Joshua 7:17 — Word Study
WLCוַיַּקְרֵב֙ אֶת־ מִשְׁפַּ֣חַת יְהוּדָ֔ה וַיִּלְכֹּ֕ד אֵ֖ת מִשְׁפַּ֣חַת הַזַּרְחִ֑י וַיַּקְרֵ֞ב אֶת־ מִשְׁפַּ֤חַת הַזַּרְחִי֙ לַגְּבָרִ֔ים וַיִּלָּכֵ֖ד זַבְדִּֽי׃
BSAHe had the clansmishpâchâh [families, tribes] of JudahYᵉhûwdâh [the tribe descended from Judah, the son of Jacob] come forwardqârab▸ and the clanmishpâchâh [family, tribe] of the ZerahitesZarchîy [a descendant of Zerach, a man from the tribe of Simeon] was selectedlâkad▸ [captured, taken] He had the clanmishpâchâh [family, tribe] of the ZerahitesZarchîy come forwardqârab▸ and the familygeber [house, household] of ZabdiZabdîy [endowment, a name meaning gift or bestowal] was selectedlâkad▸ [captured, taken]
| Greek | English | Parsing |
|---|---|---|
| וַיַּקְרֵב֙ | and he brought near | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| מִשְׁפַּ֣חַת | [the] family of | Noun common, feminine singular construct |
| יְהוּדָ֔ה | Judah | Noun proper |
| וַיִּלְכֹּ֕ד | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| אֵ֖ת | the object marker | Particle |
| מִשְׁפַּ֣חַת | [the] family of | Noun common, feminine singular construct |
| הַזַּרְחִ֑י | the Zerahite[s] | Particle, noun gentilic masculine singular absolute |
| וַיַּקְרֵ֞ב | and he brought near | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| מִשְׁפַּ֤חַת | [the] family of | Noun common, feminine singular construct |
| הַזַּרְחִי֙ | the Zerahite[s] | Particle, noun gentilic masculine singular absolute |
| לַגְּבָרִ֔ים | to the men | Preposition, noun common masculine plural absolute |
| וַיִּלָּכֵ֖ד | and he was taken by lot | Verb, Niphal, sequential imperfect third person masculine singular |
| זַבְדִּֽי׃ | Zabdi | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He had the clans of Judah come forward, and the clan of the Zerahites was selected. He had the clan of the Zerahites come forward, and the family of Zabdi was selected. |
| KJV | And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken: |
| ASV | and he brought near the family of Judah; and he took the family of the Zerahites: and he brought near the family of the Zerahites man by man; and Zabdi was taken: |
| YLT | and he bringeth near the family of Judah, and he captureth the family of the Zarhite; and he bringeth near the family of the Zarhite by men, and Zabdi is captured; |
| WEB | He brought near the family of Judah, and he selected the family of the Zerahites. He brought near the family of the Zerahites man by man, and Zabdi was selected. |
| BBE | Then he made Judah come forward, and the family of the Zerahites was taken; and he made the family of the Zerahites come forward man by man; and Zabdi was taken; |
Where they part company is וַיִּלָּכֵ֖ד — see How Translations Differ.
The structure includes two main clauses with subordinate phrases, indicating the sequence of actions taken by Joshua.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזַבְדִּי
verbקָרַב
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 7:17
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 Selection of the Zerahitesgenerated
Joshua 7:17 describes how Joshua called the clans of Judah to come forward in order to identify the family responsible for sinning against God. This careful selection process highlights the importance of accountability within the community of Israel, as Achan's actions had consequences for the entire nation. The narrative continues in Joshua 7:18, where the family of Zabdi is specifically mentioned as part of this process, leading to the revelation of Achan's wrongdoing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 38:30 | Then his brother came out with the scarlet thread around his wrist, and he was named Zerah. |
| 2 | Numbers 26:20 | These were the descendants of Judah by their clans: The Shelanite clan from Shelah, the Perezite clan from Perez, and the Zerahite clan from Zerah. |
| 3 | 1 Chronicles 2:4–7 | Tamar, Judah’s daughter-in-law, bore to him Perez and Zerah. Judah had five sons in all. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — וַיַּקְרֵב֙, vai.yak.Revgenerated
The verb קָרַב (qarab) means to approach or come near, often with a sense of purpose. In this context, it emphasizes Joshua's intentional action to bring the clans forward for selection.
The Hiphil form indicates that Joshua actively brought the clans near, which is significant in the context of communal responsibility and the need to address sin within the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV and ASV, all using brought near for וַיַּקְרֵב.
Sentence Structuregenerated
The finite verbs וַיַּקְרֵב֙ and וַיִּלָּכֵ֖ד govern the structure of the verse. The first verb indicates the action of bringing the clans forward, while the second verb indicates the outcome of that action.
The sentence is structured with multiple clauses, showing the sequence of actions taken by Joshua, emphasizing the careful process of selection.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּקְרֵב֙ as προσήξθη, which conveys a similar sense of bringing near or presenting.
This choice reflects a continuity in the act of selection, emphasizing the formal nature of the gathering.
In plain words — the whole versegenerated
Joshua 7:17 shows how Joshua called the clans of Judah to come forward to identify the family responsible for sin. He selected the clan of the Zerahites, and then the family of Zabdi was chosen. This process highlights the seriousness of accountability in the community.
Frequently Asked Questionsgenerated
Joshua brought the clans forward to identify the family responsible for sinning against God, which was crucial for restoring God's favor.
The selection process signifies the importance of communal accountability and the seriousness of sin within the community of Israel.
Zabdi was a member of the Zerahite clan, and his family was specifically selected during the process of identifying Achan's sin.
The outcome of this selection was the identification of Achan, who had sinned against God, leading to significant consequences for him and Israel.
Reflection Questionsgenerated
- What does this passage teach about accountability within a community?
- How can I apply the principles of communal responsibility in my own life?
- In what ways do I see the importance of addressing wrongdoing within my community?
- What steps can I take to ensure transparency and accountability in my relationships?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Joshua 7:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he brought the family of Judah,.... That is, the tribe of Judah, as Kimchi and Ben Melech interpret it, (z); or rather, the several families in that tribe, even the heads of them: and he took the
Read John Gill on Joshua 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken: No JFB commentary on these verses.
Read Robert Jamieson on Joshua 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe family of Judah; either, 1. The tribe or people, as the word family sometimes signifies, as , compared with . Or, 2. The families, as , the singular number for the plural, the chief of each of their five families, ,21. Man by man; not every individual person, as is evident from , but every head of the several houses or lesser families of that greater family of the Zarhites, of which see .
Read Matthew Poole on Joshua 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 7:17 And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:Ver. 17. And Zabdi was taken.] Yet all this while Achan repenteth not, confesseth not his fault. The devil had gagged him, and his heart was hardened by the deceitfulness of that cursed sin of covetousness, the property whereof is first to turn men’ s hearts into earth and mud, and afterwards to freeze and congeal them into steel and adamant.
Read John Trapp on Joshua 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14-18) In the morning therefore ye shall be brought.—That is, brought near, or presented. The word used here, and throughout the passage, is the same that is commonly used for the presentation of an offering.
Read Charles John Ellicott on Joshua 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. And he brought the family of Judah] Dr. Kennicott observes, "All Israel came near by TRIBES, and one tribe was fixed on; then that tribe came by its FAMILIES, and one family was fixed on; then came that family by its HOUSEHOLDS, and one household was fixed on, and then that household, coming MAN by MAN, one man was fixed on. Yet according to the present text, in the execution of this command, all Israel came, and the tribe of Judah was fixed on; secondly came the families of Judah, and the family of the Zarhites was fixed on; thirdly came the family of the Zarhites MAN by MAN, and Zabdi was fixed on; and fourthly came the household of Zabdi MAN by MAN, and Achan was fixed on. So…
Read AdamClarke on Joshua 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. The family of Judah — Some codices read families of Judah, but the singular is to be preferred. The meaning is the tribe, or collective family.
Read Daniel Denison Whedon on Joshua 7 →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
He had the clans of Judah come forward, and the clan of the Zerahites was selected. He had the clan of the Zerahites come forward, and the family of Zabdi was selected.
He brought near the family of Judah, and he selected the family of the Zerahites. He brought near the family of the Zerahites man by man, and Zabdi was selected.
He had the clans of Judah come forward, and the clan of the Zerahites was selected. He had the clan of the Zerahites come forward, and the family of Zabdi was selected.
He then made the clans of Judah approach and the clan of the Zerahites was selected. He made the clan of the Zerahites approach and Zabdi was selected.
Tyndale line
And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:
and he brought near the family of Judah; and he took the family of the Zerahites: and he brought near the family of the Zerahites man by man; and Zabdi was taken:
and he brought near the family of Judah; and he took the family of the Zerahites: and he brought near the family of the Zerahites man by man; and Zabdi was taken:
And he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken:
And he brought the families of Iudah, and tooke the familie of the Zarhites, and he brought the familie of the Zarhites, man by man, and Zabdi was taken.
Strictly literal
And he caused the families of Judah to come forward, and he took the family of the Zarhites. And he caused the family of the Zarhites to come forward man by man, and Zabdi was taken.
and he bringeth near the family of Judah, and he captureth the family of the Zarhite; and he bringeth near the family of the Zarhite by men, and Zabdi is captured;
and he brings the family of Judah near, and he captures the family of the Zerahite; and he brings the family of the Zerahite near by men, and Zabdi is captured;
And he brought near the family of Judah, and he seized the family of the Zarchites; and he brought near the family of the Zarchites by its men, and Zabdi was seized;
Joshua brought the clans of Judah near, and the clan of the Zerahites was selected. He brought near the clan of the Zerahites person by person, and Zabdi was selected.
From the Latin
Which being brought by its families, it was found to be the family of Zare. Bringing that also by the houses, he found it to be Zabdi.
Simplified
The tribe of Judah was chosen. The clans of Judah came forward and the Zerahites were chosen. The clan of Zerahites came forward, and the family of Zabdi was chosen.
Then he made Judah come forward, and the family of the Zerahites was taken; and he made the family of the Zerahites come forward man by man; and Zabdi was taken;
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 consistent in its wording, while the Septuagint has some differences in structure and word choice. The Dead Sea Scrolls also show partial restoration, indicating some variations but aligning closely with the Masoretic Text.
וַיַּקְרֵב֙ אֶת־ מִשְׁפַּ֣חַת יְהוּדָ֔ה וַיִּלְכֹּ֕ד אֵ֖ת מִשְׁפַּ֣חַת הַזַּרְחִ֑י וַיַּקְרֵ֞ב אֶת־ מִשְׁפַּ֤חַת הַזַּרְחִי֙ לַגְּבָרִ֔ים וַיִּלָּכֵ֖ד זַבְדִּֽי׃
8 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ויקרב] [את] [משפחות] [יהודה] [וילכד] [את] משפחת [הזרחי] [ויקרב] [את] [משפחת] הזרחי [לגברים] [וילכד] [זבדי]
nothing on the leather here — 2 partly restored, 13 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Joshua 7:17
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.
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִשְׁפָּחָה (mishpachah) refers to a clan or family, encompassing a circle of relatives and extending to tribes or peoples. It can also denote a class of persons, species of animals, or kinds of things. The entries highlight its various uses, including guilds and aristocrats, but do not present any significant disagreement.
מִשְׁפָּחָה 303 n.f. clan
clan
= guild
= species, kind
pl. = aristocrats
base
H4940 מִשְׁפָּחָה clan . clan
. = guild
. = species, kind
. pl. = aristocrats
4940 mishpachah mish-paw-khaw'
from 8192 (compare 8198); a family, i.e. circle of relatives;
figuratively, a class (of persons), a species (of animals) or
sort (of things); by extens. a tribe or people:--family,
kind(-red).
see HEBREW for 08192
see HEBREW for 08198
מִשְׁפָּחָה (mish.pa.chah) — family.
1) clan, family
1a) clan
1a1) family
1a2) tribe
1a3) people, nation
1b) guild
1c) species, kind
1d) aristocrats
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…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִשְׁפָּחָה (mishpachah) refers to a clan or family, encompassing a circle of relatives and extending to tribes or peoples. It can also denote a class of persons, species of animals, or kinds of things. The entries highlight its various uses, including guilds and aristocrats, but do not present any significant disagreement.
מִשְׁפָּחָה 303 n.f. clan
clan
= guild
= species, kind
pl. = aristocrats
base
H4940 מִשְׁפָּחָה clan . clan
. = guild
. = species, kind
. pl. = aristocrats
4940 mishpachah mish-paw-khaw'
from 8192 (compare 8198); a family, i.e. circle of relatives;
figuratively, a class (of persons), a species (of animals) or
sort (of things); by extens. a tribe or people:--family,
kind(-red).
see HEBREW for 08192
see HEBREW for 08198
מִשְׁפָּחָה (mish.pa.chah) — family.
1) clan, family
1a) clan
1a1) family
1a2) tribe
1a3) people, nation
1b) guild
1c) species, kind
1d) aristocrats
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…
זַרְחִי (zar-chiy) refers to a Zarchite, a descendant of Zerah, who was part of the tribe of Simeon. This term is used in a patronymic sense, indicating lineage from Zerah, and is associated with several biblical figures mentioned in Genesis and Numbers. The entries collectively highlight its genealogical significance without notable disagreement.
זַרְחִי adj.gent. alw. c. art. as subst. coll.
base
H2227 זַרְחִי
2227 Zarchiy zar-khee'
patronymically from 2226; a Zarchite or descendant of
Zerach:--Zarchite.
see HEBREW for 02226
זַרְחִי (zar.chi) — Zerahite.
Someone descended from Zerah who was a man of the tribe of Simeon living at the time of Egypt and Wilderness, first mentioned at Gen.46.10;
son of: Simeon (H8095);
brother of: Jemuel (H3223), Jamin (H3226), Ohad (H0161), Jachin (H3199) and Shaul (H7586H); also called Zerah at Num.26.13,20; 2x27.11,13;
Group of ze.rach (זֶ֫רַח "Zerah" H2226L)
§ Zarhites , of Zerah
descendants of Zerah
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִשְׁפָּחָה (mishpachah) refers to a clan or family, encompassing a circle of relatives and extending to tribes or peoples. It can also denote a class of persons, species of animals, or kinds of things. The entries highlight its various uses, including guilds and aristocrats, but do not present any significant disagreement.
מִשְׁפָּחָה 303 n.f. clan
clan
= guild
= species, kind
pl. = aristocrats
base
H4940 מִשְׁפָּחָה clan . clan
. = guild
. = species, kind
. pl. = aristocrats
4940 mishpachah mish-paw-khaw'
from 8192 (compare 8198); a family, i.e. circle of relatives;
figuratively, a class (of persons), a species (of animals) or
sort (of things); by extens. a tribe or people:--family,
kind(-red).
see HEBREW for 08192
see HEBREW for 08198
מִשְׁפָּחָה (mish.pa.chah) — family.
1) clan, family
1a) clan
1a1) family
1a2) tribe
1a3) people, nation
1b) guild
1c) species, kind
1d) aristocrats
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…
זַרְחִי (zar-chiy) refers to a Zarchite, a descendant of Zerah, who was part of the tribe of Simeon. This term is used in a patronymic sense, indicating lineage from Zerah, and is associated with several biblical figures mentioned in Genesis and Numbers. The entries collectively highlight its genealogical significance without notable disagreement.
זַרְחִי adj.gent. alw. c. art. as subst. coll.
base
H2227 זַרְחִי
2227 Zarchiy zar-khee'
patronymically from 2226; a Zarchite or descendant of
Zerach:--Zarchite.
see HEBREW for 02226
זַרְחִי (zar.chi) — Zerahite.
Someone descended from Zerah who was a man of the tribe of Simeon living at the time of Egypt and Wilderness, first mentioned at Gen.46.10;
son of: Simeon (H8095);
brother of: Jemuel (H3223), Jamin (H3226), Ohad (H0161), Jachin (H3199) and Shaul (H7586H); also called Zerah at Num.26.13,20; 2x27.11,13;
Group of ze.rach (זֶ֫רַח "Zerah" H2226L)
§ Zarhites , of Zerah
descendants of Zerah
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
Lot
(Heb. goral, a “pebble”), a small stone used in casting lots (Num. 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Prov. 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13), at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1 Sam. 10:20, 21), the distribution of…
(literally a pebble). The custom of deciding doubtful questions by lot is one of great extent and high antiquity. Among the Jews lots were used with the expectation that God would so control them as to give a right direction to them. They were very often used by God’s appointment. "As to the mode of casting lots, we have no certain information. Probably several modes were practiced." "Very commonly among the Latins little counters of wood were put into a jar with so narrow a neck that only one could come out at a time. After the jar had been filled with water and the contents shaken, the lots were determined by the order in which the bits of wood, representing the several parties, came out with the water. in other cases they were put into a wide open jar, and the counters were drawn out by the hand. Sometimes again they were cast in the manner of dice. The soldiers who cast lots for…
The son of Haran, and nephew of Abraham, followed his uncle from Ur, and afterwards from Haran, to settle in Canaan, Ge 11:31 12:4-6 13:1. Abraham always had a great affection for him, and when they could not continue longer together in Canaan, because they both had large flocks and their shepherds sometimes quarreled, Ge 13:5-7, he gave Lot the choice of his abode. Lot chose the plain of Sodom, which appears then to have been the most fertile parts of the land. Here he continued to dwell till the destruction of Sodom and the adjacent cities. He was a righteous man even in Sodom, 2Pe 2:7; but the calamities consequent upon his choice of this residence-his capture by eastern marauders, the molestation caused by his ungodly and…
Lotan, wrapt up; hidden; covered; myrrh; rosin
זַבְדִּי (zav.di) refers to several individuals in the Old Testament, primarily meaning 'endowment.' It includes a grandfather of Achan from the tribe of Judah, a Benjamite, an officer of David overseeing vineyards, and a Levite associated with Asaph. The name appears in various contexts, including genealogies and roles within the Israelite community.
זַבְדִּי n.pr.m.
grandfather of Achan, of Judah
a Benjamite
an officer of David
a Levite
base
H2067 זַבְדִּי
2067 Zabdiy zab-dee'
from 2065; giving; Zabdi, the name of four
&Š Israelites:--Zabdi.
see HEBREW for 02065
זַבְדִּי (zav.di) — Zabdi.
A man of the tribe of Judah living before Israel's Monarchy, first mentioned at Jos.7.1;
son of: Zerah (H2226I);
brother of: Ethan (H0387H), Heman (H1968H), Calcol (H3633H) and Dara (H1873);
father of: Carmi (H3756H); also called Zimri at 1Ch.2.6;
Also named: zim.ri (זִמְרִי "Zimri" H2174I)
§ Zabdi = "endowment"
1) son of Zerah and grandson of Judah; grandfather of Achan
2) one of the sons of Shimhi, a Benjamite
3) an officer of David, in charge of the produce of the vineyards for the wine-cellars
4) son of Asaph the minstrel; also called 'Zaccur' and 'Zichri'
זַבְדִּי (zav.di) — Zabdi.
A man of the tribe of Benjamin living at the time of Divided Monarchy, only mentioned at 1Ch.8.19;
son of: Shimei (H8096N);
brother of: Jakim (H3356), Zichri (H2147H), Elienai (H0462), Zillethai (H6769), Eliel (H0447H), Adaiah (H5718H), Beraiah (H1256) and…
N-proper — Noun proper masculineHNpm
zab'-di (zabhdi>, perhaps "(a) gift of Yahweh" or "my gift" = New Testament "Zebedee"):
(1) An ancestor of Achan (Jos 7:1,17,18). Some Septuagint manuscripts and 1Ch 2:6 have "Zimri" (zimri); "the confusion of the Hebrew letter beth (b) and the Hebrew letter mem (m) is phonetic; the confusion of the Hebrew letter daleth (d) and the Hebrew letter resh (r) is graphic" (Curtis, Chronicles, 86).
Zabdi
Gift of Jehovah. (1.) An ancestor of Achan (Josh. 7:1, 17, 18). He is probably the “Zimri” of 1 Chr. 2:6.
(2.) A Benjamite (1 Chr. 8:19).
(3.) Called “the Shiphmite,” one of David’s officers, who had charge of his vineyards (1 Chr. 27:27).
(4.) A Levite, one of the sons of Asaph (Neh. 11:17); probably the same as Zichri (1 Chr. 9:15), and Zaccur (Neh. 12:35).
(my gift). Son of Zerah the son of Judah, and ancestor of Achan. (Joshua 7:1,17,18) (B.C. before 1480.) A Benjamite, of the sons of Shimhi. (1 Chronicles 8:19) (B.C. about 1442.) David’s officer over the produce of the vineyards for the wine-cellars. (1 Chronicles 21:27) (B.C. 1043.) Son of Asaph the minstrel, (Nehemiah 11:17) called ZACCUR in (Nehemiah 12:35) and ZICHRI in (1 Chronicles 9:15) (B.C. before 446.)
same as Zabad