Nehemiah 2:10 — Word Study
WLCוַיִּשְׁמַ֞ע סַנְבַלַּ֣ט הַחֹרֹנִ֗י וְטֽוֹבִיָּה֙ הָעֶ֣בֶד הָֽעַמֹּנִ֔י וַיֵּ֥רַע לָהֶ֖ם רָעָ֣ה גְדֹלָ֑ה אֲשֶׁר־ בָּ֥א אָדָ֔ם לְבַקֵּ֥שׁ טוֹבָ֖ה לִבְנֵ֥י יִשְׂרָאֵֽל׃
BSABut when SanballatÇanballaṭ [from Horonaim] the HoroniteChôrônîy and TobiahṬôwbîyâh [a servant, or slave] the AmmoniteʻAmmôwnîy officialʻebed heard about thisshâmaʻ▸ they were deeplygâdôwl disturbedrâʻaʻ▸ [grieved, troubled] thatʼăsher someoneʼâdâm had comebôwʼ■ to seekbâqash [search for, pursue] the well-beingṭôwb [welfare, prosperity] of the IsraelitesYisrâʼêl [the children of Israel, God's chosen people]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁמַ֞ע | and he heard | Verb, Qal, sequential imperfect third person masculine singular |
| סַנְבַלַּ֣ט | Sanballat | Noun proper masculine |
| הַחֹרֹנִ֗י | the Horonite | Particle, noun gentilic masculine singular absolute |
| וְטֽוֹבִיָּה֙ | and Tobiah | Conjunction, noun proper masculine |
| הָעֶ֣בֶד | the servant | Particle, noun common masculine singular absolute |
| הָֽעַמֹּנִ֔י | the Ammonite | Particle, noun gentilic masculine singular absolute |
| וַיֵּ֥רַע | and it was displeasing | Verb, Qal, sequential imperfect third person masculine singular |
| לָהֶ֖ם | to them | Preposition, suffix |
| רָעָ֣ה | displeasure | Noun common, feminine singular absolute |
| גְדֹלָ֑ה | great | Adj |
| אֲשֶׁר־ | that | Particle |
| בָּ֥א | he had come | Verb, Qal, perfect third person masculine singular |
| אָדָ֔ם | someone | Noun common, masculine singular absolute |
| לְבַקֵּ֥שׁ | to seek | Preposition, verb piel infinitive construct common |
| טוֹבָ֖ה | good | Noun common, feminine singular absolute |
| לִבְנֵ֥י | for [the] people of | Preposition, noun common masculine plural construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But when Sanballat the Horonite and Tobiah the Ammonite official heard about this, they were deeply disturbed that someone had come to seek the well-being of the Israelites. |
| KJV | When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel. |
| ASV | And when Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly, for that there was come a man to seek the welfare of the children of Israel. |
| YLT | and Sanballat the Horonite heareth, and Tobiah the servant, the Ammonite, and it is evil to them — a great evil — that a man hath come in to seek good for the sons of Israel. |
| WEB | When Sanballat the Horonite and Tobiah the Ammonite servant heard of it, it grieved them exceedingly, because a man had come to seek the welfare of the children of Israel. |
| BBE | And Sanballat the Horonite and Tobiah the servant, the Ammonite, hearing of it, were greatly troubled because a man had come to the help of the children of Israel. |
Where they part company is טוֹבָ֖ה — see How Translations Differ.
The sentence has one main clause and several subordinate clauses, indicating the cause of the characters' emotional response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָדָם
verbשָׁמַע
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 2:10
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 — Opposition to Nehemiah's Missiongenerated
Nehemiah 2:10 describes the reaction of Sanballat and Tobiah upon hearing that Nehemiah had come to seek the welfare of the Israelites. Their discontent highlights the challenges Nehemiah faced as he sought to rebuild Jerusalem's walls, a task met with resistance from local leaders. This verse sets the stage for the ongoing conflict between Nehemiah and those opposed to his mission, as seen in subsequent chapters.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 2:19 | But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard about this, they mocked us and ridiculed us, saying, “What is this you are doing? Are you rebelling against the king?” |
| 2 | Nehemiah 4:1–3 | Now when Sanballat heard that we were rebuilding the wall, he was furious and filled with indignation. He ridiculed the Jews |
| 3 | Nehemiah 6:1 | When Sanballat, Tobiah, Geshem the Arab, and the rest of our enemies heard that I had rebuilt the wall and not a gap was left—though to that time I had not yet installed the doors in the gates— |
| 4 | Isaiah 15:5 | My heart cries out over Moab; her fugitives flee as far as Zoar, as far as Eglath-shelishiyah. With weeping they ascend the slope of Luhith; they lament their destruction on the road to Horonaim. |
| 5 | Jeremiah 48:5–34 | For on the ascent to Luhith they weep bitterly as they go, and on the descent to Horonaim cries of distress resound over the destruction: |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — טוֹבָ֖ה, to.Vahgenerated
The Hebrew word טוֹבָה (tovah) signifies goodness or welfare. It is derived from the root meaning 'good', and in this context, it refers to the well-being of the Israelites. The feminine form indicates a focus on the quality of good things, emphasizing the prosperity and favorable conditions Nehemiah seeks for his people.
This word is often used in biblical texts to describe beneficial conditions, such as health, prosperity, and moral goodness. In Nehemiah 2:10, it underscores the significance of Nehemiah's mission and the threat it posed to those who opposed it.
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. The BSB uses welfare, which is also chosen by the ASV, KJV, and others, emphasizing the positive connotation of the Hebrew term.
Where translations differ, they do so primarily over the rendering of טוֹבָ֖ה. The KJV and ASV use welfare, while the LSV and YLT opt for good, and the DRA translates it as prosperity. Each version reflects a slightly different nuance of the Hebrew word.
Sentence Structuregenerated
The main verb of the verse is וַיִּשְׁמַ֞ע, and he heard, which governs the entire clause. The structure includes a noun phrase for the subject, followed by additional noun phrases that provide detail about the subjects and their emotional response.
The sentence is built around the reaction of Sanballat and Tobiah, with a subordinate clause explaining the cause of their displeasure. This arrangement emphasizes their reaction to Nehemiah’s intentions.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּשְׁמַ֞ע as ἤκουσεν, meaning 'he heard', which aligns closely with the Hebrew meaning of listening attentively. This choice maintains the focus on the act of hearing.
For טוֹבָ֖ה, the LXX uses ἀγαθὸν, which also carries the meaning of goodness but can imply a broader sense of moral or ethical quality. This reflects the translators' interpretation of the term's implications for the Israelites' situation.
In plain words — the whole versegenerated
Nehemiah 2:10 tells us that when Sanballat and Tobiah heard about Nehemiah's plans to help the Israelites, they were very upset. This reaction shows the opposition Nehemiah faced as he aimed to rebuild the walls of Jerusalem and improve the situation for his people.
Frequently Asked Questionsgenerated
Sanballat was a Persian governor of Samaria, and Tobiah was an Ammonite official. Both opposed Nehemiah's efforts to rebuild Jerusalem.
To seek the well-being of the Israelites means to pursue their welfare, prosperity, and overall good, particularly in the context of rebuilding Jerusalem.
They were disturbed because Nehemiah's arrival signified a potential threat to their power and influence over the region, as he aimed to restore the Israelites.
Nehemiah's experience teaches us about the challenges of leadership and the importance of perseverance in the face of opposition when working for the good of others.
Reflection Questionsgenerated
- How can I seek the well-being of others in my community?
- What challenges might I face when trying to help those in need?
- In what ways can I respond to opposition when pursuing a good cause?
- How does understanding the historical context of Nehemiah's mission enhance my reading of this verse?
The early church on this verse — how the Fathers read it
Bede comments on Nehemiah's opposition, noting how the enemies of the Church are troubled by those striving for the faith.
And Sanballat the Horonite, etc., heard. And the heretics are grieved, and all the enemies of the Church are saddened whenever they see any elected persons working for the sake of the Catholic faith or for the correction of customs,Early Church Fathers on Nehemiah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 2:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen Sanballat the Horonite,.... Who either presided at Horonaim, or sprung from thence, a city of Moab, Isaiah 15:5 and Tobiah the servant, the Ammonite; who was formerly a slave, but now raised,
Read John Gill on Nehemiah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel. Sanballat the Horonite.
Read Robert Jamieson on Nehemiah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSanballat the Horonite; so called, either from his family, or from the place of his birth or rule, which is supposed to be Horonaim, an eminent city of Moab, . Tobiah the servant; so called probably from his servile original or condition, from which he was advanced to his present power and dignity; which also may be mentioned as one reason why he now carried himself so insolently and perversely towards the Jews, it being usual for persons suddenly raised from a mean to a high estate so to demean themselves.
Read Matthew Poole on Nehemiah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 2:10 When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard [of it], it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel.10. When Sanballat the Horonite] That is, the Moabite, Isaiah 15:4 Jeremiah 48:3; Jeremiah 48:5; Jeremiah 48:34. His name signifieth, saith one, a pure enemy; he was come of that spiteful people, who were anciently irked because of Israel, Numbers 22:3-4, or did inwardly fret and vex at them, as Exodus 1:12, who yet were allied unto them, and did them no harm in their passage by them, yea, had done them good by the slaughter of the Amorites, their encroaching neighbours. And Tobiah the servant] A…
Read John Trapp on Nehemiah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Sanballat the Horonite.—Satrap of Samaria under the Persians, whose secretary or minister was “Tobiah the servant, the Ammonite.” Sanballat was from one of the Beth-horons, which had been in Ephraim, and were now in the kingdom of Samaria. His name is seemingly Babylonian, while that of Tobiah is Hebrew. The revival of Jerusalem would be a blow to the recent ascendency of Samaria.
Read Charles John Ellicott on Nehemiah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Sanballat the Horonite] Probably a native of Horonaim, a Moabite by birth, and at this time governor of the Samaritans under the king of Persia. Tobiah the servant] He was an Ammonite; and here, under the Persian king, joint governor with Sanballat. Some suppose that the Sanballat here mentioned was the same who persuaded Alexander to build a temple on Mount Gerizim in favour of the Samaritans. Pelagius thinks there were two governors of this name.
Read AdamClarke on Nehemiah 2 →CambridgeThe Cambridge Bible for Schools and Colleges10. When] R.V. And when.This is the first mention of the opposition which Nehemiah encountered. The news of his mission quickly spread, although its precise object was not known (cf. Nehemiah 2:12; Nehemiah 2:16). Sanballat and Tobiah appear throughout the book as the bitterest foes he had to encounter. ‘Sanballat,’ or, as perhaps it should be called, Saneballat (LXX. Σαναβαλλὰτ, Josephus Σαναβαλλέτης) is probably an Assyrian name, meaning ‘Sin (the moon-god of the Assyrians) giveth life,’ just as Nabubalitanni means ‘Nebo giveth the life.’ The name of the moon-god appears also in Sennacherib = ‘Sin gives many brothers.’ Sanballat is distinguished as ‘the Horonite,’ by which is probably…
Read Cambridge on Nehemiah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe name Sanballat is probably Babylonian the first element being the same which commences “Sennacherib,” namely, “Sin,” the moon-God, and the second balatu, “eminent” (?),which is found in the Assyrian name, Bel-balatu.
Read Albert Barnes on Nehemiah 2 →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
But when Sanballat the Horonite and Tobiah the Ammonite official heard about this, they were deeply disturbed that someone had come to seek the well-being of the Israelites.
When Sanballat the Horonite and Tobiah the Ammonite servant heard of it, it grieved them exceedingly, because a man had come to seek the welfare of the children of Israel.
But when Sanballat the Horonite and Tobiah the Ammonite official heard about this, they were deeply disturbed that someone had come to seek the well-being of the Israelites.
When Sanballat the Horonite and Tobiah the Ammonite official heard all this, they were very displeased that someone had come to seek benefit for the Israelites.
Tyndale line
When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel.
And when Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly, for that there was come a man to seek the welfare of the children of Israel.
And when Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly, for that there was come a man to seek the welfare of the children of Israel.
When Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it , it grieved them exceedingly that there had come a man to seek the welfare of the children of Israel.
But Sanballat the Horonite, and Tobiah a seruant an Ammonite heard it, and it grieued them sore, that there was come a man which sought the wealth of the children of Israel.
Strictly literal
And when Sanballat the Horonite, and Tobijah the servant, the Ammonite, heard [of it], it grieved them exceedingly that there had come a man to seek the welfare of the children of Israel.
and Sanballat the Horonite heareth, and Tobiah the servant, the Ammonite, and it is evil to them — a great evil — that a man hath come in to seek good for the sons of Israel.
and Sanballat the Horonite hears, and Tobiah the servant, the Ammonite, and it is evil to them—a great evil—that a man has come to seek good for the sons of Israel.
When Sanballat the Choronite, and Tobiyah the servant, the 'Ammonite, heard of it, it displeased them exceedingly, that there was come a man to seek the welfare of the children of Israel.
When Sanballat the Horonite and Tobiah the Ammonite servant heard this, they were greatly displeased that someone had come who was seeking to help the people of Israel.
From the Latin
And Sanaballat the Horonite, and Tobias the servant, the Ammonite, heard it, and it grieved them exceedingly, that a man was come, who sought the prosperity of the children of Israel.
Simplified
But when Sanballat the Horonite and Tobiah the Ammonite official heard about this, they were upset. For them this was a total disaster—that someone had arrived to help out the Israelites.
And Sanballat the Horonite and Tobiah the servant, the Ammonite, hearing of it, were greatly troubled because a man had come to the help of the children of Israel.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in this verse, with a close word-by-word correspondence. However, the Septuagint's structure may differ, reflecting its own stylistic choices.
וַיִּשְׁמַ֞ע סַנְבַלַּ֣ט הַחֹרֹנִ֗י וְטֽוֹבִיָּה֙ הָעֶ֣בֶד הָֽעַמֹּנִ֔י וַיֵּ֥רַע לָהֶ֖ם רָעָ֣ה גְדֹלָ֑ה אֲשֶׁר־ בָּ֥א אָדָ֔ם לְבַקֵּ֥שׁ טוֹבָ֖ה לִבְנֵ֥י יִשְׂרָאֵֽל׃
15 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Nehemiah 2:10
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 שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
סַנְבַּלַּט (Sanballat) refers to a Persian satrap of Samaria and an opponent of Nehemiah during the time of the Exile and Return. The name is associated with strength and is noted for his opposition to the rebuilding of Jerusalem's walls, as mentioned in Nehemiah 2:10.
סַנְבַּלַּט n.pr.m. leader of Samaritan opponents of Nehemiah
base
H5571 סַנְבַּלַּט, סַנְבַלַּט
5571 Canballat san-bal-lat'
of foreign origin; Sanballat, a Persian satrap of
Samaria:--Sanballat.
סַנְבַלַּט (san.val.lat) — Sanballat.
A man living at the time of Exile and Return, first mentioned at Neh.2.10
§ Sanballat = "strength"
a Moabite of Horonaim and the opponent of Nehemiah and the returned exiles in their goal of rebuilding the walls of Jerusalem
N-proper — Noun proper masculineHNpm
san-bal'-at (canebhallaT; Greek and Vulgate (Jerome's Latin Bible, 390-405 A.D.) Sanaballat; Peshitta, Samballat): Sanballat the Horonite was, if the appellation which follows his name indicates his origin, a Moabite of Horonaim, a city of Moab mentioned in Isa 15:5; Jer 48:2,5,34; Josephus, Ant, XIII, xxiii; XIV, ii. He is named along with Tobiah, the Ammonite slave (Ne 4:1), and Geshem the Arabian (Ne 6:1) as the leading opponent of the Jews at the time when Nehemiah undertook to rebuild the walls of Jerusalem (Ne 2:10; 4:1; 6:1). He was related by marriage to the son of Eliashib, the high priest at the time of the…
Sanballat
Held some place of authority in Samaria when Nehemiah went up to Jerusalem to rebuild its ruined walls. He vainly attempted to hinder this work (Neh. 2:10, 19; 4:1-12; 6). His daughter became the wife of one of the sons of Joiada, a son of the high priest, much to the grief of Nehemiah (13:28).
(strength), a Moabite of Horonaim. (Nehemiah 2:10,13; 13:28) He held apparently some command in Samaria at the time Nehemiah was preparing to rebuild the walls of Jerusalem, B.C. 445, (Nehemiah 4:2) and from the moment of Nehemiah’s arrival in Judea he set himself to oppose every measure for the welfare of Jerusalem. The only other incident in his life is his alliance with the high priest’s family by the marriage of his daughter with one of the grandsons of Eliashib; but the expulsion from the priesthood of the guilty son of Joiada by Nehemiah promptly followed. Here the scriptural narrative ends.
bramble-bush; enemy in secret
בֵּית חוֹרֹן refers to two cities in Ephraim, known as lower and upper Beth-horon. The term Choroniy denotes an inhabitant of Choronaim, linked to the region of Moab. The entries indicate that the word is associated with both geographical locations and a specific group of people, namely the Horonites.
בֵּית חוֹרֹן n.pr.loc. two cities in Ephraim, lower & upper B.H. (place of a hole or hollow (?), perh. fr. a wady betw. the two, or near by);—cf. הַחֹרֹנִי adj.gent. only of Sanballat
base
H2772 בֵּית חוֹרֹן
2772 Choroniy kho-ro-nee'
patrial from 2773; a Choronite or inhabitant of
Choronaim:--Horonite.
see HEBREW for 02773
חֹרֹנִי (cho.ro.ni) — Horonite.
Someone descended from Horon(?), first mentioned at Neh.2.10
§ Horonite = "native of Horonaim"
1) an inhabitant of Horonaim in Moab
1a) the designation of Sanballat, the opponent of Nehemiah
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
hor'-o-nit, ho'-ro-nit (ha-choroni): an appellation of Sanballat (Ne 2:10,19; 13:28), as an inhabitant of BETH-HORON (which see).
Horonite
The designation of Sanballat (Neh. 2:10, 19), a native of Horonaim, or of one of the two Beth-horons, the “upper” or the “nether,” mentioned in Josh. 16:3,5.
(native of Horonaim), The, the designation of Sanballat. (Nehemiah 2:10,19; 13:28) It is derived by Gesenius from Horonaim.
→ Sanballat, the Ne 2:10
טוֹבִיָּ֫הוּ (Towbiyah) means 'Jehovah is good' and refers to several individuals in the Old Testament. It is built from the roots for 'goodness' and 'Jehovah.' This name is associated with a Levite during Jehoshaphat's reign, an Ammonite adversary of Nehemiah, and a head of a family returning from exile. The name appears in contexts related to the Exile and Return.
טוֹבִיָּ֫הוּ, טוֹבִיָּה n.pr.m. (Yah(u) is my good)
a Levite, assigned to reign of Jehoshaphat
Ammonite adversary of Nehem.
head of a family of returning exiles of doubtful lineage
a chief of returning exiles
base
H2900 טוֹבִיָּ֫הוּ, טוֹבִיָּה
2900 Towbiyah to-bee-yaw'
or Towbiyahuw {to-bee-yaw'-hoo}; from 2896 and 3050; goodness
of Jehovah; Tobijah, the name of three Israelites and of one
Samaritan:--Tobiah, Tobijah.
see HEBREW for 02896
see HEBREW for 03050
טוֹבִיָּ֫הוּ (to.viy.yah) — Tobijah.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.17.8
§ Tobiah = "Jehovah is good"
1) head of a family who returned from exile with Zerubbabel but who were unable to prove their connection with Israel
2) the Ammonite who with Sanballat opposed the rebuilding of Jerusalem
3) a Levite in the reign of Jehoshaphat
4) a chief of the returning exiles
טוֹבִיָּ֫הוּ (to.viy.yah) — Tobiah.
A man living at the time of Exile and Return, first mentioned at Ezr.2.60
§ Tobiah = "Jehovah is good"
1) head of a family who returned from exile with Zerubbabel but who were unable to prove their connection with Israel
2) the Ammonite who with Sanballat opposed the rebuilding of Jerusalem
3) a Levite in the reign of Jehoshaphat
4) a chief of the returning exiles
טוֹבִיָּ֫הוּ (to.viy.yah) — Tobiah.
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
to-bi'-a (Tobhiyah; Codex Alexandrinus Tobias; omitted in Codex Vaticanus):
(1) An Ammonite slave (King James Version, "servant"), probably of Sanballat, the governor of Samaria (Ne 2:10). He was grieved exceedingly when Nehemiah came to seek the welfare of the children of Israel. In two ways he was connected by marriage with the Jews, having himself married the daughter of Shecaniah, the son of Arab, and his son Jehohanan having married the daughter of Meshullam, the son of Berechiah (Ne 6:18). Because of this close connection with the Jews, the nobles of the latter corresponded by letter with him and also reported his good deeds to Nehemiah and reported Nehemiah's words to Tobiah. In consequence of the report, Tobiah sent letters to Nehemiah to put him in fear (6:17-19). Nehemiah…
Tobiah
Pleasing to Jehovah, the “servant,” the “Ammonite,” who joined with those who opposed the rebuilding of Jerusalem after the Exile (Neh. 2:10). He was a man of great influence, which he exerted in opposition to the Jews, and “sent letters” to Nehemiah “to put him in fear” (Neh. 6:17-19). “Eliashib the priest” prepared for him during Nehemiah’s absence “a chamber in the courts of the house of God,” which on his return grieved Nehemiah sore, and therefore he “cast forth all the household stuff of Tobiah out of the chamber” (13:7, 8).
(goodness of Jehovah). "The children of Tobiah" were a family who returned with Zerubbabel, but were unable to prove their connection with Israel -- (Ezra 2:60; Nehemiah 7:62) (B.C. before 536.) "Tobiah the slave, the Ammonite," played a conspicuous part in the rancorous position made by Sanballat the Moabite and his adherents to the rebuilding of Jerusalem. (B.C. 446.) The two races of Moab and Ammon found in these men fit representatives of that hereditary hatred to the Israelites which began before the entrance into Caanan, and was not extinct when the Hebrews had ceased to exist as a nation. But Tobiah, though a slave, (Nehemiah 2:10,19) --unless, this is a title of opprobrium --and an Ammonite, found means to ally himself…
An Ammonite prince, in league with Sanballat and the Samaritans against the pious Jews, who were rebuilding the ruined temple, Ne 2:10; 4:3. His threats and treachery were employed in vain. During Nehemiah’s absence, Tobiah was unlawfully established by some of the chief men of Judah, his relatives, in a fine apartment of the new temple; but was ignominiously expelled on the governor’s return, Ne 6:17-19; 13:1-9.
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
עַמּוֹנִי (‘Ammowniy) refers to an Ammonite, a person from the ancient region of Ammon. The word is derived from עַמּוֹן (‘Ammon), indicating tribal descent. It is used to describe both the people and their characteristics, with some sources linking it to the Meunites, a group mentioned in the Old Testament.
עַמּוֹנִי, עַמֹּנִי adj.gent. Ammonite
base
H5984 עַמּוֹנִי, עַמֹּנִי Ammonite
5984 `Ammowniy am-mo-nee'
patronymically from 5983; an Ammonite or (the adjective)
Ammonitish:--Ammonite(-s).
see HEBREW for 05983
עַמּוֹנִי (am.mo.ni) — Meunite.
Someone descended from Meunit(?) of the Canaanites, first mentioned at 1Ch.4.41
Group of me.u.ni (מְעוּנִים "Meunite" H4586)
§ Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
עַמּוֹנִי (am.mo.ni) — Ammon.
Someone from Ammon, Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
Another name of am.mon (עַמּוֹן "Ammon" H5983)
Art | Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
Ammonite
The usual name of the descendants of Ammon, the son of Lot (Gen. 19:38). From the very beginning (Deut. 2:16-20) of their history till they are lost sight of (Judg. 5:2), this tribe is closely associated with the Moabites (Judg. 10:11; 2 Chr. 20:1; Zeph. 2:8). Both of these tribes hired Balaam to curse Israel (Deut. 23:4). The Ammonites were probably more of a predatory tribe, moving from place to place, while the Moabites were more settled. They inhabited the country east of the Jordan and north of Moab and…
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HNcfsa — Noun common · feminine singular absoluteHNcfsa
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAafsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
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
Adj — Noun common · feminine singular absoluteHNcfsa
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).
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)
HR/Ncmpc — Preposition · noun common masculine plural constructHR/Ncmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.