Numbers 23:1 — Word Study
WLCוַיֹּ֤אמֶר בִּלְעָם֙ אֶל־ בָּלָ֔ק בְּנֵה־ לִ֥י בָזֶ֖ה שִׁבְעָ֣ה מִזְבְּחֹ֑ת וְהָכֵ֥ן לִי֙ בָּזֶ֔ה שִׁבְעָ֥ה פָרִ֖ים וְשִׁבְעָ֥ה אֵילִֽים׃
BSAThen BalaamBilʻâm [the prophet from Mesopotamia] saidʼâmar▸ toʼêl BalakBâlâq [the king of Moab] Buildbânâh [construct, establish] sevenshebaʻ altarsmizbêach [places of sacrifice] herezeh and preparekûwn [make ready, establish] sevenshebaʻ bullspar [young male cattle, bullocks] and sevenshebaʻ ramsʼayil [strong male sheep]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| בִּלְעָם֙ | Balaam | Noun proper masculine |
| אֶל־ | to | Preposition |
| בָּלָ֔ק | Balak | Noun proper masculine |
| בְּנֵה־ | build | Verb, Qal, imperative second person masculine singular |
| לִ֥י | for me | Preposition, suffix |
| בָזֶ֖ה | in this [place] | Preposition, particle |
| שִׁבְעָ֣ה | seven | Adj |
| מִזְבְּחֹ֑ת | altars | Noun common, feminine plural absolute |
| וְהָכֵ֥ן | and prepare | Conjunction, verb hiphil imperative second person masculine singular |
| לִי֙ | for me | Preposition, suffix |
| בָּזֶ֔ה | in this [place] | Preposition, particle |
| שִׁבְעָ֥ה | seven | Adj |
| פָרִ֖ים | young bulls | Noun common, masculine plural absolute |
| וְשִׁבְעָ֥ה | and seven | Conjunction |
| אֵילִֽים׃ | rams | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Balaam said to Balak, “Build for me seven altars here, and prepare for me seven bulls and seven rams.” |
| KJV | And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. |
| ASV | And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. |
| YLT | And Balaam saith unto Balak, 'Build for me in this [place] seven altars, and make ready for me in this [place] seven bullocks and seven rams.' |
| WEB | Balaam said to Balak, “Build here seven altars for me, and prepare here seven bulls and seven rams for me.” |
| BBE | And Balaam said to Balak, Make me here seven altars and get ready seven oxen and seven male sheep. |
Where they part company is בָּנָה — see How Translations Differ.
The sentence has a main clause followed by two imperative clauses, emphasizing the commands given by Balaam.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבִּלְעָם
verbאָמַר
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 — Numbers 23:1
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 — Balaam's Instructions to Balakgenerated
Numbers 23:1 describes Balaam's instructions to Balak to build altars and prepare sacrifices. This moment highlights the interaction between a prophet and a king, emphasizing the significance of rituals in seeking divine favor. The context reveals Balaam's role as a mediator between God and Balak, as Balak seeks to curse the Israelites through Balaam's prophetic powers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 23:29 | Then Balaam said, “Build for me seven altars here, and prepare for me seven bulls and seven rams.” |
| 2 | Ezekiel 33:31 | So My people come to you as usual, sit before you, and hear your words; but they do not put them into practice. Although they express love with their mouths, their hearts pursue dishonest gain. |
| 3 | Jude 1:11 | Woe to them! They have traveled the path of Cain; they have rushed headlong into the error of Balaam; they have perished in Korah’s rebellion. |
| 4 | Exodus 20:24 | You are to make for Me an altar of earth, and sacrifice on it your burnt offerings and peace offerings, your sheep and goats and cattle. In every place where I cause My name to be remembered, I will come to you and bless you. |
| 5 | Exodus 27:1–8 | “You are to build an altar of acacia wood. The altar must be square, five cubits long, five cubits wide, and three cubits high. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — בָּנָה, be.neh-generated
The Hebrew verb בָּנָה (banah) means 'to build' and encompasses various forms such as constructing, 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 worship.
In this verse, Balaam uses the imperative form to command Balak to build altars, indicating the importance of the act in the context of their interaction. The focus on building altars signifies the necessity of proper worship in the pursuit of divine approval.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יֹּ֤אמֶר (he said), which governs the entire sentence. The structure includes a direct address to Balak, followed by two imperative clauses that detail what Balaam instructs Balak to do.
The Hebrew word order places emphasis on Balaam's command, with the actions of building and preparing directly following his speech, highlighting the urgency and significance of the instructions.
Septuagint Backgroundgenerated
The Septuagint translates בָּנָה as οἰκοδόμησόν (oikodomēson), which carries the same meaning of 'build.' This choice reflects a direct correspondence in the action being requested, maintaining the imperative tone of the original Hebrew.
The consistency in translation suggests that the Septuagint interpreters understood the act of building altars as a vital step in the sacrificial process.
In plain words — the whole versegenerated
Numbers 23:1 shows Balaam telling Balak to build seven altars and prepare seven bulls and seven rams for sacrifice. This highlights the importance of the sacrificial system in seeking God's favor and the role of Balaam as a prophet in this process.
Frequently Asked Questionsgenerated
Balaam is instructing Balak to create places of sacrifice, which are essential for seeking divine favor.
The number seven often symbolizes completeness or perfection in the Bible, indicating the seriousness of the sacrifices being offered.
Bulls and rams were common sacrificial animals in ancient Israelite worship, representing strength and purity in offerings to God.
Balaam's command to build altars shows his mediating role between God and Balak, emphasizing the necessity of proper rituals in invoking God's presence.
Reflection Questionsgenerated
- What does the act of building altars signify in the context of worship?
- How can we understand the importance of sacrifices in our own spiritual practices?
- What role do rituals play in our relationship with God today?
- In what ways can we ensure that our worship is meaningful and aligned with God's expectations?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 23:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Balaam said unto Balak,.... When upon one of the high places of Baal, and after having taken a view of the people of Israel as they lay encamped: build me here seven altars; this was purely
Read John Gill on Numbers 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. Build me here seven altars.
Read Robert Jamieson on Numbers 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNUMBERS CHAPTER 23 Balak and Balsam sacrifice: God meets him, and he blesses Israel, . Balak is troubled: they go to another place to curse them: they sacrifice again: Balaam consults God, who meets him, and he again blesses Israel, . They go to a third place, and sacrifice again, . The altars were either, 1. To Baal, in whose high places this was done and to whom alone Balak used to sacrifice. Or rather, 2. To the true God, otherwise he would not have mentioned it to God as an argument why he should grant his requests, as he doth . And though Balak was averse from God and his worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address…
Read Matthew Poole on Numbers 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 23:1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.Ver. 1. Build me here seven altars.] Here, in Baal’ s high places. A sinful mixture, such as was that of those mongrels and their natural nephews, the Samaritans, Ambidexters in their religion, which being grosser at first, was afterward refined by Manasseh a Jewish priest - such another as Balaam - that in Alexander’ s time made a defection to them, and brought many Jews with him. Of Constantinus Copronymus it is said, how truly I know not, that he was neither Jew, heathen, nor Christian, sed colluviem quandam impietatis, but a hodge podge of wickedness. And of Redwald, king…
Read John Trapp on Numbers 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXIII.(1) Build me here seven altars.—The patriarchs of old, as their pious descendants after the giving of the Law, never erected more than one altar in one place. A plurality of altars was the badge of idolatry. Hengsten-berg adduces several instances in proof that the ancients were accustomed to have recourse to sacrifice and conjuration in order to avert calamity and produce prosperity. (History of Balaam and his Prophecies, p. 392.) The number seven was regarded as significant among the Greeks and Romans, as well as among the Israelites.
Read Charles John Ellicott on Numbers 23 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXIII Being arrived at the high places of Baal, (Numbers 22:41,) Balaam orders Balak to build seven altars, and prepare oxen and rams for sacrifice, 1, 2. Balaam inquires of the Lord, receives an answer, with which he returns to Balak, 3-10. Balak, finding that this was a prediction of the prosperity of the Israelites, is greatly troubled, 11. Balaam excuses himself, 12. He brings him to another place, where he might see only a part of Israel, and repeats his sacrifices, 13, 14. Balaam again consults the Lord, 15-17. Returns with his answer, and again predicts the glory of Israel, 18-24. Balak is angry, 25; and Balaam again excuses himself. Balak proposes another trial, takes him to…
Read AdamClarke on Numbers 23 →CambridgeThe Cambridge Bible for Schools and Colleges1–6. Balaam demanded a seven-fold sacrifice, in order to propitiate God, that He might be willing to give His prophet a message. Balak complied with the request, hoping that the message might be a curse.
Read Cambridge on Numbers 23 →Albert Barnes1798–1870Barnes' Notes on the BibleBalaam, after the general custom of the pagan, prefaced his divinations by sacrifice. In the number of the altars regard was probably had to the number of the then known planets.
Read Albert Barnes on Numbers 23 →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 Balaam said to Balak, “Build for me seven altars here, and prepare for me seven bulls and seven rams.”
Balaam said to Balak, “Build here seven altars for me, and prepare here seven bulls and seven rams for me.”
Then Balaam said to Balak, “Build for me seven altars here, and prepare for me seven bulls and seven rams.”
Balaam said to Balak, “Build me seven altars here, and prepare for me here seven bulls and seven rams.”
Tyndale line
And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.
And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.
And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.
And Balaam said to Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.
And Balaam sayd vnto Balak, Builde me here seuen altars, and prepare me here seuen bullockes, and seuen rammes.
Strictly literal
And Balaam said to Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.
And Balaam saith unto Balak, 'Build for me in this [place] seven altars, and make ready for me in this [place] seven bullocks and seven rams.'
And Balaam says to Balak, “Build seven altars for me in this [place], and prepare seven bullocks and seven rams for me in this [place].”
And Bil'am said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.
Balaam said to Balak, “Build seven altars here for me and prepare seven bulls and seven rams.”
From the Latin
And Balaam said to Balac: Build me here seven altars, and prepare as many calves, and the same number of rams.
Simplified
Then Balaam told Balak, “Build seven altars for me here, and prepare seven bulls and seven rams for me to sacrifice.”
And Balaam said to Balak, Make me here seven altars and get ready seven oxen and seven male sheep.
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 align closely, with 16 of the 16 words matched. The Samaritan Pentateuch differs slightly, using the word עשׂה (make) instead of the Hebrew for 'build' and uses מזבחות (altars) instead of the singular form found in the Masoretic Text.
וַיֹּ֤אמֶר בִּלְעָם֙ אֶל־ בָּלָ֔ק בְּנֵה־ לִ֥י בָזֶ֖ה שִׁבְעָ֣ה מִזְבְּחֹ֑ת וְהָכֵ֥ן לִי֙ בָּזֶ֔ה שִׁבְעָ֥ה פָרִ֖ים וְשִׁבְעָ֥ה אֵילִֽים׃
16 of the 16 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.
ויאמר בלעם אל בלק עשׂה לי בזה שׁבעה מזבחות והכן לי בזה שׁבעה פרים ושׁבעה אילים
2 words differ from the Masoretic Text: עשׂה (make), מזבחות (altar)
ויואמר [בלעם] [אל] [בלק] [עשה] [ל׳י] [בזה] [שבעה] [מזבחות] [והכן] [ל׳י] [בזה] שבעה פרים ושבעה [אילים]
2 words on the leather — 2 partly restored, 12 supplied entire by an editor.
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 Numbers 23:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
בִּלְעָם (Bil`am) refers to both a Mesopotamian prophet known for his prophetic abilities and a town in Manasseh. The name is interpreted as meaning 'not of the people.' The entries indicate that it is derived from two Hebrew roots, but there is no significant disagreement among the lexicons regarding its meanings.
base
H1109a בִּלְעָם Balaam H1109b בִּלְעָם town in Manasseh
1109 Bil`am bil-awm'
probably from 1077 and 5971; not (of the) people, i.e.
foreigner; Bilam, a Mesopotamian prophet; also a place in
Palestine:--Balaam, Bileam.
see HEBREW for 01077
see HEBREW for 05971
בִּלְעָם (bil.am) — Balaam.
A man living at the time of Egypt and Wilderness, first mentioned at Num.22.5;
son of: Beor (H1160H)
Also named: Balaam (Βαλαάμ "Balaam" G0903)
§ Balaam = "not of the people"
the son of Beor, a man endowed with the gift of prophecy
בִּלְעָם (bil.am) — Bileam.
Balaam = "not of the people"
a town in Manasseh
Another name of yiv.le.am (יִבְלְעָם "Ibleam" H2991)
N-proper — Noun proper masculineHNpm
Balaam
Lord of the people; foreigner or glutton, as interpreted by others, the son of Beor, was a man of some rank among the Midianites (Num. 31:8; comp. 16). He resided at Pethor (Deut. 23:4), in Mesopotamia (Num. 23:7). It is evident that though dwelling among idolaters he had some knowledge of the true God; and was held in such reputation that it was supposed that he whom he blessed was blessed, and he whom he cursed was cursed. When the Israelites were encamped on the plains of Moab, on the east of Jordan, by Jericho, Balak sent for Balaam “from Aram, out of the mountains of the east,” to curse them; but by the remarkable interposition of God he was utterly unable to fulfil Balak’s wish, however desirous he was to do so. The…
(B.C. 1451), the son of beor, a man endowed with the gift of prophecy. (Numbers 22:5) He is mentioned in conjunction with the five kings of Midian, apparently as a person of the same rank. (Numbers 31:8) cf. Numb 31:16 He seems to have lived at Pethor, (23:4; Numbers 22:5) on the river Euphrates, in Mesopotamia. Such was his reputation that when the Israelites were encamped in the plains of Moab, Balak, the king of Moab, sent for Balaam to curse them. Balaam at first was prohibited by God from going. He was again sent for by the king and again refused, but was at length allowed to go. He yielded to the temptations of riches and honor which Balak set before him; but God’s anger was kindled at this manifestation of determined…
A celebrated diviner, of the city Pethor, on the Euphrates, Nu 22:5. Balak, king of Moab, having seen the multitudes of Israel, and fearing they would attack his country, sent for Balaam, who was famous for his supposed supernatural powers, to come and curse them. Balaam, though eager for gain, was led to ask counsel of God, who forbade his going. Balak afterwards sent other deputies, whom Balaam finally accompanied without the approval of God, who sent an angel to meet and warn him in the way. Here occurred the miracle of Balaam’s ass, Nu 22:22,35. But instead of cursing, he was constrained by the Spirit of God to bless the children of Israel. This he did a second and a third time, to the extreme mortification of Balak, who dismissed him in great anger. Balaam subsequently…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
בָּלָק (Balaq) refers to Balak, a Moabite king known for hiring Balaam to curse Israel. The name is derived from a root meaning 'waster' or 'devastator.' He is first mentioned in Numbers 22:2, and his lineage is noted as the son of Zippor.
בָּלָק n.pr.m. (devastator) king of Moab
base
H1111 בָּלָק
1111 Balaq baw-lawk'
from 1110; waster; Balak, a Moabitish king:--Balak.
see HEBREW for 01110
בָּלָק (ba.laq) — Balak.
A man of the Moabites living at the time of Egypt and Wilderness, first mentioned at Num.22.2;
son of: Zippor (H6834)
Also named: Balak (Βαλάκ "Balak" G0904)
§ Balak = "devastator"
a king of Moab who hired Balaam to curse Israel
N-proper — Noun proper masculineHNpm
Balak
Empty; spoiler, a son of Zippor, and king of the Moabites (Num. 22:2, 4). From fear of the Israelites, who were encamped near the confines of his territory, he applied to Balaam (q.v.) to curse them; but in vain (Josh. 24:9).
(spoiler), son of Zippor, king of the Moabites, who hired Balaam to curse the Israelites; but his designs were frustrated int he manner recorded in (Numbers 22:24) (B.C. 1451.)
King of Moab, when the Israelites were drawing near the promised land. He was filled with terror lest they should attack and destroy him, as they had Sihon and Og, and implored the soothsayer Balaam to come and curse them. His fears and his devices were both in vain, De 2:9. See BALAAM. He found he had nothing to fear from Israel if at peace with them, and nothing to hope if at war with them.
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)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Prep | Pron — Preposition · particleHR/Tm
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
N-mp — Noun common · feminine plural absoluteHNcfpa
- Designed for sacrifice
- To be made of earth, or unhewn stone
- Of brick, hateful to God
- Natural rocks sometimes used as
Jud 6:19-21; 13:19,20
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
Conj | V-Hiphil-Impv-2ms — Conjunction · verb hiphil imperative second person masculine singularHC/Vhv2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HR/Tm — Preposition · particleHR/Tm
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
פַּר (par) refers to a young bull or steer. It is derived from a root that suggests strength or breaking forth. The term encompasses meanings like bullock and calf, indicating its use in contexts related to livestock.
פַּר 132 n.m. young bull, steer
base
H6499 פַּר young bull, steer
6499 par par
or par {pawr}; from 6565; a bullock (apparently as breaking
forth in wild strength, or perhaps as dividing the hoof):--(+
young) bull(-ock), calf, ox.
see HEBREW for 06565
פַּר (par) — bullock.
young bull, steer, bullock
N-mp — Noun common · masculine plural absoluteHNcmpa
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Conj | Adj — ConjunctionHC/Acbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
אַ֫יִל (ayil) encompasses several meanings, including 'ram,' 'projecting pillar or pilaster,' 'leader or chief,' and 'terebinth.' It is derived from a root meaning strength, suggesting a connection to might and support. The term appears in various contexts, reflecting its diverse applications in the Old Testament.
אַ֫יִל 156 n.m. ram (as leader of flock)
base
אַ֫יִל n.[m.] projecting pillar or pilaster
base
[אַ֫יִל ?] n.m. leader, chief
base
[אַ֫יִל ?] n.m. terebinth
base
H352a אַ֫יִל ram H352b אַ֫יִל projecting pillar or pilaster H352c אַ֫יִל leader, chief H352d אַ֫יִל terebinth
352 'ayil ah'-yil
from the same as 193; properly, strength; hence, anything
strong; specifically a chief (politically); also a ram (from
his strength); a pilaster (as a strong support); an oak or
other strong tree:--mighty (man), lintel, oak, post, ram,
tree.
see HEBREW for 0193
אַ֫יִל (a.yil) — ram.
1) ram
1a) ram (as food)
1b) ram (as sacrifice)
1c) ram (skin dyed red, for tabernacle)
אַ֫יִל (a.yil) — pillar.
pillar, door post, jambs, pilaster
אַ֫יִל (a.yil) — leader.
strong man, leader, chief
אַ֫יִל (a.yil) — terebinth.
mighty tree, terebinth
Aramaic equivalent: i.lan (אִילָן "tree" H0363)
N-mp — Noun common · masculine plural absoluteHNcmpa