Nehemiah 4:10 — Word Study
WLCוַיֹּ֣אמֶר יְהוּדָ֗ה כָּשַׁל֙ כֹּ֣חַ הַסַּבָּ֔ל וְהֶעָפָ֖ר הַרְבֵּ֑ה וַאֲנַ֙חְנוּ֙ לֹ֣א נוּכַ֔ל לִבְנ֖וֹת בַּחוֹמָֽה׃
BSAMeanwhile, the people of JudahYᵉhûwdâh [the tribe descended from Judah, a son of Jacob]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and it said | Verb, Qal, sequential imperfect third person masculine singular |
| יְהוּדָ֗ה | Judah | Noun proper |
| כָּשַׁל֙ | it has failed | Verb, Qal, perfect third person masculine singular |
| כֹּ֣חַ | [the] strength of | Noun common, masculine singular construct |
| הַסַּבָּ֔ל | the burden-bearer[s] | Particle, noun common masculine singular absolute |
| וְהֶעָפָ֖ר | and the debris | Conjunction, particle, noun common masculine singular absolute |
| הַרְבֵּ֑ה | [is] much | Verb, Hiphil, infinitive absolute |
| וַאֲנַ֙חְנוּ֙ | and we | Conjunction, pronoun |
| לֹ֣א | not | Particle |
| נוּכַ֔ל | we will be able | Verb, Qal, imperfect first person common plural |
| לִבְנ֖וֹת | to rebuild | Preposition, verb qal infinitive construct common |
| בַּחוֹמָֽה׃ | the wall | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Meanwhile, the people of Judah said: “The strength of the laborer fails, and there is so much rubble that we will never be able to rebuild the wall.” |
| KJV | And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall. |
| ASV | And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall. |
| YLT | And Judah saith, 'The power of the burden-bearers hath become feeble, and the rubbish [is] abundant, and we are not able to build on the wall.' |
| WEB | Judah said, “The strength of the bearers of burdens is fading and there is much rubble, so that we are not able to build the wall.” |
| BBE | And Judah said, The strength of the workmen is giving way, and there is much waste material; it is impossible for us to put up the wall. |
Where they part company is כָּשַׁל — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses that elaborate on the situation, emphasizing the laborers' failure and the overwhelming debris.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִן
verbהָיָה
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 4:10
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 — The Struggles of Rebuildinggenerated
Nehemiah 4:10 captures the moment when the people of Judah express their concern during the rebuilding of the wall. They acknowledge the fatigue of the laborers and the daunting amount of rubble, which hinders their progress. This reflects the broader challenges faced by the community as they strive to restore their city amidst opposition and discouragement.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 13:31 | But the men who had gone up with him replied, “We cannot go up against the people, for they are stronger than we are!” |
| 2 | Numbers 32:9 | For when your fathers went up to the Valley of Eshcol and saw the land, they discouraged the Israelites from entering the land that the LORD had given them. |
| 3 | Psalm 11:1–2 | In the LORD I take refuge. How then can you say to me: “Flee like a bird to your mountain! |
| 4 | Haggai 1:2 | that this is what the LORD of Hosts says: “These people say, ‘The time has not yet come to rebuild the house of the LORD.’” |
| 5 | 2 Chronicles 2:18 | Solomon made 70,000 of them porters, 80,000 stonecutters in the mountains, and 3,600 supervisors. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — כָּשַׁל, ka.Shalgenerated
The verb כָּשַׁל (ka.shal) means to stumble or fail, often due to weakness or exhaustion. In this context, it highlights the physical and emotional strain of the laborers as they attempt to rebuild the wall.
The parsing as a perfect third person masculine singular indicates that the failure has already occurred, emphasizing the immediate sense of defeat felt by the laborers.
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 כָּשַׁל, it has failed, which governs the subject הַסַּבָּל, the burden-bearer. The structure includes a noun phrase indicating the subject's strength, followed by a description of the rubble and a clause expressing the inability to rebuild.
The Hebrew word order places emphasis on the failure of the laborers and the overwhelming amount of rubble, reflecting the urgency and despair of the situation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb כָּשַׁל is rendered with ἐκτετιναγμένων, which suggests a sense of being thrown down or overwhelmed. This choice conveys a more intense image of the laborers' struggle.
This translation indicates a narrowing of the focus on the laborers' plight, emphasizing their inability to rise against the overwhelming challenges.
In plain words — the whole versegenerated
Nehemiah 4:10 shows the people of Judah expressing their frustration. They say that the strength of the laborers has failed and that there is so much rubble that they feel they cannot rebuild the wall. This reflects their discouragement as they face the overwhelming task of restoration.
Frequently Asked Questionsgenerated
It means that the workers are feeling exhausted and unable to continue their efforts to rebuild due to the overwhelming challenges they face.
The rubble likely comes from the destruction of the wall and buildings that occurred during previous attacks, making the rebuilding process more difficult.
Rebuilding the wall is crucial for the safety and security of the people of Judah, as it represents their restoration and strength as a community.
This verse illustrates the despair and discouragement the people feel as they confront both physical obstacles and the emotional toll of their situation.
Reflection Questionsgenerated
- What are some ways I can support those who feel overwhelmed in their tasks?
- How do I respond when I face challenges that seem insurmountable?
- In what areas of my life do I feel my strength is failing, and how can I seek help?
- How can I encourage others who are struggling to rebuild or restore something important in their lives?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the weakness of the laborers and the overwhelming debris that hinders their rebuilding efforts.
But Judas said: The strength of the bearer is weakened, etc. Judas speaks of the tribe of Judah’s sons. However, the question is about not being able to build the wall because an excessive amount of soil was piled up at the place of the…Early Church Fathers on Nehemiah 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 4:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Judah said,.... Several of the men of Judah: the strength of the bearers of burdens is decayed; through much labour, in carrying heavy loads of stone and timber to the builders, and yet more
Read John Gill on Nehemiah 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd conspired all of them together to come and to fight against Jerusalem, and to hinder it. No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd Judah said, i.e. the Jews now dwelling in Judah, to wit, some of them, being partly terrified by their enemies, and partly wearied with hard and continual labours. There is much rubbish; more than we are able suddenly to remove. We are not able to build the wall; being forced to spend our time in removing the rubbish, and other works imposed upon us; and therefore we must desist at least for a season.
Read Matthew Poole on Nehemiah 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 4:10 And Judah said, The strength of the bearers of burdens is decayed, and [there is] much rubbish; so that we are not able to build the wall.Ver. 10. And Judah said] Here was επεμβολη, impedimenti domestici; aliud ex alio malum, a worse discouragement than the former. Judah (the chief labourers) begins to murmur and mutiny, to faint and fall off. A perilous practice in such a dangerous time, and enough to have undone all; as one coward in an army, breaking the array and running away, may set the rest a running, and the day be thereby lost. Lo, this was Judah, whose escutcheon was a lion; but here unlike himself. The strength of the bearers of burdens is decayed] Very specious…
Read John Trapp on Nehemiah 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) And Judah said.—As hereafter, in the case of the complaints of the people (Nehemiah 5), the writer gives a summary of difficulties. The Jews, or “Judah”—a significant term—complained of their growing feebleness, especially as so many were diverted to the watches.
Read Charles John Ellicott on Nehemiah 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The strength of the bearers of burdens is decayed] They worked both day and night, scarcely ever putting off their clothes, except for the purpose of being washed, Ne 4:21; Ne 4:23. Much rubbish] The ruins they were obliged to clear away, before they could dig the foundation for a new wall: and in this labour they were nearly exhausted; see Ne 5:15.
Read AdamClarke on Nehemiah 4 →CambridgeThe Cambridge Bible for Schools and Colleges10. And Judah said] i.e. the Jewish community speaking, by their rulers or representatives, to Nehemiah. The strength of the bearers of burdens, &c.] Literally ‘the strength of the bearer of burdens, &c.,’ referring to the whole class of the working population. The LXX. wrongly ἡἰσχὺςτῶνἐχθρῶν. so that we are not able, &c.] The complaint here described seems to be introduced at this point to show the variety of obstacles to the work. Besides the direct hostility of the Samaritans, the Jews themselves declared their strength to be giving way before the fatigue. The task of clearing away the accumulated rubbish before building the walls had exhausted their patience and their powers. It is not…
Read Cambridge on Nehemiah 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Judah said — By his representatives, heads of the tribe of Judah. The strength… is decayed — They are worn-out and exhausted by excessive toil.
Read Daniel Denison Whedon on Nehemiah 4 →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
Meanwhile, the people of Judah said: “The strength of the laborer fails, and there is so much rubble that we will never be able to rebuild the wall.”
Judah said, “The strength of the bearers of burdens is fading and there is much rubble, so that we are not able to build the wall.”
Meanwhile, the people of Judah said: “The strength of the laborer fails, and there is so much rubble that we will never be able to rebuild the wall.”
Then those in Judah said, “The strength of the laborers has failed! The debris is so great that we are unable to rebuild the wall.”
Tyndale line
And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall.
And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall.
And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall.
And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall.
And Iudah said, The strength of the bearers is weakened, and there is much earth, so that we are not able to build the wall.
Strictly literal
And Judah said, The strength of the bearers of burdens faileth, and there is much rubbish; so that we are not able to build at the wall.
And Judah saith, 'The power of the burden-bearers hath become feeble, and the rubbish [is] abundant, and we are not able to build on the wall.'
And Judah says, “The power of the burden-bearers has become feeble, and the rubbish [is] abundant, and we are not able to build on the wall.”
(4:4) And Judah said, The strength of the bearers of the burden is failing, and there is much rubbish; and we are not able to build on the wall.
Then the people of Judah said, “The strength of those who carry the burdens is failing. There is too much rubble, and we are not able to rebuild the wall.”
From the Latin
And Juda said: The strength of the bearer of burdens is decayed, and the rubbish is very much, and we shall not be able to build the wall.
Simplified
Then people of Judah started grumbling, saying, “The workmen are exhausted. There's just too much rubble to clear. We'll never be able to finish the wall.”
And Judah said, The strength of the workmen is giving way, and there is much waste material; it is impossible for us to put up the 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 (MT) of Nehemiah 4:10 states, "וַיֹּ֣אמֶר יְהוּדָ֗ה כָּשַׁל֙ כֹּ֣חַ הַסַּבָּ֔ל וְהֶעָפָ֖ר הַרְבֵּ֑ה וַאֲנַ֙חְנוּ֙ לֹ֣א נוּכַ֔ל לִבְנ֖וֹת בַּחוֹמָֽה׃" The Septuagint (LXX) agrees closely with the MT, matching 12 of the 12 words in a word-by-word correspondence, although the order and articles may differ. There are no significant differences between the MT and the LXX in this verse. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this specific verse, thus reinforcing the agreement between the MT and the LXX.
וַיֹּ֣אמֶר יְהוּדָ֗ה כָּשַׁל֙ כֹּ֣חַ הַסַּבָּ֔ל וְהֶעָפָ֖ר הַרְבֵּ֑ה וַאֲנַ֙חְנוּ֙ לֹ֣א נוּכַ֔ל לִבְנ֖וֹת בַּחוֹמָֽה׃
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Nehemiah 4:10
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
HNcmsc — 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…
סַבָל (cabbal) refers to a burden-bearer or porter, derived from the root meaning to bear a burden. The entries indicate that it is a masculine noun, and its usage is noted as being late in the Hebrew language.
סַבָל n.[m.] burden-bearer, (late)
base
H5449 סַבָל, סַבָּל
5449 cabbal sab-bawl'
from 5445; a porter:--(to bear, bearer of) burden(-s).
see HEBREW for 05445
סַבָּל (sab.bal) — burden.
burden-bearer
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
עָפָר (aphar) refers to dry earth or dust, encompassing meanings such as powder, ashes, and rubbish. It is derived from a root meaning to be dry and is used in various contexts, including clay and mortar. The entries consistently highlight its association with loose earth and debris.
עָפָר n.m. dry earth, dust
base
H6083 עָפָר dry earth, dust
6083 `aphar aw-fawr'
from 6080; dust (as powdered or gray); hence, clay, earth,
mud:--ashes, dust, earth, ground, morter, powder, rubbish.
see HEBREW for 06080
עָפָר (a.phar) — dust.
1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish
1a) dry or loose earth
1b) debris
1c) mortar
1d) ore
HC/Td/Ncmsa — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
HVhaa — Verb · Hiphil · infinitive absoluteHVhaa
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
HC/Pp1bp — Conjunction · pronounHC/Pp1bp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqi1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
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)
HRd/Ncfsa — Preposition · noun common feminine singular absoluteHRd/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.)