Nehemiah 13:31 — Word Study
WLCוּלְקֻרְבַּ֧ן הָעֵצִ֛ים בְּעִתִּ֥ים מְזֻמָּנ֖וֹת וְלַבִּכּוּרִ֑ים זָכְרָה־ לִּ֥י אֱלֹהַ֖י לְטוֹבָֽה׃
BSAI also arranged for contributionsqorbân of woodʻêts [for the wood offering, at specified times] at the appointedzâman timesʻêth [at fixed times, when scheduled] and for the firstfruitsbikkûwr [the first part of the harvest, a token of gratitude] Rememberzâkar [to recall, mark, or bring to mind] O my Godʼĕlôhîym [Elohim, the supreme Lord] with favorṭôwb [goodness, kindness, or pleasant regard]
| Greek | English | Parsing |
|---|---|---|
| וּלְקֻרְבַּ֧ן | and for [the] offering of | Conjunction, preposition, noun common masculine singular construct |
| הָעֵצִ֛ים | the wood | Particle, noun common masculine plural absolute |
| בְּעִתִּ֥ים | at times | Preposition, noun common both plural absolute |
| מְזֻמָּנ֖וֹת | appointed | Verb, Pual, participle (passive) feminine plural |
| וְלַבִּכּוּרִ֑ים | and for the first-fruits | Conjunction, preposition, noun common masculine plural absolute |
| זָכְרָה־ | remember ! | Verb qal imperative second person masculine singular, suffix |
| לִּ֥י | to me | Preposition, suffix |
| אֱלֹהַ֖י | O God my | Noun common masculine plural construct, suffix |
| לְטוֹבָֽה׃ | for good | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I also arranged for contributions of wood at the appointed times, and for the firstfruits. Remember me, O my God, with favor. |
| KJV | And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good. |
| ASV | and for the wood-offering, at times appointed, and for the first-fruits. Remember me, O my God, for good. |
| YLT | and for the wood-offering at appointed times, and for first-fruits. Be mindful of me, O my God, for good. |
| WEB | and for the wood offering, at appointed times, and for the first fruits. Remember me, my God, for good. |
| BBE | And for the wood offering, at fixed times, and for the first fruits. Keep me in mind, O my God, for good. |
Where they part company is זָכְרָה־ — see How Translations Differ.
The sentence has a main clause followed by several phrases detailing the contributions Nehemiah arranged, culminating in a direct appeal to God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבִּכּוּרִים
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 13:31
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 13:31 shows Nehemiah's commitment to the proper worship of God through the organization of offerings. He arranges for wood and firstfruits, emphasizing the importance of these contributions at appointed times. This reflects the broader context of his reforms aimed at restoring the spiritual and communal life of the people after returning from exile.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 10:34 | We have cast lots among the priests, Levites, and people for the donation of wood by our families at the appointed times each year. They are to bring it to the house of our God to burn on the altar of the LORD our God, as it is written in the Law. |
| 2 | Nehemiah 13:14–22 | Remember me for this, O my God, and do not blot out my deeds of loving devotion for the house of my God and for its services. |
| 3 | Psalm 25:7 | Remember not the sins of my youth, nor my rebellious acts; remember me according to Your loving devotion, because of Your goodness, O LORD. |
| 4 | Psalm 26:8–9 | O LORD, I love the house where You dwell, the place where Your glory resides. |
| 5 | Psalm 106:4 | Remember me, O LORD, in Your favor to Your people; visit me with Your salvation, |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — קֻרְבָּן, u.le.kur.Bangenerated
The word קֻרְבָּן (qorban) refers to an offering or sacrifice brought near to the altar, indicating a gesture of devotion. It is derived from a root meaning to bring near, emphasizing the act of presenting something to God as a token of worship.
In this verse, it signifies the offerings of wood that were essential for the sacrificial system, highlighting Nehemiah's role in ensuring that worship practices were maintained properly among the people.
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 זָכְרָה־, remember, which governs the entire request to God. The structure includes several phrases detailing what Nehemiah arranged, including contributions of wood and firstfruits, which are linked to the worship practices.
The sentence begins with the conjunction וּלְקֻרְבַּ֧ן (and for the offering of), indicating that the contributions are part of a larger set of actions Nehemiah is taking.
Septuagint Backgroundgenerated
The Septuagint translates קֻרְבָּן as δῶρον (dōron), meaning 'gift' or 'offering.' This choice reflects a similar concept of presenting something valuable to God, though it may lack the specific sacrificial nuance of the Hebrew.
Other words match closely, indicating that the translators aimed to preserve the meaning of Nehemiah's arrangements for worship while adapting the wording for a Greek-speaking audience.
In plain words — the whole versegenerated
Nehemiah 13:31 shows Nehemiah organizing contributions of wood and firstfruits for worship, asking God to remember him with favor. This reflects his dedication to restoring proper worship practices among the people.
Frequently Asked Questionsgenerated
These contributions were essential for the altar sacrifices, ensuring that the worship of God continued as prescribed in the law.
The firstfruits represent gratitude to God for the harvest, acknowledging His provision and sovereignty.
By asking God to remember him with favor, Nehemiah seeks divine approval for his efforts to restore worship and community integrity.
This verse highlights Nehemiah's commitment to the spiritual renewal of the people and the importance of proper worship in their restored community.
Reflection Questionsgenerated
- How can I ensure that my contributions to my community reflect gratitude and devotion to God?
- In what ways can I remember God's faithfulness in my life, similar to how Nehemiah asks God to remember him?
- What practices can I put in place to maintain a spirit of worship in my daily life?
- How do the themes of restoration and worship in Nehemiah inspire me to act in my own community?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 13:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd for the wood offering, at times appointed,.... Of which see Ne 10:34.
Read John Gill on Nehemiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good.
Read Robert Jamieson on Nehemiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor the wood-offering and the first-fruits; and particularly I took care for these things, because they had been lately neglected.
Read Matthew Poole on Nehemiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 13:31 And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good.Ver. 31. And for the wood offering] See Nehemiah 10:34-35. Remember me, O my God, for good] See Nehemiah 5:19; Nehemiah 13:15; Nehemiah 13:22. He brags not, but prays, producing his good deeds as testimonies of his sincerity, whereof he begs acceptance. And this is a sweet close of the Old Testament (say our last and largest annotations upon the Bible), for this was the last history and book thereof, though the Book of Esther be set after it. Malachi prophesied anon after the temple was built, as we see (saith Master Pemble) by his reproving of that sin, in corrupting the…
Read John Trapp on Nehemiah 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Remember me, O my God, for good.—With these words Nehemiah leaves the scene, commiting himself and his discharge of duty to the Righteous Judge. His conscientious fidelity had brought him into collision not only with external enemies but with many of his own brethren. His rigorous reformation has been assailed by many moralists and commentators in every age. But in these words he commits all to God, as it were by anticipation.—It may be added that with these words end the annals of Old Testament history.
Read Charles John Ellicott on Nehemiah 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. For the wood-offering] This was a most necessary regulation: without it the temple service could not have gone forward; and therefore Nehemiah mentions this as one of the most important services he had rendered to his nation. See Ne 10:34. Remember me, O my God, for good.] This has precisely the same meaning with, O my God, have mercy upon me! and thus alone it should be understood. OF Nehemiah the Jews speak as one of the greatest men of their nation. His concern for his country, manifested by such unequivocal marks, entitles him to the character of the first patriot that ever lived. In the course of the Divine providence, he was a captive in Babylon; but there his excellences…
Read AdamClarke on Nehemiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges31. and for the wood offering] Cf. Nehemiah 10:35. the firstfruits] Cf. Nehemiah 10:36-39. The special mention of these practical measures of reorganization perhaps implies that they remedied two principal causes of discontent and points most liable to abuse from negligence. Remember me, O my God, for good] Cf. Nehemiah 13:14; Nehemiah 13:22, Nehemiah 5:19. Additional Note on Nehemiah 13:6. Prof. Kirkpatrick suggests that Nehemiah’s first Mission lasted ‘perhaps for not more than a year,’ and that he then returned to Susa. The words ‘I went to the king’ he explains of Nehemiah’s going to serve his turn as cupbearer; and ‘at the end of certain days’ he would refer to the close of his term of…
Read Cambridge on Nehemiah 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31. For the wood offering… and for the firstfruits — See Nehemiah 12:44; Nehemiah 10:34; Nehemiah 10:38.
Read Daniel Denison Whedon 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
I also arranged for contributions of wood at the appointed times, and for the firstfruits. Remember me, O my God, with favor.
and for the wood offering, at appointed times, and for the first fruits. Remember me, my God, for good.
I also arranged for contributions of wood at the appointed times, and for the firstfruits. Remember me, O my God, with favor.
I also provided for the wood offering at the appointed times and also for the first fruits. Please remember me for good, O my God.
Tyndale line
And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good.
and for the wood-offering, at times appointed, and for the first-fruits. Remember me, O my God, for good.
and for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good.
And for the wood-offering, at times appointed, and for the first-fruits. Remember me, O my God, for good.
And for the offring of the wood at times appoynted, and for the first fruites. Remember me, O my God, in goodnes.
Strictly literal
and for the wood-offering, at times appointed, and for the first-fruits. Remember me, O my God, for good!
and for the wood-offering at appointed times, and for first-fruits. Be mindful of me, O my God, for good.
and for the wood-offering at appointed times, and for first-fruits. Be mindful of me, O my God, for good.
And for the procuring of the wood, at fixed time, and for the first-fruits. Remember this unto me, O my God, for good.
I provided for the wood offering at the appointed times and for the firstfruits. Call me to mind, my God, for good.
From the Latin
And for the offering of wood at times appointed, and for the firstfruits: remember me, O my God, unto good. Amen.
Simplified
I also arranged for wood to be supplied for the altar at the specified times, and for the first part of the produce to be donated. My God, remember me favorably.
And for the wood offering, at fixed times, and for the first fruits. Keep me in mind, O my God, for good.
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 13:31 states, "וּלְקֻרְבַּ֧ן הָעֵצִ֛ים בְּעִתִּ֥ים מְזֻמָּנ֖וֹת וְלַבִּכּוּרִ֑ים זָכְרָה־ לִּ֥י אֱלֹהַ֖י לְטוֹבָֽה׃" The Septuagint largely agrees with the Masoretic Text, matching 8 of the 9 words, though the specific wording and order differ due to the nature of the Greek translation. There are no significant differences in meaning between the two texts, but the Septuagint's structure reflects its own linguistic style. The Samaritan Pentateuch and Dead Sea Scrolls are not mentioned in this instance, indicating they may not provide additional variations for this particular verse.
וּלְקֻרְבַּ֧ן הָעֵצִ֛ים בְּעִתִּ֥ים מְזֻמָּנ֖וֹת וְלַבִּכּוּרִ֑ים זָכְרָה־ לִּ֥י אֱלֹהַ֖י לְטוֹבָֽה׃
8 of the 9 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 13:31
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.
קָרְבָּן (qorban) refers to an offering or oblation, specifically something brought near the altar as a sacrificial present. The term has two spellings: קָרְבָּן and קֻרְבָּן, both meaning 'offering.' The word is derived from a root meaning to bring near.
קָרְבָּן 80 n.m. offering, oblation
base
[קֻרְבָּן] n.[m.] offering
base
H7133a קָרְבָּן offering, oblation H7133b קֻרְבָּן offering
7133 qorban kor-bawn'
or qurban {koor-bawn'}; from 7126; something brought near the
altar, i.e. a sacrificial present:--oblation, that is
offered, offering.
see HEBREW for 07126
קׇרְבָּן (qor.ban) — offering.
offering, oblation
Also means: qur.ban (קֻרְבָּן "offering" H7133B)
קֻרְבָּן (qur.ban) — offering.
offering
Another spelling of qor.ban (קׇרְבָּן "offering" H7133A)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
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…
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
wood.
See BOTANY; FOREST; TREES.
Wood
See FOREST.
[FOREST]
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Prep | N-cp — Preposition · noun common both plural absoluteHR/Ncbpa
זָמַן (zaman) is a Hebrew verb meaning to fix or appoint a time. Its usage is primarily in the Pual form, indicating something that is fixed or appointed. The Aramaic equivalent is זְמַן (H2164), which means 'to agree.' The entries do not provide any significant disagreement.
[זָמַן] vb. only Pu. Pt. be fixed, appointed, of time
base
H2163 זָמַן only Pu. Pt. be fixed, appointed, of time
2163 zaman zaw-man'
a primitive root; to fix (a time):--appoint.
זָמַן (za.man) — to appoint.
1) to appoint a time, be fixed, be appointed
1a) (Pual)
1a1) to be fixed, be appointed
1a2) appointed times (participle)
Aramaic equivalent: ze.man (זְמַן "to agree" H2164)
V-Pual-Inf-c — Verb · Pual · participle (passive) feminine pluralHVPsfpa
בִּכּוּרִים (bikkuwrim) means 'first-fruits' and refers to the initial produce of the harvest, which was offered to God, particularly during the festival of Pentecost. It encompasses the concept of the first ripe crops and the associated rituals. The word is derived from another term meaning 'to be ripe,' indicating its agricultural roots.
בִּכּוּרִים n.m. first-fruits
base
H1061 בִּכּוּרִים first-fruits
1061 bikkuwr bik-koor'
from 1069; the first-fruits of the crop:--first fruit (-ripe
(figuratively)), hasty fruit.
see HEBREW for 01069
בִּכּוּרִים (bik.kur) — firstfruit.
1) first-fruits
1a) the first of the crops and fruit that ripened, was gathered, and offered to God according to the ritual of Pentecost
1b) the bread made of the new grain offered at Pentecost
1c) the day of the first-fruits (Pentecost)
Conj | Prep | N-cp — Conjunction · preposition · noun common masculine plural absoluteHC/Rd/Ncmpa
→ NATURAL Ge 1:11,12,27-29
See under the respective headings of various fruit-producing trees
→ SPIRITUAL
See RIGHTEOUSNESS, FRUITS OF
See SIN, FRUITS OF
The Hebrew word זָכַר (zakar) means 'to remember' and is built from a primitive root implying recognition. It covers a range of meanings, including recalling thoughts, commemorating days, and causing others to remember. The entries also note its use in various grammatical forms, such as being remembered or making a memorial.
זָכַר vb. remember
Qal
Human subj.
remember, recall, call to mind, usu. as affecting present feeling, thought or action
remember persons (human subj.)
remember י׳
remember
think of or on, call to mind something present or future
remember a day, to observe, commemorate it
remember, with implied mention of, obj.
Subj. י׳ (אלהִם)
remember persons
remember the distress of his servants
their devotion
remember his own covenant (with them)
his mercy
extenuating circumstances
remember sins, idolatries
Niph.
be brought to remembrance, remembered, thought of, usu. c. neg.
neg. be not remembered = no longer exist, of name of Israel, as nation
be remembered, of particular days, in order to be observed, commemorated
Hiph.
cause to remember, remind
cause to be remembered, keep in remembrance
mention
record, only pt.
of sacrifice, make a memorial
base
H2142 זָכַר remember .. Human subj. . remember, recall, call to mind, usu. as affecting present feeling, thought or action
. remember persons (human subj.)
. remember י׳
. remember
. think of or on, call to mind something present or future
. remember a day, to observe, commemorate it
. remember, with implied mention of, obj.
. Subj. י׳ (אלהִם) . remember persons
. . remember the distress of his servants
. their devotion
. . remember his own covenant (with them)
. his mercy
. extenuating circumstances
. remember sins, idolatries
. . be brought to remembrance, remembered, thought of, usu. c. neg.
. neg. be not remembered = no longer exist, of name of Israel, as nation
. be remembered, of particular days, in order to be observed, commemorated
. . cause to remember, remind
. cause to be remembered, keep in remembrance
. mention
. record, only pt.
. of sacrifice, make a memorial
2142 zakar zaw-kar'
a primitive root; properly, to mark (so as to be recognized),
i.e. to remember; by implication, to mention; also (as
denominative from 2145) to be male:--X burn (incense), X
earnestly, be male, (make) mention (of), be mindful, recount,
record(-er), remember, make to be remembered, bring (call,
come, keep, put) to (in) remembrance, X still, think on, X
well.
see HEBREW for 02145
זָכַר (za.khar) — to remember.
1) to remember, recall, call to mind
1a) (Qal) to remember, recall
1b) (Niphal) to be brought to remembrance, be remembered, be thought of, be brought to mind
1c) (Hiphil)
1c1) to cause to remember, remind
1c2) to cause to be remembered, keep in remembrance
1c3) to mention
1c4) to record
1c5) to make a memorial, make remembrance
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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/Sp1bs
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Prep | Adj — Preposition · noun common feminine singular absoluteHR/Ncfsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).