Nehemiah 4:3 — Word Study
WLCוְטוֹבִיָּ֥ה הָעַמֹּנִ֖י אֶצְל֑וֹ וַיֹּ֗אמֶר גַּ֚ם אֲשֶׁר־ הֵ֣ם בּוֹנִ֔ים אִם־ יַעֲלֶ֣ה שׁוּעָ֔ל וּפָרַ֖ץ חוֹמַ֥ת אַבְנֵיהֶֽם׃ פ
BSAto praypâlal to(wards)ʼêl Godʼĕlôhîym to standʻâmad custodymishmâr uponʻal by dayyôwmâm nightlayil facepânîym
| Greek | English | Parsing |
|---|---|---|
| וְטוֹבִיָּ֥ה | and Tobiah | Conjunction, noun proper masculine |
| הָעַמֹּנִ֖י | the Ammonite | Particle, noun gentilic masculine singular absolute |
| אֶצְל֑וֹ | [was] beside him | Noun common both singular construct, suffix |
| וַיֹּ֗אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| גַּ֚ם | also | Adverb |
| אֲשֶׁר־ | [that] which | Particle |
| הֵ֣ם | they | Pronoun |
| בּוֹנִ֔ים | [are] building | Verb, Qal, participle (active) masculine plural |
| אִם־ | if | Particle |
| יַעֲלֶ֣ה | it will go up | Verb, Qal, imperfect third person masculine singular |
| שׁוּעָ֔ל | a fox | Noun common, masculine singular absolute |
| וּפָרַ֖ץ | and it will break down | Verb, Qal, sequential perfect third person masculine singular |
| חוֹמַ֥ת | [the] wall of | Noun common, feminine singular construct |
| אַבְנֵיהֶֽם׃ פ | stones their | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Tobiah the Ammonite, who was beside him, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!” |
| KJV | Now Tobiah the Ammonite was by him, and he said, Even that which they build, if a fox go up, he shall even break down their stone wall. |
| ASV | Now Tobiah the Ammonite was by him, and he said, Even that which they are building, if a fox go up, he shall break down their stone wall. |
| YLT | And Tobiah the Ammonite [is] by him and saith, 'Also, that which they are building — if a fox doth go up, then it hath broken down their stone wall.' |
| WEB | Now Tobiah the Ammonite was by him, and he said, “What they are building, if a fox climbed up it, he would break down their stone wall.” |
| BBE | Now Tobiah the Ammonite was by him, and he said, Such is their building that if a fox goes up it, their stone wall will be broken down. |
The translations agree on the meaning of Tobiah's mockery regarding the wall's weakness.
The sentence has a main clause followed by a conditional phrase and a result clause, highlighting the structure of Tobiah's mocking statement.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹמָם
verbמִשְׁמָר
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 4:3
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 Opposition to Rebuildinggenerated
Nehemiah 4:3 captures the derision faced by the Jewish builders from their enemies. Tobiah the Ammonite, standing beside Sanballat, taunts the Jews by suggesting that their construction is so feeble that even a fox could cause it to collapse. This moment highlights the challenges and mockery the Israelites faced during their efforts to restore Jerusalem's walls, as seen in the broader context of Nehemiah's leadership and the opposition he encountered.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 2:10–19 | But when Sanballat the Horonite and Tobiah the Ammonite official heard about this, they were deeply disturbed that someone had come to seek the well-being of the Israelites. |
| 2 | Nehemiah 6:1 | When Sanballat, Tobiah, Geshem the Arab, and the rest of our enemies heard that I had rebuilt the wall and not a gap was left—though to that time I had not yet installed the doors in the gates— |
| 3 | 1 Kings 20:10–18 | Then Ben-hadad sent another message to Ahab: “May the gods deal with me, and ever so severely, if enough dust remains of Samaria for each of my men to have a handful.” |
| 4 | 2 Kings 18:23 | Now, therefore, make a bargain with my master, the king of Assyria. I will give you two thousand horses—if you can put riders on them! |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שׁוּעָל, shu.'Algenerated
The word שׁוּעָל (shu'al) means 'fox' and refers to a cunning and agile animal. In this context, it is used metaphorically to emphasize the perceived weakness of the wall being built by the Jews. The use of 'fox' suggests that even a small and seemingly insignificant creature could disrupt their work, underscoring the mockery in Tobiah's statement.
The choice of the word reflects the attitude of Tobiah and the Ammonites towards the Jewish rebuilding efforts, portraying them as futile and ineffectual.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions recognizing the mockery in Tobiah's statement about the wall's weakness.
Sentence Structuregenerated
The main verb in this verse is וַיֹּ֗אמֶר, and he said, which governs the entire sentence. It is followed by a noun phrase that identifies the subject, Tobiah, and a series of clauses that express his mocking statement about the wall being built.
The structure emphasizes Tobiah's derision, with the conditional phrase introduced by אִם־ (if) setting the stage for the hypothetical scenario involving the fox.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word שׁוּעָל is translated as ἀλώπηξ, which also means 'fox.' This choice maintains the animal imagery and the mocking tone of Tobiah's statement, reflecting a direct correspondence with the Hebrew text.
The translation choice indicates a consistent understanding of the metaphorical use of the fox to signify weakness and vulnerability in the rebuilding efforts.
In plain words — the whole versegenerated
Nehemiah 4:3 shows Tobiah the Ammonite mocking the Jewish builders by saying that even a fox could break down their wall. This illustrates the challenges and ridicule faced by the Israelites as they worked to rebuild Jerusalem's defenses.
Frequently Asked Questionsgenerated
Tobiah is mocking the strength of the wall being built by the Jews, suggesting it is so weak that even a small animal could cause it to collapse.
Tobiah is an Ammonite adversary of the Israelites who opposes their efforts to rebuild Jerusalem and often ridicules their work.
The wall represents the strength and security of Jerusalem, and Tobiah's comment highlights the perceived vulnerability of the Jewish efforts to restore it.
While Tobiah's mockery reflects the challenges they faced, the Jewish builders continue their work despite the ridicule and opposition from their enemies.
Reflection Questionsgenerated
- What are some challenges I face in my own rebuilding efforts, and how can I respond to criticism?
- How can I remain steadfast in my goals despite the mockery or opposition from others?
- In what ways can I support those who are working to rebuild or restore something in their lives?
- What lessons can I learn from Nehemiah's leadership in the face of adversity?
The early church on this verse — how the Fathers read it
Bede comments on Tobiah's words as a reflection of heretical opposition to the rebuilding efforts, illustrating the challenges faced by Nehemiah and the Israelites.
But also Tobias the Ammonite, his neighbor, said: Let them build, etc. And both the person and words of this Tobias agree with heretics.Early Church Fathers on Nehemiah 4 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Nehemiah 4:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow Tobiah the Ammonite was by him,.... Who was one of his brethren he spake before, Ne 4:2, and he said; in the like contemptuous and scoffing manner; even that which they build, if a fox go up, he
Read John Gill on Nehemiah 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow Tobiah the Ammonite was by him, and he said, Even that which they build, if a fox go up, he shall even break down their stone wall.
Read Robert Jamieson on Nehemiah 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe mentions the foxes, because they were very numerous in those parts, and because in the late desolations the foxes did walk in the mount and city of Zion, , wherewith he seems to upbraid them. He shall even break down their stone wall: it is so low, that a fox can easily get to the top of it; and so weak, and done so hastily and carelessly, that the least thrust will tumble it down.
Read Matthew Poole on Nehemiah 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 4:3 Now Tobiah the Ammonite [was] by him, and he said, Even that which they build, if a fox go up, he shall even break down their stone wall.Ver. 3. Now Tobiah the Ammonite] This was one of Sanballat’ s good brethren, Nehemiah 4:2. A bird of the same feather, a loaf of the same leaven, his fellow scoffer, and so homine peior, saith Chrysostom, worse than a man; as the scoffed that beareth it well, is Angelis par, saith he, an angel’ s peer. Even that which they build, if a fox go up, &c.] It was some such bitter jeer that Remus uttered in contempt of Romulus’ s new wall, and was knocked on the head for it. Hae sannae leniter volant, non leniter violant.
Read John Trapp on Nehemiah 4 →CambridgeThe Cambridge Bible for Schools and Colleges3. Even that which they build &c.] Whatever they are trying to build. a fox] R.V. marg. ‘Or, jackal’. The light tread of some creeping animal was enough to bring down their weak wall stone though it was. The ‘shuâl’ or fox is elsewhere mentioned in Judges 15:4; Psalms 63:10; Ezekiel 13:4; Lamentations 5:18; Son 2:15. In the passages from Ps., Ez., Lam., it is spoken of in connexion with ruined places. The R.V. margin gives the alternative, ‘jackal’ in each case, except in Ezek. and Cant., where the slyness of the animal (cf. Luke 13:32) shows that the fox is clearly intended. The Hebrew language probably does not distinguish between the ‘jackal’ and the ‘fox.’ Perhaps the allusion in…
Read Cambridge on Nehemiah 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Tobiah — See on Nehemiah 2:10. If a fox go up — Thus Tobiah adds derision and contempt to Sanballat’s pitying scorn.
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
Then Tobiah the Ammonite, who was beside him, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!”
Now Tobiah the Ammonite was by him, and he said, “What they are building, if a fox climbed up it, he would break down their stone wall.”
Then Tobiah the Ammonite, who was beside him, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!”
Then Tobiah the Ammonite, who was close by, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!”
Tyndale line
Now Tobiah the Ammonite was by him, and he said, Even that which they build, if a fox go up, he shall even break down their stone wall.
Now Tobiah the Ammonite was by him, and he said, Even that which they are building, if a fox go up, he shall break down their stone wall.
Now Tobiah the Ammonite was by him, and he said, Even that which they build, if a fox go up, he shall break down their stone wall.
Now Tobiah the Ammonite was by him, and he said, Even that which they build, if a fox should go up, he would even break down their stone wall.
And Tobiah the Ammonite was beside him, and said, Although they buylde, yet if a foxe goe vp, he shall euen breake downe their stonie wall.
Strictly literal
And Tobijah the Ammonite was by him, and he said, Even that which they build, if a fox went up, it would break down their stone wall. —
And Tobiah the Ammonite [is] by him and saith, 'Also, that which they are building — if a fox doth go up, then it hath broken down their stone wall.'
And Tobiah the Ammonite [is] by him and says, “Also, that which they are building—if a fox goes up, then it has broken down their stone wall.”
(3:35) And Tobiyah the 'Ammonite was near him, and he said, Even what they are building, if a fox were to run up, he would readily break through their stone wall.
Tobiah the Ammonite was with him, and he said, “If only a fox went up on what they are building, it would break down their stone wall!”
From the Latin
Tobias also the Ammonite who was by him said: Let them build: if a fox go up, he will leap over their stone wall.
Simplified
Tobiah the Ammonite, standing beside him, commented, “Even a fox walking on what they're building would knock down their wall of stones!”
Now Tobiah the Ammonite was by him, and he said, Such is their building that if a fox goes up it, their stone wall will be broken down.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 12 of the 14 words matching. This alignment suggests a strong consistency in the transmission of this verse, although the Septuagint's word order and articles differ from the Hebrew.
וְטוֹבִיָּ֥ה הָעַמֹּנִ֖י אֶצְל֑וֹ וַיֹּ֗אמֶר גַּ֚ם אֲשֶׁר־ הֵ֣ם בּוֹנִ֔ים אִם־ יַעֲלֶ֣ה שׁוּעָ֔ל וּפָרַ֖ץ חוֹמַ֥ת אַבְנֵיהֶֽם׃ פ
12 of the 14 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 4:3
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.
טוֹבִיָּ֫הוּ (Towbiyah) means 'Jehovah is good' and refers to several individuals in the Old Testament. It is built from the roots for 'goodness' and 'Jehovah.' This name is associated with a Levite during Jehoshaphat's reign, an Ammonite adversary of Nehemiah, and a head of a family returning from exile. The name appears in contexts related to the Exile and Return.
טוֹבִיָּ֫הוּ, טוֹבִיָּה n.pr.m. (Yah(u) is my good)
a Levite, assigned to reign of Jehoshaphat
Ammonite adversary of Nehem.
head of a family of returning exiles of doubtful lineage
a chief of returning exiles
base
H2900 טוֹבִיָּ֫הוּ, טוֹבִיָּה
2900 Towbiyah to-bee-yaw'
or Towbiyahuw {to-bee-yaw'-hoo}; from 2896 and 3050; goodness
of Jehovah; Tobijah, the name of three Israelites and of one
Samaritan:--Tobiah, Tobijah.
see HEBREW for 02896
see HEBREW for 03050
טוֹבִיָּ֫הוּ (to.viy.yah) — Tobijah.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.17.8
§ Tobiah = "Jehovah is good"
1) head of a family who returned from exile with Zerubbabel but who were unable to prove their connection with Israel
2) the Ammonite who with Sanballat opposed the rebuilding of Jerusalem
3) a Levite in the reign of Jehoshaphat
4) a chief of the returning exiles
טוֹבִיָּ֫הוּ (to.viy.yah) — Tobiah.
A man living at the time of Exile and Return, first mentioned at Ezr.2.60
§ Tobiah = "Jehovah is good"
1) head of a family who returned from exile with Zerubbabel but who were unable to prove their connection with Israel
2) the Ammonite who with Sanballat opposed the rebuilding of Jerusalem
3) a Levite in the reign of Jehoshaphat
4) a chief of the returning exiles
טוֹבִיָּ֫הוּ (to.viy.yah) — Tobiah.
HC/Npm — Conjunction · noun proper masculineHC/Npm
to-bi'-a (Tobhiyah; Codex Alexandrinus Tobias; omitted in Codex Vaticanus):
(1) An Ammonite slave (King James Version, "servant"), probably of Sanballat, the governor of Samaria (Ne 2:10). He was grieved exceedingly when Nehemiah came to seek the welfare of the children of Israel. In two ways he was connected by marriage with the Jews, having himself married the daughter of Shecaniah, the son of Arab, and his son Jehohanan having married the daughter of Meshullam, the son of Berechiah (Ne 6:18). Because of this close connection with the Jews, the nobles of the latter corresponded by letter with him and also reported his good deeds to Nehemiah and reported Nehemiah's words to Tobiah. In consequence of the report, Tobiah sent letters to Nehemiah to put him in fear (6:17-19). Nehemiah…
Tobiah
Pleasing to Jehovah, the “servant,” the “Ammonite,” who joined with those who opposed the rebuilding of Jerusalem after the Exile (Neh. 2:10). He was a man of great influence, which he exerted in opposition to the Jews, and “sent letters” to Nehemiah “to put him in fear” (Neh. 6:17-19). “Eliashib the priest” prepared for him during Nehemiah’s absence “a chamber in the courts of the house of God,” which on his return grieved Nehemiah sore, and therefore he “cast forth all the household stuff of Tobiah out of the chamber” (13:7, 8).
(goodness of Jehovah). "The children of Tobiah" were a family who returned with Zerubbabel, but were unable to prove their connection with Israel -- (Ezra 2:60; Nehemiah 7:62) (B.C. before 536.) "Tobiah the slave, the Ammonite," played a conspicuous part in the rancorous position made by Sanballat the Moabite and his adherents to the rebuilding of Jerusalem. (B.C. 446.) The two races of Moab and Ammon found in these men fit representatives of that hereditary hatred to the Israelites which began before the entrance into Caanan, and was not extinct when the Hebrews had ceased to exist as a nation. But Tobiah, though a slave, (Nehemiah 2:10,19) --unless, this is a title of opprobrium --and an Ammonite, found means to ally himself…
An Ammonite prince, in league with Sanballat and the Samaritans against the pious Jews, who were rebuilding the ruined temple, Ne 2:10; 4:3. His threats and treachery were employed in vain. During Nehemiah’s absence, Tobiah was unlawfully established by some of the chief men of Judah, his relatives, in a fine apartment of the new temple; but was ignominiously expelled on the governor’s return, Ne 6:17-19; 13:1-9.
עַמּוֹנִי (‘Ammowniy) refers to an Ammonite, a person from the ancient region of Ammon. The word is derived from עַמּוֹן (‘Ammon), indicating tribal descent. It is used to describe both the people and their characteristics, with some sources linking it to the Meunites, a group mentioned in the Old Testament.
עַמּוֹנִי, עַמֹּנִי adj.gent. Ammonite
base
H5984 עַמּוֹנִי, עַמֹּנִי Ammonite
5984 `Ammowniy am-mo-nee'
patronymically from 5983; an Ammonite or (the adjective)
Ammonitish:--Ammonite(-s).
see HEBREW for 05983
עַמּוֹנִי (am.mo.ni) — Meunite.
Someone descended from Meunit(?) of the Canaanites, first mentioned at 1Ch.4.41
Group of me.u.ni (מְעוּנִים "Meunite" H4586)
§ Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
עַמּוֹנִי (am.mo.ni) — Ammon.
Someone from Ammon, Ammonite, of Ammon "tribal"
descendants of Ammon and inhabitants of Ammon
Another name of am.mon (עַמּוֹן "Ammon" H5983)
HTd/Ngmsa — Particle · noun gentilic masculine singular absoluteHTd/Ngmsa
Ammonite
The usual name of the descendants of Ammon, the son of Lot (Gen. 19:38). From the very beginning (Deut. 2:16-20) of their history till they are lost sight of (Judg. 5:2), this tribe is closely associated with the Moabites (Judg. 10:11; 2 Chr. 20:1; Zeph. 2:8). Both of these tribes hired Balaam to curse Israel (Deut. 23:4). The Ammonites were probably more of a predatory tribe, moving from place to place, while the Moabites were more settled. They inhabited the country east of the Jordan and north of Moab and…
אֵ֫צֶל ('etsel) is a conjunction that denotes proximity or nearness. It can mean 'beside,' 'by,' or 'near,' and is derived from a root that implies joining. The entries indicate its use in contexts relating to physical closeness or adjacency, but do not provide specific verse references.
אֵ֫צֶל 81 subst. conjunction, proximity
base
H681 אֵ֫צֶל conjunction, proximity
681 'etsel ay'-tsel
from 680 (in the sense of joining); a side; (as a
preposition) near:--at, (hard) by, (from) (beside), near
(unto), toward, with. See also 1018.
see HEBREW for 0680
see HEBREW for 01018
אֵ֫צֶל (e.tsel) — beside.
1) beside, by, near, nearness, joining, proximity
subst
2) (BDB)
2a) conjunction, proximity
2b) beside, in proximity, contiguous to, from beside
HNcbsc/Sp3ms — Noun common both singular construct · suffixHNcbsc/Sp3ms
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
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp
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)
HVqrmpa — Verb · Qal · participle (active) masculine pluralHVqrmpa
Building
Among the Jews was suited to the climate and conditions of the country. They probably adopted the kind of architecture for their dwellings which they found already existing when they entered Canaan (Deut. 6:10; Num. 13:19). Phoenician artists (2 Sam. 5:11; 1 Kings 5:6, 18) assisted at the erection of the royal palace and the temple at Jerusalem. Foreigners also assisted at the restoration of the temple after the Exile (Ezra 3:7).
In Gen. 11:3, 9, we have the first recorded instance of the erection of buildings. The cities of the plain of Shinar were founded by…
→ FIGURATIVE 2Co 5:1
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
שׁוּעָל (shuw'al) refers to a fox, and may also denote a jackal. The word is derived from a root meaning to burrow, highlighting its association with digging or burrowing animals. The entries consistently emphasize its primary meaning as a fox, with some suggesting a possible connection to jackals.
שׁוּעָל n.m. fox, perhaps also jackal
base
H7776 שׁוּעָל
7776 shuw`al shoo-awl'
or shunal {shoo-awl'}; from the same as 8168; a jackal (as a
burrower):--fox.
see HEBREW for 08168
שׁוּעָל (shu.al) — fox.
1) fox, a burrower
1a) fox
1b) perhaps also jackal
HNcmsa — Noun common · masculine singular absoluteHNcmsa
(shu`al; compare Arabic tha`lab (Jud 15:4; Ne 4:3; Ps 63:10; So 2:15; La 5:18; Eze 13:4); alopex (Mt 8:20; Lu 9:58; 13:32)): The foxes of different parts of Europe and Western Asia differ more or less from each other, and some authors have given the local tyes distinct specific names. Tristram, for instance, distinguishes the Egyptian fox, Vulpes nilotica, of Southern Palestine, and the tawny fox, Vulpes flavescens, of the North and East It is possible that the…
Fox
(Heb. shu’al, a name derived from its digging or burrowing under ground), the Vulpes thaleb, or Syrian fox, the only species of this animal indigenous to Palestine. It burrows, is silent and solitary in its habits, is destructive to vineyards, being a plunderer of ripe grapes (Cant. 2:15). The Vulpes Niloticus, or Egyptian dog-fox, and the Vulpes vulgaris, or common fox, are also found in Palestine.
The proverbial cunning of the fox is alluded to in Ezek. 13:4, and in Luke 13:32, where our Lord calls Herod “that fox.” In Judg. 15:4, 5, the reference is in all probability to the jackal. The Hebrew word shu’al_ through the Persian _schagal becomes our jackal (Canis…
(Heb. shu’al). Probably the jackal is the animal signified in almost all the passages in the Old Testament where the Hebrew term occurs. Though both foxes and jackals abound in Palestine, the shu’alim (foxes) of (Judges 15:4) are evidently jackals and not foxes, for the former animal is gregarious, whereas the latter is solitary in its habits; and Samson could not, for that reason, have easily caught three hundred foxes, but it was easy to catch that number of jackals, which are concealed by hundreds in caves and ruins of Syria. It is not probable, however, that Samson sent out the whole three hundred at once. With respect to the jackals and foxes of Palestine, there is no doubt that the common jackal of the country is the Canis aureus , which may be heard every night in the villages. It is like a medium-sized dog, with a head like a…
Two words in Hebrew are translated "fox" in the Bible; and it is not easy in every case to determine what animal is referred to. There were several varieties of fox in Palestine, all like the common fox in form and habits. The fox is cunning, voracious, and mischievous, Eze 13:4 Lu 13:32. He is fond of grapes, and does much harm in vineyards, So 2:15. The fable of the fox and the sour grapes is well known. He is solitary in his habits, and burrows a home for himself in the ground, Lu 9:58. The jackal, at the present day, is much more numerous in Palestine, and is probably referred to in many texts where the word "foxes" occurs. It is like a medium-sized dog, with a head…
פָּרַץ (parats) is a Hebrew verb meaning to break through or burst out, with applications that range from literal actions like breaking open to figurative uses such as increasing or spreading. It can describe violent actions, breaches, or the act of breaking away. The entries suggest a variety of contexts, including mining and the dispersion of visions.
פָּרַץ vb. break through
Qal
break or burst out
break through, down (from without)
break into
break open, a mining shaft
break up, break in pieces
break out (violently) upon
use violence
break over [limits], increase
burst open, intrans., of wine vats
spread, i.e. become known
Niph. no vision spread abroad
Hithp. slaves who break away
base
H6555 פָּרַץ break through .. break or burst out
. break through, down (from without)
. break into
. break open, a mining shaft
. break up, break in pieces
. break out (violently) upon
. use violence
. break over [limits], increase
. burst open, intrans., of wine vats
. spread, i.e. become known
. no vision spread abroad
. slaves who break away
6555 parats paw-rats'
a primitive root; to break out (in many applications, direct
and indirect, literal and figurative):--X abroad, (make a)
breach, break (away, down, -er, forth, in, up), burst out,
come (spread) abroad, compel, disperse, grow, increase, open,
press, scatter, urge.
פָּרַץ (pa.rats) — to break through.
1) to break through or down or over, burst, breach
1a) (Qal)
1a1) to break or burst out (from womb or enclosure)
1a2) to break through or down, make a breach in
1a3) to break into
1a4) to break open
1a5) to break up, break in pieces
1a6) to break out (violently) upon
1a7) to break over (limits), increase
1a8) to use violence
1a9) to burst open 1a10) to spread, distribute
1b) (Niphal) to be broken through
1c) (Pual) to be broken down
1d) (Hithpael) to break away
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
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)
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
HNcfpc/Sp3mp — Noun common feminine plural construct · suffixHNcfpc/Sp3mp