Nehemiah 9:25 — Word Study
WLCוַֽיִּלְכְּד֞וּ עָרִ֣ים בְּצֻרוֹת֮ וַאֲדָמָ֣ה שְׁמֵנָה֒ וַיִּֽירְשׁ֡וּ בָּתִּ֣ים מְלֵֽאִים־ כָּל־ ט֠וּב בֹּר֨וֹת חֲצוּבִ֜ים כְּרָמִ֧ים וְזֵיתִ֛ים וְעֵ֥ץ מַאֲכָ֖ל לָרֹ֑ב וַיֹּאכְל֤וּ וַֽיִּשְׂבְּעוּ֙ וַיַּשְׁמִ֔ינוּ וַיִּֽתְעַדְּנ֖וּ בְּטוּבְךָ֥ הַגָּדֽוֹל׃
BSAThey capturedlâkad▸ [seized, took control of] fortified citiesʻîyr [strong, walled] and fertileshâmên [rich, abundant] landʼădâmâh and tookyârash▸ housesbayith [possessions, dwellings] fullmâlêʼ of allkôl goodsṭûwb [treasures, riches] wellsbôwr [cisterns, water-holes] [already] dugchâtsab [hewn out] vineyardskerem [gardens for grapes] olive groveszayith [oliveyards] and fruitmaʼăkâl treesʻêts [trees for food] in abundancerôb [great quantity, plenty] So they ateʼâkal▸ [devoured, consumed] and were filledsâbaʻ▸ [satisfied, content] they grew fatshâman▸ [prosperous, wealthy] and delightedʻâdan△▸ [rejoiced, took pleasure] in Your greatgâdôwl [abundant, overflowing] goodnessṭûwb [loving-kindness, faithfulness]
| Greek | English | Parsing |
|---|---|---|
| וַֽיִּלְכְּד֞וּ | and they captured | Verb, Qal, sequential imperfect third person masculine plural |
| עָרִ֣ים | cities | Noun common, masculine plural absolute |
| בְּצֻרוֹת֮ | fortified | |
| וַאֲדָמָ֣ה | and ground | Conjunction, noun common feminine singular absolute |
| שְׁמֵנָה֒ | fertile | Adj |
| וַיִּֽירְשׁ֡וּ | and they took possession of | Verb, Qal, sequential imperfect third person masculine plural |
| בָּתִּ֣ים | houses | Noun common, masculine plural absolute |
| מְלֵֽאִים־ | full | Adj |
| כָּל־ | every | Noun common, masculine singular construct |
| ט֠וּב | good thing | Noun common, masculine singular absolute |
| בֹּר֨וֹת | wells | Noun common, feminine plural absolute |
| חֲצוּבִ֜ים | dug out | Verb, Qal, participle (passive) masculine plural |
| כְּרָמִ֧ים | vineyards | Noun common, masculine plural absolute |
| וְזֵיתִ֛ים | and olive trees | Conjunction, noun common masculine plural absolute |
| וְעֵ֥ץ | and tree[s] of | Conjunction, noun common masculine singular construct |
| מַאֲכָ֖ל | food | Noun common, masculine singular absolute |
| לָרֹ֑ב | to abundance | Preposition, noun common masculine singular absolute |
| וַיֹּאכְל֤וּ | and they ate | Verb, Qal, sequential imperfect third person masculine plural |
| וַֽיִּשְׂבְּעוּ֙ | and they were satisfied | Verb, Qal, sequential imperfect third person masculine plural |
| וַיַּשְׁמִ֔ינוּ | and they grew fat | Verb, Hiphil, sequential imperfect third person masculine plural |
| וַיִּֽתְעַדְּנ֖וּ | and they luxuriated | Verb, Hithpael, sequential imperfect third person masculine plural |
| בְּטוּבְךָ֥ | in goodness your | Preposition, noun common masculine singular construct, suffix |
| הַגָּדֽוֹל׃ | great | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They captured fortified cities and fertile land and took houses full of all goods, wells already dug, vineyards, olive groves, and fruit trees in abundance. So they ate and were filled; they grew fat and delighted in Your great goodness. |
| KJV | And they took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards, and oliveyards, and fruit trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness. |
| ASV | And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness. |
| YLT | And they capture fenced cities, and fat ground, and possess houses full of all good, digged-wells, vineyards, and olive-yards, and fruit-trees in abundance, and they eat, and are satisfied, and become fat, and delight themselves in Thy great goodness. |
| WEB | They took fortified cities and a rich land, and possessed houses full of all good things, cisterns dug out, vineyards, olive groves, and fruit trees in abundance. So they ate, were filled, became fat, and delighted themselves in your great goodness. |
| BBE | And they took walled towns and a fat land, and became the owners of houses full of all good things, water-holes cut in the rock, vine-gardens and olive-gardens and a wealth of fruit-trees: so they had food enough and became fat, and had joy in the good you gave them. |
Where they part company is שְׁמֵנָה — see How Translations Differ.
The sentence is structured around a main clause followed by several subordinate phrases and clauses detailing the actions and outcomes.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָכַד
The sentence as the grammar sees it Open the tree ›
1 of 23 occurs nowhere else in the Old Testament — a word 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 9:25
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 Recounting of Israel's Historygenerated
Nehemiah 9:25 describes how the Israelites, after entering the Promised Land, captured fortified cities and fertile land, taking possession of houses filled with good things. This reflects God's provision and blessing upon His people, who enjoyed the fruits of their labor in the land He had given them. The surrounding verses recount their history, including their disobedience and God's faithfulness in times of distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 13:27–28 | And they gave this account to Moses: “We went into the land to which you sent us, and indeed, it is flowing with milk and honey. Here is some of its fruit! |
| 2 | Deuteronomy 3:5 | All these cities were fortified with high walls and gates and bars, and there were many more unwalled villages. |
| 3 | Deuteronomy 6:10–12 | And when the LORD your God brings you into the land He swore to your fathers, to Abraham, Isaac, and Jacob, that He would give you—a land with great and splendid cities that you did not build, |
| 4 | Deuteronomy 9:1–3 | Hear, O Israel: Today you are about to cross the Jordan to go in and dispossess nations greater and stronger than you, with large cities fortified to the heavens. |
| 5 | Nehemiah 9:35 | For even while they were in their kingdom, with the abundant goodness that You had given them, and in the spacious and fertile land that You had set before them, they would not serve You or turn from their wicked ways. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — שְׁמֵנָה, she.me.Nahgenerated
The adjective שְׁמֵנָה (shemenah) means fertile or rich, often referring to land that is abundant and fruitful. It conveys a sense of prosperity and health, indicating that the land is capable of producing plentiful crops and resources.
In this verse, it describes the land that the Israelites took possession of, emphasizing the richness and fertility of the territory they inherited. This word illustrates the blessings of the Promised Land, where God's people could thrive.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of שְׁמֵנָה, with the BSB, FBV, MSB, and NETB rendering it as fertile, while the WEB opts for rich.
This difference highlights the nuance in describing the land's abundance, with 'fertile' focusing on agricultural productivity and 'rich' suggesting overall wealth.
Sentence Structuregenerated
The finite verb וַֽיִּלְכְּד֞וּ (vai.yil.ke.Du), and they captured, governs the entire verse, with several noun phrases and clauses detailing what was captured and the subsequent actions of the people.
The structure emphasizes the sequence of actions, illustrating how the Israelites seized cities and land, took possession of goods, and enjoyed the abundance that followed.
Septuagint Backgroundgenerated
The Septuagint translates וַֽיִּלְכְּד֞וּ as κατελάβοσαν, which carries the sense of seizing or taking possession. This choice aligns with the Hebrew meaning of capturing.
The Greek word for שְׁמֵנָה is not directly provided, but its context in the translation suggests a similar emphasis on richness and fertility, reflecting the land's bountiful nature.
In plain words — the whole versegenerated
Nehemiah 9:25 recounts how the Israelites captured cities and rich land, taking homes filled with good things. They enjoyed the abundance of food and were satisfied, growing prosperous and delighting in God's goodness.
Frequently Asked Questionsgenerated
It signifies that the Israelites took control of strongholds, indicating military success and the fulfillment of God's promise to give them the land.
Fertile land represents God's blessing, providing the Israelites with the resources needed for sustenance and prosperity in their new home.
The verse illustrates God's provision for His people, showing that He gave them a land flowing with resources, which they enjoyed and thrived in.
Growing fat in this context indicates prosperity and abundance, suggesting that the Israelites were well-fed and thriving in the land.
Reflection Questionsgenerated
- In what ways have I experienced God's provision in my life?
- How can I recognize and appreciate the blessings I have received?
- What actions can I take to share the abundance I have with others?
- How does understanding God's goodness impact my daily life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Nehemiah 9:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they took strong cities,.... Such as, in an hyperbolical way, are said to be walled up to heaven, Deuteronomy 1:28 and a fat land; of a good and fruitful soil, abounding with all good things,
Read John Gill on Nehemiah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTheir children also multipliedst thou as the stars of heaven, and broughtest them into the land, concerning which thou hadst promised to their fathers, that they should go in to possess it. No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. In all these comforts and blessings, which by thy great goodness they obtained and enjoyed.
Read Matthew Poole on Nehemiah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 9:25 And they took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards, and oliveyards, and fruit trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness.Ver. 25. And they took strong cities] With no great ado: like as towns are said to come in to Timotheus’ (the Athenian general’ s) toils while he slept. This he ascribed to his own prowess and policy (Plut. in Sulla), often interlacing this proud speech, Herein fortune had no part; and from thenceforth never prospered in anything he undertook. And a fat land] Flowing with plenty of dainties; though Strabo spitefully slandered it…
Read John Trapp on Nehemiah 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Became fat, and delighted themselves] They became effeminate, fell under the power of luxury, got totally corrupted in their manners, sinned against all the mercies of God, and then were destroyed by his judgments. We have an old nervous saying, "War begets poverty, poverty begets peace, peace begets affluence, affluence begets luxury and corruption of manners; and hence civil broils, foreign wars, and desolations." A sensible Roman historian has said the same: "Imperium facile iis artibus retinetur, quibus initio partum est: verum ubi pro LABORE, DESIDIA; pro continentia et aequitate, LIBIDO atque SUPERBIA invasere: fortuna simul cum moribus IMMUTATUR."
Read AdamClarke on Nehemiah 9 →CambridgeThe Cambridge Bible for Schools and Colleges25. strong cities] R.V. fenced cities. Cf. Deuteronomy 9:1; Joshua 14:12, e.g. Jericho, Ai, and Hebron, but it was a long time before all the cities were reduced. Thus Jerusalem held out until David’s reign. (Cf. Judges 1:8; Judges 1:21.) a fat land] i.e. fat soil, ‘adamah.’ In Numbers 13:20 the country (‘erec̣ ?’) is spoken of as ‘fat’ or ‘lean.’ Cf. Deuteronomy 8:7-9 for a fuller description of the land’s fatness.full of all goods] R.V. full of all good things.wells digged] R.V. cisterns hewn out.The description is almost literally borrowed from Deuteronomy 6:10-11, ‘great and goodly cities, which thou buildedst not, and houses full of all good things, which thou filledst not, and…
Read Cambridge on Nehemiah 9 →Albert Barnes1798–1870Barnes' Notes on the BibleBecame fat. - i. e., “grew proud,” or “wanton” - a phrase only occurring here, in the margin reference, and in Jeremiah 5:28.
Read Albert Barnes on Nehemiah 9 →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
They captured fortified cities and fertile land and took houses full of all goods, wells already dug, vineyards, olive groves, and fruit trees in abundance. So they ate and were filled; they grew fat and delighted in Your great goodness.
They took fortified cities and a rich land, and possessed houses full of all good things, cisterns dug out, vineyards, olive groves, and fruit trees in abundance. So they ate, were filled, became fat, and delighted themselves in your great goodness.
They captured fortified cities and fertile land and took houses full of all goods, wells already dug, vineyards, olive groves, and fruit trees in abundance. So they ate and were filled; they grew fat and delighted in Your great goodness.
They captured fortified cities and fertile land. They took possession of houses full of all sorts of good things – wells previously dug, vineyards, olive trees, and fruit trees in abundance. They ate until they were full and grew fat. They enjoyed to the full your great goodness.
Tyndale line
And they took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards, and oliveyards, and fruit trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness.
And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness.
And they took fenced cities, and a fat land and possessed houses full of good things, cisterns hewn out, vineyards, and oliveyards, and fruit trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness.
And they took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards and olive-yards, and fruit trees in abundance: so they ate and were filled, and became fat, and delighted themselves in thy great goodness.
And they tooke their strong cities and the fat lande, and possessed houses, full of all goods, cisternes digged out, vineyardes, and oliues, and trees for foode in abundance, and they did eate, and were filled, and became fat, and liued in pleasure through thy great goodnesse.
Strictly literal
And they took strong cities, and a fat land, and possessed houses full of all good things, wells digged, vineyards and olive-gardens, and fruit trees in abundance. And they did eat and were filled, and became fat, and delighted themselves in thy great goodness.
And they capture fenced cities, and fat ground, and possess houses full of all good, digged-wells, vineyards, and olive-yards, and fruit-trees in abundance, and they eat, and are satisfied, and become fat, and delight themselves in Thy great goodness.
And they capture fortified cities, and fat ground, || And possess houses full of all good, || Dug-wells, vineyards, and olive-yards, || And fruit-trees in abundance, || And they eat, and are satisfied, || And become fat, || And delight themselves in Your great goodness.
And they captured fortified cities, and a fat soil; and they took possession of houses full of all good things, hewn-out wells, vineyards, and olive-yards, and fruit trees in abundance; and they ate, and were satisfied, and became fat, and delighted themselves in thy great goodness.
They captured the fortified cities and a productive land, and they captured houses full of all good things, cisterns already cut out, vineyards and olive orchards, and fruit trees in abundance. So they ate and were satisfied and grew fat and enjoyed themselves in your great goodness.
From the Latin
And they took strong cities and a fat land, and possessed houses full of all goods: cisterns made by others, vineyards, and oliveyards, and fruit trees in abundance: and they ate, and were filled, and became fat, and abounded with delight in thy great goodness.
Simplified
They captured fortified cities and fertile land. They took over houses full of valuable things, water cisterns, vineyards, olive groves, and many fruit trees. They ate until they were full, and grew fat. They were so happy at how good you were to them.
And they took walled towns and a fat land, and became the owners of houses full of all good things, water-holes cut in the rock, vine-gardens and olive-gardens and a wealth of fruit-trees: so they had food enough and became fat, and had joy in the good you gave them.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for Nehemiah 9:25, with a close correspondence in meaning, though the Septuagint's phrasing may differ in structure.
וַֽיִּלְכְּד֞וּ עָרִ֣ים בְּצֻרוֹת֮ וַאֲדָמָ֣ה שְׁמֵנָה֒ וַיִּֽירְשׁ֡וּ בָּתִּ֣ים מְלֵֽאִים־ כָּל־ ט֠וּב בֹּר֨וֹת חֲצוּבִ֜ים כְּרָמִ֧ים וְזֵיתִ֛ים וְעֵ֥ץ מַאֲכָ֖ל לָרֹ֑ב וַיֹּאכְל֤וּ וַֽיִּשְׂבְּעוּ֙ וַיַּשְׁמִ֔ינוּ וַיִּֽתְעַדְּנ֖וּ בְּטוּבְךָ֥ הַגָּדֽוֹל׃
21 of the 23 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 9:25
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.
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
N-fp — Noun common · masculine plural absoluteHNcmpa
The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city." The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses.…
בָּצַר (batsar) is a Hebrew verb meaning to cut off or make inaccessible, often through fortification. It can refer to gathering grapes, as well as to restraining or enclosing something. The word encompasses various forms, including being withheld or fortified, and is associated with secrets or inaccessible things.
[בָּצַר] vb. cut off, make inaccessible (esp. by fortifying), enclose
Qal cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
Niph. be withheld
Pi. fortify
base
H1219 [בָּצַר] cut off, make inaccessible (esp. by fortifying), enclose .cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
. be withheld
. fortify
1219 batsar baw-tsar'
a primitive root; to clip off; specifically (as denominative
from 1210) to gather grapes; also to be isolated (i.e.
inaccessible by height or fortification):--cut off,
(de-)fenced, fortify, (grape) gather(-er), mighty things,
restrain, strong, wall (up), withhold.
see HEBREW for 01210
בָּצַר (ba.tsar) — to gather/restrain/fortify.
1) to gather, restrain, fence, fortify, make inaccessible, enclose
1a) (Qal)
1a1) to cut off
1a2) fortified, cut off, made inaccessible (pass participle)
1a3) secrets, mysteries, inaccessible things (subst)
1b) (Niphal) to be withheld
1c) (Piel) to fortify
HAafpa — HAafpa
אֲדָמָה (adamah) refers to ground or land, encompassing meanings such as tilled soil, a specific plot of land, and the earth's visible surface. It can denote territory or the whole inhabited earth, and it is also the name of a city in Naphtali. The word is derived from a root meaning 'red,' likely referring to the color of soil.
אֲדָמָה 224 n.f. ground, land (as tilled)
ground (as tilled, yielding sustenance)
piece of ground, landed property
earth as material substance
ground as earth's visible surface
land, territory, country
whole earth, inhabited earth
n. pr. loc. city in Naphtali
base
H127 אֲדָמָה ground, land . ground (as tilled, yielding sustenance)
. piece of ground, landed property
. earth as material substance
. ground as earth's visible surface
. land, territory, country
. whole earth, inhabited earth
. n. pr. loc. city in Naphtali
127 'adamah ad-aw-maw'
from 119; soil (from its general redness):--country, earth,
ground, husband(-man) (-ry), land.
see HEBREW for 0119
אֲדָמָה (a.da.mah) — land: soil.
: soil
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: country.
: country
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: planet.
: planet
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
שָׁמֵן (shamen) means fat or robust, often used to describe richness, whether in food or in a person's physique. It is derived from a root meaning 'greasy' or 'gross.' The term conveys a sense of abundance or plenteousness.
שָׁמֵן adj. fat, robust
base
H8082 שָׁמֵן fat, robust
8082 shamen shaw-mane'
from 8080; greasy, i.e. gross; figuratively, rich:--fat,
lusty, plenteous.
see HEBREW for 08080
שָׁמֵן (sha.men) — rich.
1) fat, rich, robust
1a) fat, rich (of food)
1b) stout, robust (of men)
Adj — AdjHAafsa
The Hebrew word יָרַשׁ (*yarash*) is a verb meaning to take possession, inherit, or dispossess. It encompasses a range of actions from seizing and occupying land to impoverishing or ruining others. The entries indicate various forms of the verb, including Qal, Niphal, Piel, and Hiphil, which express different nuances of possession and dispossession.
יָרַשׁ 229 vb. take possession of, inherit, dispossess
Qal
take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
inherit, sq. acc. pers. = be one's heir
= impoverish
Niph. be (dispossessed =) impoverished, come to poverty
Pi. the fruit of thy ground shall the cricket get full possession
Hiph.
cause to possess or inherit
cause (others) to possess or inherit, then gen. dispossess
= impoverish
nearly = bring to ruin, destroy
take possession of a land
base
H3423 יָרַשׁ take possession of, inherit, dispossess .. take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
. inherit, sq. acc. pers. = be one's heir
. = impoverish
. be (dispossessed =) impoverished, come to poverty
. the fruit of thy ground shall the cricket get full possession
. . cause to possess or inherit
. cause (others) to possess or inherit, then gen. dispossess
. = impoverish
. nearly = bring to ruin, destroy
. take possession of a land
3423 yarash yaw-rash'
or yaresh {yaw-raysh'}; a primitive root; to occupy (by
driving out previous tenants, and possessing in their place);
by implication, to seize, to rob, to inherit; also to expel,
to impoverish, to ruin:--cast out, consume, destroy,
disinherit, dispossess, drive(-ing) out, enjoy, expel, X
without fail, (give to, leave for) inherit(-ance, -or) +
magistrate, be (make) poor, come to poverty, (give to, make
to) possess, get (have) in (take) possession, seize upon,
succeed, X utterly.
יָרַשׁ (ya.rash) — to possess: possess.
: possess/inherit
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
1d2) to cause others to possess or inherit
1d3) to impoverish
1d4) to dispossess
1d5) to destroy, bring to ruin, disinherit
יָרַשׁ (ya.rash) — to possess: take.
: take/conquer/drive_out
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
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 בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-mp — Noun common · masculine plural absoluteHNcmpa
מָלֵא (male') means 'full' and can refer to fullness in both literal and figurative senses. It encompasses concepts of filling and completeness, and can also be used adverbially. The word is derived from a root meaning to fill, and it appears in contexts related to abundance or multitude.
H4392 מָלֵא full
4392 male' maw-lay'
from 4390; full (literally or figuratively) or filling
(literally); also (concretely) fulness; adverbially,
fully:--X she that was with child, fill(-ed, -ed with),
full(-ly), multitude, as is worth.
see HEBREW for 04390
מָלֵא (ma.le) — full.
1) full, fulness, that which fills
1a) fully (adv)
Adj — AdjHAampa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
טוּב (tuv) refers to goodness in various forms, including good things, property, beauty, and joy. It encompasses both concrete and abstract notions of goodness, such as welfare and the goodness of God. The word is derived from a root meaning 'good' and is used broadly in the Old Testament to express positive qualities.
טוּב n.m. good things, goods, goodness
base
H2898 טוּב good things, goods, goodness
2898 tuwb toob
from 2895; good (as a noun), in the widest sense, especially
goodness (superlative concretely, the best), beauty, gladness,
welfare:--fair, gladness, good(-ness, thing, -s), joy, go well
with.
see HEBREW for 02895
טוּב (tuv) — goodness.
1) goods, good things, goodness
1a) good things
1b) goods, property
1c) fairness, beauty, joy, prosperity, goodness (abstract)
1d) goodness (of taste, discernment)
1e) goodness (of God) (abstract)
N-ms — Noun common · masculine singular absoluteHNcmsa
בּוֹר (bor) refers to a pit, well, or cistern, often used for water storage or as a dungeon. It can also denote a grave pit. The term appears in various contexts, including the specific location known as the cistern of Sirah, mentioned in 2 Samuel 3:26. The entries consistently emphasize its function as a hole or pit.
בּוֹר n.m. pit, cistern, well
cistern, containing water, made by digging
later appar. well
pit
dungeon
(poet. & late; never c. art.) pit of the grave
base
בּוֹר הַסִּרָה n.pr.loc. 2 S 3:26 (cistern of Sirah)
ref
H953a בּוֹר pit, cistern, well H953b בּוֹר הַסִּרָה (cistern of Sirah)
953 bowr bore
from 952 (in the sense of 877); a pit hole (especially one
used as a cistern or a prison):--cistern, dungeon, fountain,
pit, well.
see HEBREW for 0952
see HEBREW for 0877
בּוֹר (bor) — pit.
pit, well, cistern, dungeon, pit of the grave
בּוֹר (bor) — Cistern.
Cistern of Sirah
N-mp — Noun common · feminine plural absoluteHNcfpa
→ The occasion of feuds
Between Abraham and Abimelech Ge 21:25-30
Between Isaac and Abimelech Ge 26:15-22,32,33
→ Of Jacob Joh 4:6
→ Of Solomon Ec 2:6
→ Of Uzziah 2Ch 26:10
The Hebrew word חָצַב (chatsab) means to hew, cut, or carve materials like wood and stone. It encompasses various actions such as digging, dividing, and engraving. The word appears in different forms, including Qal, Niphal, and Hiphil, indicating various nuances of cutting and shaping. There is no significant disagreement among the lexicons regarding its meanings.
[חָצַב] חָצֵב vb. hew, hew out, cleave
Qal
hew out, (dig)
hew stone
appar. hew wood
metaph. hew in pieces
Niph. be cut, hewn, graven (words on rock)
Pu. fig., hewn out of rock
Hiph. hew in pieces
base
H2672 [חָצַב] חָצֵב hew, hew out, cleave
2672 chatsab khaw-tsab'
or chatseb {khaw-tsabe'}; a primitive root ; to cut or carve
(wood), stone or other material); by implication, to hew,
split, square, quarry, engrave:--cut, dig, divide, grave, hew
(out, -er), made, mason.
חָצַב (cha.tsav) — to hew.
1) to dig, cleave, divide, hew, make, cut out, dig out, cut down, quarry, hewer, mason
1a) (Qal)
1a1) to hew out, dig
1a2) to hew
1a2a) stone
1a2b) wood
1a3) to hew in pieces (metaph.)
1a4) to divide, cleave
1b) (Niphal) to be cut, be hewn, be engraved
1c) (Hiphil) to hew into pieces, cut up into pieces
1d) (Pual) to be cut from, be hewn from
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine pluralHVqsmpa
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
N-cp — Noun common · masculine plural absoluteHNcmpa
- Origin and antiquity of
- The design of planting
- Frequently walled or fenced with hedges
זַ֫יִת (zayith) refers to an olive or olive tree, including its fruit. It is associated with illuminating oil and appears in place names like the Mount of Olives. The entries suggest it encompasses both the tree and its produce, with some lexicons noting its connection to specific locations.
זַ֫יִת n.m. olive-tree, olive
olive-tree
of fruit of olive-tree, olives
in designations of place
base
H2132 זַ֫יִת olive-tree, olive
2132 zayith zay'-yith
probably from an unused root (akin to 2099); an olive (as
yielding illuminating oil), the tree, the branch or the
berry:--olive (tree, -yard), Olivet.
see HEBREW for 02099
זַ֫יִת (za.yit) — (Mount of) Olives.
This name means olive, olive tree
Also named: elaiōn (ἐλαιών "Olivet" G1638)
זַ֫יִת (za.yit) — olive.
1) olive, olive tree
1a) olive tree
1b) olives
2) mountain facing Jerusalem on the east side
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
Were frequently used as types of kings, or men of wealth and power, Ps 37:35 Isa 2:13 Da 4:10-26 Zec 11:1,2. The "tree of knowledge of good and evil" bore the forbidden fruit, by eating of which Adam fatally increased his knowledge—of good by its loss, of sin and woe by actual experience, Ge 2:9,17. The "tree of life" may have been both an assurance and a means of imparting life, a seal of eternal holiness and bliss, if man had not sinned. Compare Re 22:2.
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַאֲכָל (ma'akal) means 'food' and encompasses a range of edibles including fruit, meat, and provisions. It is derived from the root word for eating. The term appears in contexts related to nourishment, as noted in Judges 14:14.
מַאֲכָל 30 n.m. Ju 14:14 (f. Hb 1:16) food
base
H3978 מַאֲכָל food
3978 ma'akal mah-ak-awl'
from 398; an eatable (includ. provender, flesh and
fruit):--food, fruit, ((bake-)) meat(-s), victual.
see HEBREW for 0398
מַאֲכָל (ma.a.khal) — food.
food, fruit, meat
N-ms — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
שָׁמֵן (shaman) is a Hebrew verb meaning to grow fat or to become oily. It can refer to both the state of being fat and the act of making something fat, with distinctions in usage between the Qal and Hiphil forms. The entries indicate a focus on physical fatness and abundance.
[שָׁמֵן] vb. grow fat
Qal fat beast
Hiph. were sated and shewed fatness
base
H8080 [שָׁמֵן] grow fat
8080 shaman shaw-man'
a primitive root; to shine, i.e. (by analogy) be
(causatively, make) oily or gross:--become (make, wax) fat.
שָׁמֵן (sha.man) — to grow fat.
1) to be or become fat, grow fat
1a) (Qal) fat (subst)
1b) (Hiphil) to make fat, show fatness
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
(chelebh, chelebh): The layer of subcutaneous fat and the compact suet surrounding the viscera and imbedded in the entrails, which, like the blood, was forbidden as food in the Mosaic code (Le 3:17). It was to be sacrificed to God by being burnt upon the altar (Le 3:16; 30). This had to be done on the very day on which a beast had been slaughtered, to remove temptation from the Israelite to use it otherwise (Ex 23:18). The law was probably a sanitary restriction, for, at an early date, leprosy, scrofula and disfiguring cutaneous diseases were thought to be caused by the use of fat as food. It was, moreover, an important pedagogical provision teaching the idea of self-denial, and the maxim that the richest and best meat of the…
Fat
(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel’s sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).
It is used figuratively for a dull, stupid state of mind (Ps 17:10).
i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb , in (Joel 2:24; 3:13) The word commonly used for yekeb is "winepress" or "winefat," and once "pressfat." (Haggai 2:16) The "vats" appear to have been excavated out of the native rock of the hills on which the vineyards lay.
The fat portions of animals offered in sacrifice were always to be consumed, as being the choice part and especially sacred to the Lord. The blood was also sacred, as containing the life of the animal. The Jews were forbidden to eat either, Le 3:16,17; 7:23-27.
עָדַן (adan) is a verb that means to luxuriate or delight oneself. It is derived from a primitive root that conveys the idea of being soft or pleasant. The Hithpael form indicates a reflexive action of indulging in pleasure. This word appears in Nehemiah 9:25.
[עָדַן] vb. denom. Hithp. luxuriate (NH Pi. delight (act.), so Syr. Syriac);—Ne 9:25
ref
H5727 עָדַן vb. denom. Hithp. luxuriate
5727 `adan aw-dan'
a primitive root; to be soft or pleasant; figuratively and
reflexively, to live voluptuously:--delight self.
עָדַן (a.dan) — to luxuriate.
(Hithpael) to luxuriate, delight oneself
Conj | V-Hithpael-ConsecImperf-3mp — Verb · Hithpael · sequential imperfect third person masculine pluralHc/Vtw3mp
טוּב (tuv) refers to goodness in various forms, including good things, property, beauty, and joy. It encompasses both concrete and abstract notions of goodness, such as welfare and the goodness of God. The word is derived from a root meaning 'good' and is used broadly in the Old Testament to express positive qualities.
טוּב n.m. good things, goods, goodness
base
H2898 טוּב good things, goods, goodness
2898 tuwb toob
from 2895; good (as a noun), in the widest sense, especially
goodness (superlative concretely, the best), beauty, gladness,
welfare:--fair, gladness, good(-ness, thing, -s), joy, go well
with.
see HEBREW for 02895
טוּב (tuv) — goodness.
1) goods, good things, goodness
1a) good things
1b) goods, property
1c) fairness, beauty, joy, prosperity, goodness (abstract)
1d) goodness (of taste, discernment)
1e) goodness (of God) (abstract)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Art | Adj — ParticleHTd/Aamsa