Nehemiah 3:8 — Word Study
WLCעַל־ יָד֣וֹ הֶחֱזִ֗יק עֻזִּיאֵ֤ל בֶּֽן־ חַרְהֲיָה֙ צֽוֹרְפִ֔ים ס וְעַל־ יָד֣וֹ הֶחֱזִ֔יק חֲנַנְיָ֖ה בֶּן־ הָרַקָּחִ֑ים וַיַּֽעַזְבוּ֙ יְר֣וּשָׁלִַ֔ם עַ֖ד הַחוֹמָ֥ה הָרְחָבָֽה׃ ס
BSANextʻal to themyâd UzzielʻUzzîyʼêl [my strength is God, son of a goldsmith] sonbên of HarhaiahCharhăyâh△ one of the goldsmithstsâraph [refiners, skilled craftsmen] made repairschâzaq■ And nextʻal to himyâd HananiahChănanyâh [God has favored, son of a perfumer] onebên of the perfumersraqqâch△ made repairschâzaq■ They fortifiedʻâzab▸ [strengthened, secured] JerusalemYᵉrûwshâlaim [the city of peace] asʻad far as the Broadrâchâb [until, up to, wide, spacious] Wallchôwmâh
| Greek | English | Parsing |
|---|---|---|
| עַל־ | on | Preposition |
| יָד֣וֹ | hand his | Noun common both singular construct, suffix |
| הֶחֱזִ֗יק | he repaired | Verb, Hiphil, perfect third person masculine singular |
| עֻזִּיאֵ֤ל | Uzziel | Noun proper masculine |
| בֶּֽן־ | [the] son of | Noun common, masculine singular construct |
| חַרְהֲיָה֙ | Harhaiah | Noun proper masculine |
| צֽוֹרְפִ֔ים ס | goldsmiths | Verb, Qal, participle (active) masculine plural |
| וְעַל־ | and on | Conjunction, preposition |
| יָד֣וֹ | hand his | Noun common both singular construct, suffix |
| הֶחֱזִ֔יק | he repaired | Verb, Hiphil, perfect third person masculine singular |
| חֲנַנְיָ֖ה | Hananiah | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| הָרַקָּחִ֑ים | the perfumers | Particle, noun common masculine plural absolute |
| וַיַּֽעַזְבוּ֙ | and they restored | Verb, Qal, sequential imperfect third person masculine plural |
| יְר֣וּשָׁלִַ֔ם | Jerusalem | Noun proper |
| עַ֖ד | to | Preposition |
| הַחוֹמָ֥ה | the wall | Particle, noun common feminine singular absolute |
| הָרְחָבָֽה׃ ס | broad | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Next to them, Uzziel son of Harhaiah, one of the goldsmiths, made repairs, and next to him, Hananiah son of the perfumer made repairs. They fortified Jerusalem as far as the Broad Wall. |
| KJV | Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of one of the apothecaries, and they fortified Jerusalem unto the broad wall. |
| ASV | Next unto him repaired Uzziel the son of Harhaiah, goldsmiths. And next unto him repaired Hananiah one of the perfumers, and they fortified Jerusalem even unto the broad wall. |
| YLT | By his hand hath Uzziel son of Harhaiah of the refiners strengthened; and by his hand hath Hananiah son of [one of] the compounders strengthened; and they leave Jerusalem unto the broad wall. |
| WEB | Next to him, Uzziel the son of Harhaiah, goldsmiths, made repairs. Next to him, Hananiah, one of the perfumers, made repairs, and they fortified Jerusalem even to the wide wall. |
| BBE | Near them was working Uzziel, the son of Harhaiah, the gold-worker. And by him was Hananiah, one of the perfume-makers, building up Jerusalem as far as the wide wall. |
The translations agree on the key terms and meanings in this verse.
The sentence is structured around the main actions of Uzziel and Hananiah, with additional details about their roles and the location of their work.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָזַק
The sentence as the grammar sees it Open the tree ›
2 of 18 occur nowhere else in the Old Testament — words chosen on purpose.
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 3:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Rebuilding of Jerusalem's Wallgenerated
Nehemiah 3:8 describes the contributions of Uzziel and Hananiah as they worked on the wall of Jerusalem. Their roles as craftsmen highlight the importance of skilled labor in the restoration of the city. This passage is part of a larger narrative detailing the collective efforts of various individuals in rebuilding Jerusalem after the exile.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 3:31–32 | Next to him, Malchijah, one of the goldsmiths, made repairs as far as the house of the temple servants and the merchants, opposite the Inspection Gate, and as far as the upper room above the corner. |
| 2 | Isaiah 46:6 | They pour out their bags of gold and weigh out silver on scales; they hire a goldsmith to fashion it into a god, so they can bow down and worship. |
| 3 | Genesis 50:2 | And Joseph directed the physicians in his service to embalm his father Israel. So they embalmed him, |
| 4 | Exodus 30:25 | Prepare from these a sacred anointing oil, a fragrant blend, the work of a perfumer; it will be a sacred anointing oil. |
| 5 | Ecclesiastes 10:1 | As dead flies bring a stench to the perfumer’s oil, so a little folly outweighs wisdom and honor. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חָזַק, he.che.Zikgenerated
The verb חָזַק (*chazaq*) is a Hiphil perfect form meaning 'he repaired' or 'he strengthened.' It conveys the idea of making something strong or reinforcing it, which is essential in the context of rebuilding the wall of Jerusalem.
This word emphasizes the active role of Uzziel and Hananiah in the restoration process, indicating their contribution to fortifying the city. The use of this verb reflects the physical and metaphorical strengthening of Jerusalem during a time of rebuilding.
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 הֶחֱזִ֗יק, he repaired, which governs the actions of Uzziel and Hananiah. The structure of the sentence emphasizes their contributions to the repairs.
The sentence includes multiple noun phrases indicating the subjects involved in the repairs, with prepositional phrases providing context about their location and the object of their work, the wall.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct equivalent for the verb חָזַק, but it captures the essence of the repair work through its own vocabulary. The Greek word used indicates a similar action of restoration.
This choice reflects a consistent understanding of the rebuilding efforts, though the exact Greek terms may vary in their connotations compared to the Hebrew.
In plain words — the whole versegenerated
Nehemiah 3:8 tells us that Uzziel, the son of Harhaiah, and Hananiah, the son of the perfumer, made repairs to the wall of Jerusalem. Their work was part of the larger effort to fortify the city, showing the importance of skilled labor in the rebuilding process.
Frequently Asked Questionsgenerated
Uzziel means 'my strength is God,' reflecting a reliance on divine support in the rebuilding efforts.
Hananiah, meaning 'God has favored,' contributed as a perfumer, indicating that skilled workers from various trades participated in the restoration.
The wall represents protection and security for Jerusalem, essential for the safety of its inhabitants after the exile.
This verse is part of a detailed account of the rebuilding of Jerusalem's walls, highlighting the collective efforts of various individuals in restoring the city.
Reflection Questionsgenerated
- What skills do I have that I can use to help my community, similar to Uzziel and Hananiah?
- How can I contribute to the rebuilding efforts in my own life or community?
- What does it mean to fortify my own personal walls, and how can I do that?
- In what ways can I support others who are working on important projects or tasks?
The early church on this verse — how the Fathers read it
Bede comments on the significance of the wall in Jerusalem, relating it to the fortification of love in the hearts of the faithful.
And they left Jerusalem, etc. The wall of the broad street in Jerusalem is the firmness and fortification of perfect love in the hearts of the elect, to which its teachers reach by building, when progressing in works of charity,Early Church Fathers on Nehemiah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 3:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNext unto him repaired Uzziel the son of Harhaiah, of the goldsmiths,.... Or Tzorephim, which, according to Jarchi, was the name of a family so called from their trade and business: next unto him
Read John Gill on Nehemiah 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNext unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of one of the apothecaries, and they fortified Jerusalem unto the broad wall.
Read Robert Jamieson on Nehemiah 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is not said they repaired, as was said of the rest, but they fortified it, either because this part of the wall was less demolished than the other, and therefore they needed not to repair it, but only to make it stronger by some additions; or to note their extraordinary care and diligence, that they would not only repair it, and restore it to its former state, but make it stronger than ever it was; which also might be fit to be done in that part of the city. Others render it they left, as this word commonly signifies; and so the meaning is, They omitted the building of that part of the wall, because it remained standing; this being that space of four hundred cubits which was pulled down…
Read Matthew Poole on Nehemiah 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 3:8 Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of [one of] the apothecaries, and they fortified Jerusalem unto the broad wall. Ver. 8. Of the goldsmiths … the son of one of the apothecaries] These were ever thriving trades; they both had wealth, and hearts to part with it, upon so good a work. Difficile est animos opibus non tradere, &c. It is not difficult that their spirits deliver help. (Martial). Unto the broad wall] Which, haply for the thickness of it, was left undemolished by the Chaldeans.
Read John Trapp on Nehemiah 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) And they fortified Jerusalem unto the broad wall.—The word translated “fortified” means literally left, and this yields a good sense: they left Jerusalem untouched as far as a certain portion of the wall extended which needed no restoration. The gate of Ephraim was in this (see Nehemiah 12:38-39); and it is significant that nothing is said about the rebuilding of this important gate.
Read Charles John Ellicott on Nehemiah 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. Goldsmiths.] From the remotest period of the history of the Jews they had artists in all elegant and ornamental trades; and it is also evident that goldsmiths, apothecaries, and merchants were formed into companies in the time of Nehemiah. Apothecaries] Rather such as dealt in drugs, aromatics, spices, &c., for embalming, or for furnishing the temple with the incense consumed there.
Read AdamClarke on Nehemiah 3 →
CambridgeThe Cambridge Bible for Schools and Colleges8. Uzziel … of the goldsmiths] R.V. Uzziel …, goldsmiths. The R.V. gives the literal rendering. The meaning of course is that a guild or the guild of goldsmiths, who were represented by Uzziel, undertook the next piece of the wall. The wealth of ‘the goldsmiths’ is shown by the large portion undertaken by the members of their ‘guild.’ Cf. Nehemiah 3:31-32. Next unto him also] R.V. And next unto him.Hananiah the son of one of the apothecaries] R.V. Hananiah, one of the apothecaries. Marg. ‘perfumers’. The R.V. gives the meaning of the Hebrew, which is literally ‘Hananiah, a son of the apothecaries or perfumers.’ This Hananiah, possibly ‘the son of Shelemiah’ mentioned as engaged in restoring…
Read Cambridge on Nehemiah 3 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Goldsmiths… apothecaries — Representatives of whose arts seem to have always had a position among the Hebrews. They probably learned them in Egypt.
Read Daniel Denison Whedon on Nehemiah 3 →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
Next to them, Uzziel son of Harhaiah, one of the goldsmiths, made repairs, and next to him, Hananiah son of the perfumer made repairs. They fortified Jerusalem as far as the Broad Wall.
Next to him, Uzziel the son of Harhaiah, goldsmiths, made repairs. Next to him, Hananiah, one of the perfumers, made repairs, and they fortified Jerusalem even to the wide wall.
Next to them, Uzziel son of Harhaiah, one of the goldsmiths, made repairs. And next to him, Hananiah, one of the perfumers, made repairs. They fortified Jerusalem as far as the Broad Wall.
Uzziel son of Harhaiah, a member of the goldsmiths’ guild, worked on the section adjacent to him. Hananiah, a member of the perfumers’ guild, worked on the section adjacent to him. They plastered the city wall of Jerusalem as far as the Broad Wall.
Tyndale line
Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of one of the apothecaries, and they fortified Jerusalem unto the broad wall.
Next unto him repaired Uzziel the son of Harhaiah, goldsmiths. And next unto him repaired Hananiah one of the perfumers, and they fortified Jerusalem even unto the broad wall.
Next unto him repaired Uzziel the son of Harhaiah, goldsmiths. And next unto him repaired Hananiah one of the apothecaries, and they fortified Jerusalem even unto the broad wall.
Next to him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next to him also repaired Hananiah the son of one of the apothecaries, and they fortified Jerusalem to the broad wall.
Next vnto him fortified Vzziel the sonne of Harhohiah of the golde smithes: next vnto him also fortified Hananiah, the sonne of Harakkahim, and they repayred Ierusalem vnto the broad wall.
Strictly literal
Next to them repaired Uzziel the son of Harhaiah, of the goldsmiths; and next to him repaired Hananiah of the perfumers, and they left Jerusalem [in its state] as far as the broad wall.
By his hand hath Uzziel son of Harhaiah of the refiners strengthened; and by his hand hath Hananiah son of [one of] the compounders strengthened; and they leave Jerusalem unto the broad wall.
By his hand Uzziel son of Harhaiah of the refiners has strengthened; and by his hand Hananiah son of [one of] the compounders has strengthened; and they leave Jerusalem to the broad wall.
Alongside of him repaired 'Uzziel the son of Charhayah, of the goldsmiths. And alongside of him repaired Chananyah the son of one of the apothecaries, and they fortified Jerusalem as far as the broad wall.
Next to him Uzziel son of Harhaiah, one of the goldsmiths, repaired, and next to him was Hananiah, a maker of perfumes. They rebuilt Jerusalem as far as the Broad Wall.
From the Latin
And next to him built Eziel the son of Araia the goldsmith: and next to him built Ananias the son of the perfumer: and they left Jerusalem unto the wall of the broad street.
Simplified
Next was Uzziel, son of Harhaiah, one of the goldsmiths; and next to him was Hananiah, son of the perfumer. They strengthened Jerusalem as far as the Broad Wall.
Near them was working Uzziel, the son of Harhaiah, the gold-worker. And by him was Hananiah, one of the perfume-makers, building up Jerusalem as far as the wide wall.
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 show agreement in the overall message of the verse, with a close correspondence in the key terms. However, the Septuagint's wording differs in structure and some vocabulary, indicating a translation that adapts the Hebrew for its audience.
עַל־ יָד֣וֹ הֶחֱזִ֗יק עֻזִּיאֵ֤ל בֶּֽן־ חַרְהֲיָה֙ צֽוֹרְפִ֔ים ס וְעַל־ יָד֣וֹ הֶחֱזִ֔יק חֲנַנְיָ֖ה בֶּן־ הָרַקָּחִ֑ים וַיַּֽעַזְבוּ֙ יְר֣וּשָׁלִַ֔ם עַ֖ד הַחוֹמָ֥ה הָרְחָבָֽה׃ ס
11 of the 18 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 3:8
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 עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
The Hebrew word עֻזִּיאֵל (*Uzziy'el*) means 'my strength is God.' It refers to several individuals in the Old Testament, including a Levite, a Simeonite captain, and a Benjamite. The name is built from the roots for 'strength' and 'God.' Notably, it appears in contexts related to the tribe of Levi and the repair of the wall under Nehemiah.
עֻזִּיאֵל n.pr.m. (my strength is Ēl)
Levites
Simeonite
Benjamite
repairer of wall
base
H5816 עֻזִּיאֵל (my strength is Ēl) . Levite names
. a Benjamite
5816 `Uzziy'el ooz-zee-ale'
from 5797 and 410; strength of God; Uzziel, the name of six
Israelites:--Uzziel.
see HEBREW for 05797
see HEBREW for 0410
עֻזִּיאֵל (uz.zi.el) — Uzziel.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.6.18;
son of: Kohath (H6955);
brother of: Amram (H6019), Izhar (H3324) and Hebron (H2275B);
father of: Mishael (H4332), Elizaphan (H0469), Sithri (H5644), Micah (H4318J) and Isshiah (H3449I)
Also named: oz.zi.e.li (עׇזִּיאֵלִי "Uzzielite" H5817)
§ Uzziel = "my strength is God"
1) the 4th son of Kohath and grandson of Levi, uncle of Moses and Aaron
2) a Simeonite captain, son of Ishi, in the days of king Hezekiah of Judah
3) descendant of Bela, head of a family in the tribe of Benjamin
4) a musician of the sons of Heman in the time of David
5) a Levite of the sons of Jeduthun in the days of king Hezekiah of Judah
6) son of Harhaiah, probably a priest and a goldsmith, who took part in repairing the wall under Nehemiah
N-proper — Noun proper masculineHNpm
Uzziel
Strength of God. (1.) One of the sons of Kohath, and uncle of Aaron (Ex. 6:18; Lev. 10:4).
(2.) A Simeonite captain (1 Chr. 4:39-43).
(3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7).
(4.) One of the sons of Heman (1 Chr. 25:4); called also Azareel (18).
(5.) A son of Jeduthan (2 Chr. 29:14).
(6.) The son of Harhaiah (Neh. 3:8).
(my strength is God). Fourth son of Kohath, father of Mishael, Eizaphan or Elizaphan and Zithri, and uncle to Aaron. (Exodus 6:18,22; Leviticus 10:4) (B.C. before 1491.) A Simeonite captain, son of Ishi, in the days of Hezekiah. (1 Chronicles 4:42) Head of a Benjamite house, of the sons of Bela. (1 Chronicles 7:7) (B.C. 1706.) A musician, of the sons of Heman in David’s reign. (1 Chronicles 25:4) A Levite, of the sons of Jeduthun, in the days of Hezekiah. (2 Chronicles 29:14,18) (B.C. 726.) Son of Harhaiah, probably a priest in the days of Nehemiah, who took part in…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
חַרְחֲיָה (Charhayah) refers to a male figure from the time of the Exile and Return, specifically mentioned in Nehemiah 3:8 as the father of Uzziel, a builder of the wall. The name means 'fear of Jehovah' and is derived from roots meaning 'to fear' and 'Jah' (short for Jehovah).
חַרְחֲיָה n.pr.m. father of one of the builders of the wall, Neh.’s time Ne 3:8.
ref
H2736 חַרְהֲיָה
2736 Charhayah khar-hah-yaw'
; from 2734 and 3050; fearing Jah; Charhajah, an
Israelite:--Harhaiah.
see HEBREW for 02734
see HEBREW for 03050
חַרְחֲיָה (char.ha.yah) — Harhaiah.
A man living at the time of Exile and Return, only mentioned at Neh.3.8;
father of: Uzziel (H5816L)
§ Harhaiah = "fear of Jehovah"
father of Uzziel who was one of the builders of the wall in Nehemiah's time
N-proper — Noun proper masculineHNpm
har-ha'-ya (charhayah, "Yah protects"): A goldsmith, whose son, Uzziel, helped to repair the walls of Jerusalem under Zerubbabel (Ne 3:8).
Harhaiah
Zeal of Jehovah, (Neh. 3:8) “of the goldsmiths,” one whose son helped to repair the wall of Jerusalem.
(the Lord is angry), father of Uzziel. (Nehemiah 3:8) (B.C. before 446.)
heat, or anger, of the Lord
צָרַף (tsaraph) is a Hebrew verb meaning to smelt, refine, or test. It encompasses the processes of fusing metals and proving their purity, with forms indicating both the act of refining and the role of a refiner or goldsmith. The word appears in various contexts, including both literal and figurative uses of purification.
צָרַף vb. smelt, refine, test
Qal
smelt, refine
test
test (and prove true)
as n. smelter, refiner
Niph. many shall be refined
Pi. as n. a refiner
base
H6884 צָרַף smelt, refine, test
6884 tsaraph tsaw-raf'
a primitive root; to fuse (metal), i.e. refine (literally or
figuratively):--cast, (re-)fine(-er), founder, goldsmith,
melt, pure, purge away, try.
צָרַף (tsa.raph) — to refine.
1) to smelt, refine, test
1a) (Qal)
1a1) to smelt, refine
1a2) to test
1a3) to test (and prove true)
1a4) smelter, refiner, goldsmith (participle)
1b) (Niphal) to be refined
1c) (Piel) to be a refiner
1c1) refiner (participle)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
חֲנַנְיָ֫הוּ (Chananyah) means 'God has favored' and refers to various individuals in the Old Testament, including a companion of Daniel, a captain in Uzziah's army, and a false prophet during Jeremiah's time. The name appears in multiple contexts, indicating its use among several postexilic figures. Notably, it is associated with thirteen Israelites, reflecting its popularity.
חֲנַנְיָ֫הוּ, חֲנַנְיָה n.pr.m. (י׳ hath been gracious)
father of a prince under Jehoiakim
captain of Uzziah's army
chief of one of the divisions of musicians of David
a false prophet of Jeremiah's time
one of the three companions of Daniel
grandfather of an officer of the guard in Jeremiah's time
a son of Zerubbabel
a Benjamite
various postexilic persons
base
חֲנַנְיָה n.pr.m. (= BH id. [h.dz.ao] 5);—Dn 2:17.
done
H2608a חֲנַנְיָ֫הוּ, חֲנַנְיָה (י׳ hath been gracious) . father of a prince under Jehoiakim
. captain of Uzziah's army
. chief of one of the divisions of musicians of David
. a false prophet of Jeremiah's time
. one of the three companions of Daniel
. grandfather of an officer of the guard in Jeremiah's time
. a son of Zerubbabel
. a Benjamite
. various postexilic persons
H2608b חֲנַנְיָה (= BH id. [2608a] 5)
2608 Chananyah khan-an-yaw'
or Chananyahuw {khan-an-yaw'-hoo}; from 2603 and 3050; Jah
has favored; Chananjah, the name of thirteen
Israelites:--Hananiah.
see HEBREW for 02603
see HEBREW for 03050
חֲנַנְיָ֫הוּ (cha.nan.yah) — Hananiah.
A man living at the time of Divided Monarchy, first mentioned at Jer.28.1;
son of: Azzur (H5809H)
§ Hananiah = "God has favoured"
1) the godly friend of Daniel whom Nebuchadnezzar renamed Shadrach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord. See also, 'Shadrach' (H07714 or H07715)
2) one of the 14 sons of Heman and chief of the 16th course
3) a general in the army of King Uzziah
4) father of Zedekiah in the time of Jehoiakim
5) son of Azur, a Benjamite of Gibeon and a false prophet in the reign of Zedekiah king of Judah
N-proper — Noun proper masculineHNpm
han-a-ni'-a (chananyahu, chananyah; Ananias; also with aspirate, "Yahweh hath been gracious"): This was a common name in Israel for many centuries.
(1) A Benjamite (1Ch 8:24).
(2) A captain of Uzziah's army (2Ch 26:11).
(3) Father of one of the princes under Jehoiakim (Jer 36:12).
(4) One of the sons of Heman and leader of the 16th division of David's musicians (1Ch 25:4,23).
(5) Grandfather of the officer of the guard which apprehended Jeremiah on a charge of desertion (Jer 37:13).
(6) A false prophet of Gibeon, son of Azzur, who opposed Jeremiah, predicting that the yoke of Babylon would be broken in two years, and that…
Hananiah
Jehovah has given. (1.) A chief of the tribe of Benjamin (1 Chr. 8:24). (2.) One of the sons of Heman (1 Chr. 25:4,23). (3.) One of Uzziah’s military officers (2 Chr. 26:11). (4.) Grandfather of the captain who arrested Jeremiah (Jer. 37:13). (5.) Jer. 36:12. (6.) Neh. 10:23. (7.) Shadrach, one of the “three Hebrew children” (Dan. 1; 6:7). (8.) Son of Zerubbabel (1 Chr. 3:19, 21). (9.) Ezra 10:28. (10.) The “ruler of the palace; he was a faithful…
(gift of God). One of the fourteen sons of Heman, and chief of the sixteenth course of singers. (1 Chronicles 25:4,5,23) (B.C. 1014.) A general in the army of King Uzziah. (2 Chronicles 26:11) Father of Zedekiah, in the reign of Jehoiakim. (B.C. before 605.) Son of Azur, a Benjamite of Gibeon and a false prophet in the reign of Zedekiah king of Judah. In the fourth year of his reign, B.C. 595, Hananiah withstood Jeremiah the prophet, and publicly prophesied in the temple that within two years Jeconiah and all his fellow captives with the vessels of the Lord’s house, should be brought back to Jerusalem. (Jeremiah 28:1) ... Hananiah corroborated his prophecy by taking from off the neck of Jeremiah the yoke which he wore by…
1. A false prophet of Gibeon, who for his impious hardihood was overtaken with speedy death, according to the word of God, Jer 28:15-17.
2. The Hebrew name of Shadrach.
3. A pious and faithful officer under Nehemiah, Ne 7:2.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רַקָּח (raqqach) refers to a male perfumer or ointment-maker. It is derived from the root word for making perfumes and appears only in Nehemiah 3:8.
[רַקָּח] n.m. ointment-maker, perfumer;—only in Ne 3:8
ref
H7546 רַקָּח
7546 raqqach rak-kawkh'
from 7543; a male perfumer:--apothecary.
see HEBREW for 07543
רַקָּח (raq.qach) — perfumer.
ointment-maker, perfumer
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
חוֹמָה (chowmah) refers to a wall, typically understood as a protective barrier. It is derived from a root meaning to join, and is often used to describe city walls or the walls of buildings. The term can also be applied figuratively, such as in reference to the waters of the Red Sea.
חוֹמָה 133 n.f. wall (as protection)
usu. term for wall of city
wall of a building
fig. of waters of Red Sea
base
H2346 חוֹמָה wall (as protection)
2346 chowmah kho-maw'
feminine active participle of an unused root apparently
meaning to join; a wall of protection:--wall, walled.
חוֹמָה (cho.mah) — wall.
wall
חוֹמָה (cho.mah) — (Broad) Wall.
wall
Combined with ra.chav (רָחָב "Broad" H7342)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
wol.
See ARCHITECTURE; CITY; FORTIFICATION; HOUSE; JERUSALEM; VILLAGE.
Wall
Cities were surrounded by walls, as distinguished from “unwalled villages” (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See FENCE.)
רָחָב (rachab) means wide or broad, covering both physical dimensions and metaphorical uses like pride or arrogance. It is derived from the root word רָחַב (rachav), which also conveys a sense of spaciousness. The entries consistently highlight its meanings as broad or wide, with a note on its use to describe arrogance.
רָחָב adj. wide, broad
base
H7342 רָחָב wide, broad
7342 rachab raw-khawb'
from 7337; roomy, in any (or every) direction, literally or
figuratively:--broad, large, at liberty, proud, wide.
see HEBREW for 07337
רָחָב (ra.chav) — Broad.
§ broad, wide
רָחָב (ra.chav) — broad: wide.
broad, wide
Also means: ra.chav (רָחָב ": arrogant" H7342I)
רָחָב (ra.chav) — broad: arrogant.
broad, wide
A sub-meaning of ra.chav (רָחָב ": wide" H7342H)
Art | Adj — ParticleHTd/Aafsa
brod (rochabh, "width"; rechobh, "a broadway," "street," "court"; eurchoros, "spacious"): Occurs frequently as a term of dimension (Ex 27:1; 1Ki 6:6; Eze 40:6,43 the Revised Version (British and American), "handbreadth long") and as indicative of strength (Ne 3:8; Jer 51:58). The centers of communal life are called the "broad places," often rendered "streets" (Jer 5:1; So 3:2; Na 2:4). A court before the temple: "the broad place on the east" (the King James Version…
