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Joshua 9:22 — Word Study

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WLCוַיִּקְרָ֤א לָהֶם֙ יְהוֹשֻׁ֔עַ וַיְדַבֵּ֥ר אֲלֵיהֶ֖ם לֵאמֹ֑ר לָמָּה֩ רִמִּיתֶ֨ם אֹתָ֜נוּ לֵאמֹ֗ר רְחוֹקִ֨ים אֲנַ֤חְנוּ מִכֶּם֙ מְאֹ֔ד וְאַתֶּ֖ם בְּקִרְבֵּ֥נוּ יֹשְׁבִֽים׃

BSAThen JoshuaYᵉhôwshûwaʻ [the leader] summonedqârâʼ and saiddâbar Whymâh did you deceiverâmâh [intentionally, by deceit] usʼêth by telling usʼâmar you live far awayrâchôwq [at a great distance, very far] usʼănachnûw when in fact youʼattâh liveyâshab [in our midst, dwelling nearby] among usqereb

Word
Listen & take awayJoshua 9
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 22 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (yo.she.Vim) — no per-word recordings of the Hebrew exist to link to.
Take it away
Joshua 9:22quick helps
In a sentenceJoshua confronts the Gibeonites about their deception regarding their true proximity.
Who is speakingJoshua, the leader of the Israelites.
Where we areThe context is a critical moment in the Israelite conquest of Canaan.
The hard wordרִמִּיתֶ֨ם
Take awayDeception has consequences, and truth must be confronted.
4 commentators on this verse Gill, Jamieson, Trapp, Barnes & more — read them › clause subjectיְהֹושֻׁעַ verbקָרָא The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 9:22

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 — Joshua Confronts the Gibeonitesgenerated

21They continued, “Let them live, but let them be woodcutters and water carriers for the whole congregation.” So the leaders kept their promise.
22Then Joshua summoned the Gibeonites and said, “Why did you deceive us by telling us you live far away from us, when in fact you live among us?
23Now therefore you are under a curse and will perpetually serve as woodcutters and water carriers for the house of my God.”
24The Gibeonites answered, “Your servants were told clearly that the LORD your God had commanded His servant Moses to give you all the land and wipe out all its inhabitants before you. So we greatly feared for our lives because of you, and that is why we have done this.

Joshua 9:22 recounts how Joshua, after discovering the Gibeonites' deception, questions them about their false claims of living far away. This event highlights the importance of truthfulness and the consequences of deceit in the context of Israel's conquest of the Promised Land. The Gibeonites had tricked the Israelites into making a peace treaty, which would later lead to their servitude, as outlined in the following verses.


Cross References

ReferenceText (BSB)
1Genesis 3:13–14Then the LORD God said to the woman, “What is this you have done?” “The serpent deceived me,” she replied, “and I ate.”
2Genesis 27:35–36But Isaac replied, “Your brother came deceitfully and took your blessing.”
3Genesis 29:25When morning came, there was Leah! “What have you done to me?” Jacob said to Laban. “Wasn’t it for Rachel that I served you? Why have you deceived me?”
42 Corinthians 11:3I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ.
5Joshua 9:6–9They went to Joshua in the camp at Gilgal and said to him and the men of Israel, “We have come from a distant land; please make a treaty with us.”

The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to


The Key Word רִמִּיתֶ֨ם, ri.mi.Temgenerated

The verb רִמִּיתֶ֨ם (ramah) is a Piel form, indicating an intentional act of deception. It conveys the idea of misleading or betraying someone, often used in contexts of treachery or trickery.

This specific form suggests that the Gibeonites acted deliberately and with intent to deceive Joshua and the Israelites. The use of this verb emphasizes the severity of their actions and the implications of their dishonesty.


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 וַיִּקְרָ֤א governs the main clause, which is followed by a series of phrases. The structure of the sentence emphasizes Joshua's direct questioning of the Gibeonites.

The sentence is built around a main clause with several subordinate clauses that provide context and detail about the deception, revealing a complex interaction between Joshua and the Gibeonites.


Septuagint Backgroundgenerated

The Septuagint translates וַיִּקְרָ֤א as συνεκάλεσεν, indicating a similar act of summoning. This choice reflects a direct correspondence to the Hebrew meaning, maintaining the sense of authority in Joshua's command.

The Greek rendering of רִמִּיתֶ֨ם as παρελογίσασθέ suggests a nuanced interpretation of deception, aligning with the context of intentional misrepresentation.


In plain words — the whole versegenerated

Joshua 9:22 describes how Joshua called the Gibeonites to question them about their deception. He asked why they had lied about living far away when they actually lived among the Israelites. This moment reveals the consequences of deceit and the importance of honesty.


Frequently Asked Questionsgenerated

What was the purpose of Joshua's questioning?

Joshua aimed to confront the Gibeonites about their deception and understand their motives for lying.

What does the word 'deceive' imply in this context?

It implies a deliberate act of misleading or betraying trust, which the Gibeonites did to secure a treaty with Israel.

How did the Gibeonites justify their actions?

They claimed they were afraid for their lives because of the Israelites' reputation and actions commanded by God.

What were the consequences of the Gibeonites' deception?

As a result of their deceit, they were made woodcutters and water carriers for the Israelites, serving them perpetually.


Reflection Questionsgenerated

  1. What are some ways I might unintentionally deceive others in my life?
  2. How can I ensure that I communicate truthfully in my relationships?
  3. What lessons can I learn from the Gibeonites' actions and their consequences?
  4. In what situations do I find it challenging to be honest, and how can I address that?

Commentators on this verse — 4 expositors, verse by verse

Each of these wrote on Joshua 9:22 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

And Joshua called for them,.... The Gibeonites, who came as ambassadors for their people, who were detained at Gilgal until the children of Israel returned from Gibeon; and upon their return, and

Read John Gill on Joshua 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us? No JFB commentary on this verse.

Read Robert Jamieson on Joshua 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Joshua 9:22 And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We [are] very far from you; when ye dwell among us?Ver. 22. Wherefore have ye beguiled us?] But was Joshua so light of belief? knew he not that Multis annis iam transactis? &c.

Read John Trapp on Joshua 9 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Were the Israelites bound to respect an oath thus procured by fraud? Were they right in doing so? Dr. Sanderson (“Works,” vol. iv. 4 pp.

Read Albert Barnes on Joshua 9 →

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

BSBBerean Standard Bible2020

Then Joshua summoned the Gibeonites and said, “Why did you deceive us by telling us you live far away from us, when in fact you live among us?

WEBWorld English Bible2000

Joshua called for them, and he spoke to them, saying, “Why have you deceived us, saying, ‘We are very far from you,’ when you live among us?

MSBMajority Standard Bible2022

Then Joshua summoned the Gibeonites and said, “Why did you deceive us by telling us you live far away from us, when in fact you live among us?

NETBNew English Translation2006

Joshua summoned the Gibeonites and said to them, “Why did you trick us by saying, ‘We live far away from you,’ when you really live nearby?

Tyndale line

KJVKing James Version1611

¶ And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us?

ASVAmerican Standard Version1901

And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us?

RVARevised Version, American1894

And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us?

NWBWebster's Bible1833

And Joshua called for them, and he spoke to them, saying, Why have ye deceived us, saying, We are very far from you; when ye dwell among us?

GNVGeneva Bible1599

Ioshua then called them, and talked with them, and sayd, Wherefore haue ye beguiled vs, saying, We are very farre from you, when ye dwel among vs?

Strictly literal

DBYDarby Translation1890

And Joshua called for them, and he spoke to them, saying, Why have ye deceived us, saying, We are very far from you; whereas ye dwell in our midst?

YLTYoung's Literal Translation1862

And Joshua calleth for them, and speaketh unto them, saying, 'Why have ye deceived us, saying, We are very far from you, and ye in our midst dwelling?

LSVLiteral Standard Version2020

And Joshua calls for them, and speaks to them, saying, “Why have you deceived us, saying, We are very far from you, yet you [are] dwelling in our midst?

ILTInterlinear Literal Translation2000

And Joshua called for them, and he spoke unto them, saying, Wherefore have ye deceived us, saying, We are very far from you: whereas ye dwell in the midst of us?

ULBUnlocked Literal Bible2017

Joshua called for them and said, “Why did you deceive us when you said, 'We are very far from you', when you live right here among us?

From the Latin

DRADouay-Rheims (Challoner)1899

Josue called the Gabaonites and said to them: Why would you impose upon us, saying: We dwell far off from you, whereas you are in the midst of us?

Simplified

FBVFree Bible Version2020

Then Joshua summoned the Gibeonites and asked them, “Why did you trick us? You told us, ‘We live a long way from you,’ but you live right next door to us!

BBEBible in Basic English1949

Then Joshua sent for them, and said to them, Why have you been false to us, saying, We are very far from you, when you are living among us?

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.

וַandclauseverbיִּקְרָ֤אhe.summonedprepositional phrase · prepositionalלָ(to)הֶם֙themsubjectיְהוֹשֻׁ֔עַJoshuaוַandclauseverbיְדַבֵּ֥רhe.spokeprepositional phrase · prepositionalאֲלֵיtoהֶ֖םthemprepositional phrase · prepositionalלֵ(cmp)clauseverbאמֹ֑רsayingclauseprepositional phrase · prepositionalלָמָּה֩why?verbרִמִּיתֶ֨םdid.you.deceivenoun phrase · objectאֹתָ֜נוּusprepositional phrase · prepositionalלֵ(cmp)clauseverbאמֹ֗רsayingclauseadjective phrase · predicateרְחוֹקִ֨ים[are].distantמְאֹ֔דverysubjectאֲנַ֤חְנוּweprepositional phrase · prepositionalמִfromכֶּם֙youוְandclausesubjectאַתֶּ֖םyouprepositional phrase · prepositionalבְּinnoun phraseקִרְבֵּ֥midstנוּourverbיֹשְׁבִֽים[are].dwelling

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Septuagint largely agree in the wording of this verse, with 13 of the 17 words matched. This indicates a consistent understanding of the event across these ancient texts.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיִּקְרָ֤א לָהֶם֙ יְהוֹשֻׁ֔עַ וַיְדַבֵּ֥ר אֲלֵיהֶ֖ם לֵאמֹ֑ר לָמָּה֩ רִמִּיתֶ֨ם אֹתָ֜נוּ לֵאמֹ֗ר רְחוֹקִ֨ים אֲנַ֤חְנוּ מִכֶּם֙ מְאֹ֔ד וְאַתֶּ֖ם בְּקִרְבֵּ֥נוּ יֹשְׁבִֽים׃

Septuagintthe Greek the translators chose, word by word
וַיִּקְרָ֤אσυνεκάλεσενלָהֶם֙αὐτοὺςיְהוֹשֻׁ֔עַἰησοῦςוַיְדַבֵּ֥רεἶπενאֲלֵיהֶ֖םαὐτοῖςלָמָּה֩τίרִמִּיתֶ֨םπαρελογίσασθέאֹתָ֜נוּμεלֵאמֹ֗רλέγοντεςרְחוֹקִ֨יםμακρὰνאֲנַ֤חְנוּσφόδραמְאֹ֔דἐσμενוְאַתֶּ֖םὑμεῖς

13 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Joshua 9:22קָרָאand he summand he summonedקָרָאהֶםthemthemהֶםיְהוֹשׁוּעַJoshuaJoshuaיְהוֹשׁוּעַדָבַרand he spokand he spokeדָבַראֶלto themto themאֶלאָמַרsayingsayingאָמַרמָהwhy?why?מָהרָמָהdid you decdid you deceiveרָמָהאֵתthe object the object markאֵתאָמַרsayingsayingאָמַררָחֹק[are] dista[are] distantרָחֹקאֲנַ֫חְנוּweweאֲנַ֫חְנוּכֶםfrom youfrom youכֶםמְאֹדveryveryמְאֹדאַתָּ֫הand youand youאַתָּ֫הקֶ֫רֶבin midst ouin midst ourקֶ֫רֶביָשַׁב[are] dwell[are] dwellingיָשַׁביהוהThe LordThe Lordיהוהאוֹתsign: mirasign: miraculouאוֹתרָחַקto removeto removeרָחַקאָֽנֹכִ֫יIIאָֽנֹכִ֫יקָרֵבto presentto present: comקָרֵבקָרָאto encountto encounter: mקָרָאאוּדfirebrandfirebrandאוּדכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/GodיהוהצוֹםfastfastצוֹםשֵׁםnamenameשֵׁםנוּןNunNunנוּןיְהוֹצָדָקJehozadakJehozadakיְהוֹצָדָקמֹשֶׁהMosesMosesמֹשֶׁהלָשׁוֹןtonguetongueלָשׁוֹןפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫הכָּ֫כָהthusthusכָּ֫כָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Joshua 9:22

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.

and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
וַיִּקְרָ֤אvai.yik.Ra' and he summoned H7121 Verb · Qal · sequential imperfect third person masculine singular
733× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.
Tyndale gloss
to call: call to
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
לָהֶם֙la.Hem them H9038 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

הֶם (hem) — them.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural

Morphologythe parsing behind the code
Berean parsing
HRd/Sp3mp — Preposition · suffix
HRd/Sp3mp
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
יְהוֹשֻׁ֔עַye.ho.Shu.a' Joshua H3091 Noun proper masculine
218× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Joshua was a leader in the Bible, first mentioned in Ezra 2:2, who helped the Israelites return from exile. His name means Jehovah is salvation, and he is also known as Jeshua in some parts of the Bible. He was a key figure in the conquest of Canaan.
Amplified meaning
the leader
Tyndale gloss
Joshua
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word יְהוֹשׁוּעַ (*Yhowshuwa`*) refers to Joshua, the successor of Moses and leader of the Israelites. It encompasses various figures, including a resident of Beth-shemesh, a high priest after the restoration, and a governor of Jerusalem under Josiah. The name means 'Jehovah is salvation' and appears in different contexts throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ, n.pr.m. (& loc., v. 9 infr.) (י׳ is salvation or י׳ is opulence)

Moses’ successor, son of Nun

a Bethshemite

h.p. after the restoration, son of Jehozadak

governor of Jerusalem under Josiah

head of one of the classes of priests

a Levitical family-name of frequent occurrence

father of a builder at the wall

a Judaite family-name

n.pr.loc. in south of Judah

base

Brown-Driver-Briggs glosses

H3091 יְהוֹשׁוּעַ, יְהוֹשֻׁעַ, and (later) יֵשׁוּעַ . Moses’ successor, son of Nun

. a Bethshemite

. h. p. after the restoration, son of Jehozadak

. governor of Jerusalem under Josiah

. head of one of the classes of priests

. a Levitical family-name of frequent occurrence

. father of a builder at the wall

. a Judaite family-name

. n. pr. loc. in south of Judah

Strong's Hebrew Dictionary

3091 Yhowshuwa` yeh-ho-shoo'-ah

or Yhowshua {yeh-ho-shoo'-ah}; from 3068 and 3467;

Jehovah-saved; Jehoshua (i.e. Joshua), the Jewish

leader:--Jehoshua, Jehoshuah, Joshua. Compare 1954, 3442.

see HEBREW for 03068

see HEBREW for 03467

see HEBREW for 01954

see HEBREW for 03442

Translators Brief Hebrew Lexicon

יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.

A man of the tribe of Ephraim living at the time of Egypt and Wilderness and Israel before the Monarchy, first mentioned at Exo.17.9;

son of: Nun (H5126); also called Hoshea (KJV: Oshea) at Num.13.8; Jeshua at Neh.8.17;

§ Joshua or Jehoshua = "Jehovah is salvation"

1) son of Nun of the tribe of Ephraim and successor to Moses as the leader of the children of Israel; led the conquest of Canaan

2) a resident of Beth-shemesh on whose land the Ark of the Covenant came to a stop after the Philistines returned it

3) son of Jehozadak and high priest after the restoration

4) governor of Jerusalem under king Josiah who gave his name to a gate of the city of Jerusalem

יְהוֹשׁוּעַ (ye.ho.shu.a) — Joshua.

A man living at the time of United Monarchy, first mentioned at 1Sa.6.14

§ Joshua or Jehoshua = "Jehovah is salvation"

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
Easton's Bible Dictionary

Joshua

Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua in Num. 13:16 (A.V.), and Jesus in Acts 7:45 and Heb. 4:8 (R.V., Joshua).

He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Ex. 17:8-16). He became Moses’ minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (

(saviour, or whose help is Jehovah). His name appears in the various forms of HOSHEAHOSHEA, OSHEA, JEHOSHUA, JESHUA and JESUS. The son of Nun, of the tribe of Ephraim. (1 Chronicles 7:27) (B.C. 1530-1420.) He was nearly forty years old when he shared in the hurried triumph of the exodus. He is mentioned first in connection with the fight against Amalek at Rephidim, when he was chosen by Moses to lead the Israelites. (Exodus 17:9) Soon afterward he was one of the twelve chiefs who were sent, (Numbers 13:17) to explore the land of Canaan, and one of the two, ch. (Numbers 14:6) who gave an encouraging report of their journey. Moses, shortly before his death, was directed, (

American Tract Society Bible Dictionary

1. The son of Nun, a distinguished leader of the Hebrews, and the successor of Moses. His name at first was Oshea, Nu 13:8,16; and in the New Testament he is called Jesus, Ac 7:45 Heb 4:8. Both the names, Joshua and Jesus, signify savior, deliverer. See JESUS. Joshua led Israel over the Jordan, and took possession of the promised land; he conquered the Canaanites, and then distributed the country among the tribes. He is first mentioned as the leader of Israel against the Amalekites at Rephidim,

Ex 17:8-16. See also Nu 14:6. At the passage over Jordan he was eighty-four years of age; and after about twenty-six years employed…

Hitchcock's Bible Names Dictionary

a savior; a deliverer

and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
וַיְדַבֵּ֥רvay.da.Ber and he spoke H1696 Verb · Piel · sequential imperfect third person masculine singular
1,142× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To speak or communicate, like God speaking to Moses in Exodus or a king commanding his people. It can also mean to promise or warn someone.
Tyndale gloss
to speak: speak
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.

Brown-Driver-Briggs Hebrew Lexicon (full)

[דָבַר] 1142 vb. speak (original mng. dub.)

Qal speak

Niph. reciprocal sense, speak with one another, talk

Pi. speak

Pu. in the day when she may be spoken for

Hithp. speaking this word

Hiph. either leads subject, or puts to flight, fig. for subdues

base

Brown-Driver-Briggs glosses

H1696 דָבַר speak (original mng. dub.)

Strong's Hebrew Dictionary

1696 dabar daw-bar'

a primitive root; perhaps properly, to arrange; but used

figuratively (of words), to speak; rarely (in a destructive

sense) to subdue:--answer, appoint, bid, command, commune,

declare, destroy, give, name, promise, pronounce, rehearse,

say, speak, be spokesman, subdue, talk, teach, tell, think,

use (entreaties), utter, X well, X work.

Translators Brief Hebrew Lexicon

דָבַר (da.var) — to speak: speak.

: speak/tell/command

1) to speak, declare, converse, command, promise, warn, threaten, sing

1a) (Qal) to speak

1b) (Niphal) to speak with one another, talk

1c) (Piel)

1c1) to speak

1c2) to promise

1d) (Pual) to be spoken

1e) (Hithpael) to speak

1f) (Hiphil) to lead away, put to flight

דָבַר (da.var) — to speak: subdue.

: subdue

1) to speak, declare, converse, command, promise, warn, threaten, sing

1a) (Qal) to speak

1b) (Niphal) to speak with one another, talk

1c) (Piel)

1c1) to speak

1c2) to promise

1d) (Pual) to be spoken

1e) (Hithpael) to speak

1f) (Hiphil) to lead away, put to flight

דָבַר (da.var) — to speak: promise.

: promise/declare

1) to speak, declare, converse, command, promise, warn, threaten, sing

1a) (Qal) to speak

1b) (Niphal) to speak with one another, talk

1c) (Piel)

1c1) to speak

1c2) to promise

1d) (Pual) to be spoken

1e) (Hithpael) to speak

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singular
Hc/Vpw3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

spok (1Ki 7:33).

See SEA, THE MOLTEN.

and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
אֲלֵיהֶ֖ם'a.lei.Hem to them H413 Preposition · suffix
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
HRd/Sp3mp — Preposition · suffix
HRd/Sp3mp
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
לֵאמֹ֑רle.Mor saying H559 Preposition · verb qal infinitive construct common
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct common
HR/Vqcc
The company it keepswords that stand beside it more often than chance
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
לָמָּה֩la.Mah why? H4100 Preposition · pronoun
753× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means what or how, often used to ask questions or express surprise, like in Genesis when God asks Adam what he has done. It can also mean why or when, and is used in various ways throughout the Old Testament. It appears in many KJV translations, including how or what.
Tyndale gloss
what?
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.

Brown-Driver-Briggs Hebrew Lexicon (full)

מָה, rarely מָה־, מַה־, מַה‍ּ, מֶה, מַ‍ּ, מָ—pron.interrog. and indef. what? how? aught

interrog. what?

Used adverbially

Indef. pron.

With preps.

base

Brown-Driver-Briggs glosses

H4100 מָה, rarely מָה־, מַה־, מַה‍ּ, מֶה, מַ‍ּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?

. Used adverbially

. Indef. pron.

. With preps.

Strong's Hebrew Dictionary

4100 mah maw

or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a

primitive particle; properly, interrogative what? (including

how? why? when?); but also exclamation, what! (including

how!), or indefinitely what (including whatever, and even

relatively, that which); often used with prefixes in various

adverbial or conjunctive senses:--how (long, oft, (-

soever)), (no-)thing, what (end, good, purpose, thing),

whereby(-fore, -in, -to, -with), (for) why.

Translators Brief Hebrew Lexicon

מָה (mah) — what?.

interr pron

1) what, how, of what kind

1a) (interrogative)

1a1) what?

1a2) of what kind

1a3) what? (rhetorical)

1a4) whatsoever, whatever, what

1b) (adverb)

1b1) how, how now

1b2) why

1b3) how! (exclamation)

1c) (with prep)

1c1) wherein?, whereby?, wherewith?, by what means?

1c2) because of what?

1c3) the like of what?

1c3a) how much?, how many?, how often?

1c3b) for how long?

1c4) for what reason?, why?, to what purpose?

1c5) until when?, how long?, upon what?, wherefore?

indef pron

2) anything, aught, what may

Morphologythe parsing behind the code
Berean parsing
Prep | Part — Preposition · pronoun
HR/Pi
The company it keepswords that stand beside it more often than chance
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
רִמִּיתֶ֨םri.mi.Tem did you deceive H7411 Verb · Piel · perfect second person masculine plural
12× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To deceive or betray someone, like causing them to fall or be misled. The word is used in the Bible to describe treacherous actions. It is translated as beguile or deceive in the KJV.
Amplified meaning
intentionally, by deceit
Tyndale gloss
to shoot
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָמָה (ramah) is a Hebrew verb meaning to cast or shoot, particularly in the context of throwing or using a bow. It also conveys the idea of deception, such as beguiling or betraying someone. The entries highlight its use in both literal and figurative senses, with no significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

רָמָה vb. cast, shoot

base

[רָמָה] vb. Pi. beguile, deal treacherously with

base

Brown-Driver-Briggs glosses

H7411a רָמָה cast, shoot H7411b רָמָה Pi. beguile, deal treacherously with

Strong's Hebrew Dictionary

7411 ramah raw-maw'

a primitive root; to hurl; specifically, to shoot;

figuratively, to delude or betray (as if causing to

fall):--beguile, betray, (bow-)man, carry, deceive, throw.

Translators Brief Hebrew Lexicon

רָמָה (ra.mah) — to shoot.

1) to cast, shoot, hurl

1a) (Qal)

1a1) to throw

1a2) bow-shooters, bowmen (participle)

1b) (Piel) to throw down

Aramaic equivalent: re.mah (רְמָא "to cast" H7412)

רָמָה (ra.mah) — to deceive.

1) to beguile, deceive, mislead, deal treacherously

1a) (Piel)

1a1) to beguile, deceive, mislead, trick

1a2) to deal treacherously with, betray

Morphologythe parsing behind the code
Berean parsing
V-Piel-Perf-2mp — Verb · Piel · perfect second person masculine plural
HVpp2mp
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
אֹתָ֜נוּ'o.Ta.nu the object marker us H853 Particle · suffix
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
DirObjM | Suff — Particle · suffix
HTo/Sp1bp
English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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

The company it keepswords that stand beside it more often than chance
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
לֵאמֹ֗רle.Mor saying H559 Preposition · verb qal infinitive construct common
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
HR/Vqcc — Preposition · verb qal infinitive construct common
HR/Vqcc
The company it keepswords that stand beside it more often than chance
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
רְחוֹקִ֨יםre.cho.Kim [are] distant H7350 Adj
84× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means something or someone is far away, either physically or in time. It is often used to describe distant lands or events that happened long ago. In the Bible, it appears in books like Genesis and Psalms.
Amplified meaning
at a great distance, very far
Tyndale gloss
distant
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.

Brown-Driver-Briggs Hebrew Lexicon (full)

רָחֹק, רָחוֹק adj. distant, far, et n.m. distance

base

Brown-Driver-Briggs glosses

H7350 רָחֹק, רָחוֹק distant, far, distance

Strong's Hebrew Dictionary

7350 rachowq raw-khoke'

or rachoq {raw-khoke'}; from 7368; remote, literally or

figuratively, of place or time; specifically, precious; often

used adverbially (with preposition):--(a-)far (abroad, off),

long ago, of old, space, great while to come.

see HEBREW for 07368

Translators Brief Hebrew Lexicon

רָחֹק (ra.choq) — distant.

adj

1) remote, far, distant, distant lands, distant ones

1a) of distance, time

n m

2) distance

2a) from a distance (with prep)

Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAampa
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
אֲנַ֤חְנוּ'a.Nach.nu we H587 Pronoun
120× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A Hebrew word for we or us, used for emphasis, like when Moses said we will follow God's commands, emphasizing the community's commitment.
Tyndale gloss
we
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we

base

Brown-Driver-Briggs glosses

H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we

Strong's Hebrew Dictionary

587 'anachnuw an-akh'-noo

apparently from 595; we:--ourselves, us, we.

see HEBREW for 0595

Translators Brief Hebrew Lexicon

אֲנַ֫חְנוּ (a.nach.nu) — we.

we (first pers. pl. -usually used for emphasis)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp1bp
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
מִכֶּם֙mi.Kem from you H9036 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

כֶם (khem) — you.

Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural

Morphologythe parsing behind the code
Berean parsing
HRd/Sp2mp — Preposition · suffix
HRd/Sp2mp
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
מְאֹ֔דme.'Od very H3966
300× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Meod means 'much' or 'very' and is used to emphasize something. It can mean 'exceedingly' or 'greatly' and is often used to show strong feelings or actions.
Tyndale gloss
much
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.

Brown-Driver-Briggs Hebrew Lexicon (full)

מְאֹד n.m. muchness, force, abundance, exceedingly

force, might

in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)

base

Brown-Driver-Briggs glosses

H3966 מְאֹד muchness, force, abundance, exceedingly . force, might

. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)

Strong's Hebrew Dictionary

3966 m`od meh-ode'

from the same as 181; properly, vehemence, i.e. (with or

without preposition) vehemently; by implication, wholly,

speedily, etc. (often with other words as an intensive or

superlative; especially when repeated):--diligently,

especially, exceeding(-ly), far, fast, good, great(-ly), X

louder and louder, might(-ily, -y), (so) much, quickly, (so)

sore, utterly, very (+ much, sore), well.

see HEBREW for 0181

Translators Brief Hebrew Lexicon

מְאֹד (me.od) — much.

adv

1) exceedingly, much

subst

2) might, force, abundance

n m

3) muchness, force, abundance, exceedingly

3a) force, might

3b) exceedingly, greatly, very (idioms showing magnitude or degree)

3b1) exceedingly

3b2) up to abundance, to a great degree, exceedingly

3b3) with muchness, muchness

Morphologythe parsing behind the code
Berean parsing
HAcmsa
HAcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ver'-i: As adjective (from verus, "true"), "true," "real," "actual," etc. (Ge 27:21,24, "my very son Esau"; Jos 10:27, "this very day"; Joh 7:26, "the very Christ," etc.); chiefly as adverb, "in a high degree," "extremely." As ab adverb it is commonly in the Old Testament the translation of me'odh, and in the New Testament represents, as adjective and adverb, several Greek words, as alethos, "truly" (Joh 7:26, above), autos (Joh 14:11, "the very works' sake"; Ro 13:6), sphodra (Mt 18:31, "very sorry," the…

and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
וְאַתֶּ֖םve.'a.Tem and you H859 Conjunction · pronoun
1,094× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
You is the translation of a Hebrew word used to address someone directly, like when God says you to someone in the Bible. It can be singular or plural, and is often translated as thee, thou, or ye.
Tyndale gloss
you(m.s.)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou

base

אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)

base

אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)

base

אַתֶּם pron. 2 m. pl. you (masc.)

base

אַתֵּן pron. 2 f. pl. you (fem.)

base

Brown-Driver-Briggs glosses

H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)

Strong's Hebrew Dictionary

859 'attah at-taw'

or (shortened); aatta {at-taw'}; or wath {ath}; feminine

(irregular) sometimes nattiy {at-tee'}; plural masculine attem

{at- tem'}; feminine atten {at-ten'}; or oattenah

{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun

of the second person; thou and thee, or (plural) ye and

you:--thee, thou, ye, you.

Translators Brief Hebrew Lexicon

אַתָּ֫ה (at.tah) — you(m.s.).

you (second pers. sing. masc.)

אתִּי (ti) — you(f.s.).

you (second pers. sing. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

אַתְּ (at.te) — you(f.s.).

you (second pers. sing. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

אַתֶּם (at.tem) — you(m.p.).

you (second pers. pl. masc.)

Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)

אַתֵּן (at.ten) — you(f.p.).

you (second pers. pl. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

Morphologythe parsing behind the code
Berean parsing
Conj | Pron — Conjunction · pronoun
HC/Pp2mp
The company it keepswords that stand beside it more often than chance
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
בְּקִרְבֵּ֥נוּbe.kir.Be.nu in midst our H7130 Preposition · noun common masculine singular construct · suffix
227× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means the inner part or midst of something, whether physical or emotional, and can refer to the entrails of an animal or the seat of thought and emotion. In 1 Kings 17:21, it describes Elijah's emotional plea to God.
Tyndale gloss
entrails: among
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

קֶ֫רֶב (qereb) refers to the inward part or midst of something, encompassing both physical and figurative meanings. It can denote the center of a person or object, as well as the seat of thought and emotion. The term also relates to the entrails of sacrificial animals. It is used in various contexts, including references to being among or within a group.

Brown-Driver-Briggs Hebrew Lexicon (full)

קֶ֫רֶב 227 n.[m.] inward part, midst

base

Brown-Driver-Briggs glosses

H7130 קֶ֫רֶב inward part, midst

Strong's Hebrew Dictionary

7130 qereb keh'-reb

from 7126; properly, the nearest part, i.e. the center,

whether literal, figurative or adverbial (especially with

preposition):--X among, X before, bowels, X unto charge, +

eat (up), X heart, X him, X in, inward (X -ly, part, -s,

thought), midst, + out of, purtenance, X therein, X through, X

within self.

see HEBREW for 07126

Translators Brief Hebrew Lexicon

קֶ֫רֶב (qe.rev) — entrails: among.

: among/within

1) midst, among, inner part, middle

1a) inward part

1a1) physical sense

1a2) as seat of thought and emotion

1a3) as faculty of thought and emotion

1b) in the midst, among, from among (of a number of persons)

1c) entrails (of sacrificial animals)

Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)

קֶ֫רֶב (qe.rev) — entrails: inner parts.

: inner_parts

1) midst, among, inner part, middle

1a) inward part

1a1) physical sense

1a2) as seat of thought and emotion

1a3) as faculty of thought and emotion

1b) in the midst, among, from among (of a number of persons)

1c) entrails (of sacrificial animals)

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffix
HR/Ncmsc/Sp1bp
and he summoned them Joshua and he spoke to them saying why? did you deceive the object marker us saying [are] distant we from you very and you in midst our [are] dwelling
יֹשְׁבִֽים׃yo.she.Vim [are] dwelling H3427 Verb · Qal · participle (active) masculine plural
1,079× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Amplified meaning
in our midst, dwelling nearby
Tyndale gloss
to dwell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָשַׁב 1090 vb. sit, remain, dwell

Qal

sit

sit, sit down

sit down

sit = be set (as a jewel)

remain, stay, tarry

with special emphasis of qualifying phr.

dwell, have one’s abode

of a land or city, sit, abide, seated in its place, fig. for be inhabited

Niph. be inhabited, of land

Pi. and they shall set their encampments in thee

Hiph.

cause to sit

cause to abide

cause to dwell

cause cities to be inhabited

marry (prop. give a dwelling to)

Hoph. and ye be made to dwell alone in the midst of the land

base

Brown-Driver-Briggs glosses

H3427 יָשַׁב sit, remain, dwell

Strong's Hebrew Dictionary

3427 yashab yaw-shab'

a primitive root; properly, to sit down (specifically as

judge. in ambush, in quiet); by implication, to dwell, to

remain; causatively, to settle, to marry:--(make to)

abide(-ing), continue, (cause to, make to) dwell(-ing), ease

self, endure, establish, X fail, habitation, haunt, (make to)

inhabit(-ant), make to keep (house), lurking, X marry(-ing),

(bring again to) place, remain, return, seat, set(- tle),

(down-)sit(-down, still, -ting down, -ting (place) -uate),

take, tarry.

Translators Brief Hebrew Lexicon

יָשַׁב (ya.shav) — to dwell.

1) to dwell, remain, sit, abide

1a) (Qal)

1a1) to sit, sit down

1a2) to be set

1a3) to remain, stay

1a4) to dwell, have one's abode

1b) (Niphal) to be inhabited

1c) (Piel) to set, place

1d) (Hiphil)

1d1) to cause to sit

1d2) to cause to abide, set

1d3) to cause to dwell

1d4) to cause (cities) to be inhabited

1d5) to marry (give an dwelling to)

1e) (Hophal)

1e1) to be inhabited

1e2) to make to dwell

Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)

Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) masculine plural
HVqrmpa
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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