his father's sons. His birthright was forfeited by a deed of peculiar infamy (Ge 35:22), and as far as we know his tribe never took the lead in Israel. It is named first, indeed, in
Reuben
Behold a son!, the eldest son of Jacob and Leah (Gen. 29:32). His sinful conduct, referred to in Gen. 35:22, brought down upon him his dying father’s malediction (48:4). He showed kindness to Joseph, and was the means of saving his life when his other brothers would have put him to death (37:21,22). It was he also who pledged his life and the life of his sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his family went down into Egypt (46:8) no further mention is made of Reuben beyond what is recorded in ch. 49:3,4.
(behold a son), Jacob’s firstborn Child, (Genesis 29:32) the son of Leah. (B.C. 1753.) The notices of the patriarch Reuben give, on the whole a favorable view of his disposition. To him and him alone the preservation of Joseph’s life appears to have been due and afterward he becomes responsible for his safety. (Genesis 37:18-30; 42:37) Of the repulsive crime which mars his history, and which turned the blessing of his dying father into a curse --his adulterous connection with Bilhah-- we know from the Scriptures only the fact. (Genesis 35:22) He was of an ardent, impetuous, unbalanced but not ungenerous nature; not crafty and cruel, as were Simeon and Levi, but rather, to use the metaphor of the dying patriarch, boiling up…
Behold, a son! The eldest son of Jacob and Leah, so-called in reference to the sentiment of his mother, "The Lord hath looked on my affliction," Ge 29:32. Reuben, having defiled his father’s concubine Bilhah, lost his birthright and all the privileges of primogeniture, the preeminence in the family being given to Judah, and the double portion to the two sons of Joseph, Ge 35:22 48:5 49:3,4,8,10 1Ch 5:1,2. He shared in his brother’s jealousy of Joseph, and yet interposed to save his life at Dothan with the design of restoring him privately to his father, Ge 37:18-30. See also his well-meant proposal in Ge 42:27. His…
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)
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
גָּד (Gad) refers to a son of Jacob and Zilpah, as well as the tribe descended from him. The name means 'troop' and is associated with a prophet during David's time. Gad is first mentioned in Genesis 30:11 and is noted for his role in David's reign, including contributions to musical arrangements and involvement in census events.
גָּד 71 n.pr.m. (fortunatus?)
son of Jacob and Zilpah
a prophet in David's time
base
H1410 גָּד . son of Jacob and Zilpah
. a prophet in David's time
1410 Gad gawd
from 1464; Gad, a son of Jacob, including his tribe and its
territory; also a prophet:--Gad.
see HEBREW for 01464
גָּד (gad) — Gad.
A man of the tribe of Gad living at the time of the Patriarchs, first mentioned at Gen.30.11;
son of: Israel (H3478) and Zilpah (H2153);
brother of: Asher (H0836);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144);
father of: Ziphion (H6837), Haggi (H2291), Shuni (H7764), Ezbon (H0675), Eri (H6179), Arod (H0720) and Areli (H0692)
§ Gad = "troop"
1) seventh son of Jacob by Zilpah, Leah's handmaid, and full brother of Asher.
2) the tribe descended from Gad
3) a prophet during the time of David; appears to have joined David when in the hold; reappears in connection with the punishment for taking a census; also assisted in the arrangements for the musical service of the "house of God"
גָּד (gad) — Gad.
HNpm — Noun proper masculineHNpm
Gad
Fortune; luck. (1.) Jacob’s seventh son, by Zilpah, Leah’s handmaid, and the brother of Asher (Gen. 30:11-13; 46:16, 18). In the Authorized Version of 30:11 the words, “A troop cometh: and she called,” etc., should rather be rendered, “In fortune [R.V., ‘Fortunate’]: and she called,” etc., or “Fortune cometh,” etc.
The tribe of Gad during the march through the wilderness had their place with Simeon and Reuben on the south side of the tabernacle (Num. 2:14). The tribes of Reuben and Gad continued all through their history to follow the pastoral pursuits of the patriarchs (Num. 32:1-5).
(a troop). Jacob’s seventh son, the first-born of Zilpah, Leah’s maid, and whole-brother to Asher. (Genesis 30;11-13; 46:16,18) (B.C. 1753-1740.) "The seer," or "the king’s seer," i.e. David’s (1 Chronicles 29:29; 2 Chronicles 29:25) was a "prophet" who appears to have joined David when in the old. (1 Samuel 22:5) (B.C. 1061.) He reappears in connection with the punishment inflicted for the numbering of the people. (2 Samuel 24:11-19; 1 Chronicles 21:9-19) He wrote a book of the Acts of David, (1 Chronicles 29:29) and also assisted in the arrangements for the…
Prosperity, fortune,
1. Son of Jacob and Zilpah, Leah’s servant, Ge 30:11. Leah called him Gad, and said, "A troop cometh." Compare Ge 49:19; but many Hebrew scholars prefer the rendering, good fortune or prosperity cometh. The tribe of Gad came out of Egypt in number forty-five thousand six hundred and fifty, Ge 46:16 Nu 1:24. After the defeat of the kings Og and Sihon, Gad and Reuben desired to have their allotment east of Jordan, alleging their great number of cattle. Moses granted their request, on condition that they should accompany their brethren, and assist in conquering the land west of Jordan, Nu 32:1-42. The…
a band; a troop
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
ol'-ter (mizbeach, literally, "place of slaughter or sacrifice," from zabhach, which is found in both senses; bomos, (only in Ac 17:23), thusiasterion):
I. CLASSIFICATION OF HEBREW ALTARS
Importance of the Distinction
II. LAY ALTARS
1. Pre-Mosaic
2. In the Mosaic Age
3. Dangers of the Custom
4. The Mosaic Provisions
III. HORNED ALTARS OF BURNT OFFERING
1. The Tabernacle Altar
2. The Altar of Jos 22
3. The Altar till Solomon
4. The Horned Altar in Use
5. The Temple of Solomon
6. The Altar of Ahaz
7. Ezekiel
8. The Post-exilic Altar
9. Idolatrous and Unlawful Altars
10. The Horns
IV. ALTARS OF INCENSE
V. RECENT ARCHAEOLOGICAL MATERIALS 1. A Gezer Altar
2. The Taanach Altar of Incense
LITERATURE
A. CRITICAL
I. Classification of Hebrew Altars.
Altar
(Heb. mizbe’ah, from a word meaning “to slay”), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it—the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the inscription, “To the unknown God” (Acts 17:23), or rather “to an [i.e., some]…
The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at…
A table-like structure, on which sacrifices and incense were offered, built of various materials, usually of stone, but sometimes of brass, etc. It is evident that sacrifices were offered long before the flood; but the first mention of an altar in Scripture is when Noah left the ark. Mention is made of altars reared by Abraham, Isaac, Jacob, and Moses. The latter was commanded to build an altar of earth, Ex 20:24. If stone was employed, it must be rough and unhewn, probably lest the practice of sculpture should lead them to violate the second commandment. It was not to be furnished with steps, De 27:2-6.
The altars in the Jewish tabernacle, and in the temple at Jerusalem, were the following: 1. The altar of burnt offerings. 2. The altar of incense. 3. The table of showbread, for…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
עֵד (ed) means 'witness' and encompasses both the act of witnessing and the person who testifies. It is derived from a root suggesting emphatic affirmation. The term can refer to evidence of things or to individuals providing testimony.
עֵד 69 n.m. witness (prob. fr. reiterating, hence emphatically affirming)
witness, testimony, evidence, of things
witness, a person
base
H5707 עֵד witness (prob. fr. reiterating, hence emphatically affirming) . witness, testimony, evidence, of things
. witness, a person
5707 `ed ayd
contracted from 5749 ; concretely, a witness; abstractly,
testimony; specifically, a recorder, i.e. prince:--witness.
see HEBREW for 05749
עֵד (ed) — witness.
1) witness
1a) witness, testimony, evidence (of things)
1b) witness (of people)
N-ms — Noun common · masculine singular absoluteHNcmsa
wit'-nes (nouns `edh, and `edhah, and verb `anah; martus, with all derivative words and their compounds): The word "witness" is used of inanimate things, e.g. the heap of stones testifying to the covenant between Jacob and Laban (Ge 31:44-54), and the So of Moses. (De 31:19,21). The main use of the word is forensic, and from this use all other applications are naturally derived. Important legal agreements required the attestation of witnesses, as in the case of the purchase of property, or a betrothal (Ru 4:1-11, where we are told that the ancient form of attestation was by a man drawing off his shoe and giving it to his neighbor).
Witness
More than one witness was required in criminal cases (Deut. 17:6; 19:15). They were the first to execute the sentence on the condemned (Deut. 13:9; 17:7; 1 Kings 21:13; Matt. 27:1; Acts 7:57, 58). False witnesses were liable to punishment (Deut. 19:16-21). It was also an offence to refuse to bear witness (Lev. 5:1).
Among people with whom writing is not common the evidence of a transaction is given by some tangible memorial or significant ceremony: Abraham gave seven ewe-lambs to Abimelech as an evidence of his property in the well of Beersheba. Jacob raised a heap of stones, "the heap of witness." as a boundary-mark between himself and Laban. (Genesis 21:30; 31:47,52) The tribes of Reuben and Gad raised an "altar" as a witness to the covenant between themselves and the rest of the nation. Joshua set up a stone as an evidence of the allegiance promised by Israel to God. (Joshua 22:10,26,34; 24:26,27) But written evidence was by no means unknown to the Jews. Divorce was to be proved by a written document. (24:1,3) In civil contracts, at least in later times documentary evidence was required…
One who testifies to any fact from his own personal knowledge. Under the Mosaic law, two witnesses under oath were necessary to convict a person charged with a capital crime, Nu 35:30; and if the criminal was stoned, the witnesses were bound to cast the first stones, De 17:6-7 Ac 7:58. The Greek word for witness is MARTYR, which see.
The apostles were witnesses, in proclaiming to the world the facts of the gospel, Ac 1:8,22 2:32 2Pe 1:12,16-18; and Christ is a "faithful witness," in testifying to men of heavenly things, Joh 3:12
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep | Suff — SuffixHAcfpc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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
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…