Nehemiah 12:45 — Word Study
WLCוַֽיִּשְׁמְר֞וּ מִשְׁמֶ֤רֶת אֱלֹֽהֵיהֶם֙ וּמִשְׁמֶ֣רֶת הַֽטָּהֳרָ֔ה וְהַמְשֹׁרְרִ֖ים וְהַשֹּׁעֲרִ֑ים כְּמִצְוַ֥ת דָּוִ֖יד שְׁלֹמֹ֥ה בְנֽוֹ׃
BSAThey performedshâmar▸ the servicemishmereth [duty, worship] of their Godʼĕlôhîym [Elohim, the supreme Creator] and the servicemishmereth [charge, purification rites] of purificationṭohŏrâh [cleansing, sanctification] along with the singersshîyr [music-makers, worship leaders] and gatekeepersshôwʻêr [porters, doorkeepers] as DavidDâvid [the king] and his sonbên SolomonShᵉlômôh [the wise king, successor of David] had prescribedmitsvâh [commanded, ordained]
| Greek | English | Parsing |
|---|---|---|
| וַֽיִּשְׁמְר֞וּ | and they kept | Verb, Qal, sequential imperfect third person masculine plural |
| מִשְׁמֶ֤רֶת | [the] service of | Noun common, feminine singular construct |
| אֱלֹֽהֵיהֶם֙ | God their | Noun common masculine plural construct, suffix |
| וּמִשְׁמֶ֣רֶת | and [the] service of | Conjunction, noun common feminine singular construct |
| הַֽטָּהֳרָ֔ה | purification | Particle, noun common feminine singular absolute |
| וְהַמְשֹׁרְרִ֖ים | and the singers | Conjunction, particle, verb piel participle (active) masculine plural |
| וְהַשֹּׁעֲרִ֑ים | and the gatekeepers | Conjunction, particle, noun common masculine plural absolute |
| כְּמִצְוַ֥ת | according to [the] command of | Preposition, noun common feminine singular construct |
| דָּוִ֖יד | David | Noun proper masculine |
| שְׁלֹמֹ֥ה | Solomon | Noun proper masculine |
| בְנֽוֹ׃ | son his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They performed the service of their God and the service of purification, along with the singers and gatekeepers, as David and his son Solomon had prescribed. |
| KJV | And both the singers and the porters kept the ward of their God, and the ward of the purification, according to the commandment of David, and of Solomon his son. |
| ASV | And they kept the charge of their God, and the charge of the purification, and so did the singers and the porters, according to the commandment of David, and of Solomon his son. |
| YLT | And the singers and the gatekeepers keep the charge of their God, even the charge of the cleansing — according to the command of David [and] Solomon his son, |
| WEB | They performed the duty of their God and the duty of the purification, and so did the singers and the gatekeepers, according to the commandment of David and of Solomon his son. |
| BBE | And they kept the watch of their God, and were responsible for making things clean, and so did the music-makers and the door-keepers, as it was ordered by David and Solomon his son. |
Where they part company is מִשְׁמֶרֶת — see How Translations Differ.
The main action is clear, with additional details provided in a series of phrases that expand on the nature of their service.
7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbשָׁמַר
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 12:45
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 Organization of Worshipgenerated
Nehemiah 12:45 describes the duties performed by the people in the restored community of Israel after their return from exile. It emphasizes their commitment to worship and the roles established by David and Solomon, highlighting the importance of order and responsibility in their religious practices. This organization reflects the desire to honor God through structured service and purification rites, which were integral to their communal life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 25:1–26 | Additionally, David and the commanders of the army set apart some of the sons of Asaph, Heman, and Jeduthun to prophesy with the accompaniment of lyres, harps, and cymbals. The following is the list of the men who performed this service: |
| 2 | 1 Chronicles 23:28 | but their duty was to assist the descendants of Aaron with the service of the house of the LORD, being responsible for the courts and chambers, the purification of all the holy things, and the work of the service of the house of God, |
| 3 | 2 Chronicles 23:6 | No one is to enter the house of the LORD except the priests and those Levites who serve; they may enter because they are consecrated, but all the people are to obey the requirement of the LORD. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מִשְׁמֶרֶת, mish.Me.retgenerated
The noun מִשְׁמֶרֶת (*mishmereth*) refers to a charge or duty, particularly in the context of service or preservation. It implies a role that involves safeguarding or maintaining something important, such as the rituals of worship. The parsing as a feminine singular construct indicates its function as a specific duty assigned to the people.
In this verse, מִשְׁמֶרֶת emphasizes the responsibility of the people to uphold their religious obligations, highlighting the act of keeping or guarding the sanctity of their worship practices.
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 main verb of the verse is וַיִּשְׁמְרוּ, and they kept, which governs the entire sentence. The structure includes several noun phrases that detail the services performed: the service of their God, the service of purification, and the roles of the singers and gatekeepers.
The sentence flows logically, with the main action stated first, followed by the specifics of what that action entails, emphasizing the comprehensive nature of their duties.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּשְׁמְרוּ as ἐφύλαχαν, which means 'they kept' or 'they guarded'. This choice indicates a focus on the protective aspect of their duties, aligning with the notion of safeguarding their worship practices.
Similarly, מִשְׁמֶרֶת is rendered as φυλακὰς, suggesting the idea of guarding or maintaining a watch, reinforcing the concept of responsibility in their service.
In plain words — the whole versegenerated
Nehemiah 12:45 tells us that the people of Israel performed their duties to God, including the purification rites, alongside the singers and gatekeepers. These roles were established by David and his son Solomon, emphasizing the importance of order in their worship.
Frequently Asked Questionsgenerated
Performing the service of purification involves following specific rituals to cleanse oneself or the community, as outlined in the Law, ensuring they are fit for worship.
Singers and gatekeepers are integral to the worship service, with singers leading praise and gatekeepers ensuring the sanctity and security of the worship space.
David and Solomon's commands reflect the established order and structure of worship that the Israelites were to follow, showing continuity in their religious practices.
This verse connects to the themes of restoration and community organization in Nehemiah, highlighting the people's commitment to their religious duties after returning from exile.
Reflection Questionsgenerated
- In what ways can I keep my commitments to God in my daily life?
- How can I contribute to the worship community around me, like the singers and gatekeepers?
- What responsibilities do I have in my spiritual life that I need to uphold?
- How does understanding the roles established by David and Solomon shape my view of worship today?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Nehemiah 12:45 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd both the singers and the porters kept the ward of their God, and the ward of their purification,.... The singers kept their turns in course in the temple, and were not wanting to officiate on all
Read John Gill on Nehemiah 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd both the singers and the porters kept the ward of their God, and the ward of the purification, according to the commandment of David, and of Solomon his son.
Read Robert Jamieson on Nehemiah 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe ward of their God, i.e. that ward, or charge, or business which God had prescribed to them. And the ward of the purification; and in particular the charge of purification, i.e. of taking care that no unclean person or thing might enter into the house or courts of the Lord; which care did certainly belong to the porters, as is expressed, , and at this time, and in some sort, as it seems to the singers, who, besides their proper employment, were also over the business of the house of God, as is affirmed, ; which being a general expression, may well comprehend, if it doth not principally design this, that they should take care to keep the house of God free from all pollution. And possibly…
Read Matthew Poole on Nehemiah 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(45) Kept the ward.—This should be read differently. The priests and Levites kept the ward of their God, and the ward of purification, and the singers and porters, &c. To “keep the ward” is to observe the regular times and seasons of sacrifice and thanksgiving.
Read Charles John Ellicott on Nehemiah 12 →CambridgeThe Cambridge Bible for Schools and Colleges45. And both the singers and the porters kept] R.V. And they kept … and so did the singers and the porters. The verse, according to the rendering of the R.V. states first that the priests and Levites performed the due ceremonial obligations, and then that the same strict conformity to rule was practised by the singers and porters. The verb ‘kept’ has to be supplied in the second clause. This is preferable to the suggestion that the second clause is one of a different character, = ‘and the singers and the porters were at their post according to the commandment of David’ &c. The ground for this alternative rendering is the supposition that the singers and porters would not be subject to the…
Read Cambridge on Nehemiah 12 →Albert Barnes1798–1870Barnes' Notes on the BibleThe ward of the purification - The observances with respect to purification. Compare 1 Chronicles 23:28.
Read Albert Barnes on Nehemiah 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible45. Kept the ward of their God — Or, kept the charge of their God; looked after all the sacred interests committed to their oversight and care. Compare Leviticus 8:35.
Read Daniel Denison Whedon on Nehemiah 12 →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
They performed the service of their God and the service of purification, along with the singers and gatekeepers, as David and his son Solomon had prescribed.
They performed the duty of their God and the duty of the purification, and so did the singers and the gatekeepers, according to the commandment of David and of Solomon his son.
They performed the service of their God and the service of purification, along with the singers and gatekeepers, as David and his son Solomon had prescribed.
They performed the service of their God and the service of purification, along with the singers and gatekeepers, according to the commandment of David and his son Solomon.
Tyndale line
And both the singers and the porters kept the ward of their God, and the ward of the purification, according to the commandment of David, and of Solomon his son.
And they kept the charge of their God, and the charge of the purification, and so did the singers and the porters, according to the commandment of David, and of Solomon his son.
And they kept the ward of their God, and the ward of the purification, and so did the singers and the porters, according to the commandment of David, and of Solomon his son.
And both the singers and the porters kept the ward of their God, and the ward of the purification, according to the commandment of David, and of Solomon his son.
And both the singers and the Leuites kept the ward of their God, and the warde of the purification according to the commandement of Dauid, and Salomon his sonne.
Strictly literal
And, with the singers and the doorkeepers, they kept the ward of their God, and the ward of the purification, according to the commandment of David [and] of Solomon his son.
And the singers and the gatekeepers keep the charge of their God, even the charge of the cleansing — according to the command of David [and] Solomon his son,
And the singers and the gatekeepers keep the charge of their God, even the charge of the cleansing—according to the command of David [and] his son Solomon,
And kept the charge of their God, and the charge of the purification, and as singers and gatekeepers, according to the command of David, [and] of Solomon his son.
They performed the service of their God, and the service of purification, and so did the singers and the gatekeepers, in keeping with the command of David and of Solomon his son.
From the Latin
For in the days of David and Asaph from the beginning there were chief singers appointed, to praise with canticles, and give thanks to God.
Simplified
They were responsible for the worship of their God and for the service of purification, along with the singers and gatekeepers, following the instructions of David and his son Solomon.
And they kept the watch of their God, and were responsible for making things clean, and so did the music-makers and the door-keepers, as it was ordered by David and Solomon his son.
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 of Nehemiah 12:45 states that the people performed the service of their God and the service of purification, along with the singers and gatekeepers, as prescribed by David and his son Solomon. The Septuagint closely aligns with this text, as 10 of the 11 words match, indicating a strong agreement in content, although the word order and articles differ due to the nature of the Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional textual variants for this verse, but the existing evidence demonstrates a consistent understanding of the service performed by the Levites and their roles as established by David and Solomon.
וַֽיִּשְׁמְר֞וּ מִשְׁמֶ֤רֶת אֱלֹֽהֵיהֶם֙ וּמִשְׁמֶ֣רֶת הַֽטָּהֳרָ֔ה וְהַמְשֹׁרְרִ֖ים וְהַשֹּׁעֲרִ֑ים כְּמִצְוַ֥ת דָּוִ֖יד שְׁלֹמֹ֥ה בְנֽוֹ׃
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 12:45
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 שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
מִשְׁמֶ֫רֶת (mishmereth) refers to a guard or watch, encompassing the concepts of duty, function, and preservation. It can denote a specific role, such as a sentry or an office, and implies the act of keeping or safeguarding. The term appears in contexts related to obligation and service, highlighting its multifaceted use in the Old Testament.
מִשְׁמֶ֫רֶת 78 n.f. guard, watch, also charge, function
base
H4931 מִשְׁמֶ֫רֶת guard, watch, also charge, function
4931 mishmereth mish-mer'-reth
fem. of 4929; watch, i.e. the act (custody), or (concr.) the
sentry, the post; obj. preservation, or (concr.) safe; fig.
observance, i.e. (abstr.) duty or (obj.) a usage or
party:--charge, keep, or to be kept, office, ordinace,
safeguard, ward, watch.
see HEBREW for 04929
מִשְׁמֶ֫רֶת (mish.me.ret) — charge.
1) guard, charge, function, obligation, service, watch
1a) guard, watch, house of detention or confinement
1b) keeping, preserving
1c) charge, injunction
1d) office, function (ceremonial)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
מִשְׁמֶ֫רֶת (mishmereth) refers to a guard or watch, encompassing the concepts of duty, function, and preservation. It can denote a specific role, such as a sentry or an office, and implies the act of keeping or safeguarding. The term appears in contexts related to obligation and service, highlighting its multifaceted use in the Old Testament.
מִשְׁמֶ֫רֶת 78 n.f. guard, watch, also charge, function
base
H4931 מִשְׁמֶ֫רֶת guard, watch, also charge, function
4931 mishmereth mish-mer'-reth
fem. of 4929; watch, i.e. the act (custody), or (concr.) the
sentry, the post; obj. preservation, or (concr.) safe; fig.
observance, i.e. (abstr.) duty or (obj.) a usage or
party:--charge, keep, or to be kept, office, ordinace,
safeguard, ward, watch.
see HEBREW for 04929
מִשְׁמֶ֫רֶת (mish.me.ret) — charge.
1) guard, charge, function, obligation, service, watch
1a) guard, watch, house of detention or confinement
1b) keeping, preserving
1c) charge, injunction
1d) office, function (ceremonial)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/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…
טָֽהֳרָה (tohorah) is a feminine noun derived from טָהוֹר (tahor), meaning ceremonial purification or moral purity. It encompasses concepts of cleansing and purity, including specific references to menstruation. The entries consistently emphasize its relation to purification and cleansing.
טָֽהֳרָה n.f. purifying, cleansing
purifying, menstruation
cleansing, purification
base
H2893 טָֽהֳרָה
2893 tohorah toh-or-aw'
feminine of 2892; ceremonial purification; moral purity:--X
is cleansed, cleansing, purification(-fying).
see HEBREW for 02892
טׇהֳרָה (to.ho.rah) — purifying.
1) purifying, cleansing, purification, purity, cleanness
1a) purifying, menstruation
1b) cleansing, purification
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
pu-ri-fi-ka'-shun.
See PURGE; PURITY; UNCLEANNESS.
Purification
The process by which a person unclean, according to the Levitical law, and thereby cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges.
The great annual purification of the people was on the Day of Atonement (q.v.).
But in the details of daily life there were special causes of cermonial uncleanness which were severally provided for by ceremonial laws enacted for each separate case. For example, the case of the leper (Lev. 13, 14), and of the house defiled by leprosy (14:49-53; see also Matt. 8:2-4). Uncleanness from touching a dead body (Num. 19:11; Hos. 9:4; Hag. 2:13;
in its legal and technical sense, is applied to the ritual observances whereby an Israelite was formally absolved from the taint of uncleanness. The essence of purification, in all eases, consisted in the use of water, whether by way of ablution or aspersion; but in the majora delicta of legal uncleanness, sacrifices of various kinds were added and the ceremonies throughout bore an expiatory character. Ablution of the person and of the clothes was required in the cases mentioned in (Leviticus 15:18; 11:25,40; 15:18,17) In cases of childbirth the sacrifice was increased to a lamb of the first year, with a pigeon or turtle-dove. (Leviticus 12:8) The ceremonies of purification required in cases of contact with a corpse or a grave are detailed in (
→ (Sanitary and symbolical)
→ For women
Before marriage Es 2:12
After childbirth Le 12:6-8; Lu 2:22
After menstruation Le 15:19-33; 2Sa 11:4
→ Of the Jews before the Passover celebration Joh 11:55
→ For those who had recently killed someone in battle Nu 31:19-24
→ Of Levites, see below
→ Of lepers
See LEPROSY
→ By fire, for things that resist fire Nu 31:23
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
Conj | Art | V-o — Conjunction · particle · verb piel participle (active) masculine pluralHC/Td/Vprmpa
→ See MUSIC
שֹׁעֵר (sho'er) refers to a doorkeeper or porter, derived from the active participle form of a root meaning to guard or keep. The term is consistently defined across entries as a gatekeeper, emphasizing its role in overseeing entrances.
שֹׁעֵר 37 n.m. porter
base
H7778 שֹׁעֵר, שׁוֹעֵר
7778 show`er sho-are'
or shomer {sho-are'}: active participle of 8176 (as
denominative from 8179); a janitor:--doorkeeper, porter.
see HEBREW for 08176
see HEBREW for 08179
שֹׁעֵר (sho.er) — gatekeeper.
gatekeeper, porter
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
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)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דָּוִד (David) refers to the second king of Israel, known as the youngest son of Jesse. The name means 'beloved' and is associated with a significant lineage, including many siblings and notable descendants like Solomon. The entries highlight his familial connections and historical context, with no significant disagreement among the lexicons.
דָּוִד, דָּוִיד 1066 n.pr.m. David
base
H1732 דָּוִד, דָּוִיד David
1732 David daw-veed'
rarely (fully); Daviyd {daw-veed'}; from the same as 1730;
loving; David, the youngest son of Jesse:--David.
see HEBREW for 01730
דָּוִד (da.vid) — David.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at Rut.4.17;
son of: Jesse (H3448) and Nahash (H5176I);
brother of: Eliab (H0446I), Abinadab (H0041I), Shimeah (H8093), Zeruiah (H6870), Abigail (H0026H)(?), Nethanel (H5417H), Raddai (H7288), Ozem (H0684) and Elihu (H0453J); married to Michal (H4324), Abigail (H0026), Ahinoam (H0293H), Maacah (H4601I), Haggith (H2294), Abital (H0037), Eglah (H5698) and Bathsheba (H1339);
father of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N)
N-proper — Noun proper masculineHNpm
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
שְׁלֹמֹה (Shlomoh) refers to Solomon, the son of David and Bathsheba, known as a king of Judah. The name means 'peaceful' and he is recognized as the third king of Israel, credited with authorship of Proverbs and Song of Songs. He is first mentioned in 2 Samuel 5:14.
שְׁלֹמֹה 293 n.pr.m. Solomon
base
H8010 שְׁלֹמֹה
8010 Shlomoh shel-o-mo'
from 7965; peaceful; Shelomah, David's successor:--Solomon.
see HEBREW for 07965
שְׁלֹמֹה (she.lo.moh) — Solomon.
A king of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.5.14;
son of: David (H1732) and Bathsheba (H1339);
brother of: Shammua (H8051H), Shobab (H7727) and Nathan (H5416);
half-brother of: Amnon (H0550), Chileab (H3609), Absalom (H0053), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N); married to daughter_of_Pharaoh (H6547P) and Naamah (H5279A);
father of: Taphath (H2955), Basemath (H1315) and Rehoboam (H7346); also called Jedidiah at 2Sa.12.25;
§ Solomon = "peace"
son of David by Bathsheba and 3rd king of Israel; author of Proverbs and Song of Songs
N-proper — Noun proper masculineHNpm
sol'-o-mun (shelomoh; New Testament Solomon):
I. EARLY LIFE
1. Name and Meaning
2. Sources
3. Birth and Upbringing
4. His Accession
5. Closing Days of David
II. REIGN OF SOLOMON
1. His Vision
2. His Policy
3. Its Results
4. Alliance with Tyre
5. Alliance with Egypt
6. Domestic Troubles
III. HIS BUILDINGS
1. The Temple
2. The Palace
3. Other Buildings
4. The Corvee
IV. HIS CHARACTER
1. Personal Qualities
2. His Wisdom
3. His Learning
4. Trade and Commerce
5. Officers of State
6. Wives
7. Revenues
8. Literary Works
LITERATURE
I. Early Life.
Solomon was the son of David and Bath-sheba, and became the 3rd king of Israel.
1. Name and Meaning:
He was so named by his mother (2Sa 12:24, Qere; see TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT; TEXT OF THE OLD TESTAMENT), but by the prophet Nathan, or by his father (Vulgate), he was called Jedidiah--"loved of Yahweh." The name…
Solomon
Peaceful, (Heb. Shelomoh), David’s second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., “beloved of the Lord” (2 Sam. 12:24, 25). He was the first king of Israel “born in the purple.” His father chose him as his successor, passing over the claims of his elder sons: “Assuredly Solomon my son shall reign after me.” His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father’s death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion…
(peaceful). I. Early life and occasion to the throne . --Solomon was the child of David’s old age, the last born of all his sons. (1 Chronicles 3:5) The yearnings of the "man of war" led him to give to the new-horn infant the name of Solomon (Shelomoth, the peaceful one). Nathan, with a marked reference to the meaning of the king’s own name (David, the darling, the beloved one), calls the infant Jedidiah (Jedid’yah), that is, the darling of the Lord. (2 Samuel 11:24,25) He was placed under the care of Nathan from his earliest infancy. At first, apparently, there was no distinct purpose to make him the heir. Absalom was still the king’s favorite son, (2 Samuel 13:37; 18:33) and was looked on by the people as the destined…
Peaceful, the son and successor of David, born of Bathsheba, B. C. 1033. The prophet Nathan called him Jedidiah, "beloved of the Lord," 2Sa 12:25 and he was a child of promise, 1Ch 22:9,10. At the age of eighteen he received from David the throne which his brother Adonijah had endeavored to usurp. Scripture records his earnest and pious petition for wisdom from above, that he might govern that great people well; and the bestowal of the wisdom, with numerous other blessings in its train, Mt 6:33. His unequalled learning and sagacity soon became renowned throughout the East, and continue so even to this day. In every kind of temporal prosperity he was preeminently favored. His unquestioned dominion extended from the Euphrates to…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms