Nehemiah 10:32 — Word Study
WLCוְהֶעֱמַ֤דְנוּ עָלֵ֙ינוּ֙ מִצְוֹ֔ת לָתֵ֥ת עָלֵ֛ינוּ שְׁלִשִׁ֥ית הַשֶּׁ֖קֶל בַּשָּׁנָ֑ה לַעֲבֹדַ֖ת בֵּ֥ית אֱלֹהֵֽינוּ׃
BSAyearlyshâneh [every year, annually]
| Greek | English | Parsing |
|---|---|---|
| וְהֶעֱמַ֤דְנוּ | and we establish | Verb, Hiphil, sequential perfect first person common plural |
| עָלֵ֙ינוּ֙ | on ourselves | Preposition, suffix |
| מִצְוֹ֔ת | commandments | Noun common, feminine plural absolute |
| לָתֵ֥ת | to put | Preposition, verb qal infinitive construct common |
| עָלֵ֛ינוּ | on ourselves | Preposition, suffix |
| שְׁלִשִׁ֥ית | [the] third of | |
| הַשֶּׁ֖קֶל | the shekel | Particle, noun common masculine singular absolute |
| בַּשָּׁנָ֑ה | in the year | Preposition, noun common feminine singular absolute |
| לַעֲבֹדַ֖ת | for [the] service of | Preposition, noun common feminine singular construct |
| בֵּ֥ית | [the] house of | Noun common, masculine singular construct |
| אֱלֹהֵֽינוּ׃ | God our | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We also place ourselves under the obligation to contribute a third of a shekel yearly for the service of the house of our God: |
| KJV | Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God; |
| ASV | Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God; |
| YLT | And we have appointed for ourselves commands, to put on ourselves the third of a shekel in a year, for the service of the house of our God, |
| WEB | Also we made ordinances for ourselves, to charge ourselves yearly with the third part of a shekel for the service of the house of our God: |
| BBE | And we made rules for ourselves, taxing ourselves a third of a shekel every year for the upkeep of the house of our God; |
All translations agree on the commitment to contribute a third of a shekel yearly for the service of the house of God.
The sentence is structured with a main clause followed by two prepositional phrases that clarify the obligation and its purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעַם
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 — Nehemiah 10:32
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 Covenant of the Peoplegenerated
Nehemiah 10:32 describes the people's commitment to support the temple service by contributing a third of a shekel annually. This verse is part of a larger covenant where the Israelites outline their responsibilities to God and the community, ensuring the proper functioning of worship and ministry in the temple, as seen in the preceding verses regarding the observance of the Sabbath and offerings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 28:22 | And this stone I have set up as a pillar will be God’s house, and of all that You give me I will surely give You a tenth.” |
| 2 | Proverbs 3:9 | Honor the LORD with your wealth and with the firstfruits of all your harvest; |
| 3 | Exodus 30:11–16 | Then the LORD said to Moses, |
| 4 | Matthew 17:24–27 | After they had arrived in Capernaum, the collectors of the two-drachma tax came to Peter and asked, “Does your Teacher pay the two drachmas?” |
| 5 | 2 Corinthians 8:12 | For if the eagerness is there, the gift is acceptable according to what one has, not according to what he does not have. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מִצְוֹ֔ת, mitz.Votgenerated
The Hebrew word מִצְוָה (mitsvah) means 'commandment' and refers to directives given by God or humans. It encompasses a range of laws and guidelines that govern behavior and worship, indicating a strong sense of duty and obligation.
In this verse, it highlights the people's commitment to follow God's commandments, specifically in the context of supporting the temple service. The plural form emphasizes the collective responsibility of the community to uphold these commandments.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the key terms in this verse, particularly the commitment to contribute a third of a shekel yearly for the service of the house of God.
Sentence Structuregenerated
The main verb is הֶעֱמַ֤דְנוּ, we establish, which governs the entire verse. It is followed by a prepositional phrase indicating the obligation placed on the people, and then an object phrase detailing what they commit to contribute.
The structure emphasizes the commitment by placing the verb first, highlighting the collective action of the people in establishing their obligation.
Septuagint Backgroundgenerated
The Septuagint translates מִצְוֹ֔ת with the Greek word οἱ, indicating a similar concept of commandments or laws. This choice aligns with the Hebrew meaning of obligations.
This shows that the translators understood the importance of these commandments in the context of worship and community responsibility.
In plain words — the whole versegenerated
Nehemiah 10:32 shows the people of Israel promising to give a third of a shekel every year for the service of the temple. This commitment is part of their larger agreement to follow God's laws and support the worship activities in the house of God.
Frequently Asked Questionsgenerated
It means the people are committing to a responsibility to support the temple and its services, acknowledging their duty to God.
This amount represents a significant portion for the community, ensuring that the temple's needs are met and worship can continue.
It shows their dedication to God and the importance they place on worship and service within their community.
They also agree to observe the Sabbath and provide for various offerings, as detailed in the surrounding verses.
Reflection Questionsgenerated
- In what ways can I demonstrate my commitment to my community and responsibilities?
- How can I ensure that my contributions support the worship and service in my local church?
- What does it mean for me to place myself under obligation to God today?
- How can I encourage others to fulfill their commitments to serve and worship?
The early church on this verse — how the Fathers read it
Bede comments on the obligations outlined in this chapter, emphasizing the care for the house of the Lord and its ministers.
And we shall set upon us the precepts, etc. All these things contained in this chapter pertain to the care of the house of the Lord and its ministers and ministries.Early Church Fathers on Nehemiah 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 10:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAlso we made ordinance, for us,.... Laws among themselves, binding them to that which the laws of God did not: to charge ourselves yearly with the third part of a shekel, for the service of the house
Read John Gill on Nehemiah 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAlso we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God; The third part of a shekel for the service of the house of our God.
Read Robert Jamieson on Nehemiah 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo charge ourselves, i.e. every particular head or person among us; which they had warrant to do, both from the nature of the thing, because this was necessary to be done for the upholding of God’ s worship, and from the warrant of former examples in the like case, .
Read Matthew Poole on Nehemiah 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 10:32 Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;Ver. 32. To charge ourselves yearly with the third part of a shekel] Beside the poll money, the half shekel required, Exodus 38:26. The third part of a shekel was no great sum, yet somewhat more than what Saul and his servant presented the seer with, whom they could not but know to be the judge of Israel, 1 Samuel 9:8. These had learned that thankfulness was measured, both by God and good men, not by the weight, but by the will of the retributor. God doth highly accept the small offerings of his weak servants when he seeth them to proceed from…
Read John Trapp on Nehemiah 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) Also we made ordinances for us.—The covenant proceeds now to certain new regulations and resumption of neglected duties. To charge ourselves.—Origin of that annual rate for the general service of the Temple which afterwards was raised to a half shekel (Matthew 17:24). The more ancient half shekel of the law was only an occasional tax (Exodus 30:13).
Read Charles John Ellicott on Nehemiah 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. Charge ourselves yearly with the third part of a shekel] According to the law, every one above twenty years of age was to give half a shekel to the sanctuary, which was called a ransom for their souls. See Exodus 30:11-16. But why is one third of a shekel now promised instead of the half shekel, which the law required? To this question no better answer can be given than this: the general poverty of the people, occasioned by their wars, overthrows, heavy tributes, c., in the land of their captivity: and now on their return, having little property, it was impossible for them to give more and we know, from the terms of the law in this case, that the poor and the rich were obliged to…
Read AdamClarke on Nehemiah 10 →CambridgeThe Cambridge Bible for Schools and Colleges32. A poll-tax of ⅓ ? of a shekel imposed for the maintenance of the service of the Temple32. we made ordinances for us] The verse shows that Ezra and his colleagues, although establishing the authority of the written law, were ready to expand or modify it according to the requirements of the time—a significant indication of the way in which the numerous instances of minor variation in the laws of the Pentateuch may reflect changes and qualifications required at different epochs. ‘Ordinances.’ The plural shows that the reference is not to be limited to the Temple tax. the third part of a shekel] See Exodus 30:11-16; in which passage every Israelite, ‘from twenty years old and upward,’ is…
Read Cambridge on Nehemiah 10 →Albert Barnes1798–1870Barnes' Notes on the BibleThe third part of a sheckel - This appears to have been the first occasion on which an annual payment toward the maintenance of the temple service and fabric was established.
Read Albert Barnes on Nehemiah 10 →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
We also place ourselves under the obligation to contribute a third of a shekel yearly for the service of the house of our God:
Also we made ordinances for ourselves, to charge ourselves yearly with the third part of a shekel for the service of the house of our God:
We also place ourselves under the obligation to contribute a third of a shekel yearly for the service of the house of our God:
We accept responsibility for fulfilling the commands to give one third of a shekel each year for the work of the temple of our God,
Tyndale line
Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;
Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;
Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;
Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;
And we made statutes for our selues to giue by the yeere the thirde part of a shekel for the seruice of the house of our God,
Strictly literal
And we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God,
And we have appointed for ourselves commands, to put on ourselves the third of a shekel in a year, for the service of the house of our God,
And we have appointed for ourselves commands, to put on ourselves the third of a shekel in a year, for the service of the house of our God,
(10:33) And we established for us as one of the commandments to impose on ourselves [to give] the third part of a shekel in every year for the service of the house of our God;
We accepted the commands to give a third of a shekel each year for the service of the house of our God,
From the Latin
And we made ordinances for ourselves, to give the third part of a side every year for the work of the house of our God,
Simplified
We accept the obligation to pay one third of a shekel for the operation of the Temple of God,
And we made rules for ourselves, taxing ourselves a third of a shekel every year for the upkeep of the house of our God;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with 10 of the 11 words matching. The differences lie primarily in word order and article usage, reflecting the translators' stylistic choices rather than substantive variations in meaning.
וְהֶעֱמַ֤דְנוּ עָלֵ֙ינוּ֙ מִצְוֹ֔ת לָתֵ֥ת עָלֵ֛ינוּ שְׁלִשִׁ֥ית הַשֶּׁ֖קֶל בַּשָּׁנָ֑ה לַעֲבֹדַ֖ת בֵּ֥ית אֱלֹהֵֽינוּ׃
10 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Nehemiah 10:32
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Hc/Vhq1cp — Verb · Hiphil · sequential perfect first person common pluralHc/Vhq1cp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp1bp — Preposition · suffixHR/Sp1bp
מִצְוָה (mitsvah) means 'commandment' and can refer to commands from both humans and God. It encompasses laws, ordinances, and precepts, indicating a range of directives within religious and moral contexts. The term is derived from a root meaning to command, linking it to the broader framework of divine law.
מִצְוָה 181 n.f. commandment
base
H4687 מִצְוָה commandment
4687 mitsvah mits-vaw'
from 6680; a command, whether human or divine (collectively,
the Law):--(which was) commanded(-ment), law, ordinance,
precept.
see HEBREW for 06680
מִצְוָה (mits.vah) — commandment.
1) commandment
1a) commandment (of man)
1b) the commandment (of God)
1c) commandment (of code of wisdom)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
→ General scriptures concerning Ex 13:8-10; 20:3-17; De 4:5,9,10; 5:6-21; 6:4-9; 11:18-21; 32:46,47; Jos 8:30-35; 2Ch 17:7-9; Ne 8:2-8; Ps 78:1-7; Pr 3:3,4; 6:20,21; 7:1-4; Isa 57:8; Jer 11:4; Zec 7:9,10; 8:16,17
→ PRECEPTS OF JESUS. EXPLICITLY STATED, OR IMPLIED IN DIDACTIC DISCOURSE Mt 5:16,22-24,27-48…
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp1bp — Preposition · suffixHR/Sp1bp
שְׁלִישִׁי (shliyshiy) means 'third' and is used as an ordinal number. It can refer to a third part, time, or rank, and can also denote a third-story cell. The entries indicate its feminine form as שְׁלִישִׁית and note its relation to the number three.
שְׁלִישִׁי m. שְׁלִישִׁית f. adj.num.ord. 108 third
base
H7992 שְׁלִישִׁי, שְׁלִישִׁית third
7992 shliyshiy shel-ee-shee'
ordinal from 7969; third; feminine a third (part); by
extension, a third (day, year or time); specifically, a
third-story cell):--third (part, rank, time), three (years
old).
see HEBREW for 07969
שְׁלִישִׁי (she.li.shi) — third.
1) third, one third, third part, third time
1a) ordinal number
HAofsc — HAofsc
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…
שֶׁ֫קֶל (sheqel) refers to a unit of weight and measure, primarily known as the shekel. It is defined as a commercial standard, with specific weights for gold, silver, and copper. The term is derived from a root meaning 'weight' and is also noted in Aramaic as תְּקֵל (teqel).
שֶׁ֫קֶל 87 n.m. a weight, shekel
base
H8255 שֶׁ֫קֶל a weight, shekel
8255 sheqel sheh'-kel
from 8254; probably a weight; used as a commercial
standard:--shekel.
see HEBREW for 08254
שֶׁ֫קֶל (she.qel) — shekel.
1) shekel
1a) the chief unit of weight or measure
1a1) gold-1/10000 of a talent and equal to 220 grains
1a2) silver-1/3000 of a talent and equal to 132 grains
1a3) copper-1/1500 of a talent and equal to 528 grains
Aramaic equivalent: te.qel (תְּקֵל "shekel" H8625B)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
shek'-'-l, shek'-el, she'-kel, she'-kul (sheqel): A weight and a coin. The Hebrew shekel was the 50th part of a mina, and as a weight about 224 grains, and as money (silver) was worth about 2 shillings 9d., or 66 cents (in 1915). No gold shekel has been found, and hence, it is inferred that such a coin was not used; but as a certain amount of gold, by weight, it is mentioned in 2Ch 3:9 and is probably intended to be supplied in 2Ki 5:5. The gold shekel was 1/60 of the heavy Babylonian mina and weighed about 252 grains. In value it was about equal to 2 British pounds and 1 shilling, or about $10.00 (in 1915). See MONEY; WEIGHTS AND MEASURES. In the Revised Version (British and American) of Mt 17:27 "shekel" replaces "piece of…
Shekel
Weight, the common standard both of weight and value among the Hebrews. It is estimated at 220 English grains, or a little more than half an ounce avoirdupois. The “shekel of the sanctuary” (Ex. 30:13; Num. 3:47) was equal to twenty gerahs (Ezek. 45:12). There were shekels of gold (1 Chr. 21:25), of silver (1 Sam. 9:8), of brass (17:5), and of iron (7). When it became a coined piece of money, the shekel of gold was equivalent to about 2 pound of our money. Six gold shekels, according to the later Jewish system, were equal in value to fifty silver ones.
[MONEY]
The shekel was properly and only a weight. It was used especially in weighing uncoined gold and silver: "The land is worth 400 shekels of silver...Abraham weighed to Ephron the silver-in the audience of the sons of Heth," Ge 23:15,16. In such cases the word shekel is often omitted in the Hebrew, as in Ge 20:16 37:28, where our translators have supplied the word "pieces," but improperly, because coined money was not then known. See MONEY.
Between the sacred shekel, Ex 30:13, and the shekel after the "king’s weight," 2Sa 14:26, there would seem to have been a difference; but this and many think the phrase "shekel of the sanctuary" simply means a full and just shekel…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Art | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
עֲבֹדָה (abodah) refers to various forms of labor or service, including the work of a servant or slave, the service of captives or subjects, and the service of God. It is built from the root word for work and encompasses a range of meanings related to labor and ministry.
עֲבֹדָה, and (Chr) עֲבוֹדָה 146 n.f. labour, servicelabour, work
labour of servant or slave
labour, service of captives or subjects
service of God
base
H5656 עֲבֹדָה, and עֲבוֹדָה labour . labour, work
. labour of servant or slave
. labour, service of captives or subjects
. service of God
5656 `abodah ab-o-daw'
or mabowdah {ab-o-daw'}; from 5647; work of any kind:--act,
bondage, + bondservant, effect, labour, ministering(-try),
office, service(-ile, -itude), tillage, use, work, X wrought.
see HEBREW for 05647
עֲבֹדָה (a.vo.dah) — service.
: service[as_servant/slave]
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
עֲבֹדָה (a.vo.dah) — service: ministry.
: ministry[for_God]/tabernacle]
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
עֲבֹדָה (a.vo.dah) — service: work.
: work/labour
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
HR/Ncfsc — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpc/Sp1bp — Noun common masculine plural construct · suffixHNcmpc/Sp1bp