Numbers 25:2 — Word Study
WLCוַתִּקְרֶ֣אןָ לָעָ֔ם לְזִבְחֵ֖י אֱלֹהֵיהֶ֑ן וַיֹּ֣אכַל הָעָ֔ם וַיִּֽשְׁתַּחֲוּ֖וּ לֵֽאלֹהֵיהֶֽן׃
BSAwho also invitedqârâʼ▸ [called to participate, summoned] themʻam to the sacrificeszebach [offerings, acts of worship] for their godsʼĕlôhîym [idols, false deities] And the peopleʻam [nation, community] ateʼâkal▸ [partook, devoured] and bowed downshâchâh▸ [worshiped, prostrated themselves] to these godsʼĕlôhîym [idols, pagan deities]
| Greek | English | Parsing |
|---|---|---|
| וַתִּקְרֶ֣אןָ | and they invited | Verb, Qal, sequential imperfect third person feminine plural |
| לָעָ֔ם | the people | Preposition, noun common masculine singular absolute |
| לְזִבְחֵ֖י | to [the] sacrifices of | Preposition, noun common masculine plural construct |
| אֱלֹהֵיהֶ֑ן | gods their | Noun common masculine plural construct, suffix |
| וַיֹּ֣אכַל | and it ate | Verb, Qal, sequential imperfect third person masculine singular |
| הָעָ֔ם | the people | Particle, noun common masculine singular absolute |
| וַיִּֽשְׁתַּחֲוּ֖וּ | and they bowed down | Verb pilpel, sequential imperfect third person masculine plural |
| לֵֽאלֹהֵיהֶֽן׃ | to gods their | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who also invited them to the sacrifices for their gods. And the people ate and bowed down to these gods. |
| KJV | And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. |
| ASV | for they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods. |
| YLT | and they call for the people to the sacrifices of their gods, and the people eat, and bow themselves to their gods, |
| WEB | for they called the people to the sacrifices of their gods. The people ate and bowed down to their gods. |
| BBE | For they sent for the people to be present at the offerings made to their gods; and the people took part in their feasts and gave honour to their gods. |
Where they part company is לָעָם — see How Translations Differ.
The sentence consists of two main clauses, each detailing actions taken by the people in response to the invitation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרָא
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 25:2
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 — Israel's Sin at Shittimgenerated
Numbers 25:2 describes how the men of Israel were led into sin by the Moabite women, who invited them to participate in the worship of their gods through sacrifices. This act of idolatry resulted in the Israelites eating and bowing down to these false deities, which provoked God's anger, as seen in the following verses. The context highlights the dangers of intermingling with foreign nations and their practices, a theme that recurs throughout the Old Testament.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 34:15–16 | Do not make a covenant with the inhabitants of the land, for when they prostitute themselves to their gods and sacrifice to them, they will invite you, and you will eat their sacrifices. |
| 2 | Joshua 22:17 | Was not the sin of Peor enough for us, from which we have not cleansed ourselves to this day? It even brought a plague upon the congregation of the LORD. |
| 3 | 1 Kings 11:1–8 | King Solomon, however, loved many foreign women along with the daughter of Pharaoh—women of Moab, Ammon, Edom, and Sidon, as well as Hittite women. |
| 4 | Psalm 106:28 | They yoked themselves to Baal of Peor and ate sacrifices offered to lifeless gods. |
| 5 | Hosea 9:10 | I found Israel like grapes in the wilderness. I saw your fathers as the firstfruits of the fig tree in its first season. But they went to Baal-peor, and consecrated themselves to Shame; so they became as detestable as the thing they loved. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — קָרָא, va.tik.Re.nagenerated
The verb קָרָא (qara') means 'to call' or 'to invite'. It is a Qal verb in the sequential imperfect form, indicating an action that is ongoing or habitual. This word encompasses a range of meanings, including calling out, summoning, or proclaiming, which fits the context of inviting others to participate in worship.
In this verse, the Moabite women are actively inviting the Israelites to partake in their sacrificial rituals, which is a significant action leading to the subsequent sin of idolatry. The use of this verb emphasizes the intentionality behind the invitation and the communal aspect of the worship that follows.
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 וַתִּקְרֶ֣אןָ, and they invited, which governs the subsequent phrases. The structure reveals that the invitation leads directly to the actions of eating and bowing down, indicating a cause-and-effect relationship.
The syntax shows a series of actions linked together: the invitation to the sacrifices, followed by the people's response in eating and worshiping. This flow emphasizes the progression from invitation to participation in idolatry.
Septuagint Backgroundgenerated
The Septuagint translates קָרָא as ἐκάλεσαν (ekalesan), which also means 'they called' or 'invited'. This choice aligns closely with the Hebrew meaning, maintaining the sense of summoning others to participate.
This translation choice reflects the intent of the invitation and highlights the continuity of the narrative from Hebrew to Greek, preserving the theme of communal worship.
In plain words — the whole versegenerated
Numbers 25:2 tells us that the Moabite women invited the Israelites to their sacrifices, leading them to eat and worship their gods. This act of idolatry angered the Lord, as seen in the following verses, and serves as a warning against the dangers of turning away from God.
Frequently Asked Questionsgenerated
It signifies a call to participate in worship practices that were contrary to the worship of Yahweh, leading to Israel's sin of idolatry.
The people ate and bowed down to the Moabite gods, indicating their participation in idolatrous worship.
God's anger was kindled against Israel for their idolatry, prompting serious consequences as described in the following verses.
This event illustrates the dangers of intermingling with foreign nations and the consequences of turning away from God's commands.
Reflection Questionsgenerated
- What are some ways that I might be tempted to participate in practices that go against my faith?
- How can I guard against invitations to compromise my beliefs?
- In what ways can I encourage others to stay true to their faith, just as Moses did?
- What lessons can I learn from Israel's experience with idolatry in this passage?
The early church on this verse — how the Fathers read it
Origen of Alexandria references this verse in his work, arguing that those who worship idols do not truly honor God, highlighting the significance of true worship.
I might say that those who deny Christianity on oath at the tribunals or before they have been put on trial do not worship but only bow down to idols when they take “God” from the name of the Lord God and apply it to vain and lifeless…Early Church Fathers on Numbers 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 25:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they called the people unto the sacrifices of their gods,.... That is, the daughters of Moab and Midian, with whom the children of Israel carried on an unlawful correspondence, invited them,
Read John Gill on Numbers 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.
Read Robert Jamieson on Numbers 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey called the people: this may be noted, either, 1. As the consequent of their whoredom, an invitation to further society in their sacred feasts; or rather, 2. As the cause or occasion of their whoredom, the Hebrew vau here signifying for, as it oft doth. The Moabites being now neighbours to the Israelites, and finding themselves unable to effect their design against Israel by war and witchcraft, they now fell another way to work, by contracting familiarity with them; and perceiving their evil and lustful inclinations, they, i.e. their daughters, last mentioned, invited them to their feasts. Unto the sacrifices, i.e. unto the feasts which were made of their parts of their sacrifices…
Read Matthew Poole on Numbers 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 25:2 And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.Ver. 2. Unto the sacrifices of their gods.] Unto their idol feasts; for Sine cerere et libero friget Venus. Gluttony is the gallery that lechery walketh through. And bowed down to their gods.] Nemo repente fit turpissimus: by degrees they were drawn to open idolatry. If a man’ s foot slip into the mouth of hell, it is a miracle if he stop ere he come to the bottom. Principiis obsta. Dally not with the devil; sin is very insinuative; and the old serpent, if he once get in his head, will quickly wind in his whole body.
Read John Trapp on Numbers 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) And they called the people . . . —The Moabitish women invited the Israelites to their sacrificial feasts, which were celebrated in honour of Baal-peor, who was worshipped in the city of Beth-peor (Deuteronomy 3:29). He is supposed to be identical with Chemosh, the Moabitish god of war.
Read Charles John Ellicott on Numbers 25 →CambridgeThe Cambridge Bible for Schools and Colleges2. for they called] and they called. The writer relates that the Israelites first came into immoral relations with the women, and then that the women, very naturally, invited them to join in their local religious festivities.
Read Cambridge on Numbers 25 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd they called - i. e., “the daughters of Moab called.”
Read Albert Barnes on Numbers 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleISRAEL SEDUCED INTO , Numbers 25:1-3. 1, 2. Shittim — These plains are in the El-Ghor, sixty furlongs east of the Jordan. Note, Joshua 2:1.
Read Daniel Denison Whedon on Numbers 25 →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
who also invited them to the sacrifices for their gods. And the people ate and bowed down to these gods.
for they called the people to the sacrifices of their gods. The people ate and bowed down to their gods.
who also invited them to the sacrifices for their gods. And the people ate and bowed down to these gods.
These women invited the people to the sacrifices of their gods; then the people ate and bowed down to their gods.
Tyndale line
And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.
for they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods.
for they called the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods.
And they called the people to the sacrifices of their gods: and the people ate, and bowed down to their gods.
Which called the people vnto the sacrifice of their gods, and the people ate, and bowed downe to their gods.
Strictly literal
And they invited the people to the sacrifices of their gods; and the people ate, and bowed down to their gods.
and they call for the people to the sacrifices of their gods, and the people eat, and bow themselves to their gods,
and they call for the people to the sacrifices of their gods, and the people eat and bow themselves to their gods,
And they called the people unto the sacrifices of their gods: and the people did eat, and bowed themselves down to their gods.
for the Moabites had invited the people to the sacrifices to their gods. So the people ate and bowed down to Moabite gods.
From the Latin
Who called them to their sacrifices. And they ate of them, and adored their gods.
Simplified
who invited them to the sacrifices made to their gods. The Israelites ate the pagan meals and bowed down before these gods.
For they sent for the people to be present at the offerings made to their gods; and the people took part in their feasts and gave honour to their gods.
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 is supported by the Septuagint, which matches all eight words in this verse. The Samaritan Pentateuch, however, differs in two words: it uses תקראנה for 'invited' and ישׁתחוי for 'bowed down', indicating variations in the text tradition.
וַתִּקְרֶ֣אןָ לָעָ֔ם לְזִבְחֵ֖י אֱלֹהֵיהֶ֑ן וַיֹּ֣אכַל הָעָ֔ם וַיִּֽשְׁתַּחֲוּ֖וּ לֵֽאלֹהֵיהֶֽן׃
8 of the 8 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.
ותקראנה לעם לזבחי אלהיהן ויאכל העם וישׁתחוי לאלהיהן
2 words differ from the Masoretic Text: תקראנה (call), ישׁתחוי (bow down)
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 25:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3fp — Verb · Qal · sequential imperfect third person feminine pluralHc/Vqw3fp
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fp
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-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
Conj | V-v-ConsecImperf-3mp — Verb pilpel · sequential imperfect third person masculine pluralHc/Vvw3mp
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3fp