Nehemiah 13:11 — Word Study
WLCוָאָרִ֙יבָה֙ אֶת־ הַסְּגָנִ֔ים וָאֹ֣מְרָ֔ה מַדּ֖וּעַ נֶעֱזַ֣ב בֵּית־ הָאֱלֹהִ֑ים וָֽאֶ֨קְבְּצֵ֔ם וָֽאַעֲמִדֵ֖ם עַל־ עָמְדָֽם׃
BSASo I rebukedrîyb▸ [contended with, argued against] the officialsçâgân [rulers, leaders] and askedʼâmar▸ Whymaddûwaʻ [for what reason, on what account] has the housebayith [dwelling place, temple] of Godʼĕlôhîym [Elohim, the supreme God] been neglectedʻâzab■ [forsaken, abandoned] Then I gathered the Levites and singers togetherqâbats▸ [assembled, collected] and stationed themʻâmad▸ [set, placed] atʻal their postsʻômed [positions, stations]
| Greek | English | Parsing |
|---|---|---|
| וָאָרִ֙יבָה֙ | and I contended ! | Verb qal sequential imperfect first person common singular, suffix |
| אֶת־ | with | Preposition |
| הַסְּגָנִ֔ים | the officials | Particle, noun common masculine plural absolute |
| וָאֹ֣מְרָ֔ה | and I said ! | Verb qal sequential imperfect first person common singular, suffix |
| מַדּ֖וּעַ | why? | Particle |
| נֶעֱזַ֣ב | has it been neglected | Verb, Niphal, perfect third person masculine singular |
| בֵּית־ | [the] house of | Noun common, masculine singular construct |
| הָאֱלֹהִ֑ים | God | Particle, noun common masculine plural absolute |
| וָֽאֶ֨קְבְּצֵ֔ם | and I assembled them | Verb qal sequential imperfect first person common singular, suffix |
| וָֽאַעֲמִדֵ֖ם | and I made stand them | Verb hiphil sequential imperfect first person common singular, suffix |
| עַל־ | at | Preposition |
| עָמְדָֽם׃ | place their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I rebuked the officials and asked, “Why has the house of God been neglected?” Then I gathered the Levites and singers together and stationed them at their posts, |
| KJV | Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place. |
| ASV | Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place. |
| YLT | And I strive with the prefects, and say, 'Wherefore hath the house of God been forsaken?' and I gather them, and set them on their station; |
| WEB | Then I contended with the rulers, and said, “Why is God’s house forsaken?” I gathered them together, and set them in their place. |
| BBE | Then I made protests to the chiefs, and said, Why has the house of God been given up? And I got them together and put them in their places. |
Where they part company is on the translation of נֶעֱזַ֣ב — see How Translations Differ.
The main action of rebuking is followed by a question and two sequential actions, showing Nehemiah's direct intervention.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָזַב
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 13:11
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 — Nehemiah's Reformsgenerated
Nehemiah 13:11 occurs during a time when Nehemiah discovers that the Levites and singers have returned to their fields due to the neglect of their provisions. This neglect of the house of God prompts Nehemiah to take decisive action to restore order and ensure that worship continues properly in Jerusalem.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 13:17–25 | Then I rebuked the nobles of Judah and asked, “What is this evil you are doing—profaning the Sabbath day? |
| 2 | Nehemiah 5:6–13 | When I heard their outcry and these complaints, I became extremely angry, |
| 3 | Job 31:34 | because I greatly feared the crowds and the contempt of the clans terrified me, so that I kept silent and would not go outside— |
| 4 | Proverbs 28:4 | Those who forsake the law praise the wicked, but those who keep the law resist them. |
| 5 | Nehemiah 10:39 | For the Israelites and the Levites are to bring the contributions of grain, new wine, and oil to the storerooms where the articles of the sanctuary are kept and where the ministering priests, the gatekeepers, and the singers stay. Thus we will not neglect the house of our God.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נֶעֱזַ֣ב, ne.'e.Zavgenerated
The verb עָזַב (azav) means to forsake or abandon, indicating a serious neglect. In this context, it highlights the abandonment of the temple, which is central to the worship of God. The parsing shows that it is in the Niphal form, suggesting a passive action — the house of God has been neglected by the people.
Nehemiah's use of this word underscores the urgency of his rebuke and the need for immediate action to rectify the situation. It conveys a sense of abandonment that Nehemiah finds unacceptable for the dwelling place of God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses neglected for נֶעֱזַ֣ב.
Sentence Structuregenerated
The main clause is governed by the verb וָאָרִ֙יבָה֙, and I contended, which leads into a direct question about the neglect of God's house. The structure emphasizes Nehemiah's confrontation with the officials and his subsequent actions.
Following the main clause, there are two actions: gathering the Levites and singers and then stationing them at their posts. This sequential structure highlights Nehemiah's leadership in addressing the neglect.
Septuagint Backgroundgenerated
The Septuagint translates נֶעֱזַ֣ב with ἐγκατελείφθη, which means 'has been left behind' or 'abandoned'. This choice indicates a broader interpretation of neglect, emphasizing the consequences of the officials' actions.
This translation reflects a concern not only for physical neglect but also for the spiritual implications of abandoning God's house.
In plain words — the whole versegenerated
Nehemiah 13:11 shows Nehemiah rebuking the officials for neglecting the house of God. He gathers the Levites and singers to restore order and ensure they are at their posts, emphasizing the importance of proper worship.
Frequently Asked Questionsgenerated
The 'house of God' refers to the temple in Jerusalem, which is central to the worship of Yahweh and the community's spiritual life.
Nehemiah contended with the officials because their neglect of the temple reflected a serious failure in their responsibilities to God and the community.
After rebuking the officials, Nehemiah gathered the Levites and singers to ensure they returned to their roles in temple worship.
This verse reflects Nehemiah's leadership by showing his willingness to confront wrongdoing and take immediate steps to restore proper worship in Jerusalem.
Reflection Questionsgenerated
- What are some ways I can ensure that I do not neglect my responsibilities to God?
- How can I support my community in maintaining a focus on worship and service?
- In what areas of my life might I need to contend for what is right, like Nehemiah did?
- What steps can I take to encourage others to take their roles seriously in our community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 13:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen I contended with the rulers;.... The ecclesiastical rulers, the priests that were appointed over those chambers, Ne 12:44, he expostulated with them warmly, and chode them severely for their
Read John Gill on Nehemiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place. No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI sharply reproved those priests to whom the management of these things was committed, for neglect of their duty, and breach of their late solemn promise. Why is the house of God forsaken? you have not only injured men in withholding their dues, but you have occasioned the neglect of God’ s house and service. I gathered them together to Jerusalem, from their several country possessions, in which they were dispersed. Set them in their place; restored them to the exercise of their office.
Read Matthew Poole on Nehemiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 13:11 Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place.Ver. 11. Then contended I with the rulers] Who had let loose the golden reins of authority, and, by a passive ministry at least, suffered this sacrilege, whilst they bare the sword in vain, if they were not chief actors in it; as Luther complaineth of the rulers of his time, Nisi superesset spolium Aegypti quod rapuimus Papae, &c., If we had not some of the spoils of Egypt, pulled from the pope, all we ministers of the gospel might be famished; and this little that is left us is violently taken from us by the civil magistrate. Parishes and…
Read John Trapp on Nehemiah 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Contended I with the rulers.—See their express covenant in Nehemiah 10:39. The rich men had taken advantage of Nehemiah’s absence to indulge their covetousness. And I gathered them together.—The Levites were summoned back from their fields.
Read Charles John Ellicott on Nehemiah 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Why is the house of God forsaken?] They had all solemnly promised, Ne 10:39, that they would never forsake the house of their God; but, alas, how soon is this forgotten! Nehemiah used their own words here by way of reproof.
Read AdamClarke on Nehemiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges11. contended I] Cf. Nehemiah 13:17-25, Nehemiah 5:7. the rulers] R.V. marg. ‘Or, deputies’. forsaken] Neglected by the Jews and deserted by the Levites. I gathered them together] Nehemiah caused a muster of the Levites. in their place] i.e. in their proper positions. See notes Nehemiah 8:7, Nehemiah 9:3. LXX. ἐπὶστάσειαὐτῶν. Vulg. ‘in stationibus suis.’
Read Cambridge on Nehemiah 13 →Albert Barnes1798–1870Barnes' Notes on the BibleI gathered them together - Nehemiah gathered the Levites from their lands, and reinstated them in their set offices.
Read Albert Barnes on Nehemiah 13 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So I rebuked the officials and asked, “Why has the house of God been neglected?” Then I gathered the Levites and singers together and stationed them at their posts,
Then I contended with the rulers, and said, “Why is God’s house forsaken?” I gathered them together, and set them in their place.
So I rebuked the officials and asked, “Why has the house of God been neglected?” Then I gathered the Levites and singers together and stationed them at their posts,
So I registered a complaint with the leaders, asking “Why is the temple of God neglected?” Then I gathered them and reassigned them to their positions.
Tyndale line
Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place.
Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place.
Then contended I with the rulers, and said, Why is the house of God forsaken? And I gathered them together, and set them in their place.
Then I contended with the rulers, and said, Why is the house of God forsaken? and I assembled them, and set them in their place.
Then reproued I the rulers and sayd, Why is the house of God forsaken? And I assembled them, and set them in their place.
Strictly literal
Then I contended with the rulers, and said, Why is the house of God forsaken? And I gathered them together and set them in their place.
And I strive with the prefects, and say, 'Wherefore hath the house of God been forsaken?' and I gather them, and set them on their station;
And I strive with the prefects, and say, “Why has the house of God been forsaken?” And I gather them, and set them on their station;
Then contended I with the rulers, and said, Why hath the house of God become forsaken? And I gathered them together, and placed them on their posts.
So I confronted the officials and said, “Why is the house of God neglected?” I gathered them together and stationed them at their posts.
From the Latin
And I pleaded the matter against the magistrates, and said: Why have we forsaken the house of God? And I gathered them together, and I made them to stand in their places.
Simplified
I went and confronted the leaders, asking, “Why is God's Temple being neglected?” I called the Levites back and made sure they were carrying out their responsibilities.
Then I made protests to the chiefs, and said, Why has the house of God been given up? And I got them together and put them in their places.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is preserved in the Septuagint with a high degree of correspondence, matching 10 of the 12 words. Both texts convey the same essential meaning, with slight variations in word order.
וָאָרִ֙יבָה֙ אֶת־ הַסְּגָנִ֔ים וָאֹ֣מְרָ֔ה מַדּ֖וּעַ נֶעֱזַ֣ב בֵּית־ הָאֱלֹהִ֑ים וָֽאֶ֨קְבְּצֵ֔ם וָֽאַעֲמִדֵ֖ם עַל־ עָמְדָֽם׃
10 of the 12 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 13:11
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.
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
Conj | V-Qal-ConsecImperf-1cs | Suff — Verb qal sequential imperfect first person common singular · suffixHc/Vqw1cs/Sh
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR — PrepositionHR
סָגָן (sagan) refers to a ruler or prefect, often indicating a subordinate position in governance. It encompasses roles like petty rulers or officials, particularly in the context of Assyrian and Babylonian administration. The term is derived from an unused root meaning to superintend, highlighting its administrative connotation.
[סָגָן, סֶ֫גֶן] n.m. prefect, ruler
base
H5461 [סָגָן, סֶ֫גֶן] prefect, ruler
5461 cagan saw-gawn'
from an unused root meaning to superintend; a prefect of a
province:--prince, ruler.
סָגָן (sa.gan) — ruler.
1) ruler, prefect, governor, a subordinate ruler
1a) prefects (of Assyria and Babylon)
1b) petty rulers or officials
Aramaic equivalent: se.gan (סְגַן "prefect" H5460)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-1cs | Suff — Verb qal sequential imperfect first person common singular · suffixHc/Vqw1cs/Sh
מַדּוּעַ (maddua) means 'why?' or 'wherefore?'. It is derived from the root meaning 'to know' and is used to inquire about reasons or causes. The entries consistently define it as an adverbial term questioning the basis for something.
מַדּוּעַ 61 and מַדֻּעַ adv. wherefore?
base
H4069 מַדּוּעַ, מַדֻּעַ wherefore?
4069 madduwa` mad-doo'-ah
or madduaa {mad-doo'-ah}; from 4100 and the passive
participle of 3045; what (is) known?; i.e. (by implication)
(adverbially) why?:--how, wherefore, why.
see HEBREW for 04100
see HEBREW for 03045
מַדּוּעַ (mad.du.a) — why?.
why?, on what account?, wherefore?
Part — ParticleHTi
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
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
N-ms — 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)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
Conj | V-Qal-ConsecImperf-1cs | Suff — Verb qal sequential imperfect first person common singular · suffixHc/Vqw1cs/Sp3mp
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
Conj | V-Hiphil-ConsecImperf-1cs | Suff — Verb hiphil sequential imperfect first person common singular · suffixHc/Vhw1cs/Sp3mp
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
Prep — PrepositionHR
The Hebrew word עֹ֫מֶד (*omed*) refers to a standing place or post. It is derived from the root meaning to stand, indicating a fixed spot. The entries highlight its use as a noun, primarily denoting a place where something stands upright.
[עֹ֫מֶד] n.[m.] standing-place
base
H5977 עֹ֫מֶד
5977 `omed o'-med
from 5975; a spot (as being fixed):--place, (+ where) stood,
upright.
see HEBREW for 05975
עֹ֫מֶד (o.med) — post.
standing place
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp