Numbers 7:83 — Word Study
WLCוּלְזֶ֣בַח הַשְּׁלָמִים֮ בָּקָ֣ר שְׁנַיִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־ שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲחִירַ֖ע בֶּן־ עֵינָֽן׃ פ
BSAand a peace offeringshelem [sacrifice of peace, a voluntary gift] of twoshᵉnayim oxenbâqâr [cattle, domesticated animals] fivechâmêsh ramsʼayil [strong male sheep] fivechâmêsh male goatsʻattûwd [full-grown he-goats] and fivechâmêsh male lambskebes [young rams] a year oldbên [in their first year] Thiszeh [the gift presented] was the offeringqorbân [oblation, a gift brought near to God] of AhiraʼĂchîyraʻ [my brother is evil, a leader of Naphtali] sonbên of EnanʻÊynân [having eyes, a prince of Naphtali]
| Greek | English | Parsing |
|---|---|---|
| וּלְזֶ֣בַח | and to [the] sacrifice of | Conjunction, preposition, noun common masculine singular construct |
| הַשְּׁלָמִים֮ | the peace offerings | Particle, noun common masculine plural absolute |
| בָּקָ֣ר | ox[en] | Noun common, both singular absolute |
| שְׁנַיִם֒ | two | Adj |
| אֵילִ֤ם | rams | Noun common, masculine plural absolute |
| חֲמִשָּׁה֙ | five | Adj |
| עַתֻּדִ֣ים | goats | Noun common, masculine plural absolute |
| חֲמִשָּׁ֔ה | five | Adj |
| כְּבָשִׂ֥ים | lambs | Noun common, masculine plural absolute |
| בְּנֵֽי־ | sons of | Noun common, masculine plural construct |
| שָׁנָ֖ה | a year | Noun common, feminine singular absolute |
| חֲמִשָּׁ֑ה | five | Adj |
| זֶ֛ה | this | Particle |
| קָרְבַּ֥ן | [was] [the] offering of | Noun common, masculine singular construct |
| אֲחִירַ֖ע | Ahira | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| עֵינָֽן׃ פ | Enan | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and a peace offering of two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Ahira son of Enan. |
| KJV | And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahira the son of Enan. |
| ASV | and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old: this was the oblation of Ahira the son of Enan. |
| YLT | and for a sacrifice of the peace-offerings two oxen, five rams, five he-goats, five lambs, sons of a year; this [is] the offering of Ahira son of Enan. |
| WEB | and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Ahira the son of Enan. |
| BBE | And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Ahira, the son of Enan. |
Where they part company is זֶ֫בַח — see How Translations Differ.
The structure is straightforward, with a main clause followed by a subject and a complement, clearly defining the offerings and their presenter.
2 commentators on this verse
Gill, Jamieson & more — read them ›
clause
subjectזֶה
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 7:83
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 Offerings of the Leaders of Israelgenerated
Numbers 7:83 details the offerings made by Ahira, the son of Enan, as part of the larger ritual offerings presented by the leaders of Israel during the dedication of the altar. This context highlights the significance of these offerings in expressing gratitude and establishing peace with God, as well as the communal aspect of worship in ancient Israel.
Cross References
The Key Word — זֶ֫בַח, zebachgenerated
The word זֶ֫בַח (zebach) refers to a sacrifice, specifically the act of offering an animal's flesh to God. It encompasses various types of sacrifices, including those made for peace, thanks, or covenant purposes. The parsing indicates that it is a masculine singular noun, used here in a construct state, linking it to the peace offerings.
This term appears frequently in the context of worship, emphasizing its role in rituals and the relationship between the worshiper and God. The KJV translates it as 'sacrifice' or 'offering', reflecting its central role in the sacrificial system.
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 clause is governed by the noun phrase זֶ֫בַח, sacrifice, which is complemented by a series of noun phrases detailing the specific offerings: two oxen, five rams, five male goats, and five male lambs. This structure highlights the abundance and variety of the offerings presented.
The word order places the offerings at the forefront, emphasizing their importance in the ritual context. The finite verb is implied in the context, indicating the act of presenting these offerings.
Septuagint Backgroundgenerated
The Septuagint translates זֶ֫בַח as θυσίαν (thysian), which also means 'sacrifice' and indicates a similar understanding of the term in Greek. This choice aligns with the Hebrew meaning while adapting it to the Greek-speaking audience's familiarity with sacrificial language.
The translation of שְׁלָמִים as σωτηρίου (sōtēriou) suggests a focus on the aspect of salvation or deliverance associated with peace offerings, reflecting a broader theological interpretation.
In plain words — the whole versegenerated
Numbers 7:83 describes the offerings made by Ahira, which include a peace offering of two oxen, five rams, five male goats, and five male lambs a year old. These offerings were part of the dedication of the altar, showcasing the importance of worship and gratitude in the community.
Frequently Asked Questionsgenerated
The peace offering symbolizes gratitude and fellowship with God, representing a voluntary act of worship to express thanks or establish a relationship.
The specific numbers of animals reflect the communal aspect of the offerings and the importance of each type in the sacrificial system, emphasizing the dedication of the leaders.
Ahira was a leader of the tribe of Naphtali, and his offerings during the dedication of the altar highlight his role in the Israelite community.
The term 'offering' refers to a gift brought near to God, indicating a physical representation of devotion, gratitude, and the desire for peace with the divine.
Reflection Questionsgenerated
- How can I express gratitude in my own life, similar to the peace offerings made by Ahira?
- What does it mean to me to have peace with God, and how can I pursue that in my daily life?
- In what ways can I contribute to my community's worship practices, reflecting the communal aspect of offerings?
- How do the sacrifices mentioned in this verse inform my understanding of worship and devotion today?
Commentators on this verse — 2 expositors, verse by verse
Each of these wrote on Numbers 7:83 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd for a sacrifice of peace offerings,.... [See comments on Numbers 7:17]. Ahira the son of Enan; see Numbers 1:15.
Read John Gill on Numbers 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHis offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour
Read Robert Jamieson on Numbers 7 →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
and a peace offering of two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Ahira son of Enan.
and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Ahira the son of Enan.
and a peace offering of two oxen, five rams, five male goats, and five male lambs a year old. This was the offering of Ahira son of Enan.
and for the sacrifice of peace offerings: two bulls, five rams, five male goats, and five lambs in their first year. This was the offering of Ahira son of Enan.
Tyndale line
And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahira the son of Enan.
and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs a year old: this was the oblation of Ahira the son of Enan.
and for the sacrifice of peace offerings, two oxen, five rams, five he-goats, five he-lambs of the first year: this was the oblation of Ahira the son of Enan.
And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year: this was the offering of Ahira the son of Enan.
And for peace offerings, two bullockes, fiue rammes, fiue hee goates, fiue lambes of a yeere olde: this was the offering of Ahira the sonne of Enan.
Strictly literal
and for a sacrifice of peace-offering, two oxen, five rams, five he-goats, five yearling lambs. This was the offering of Ahira the son of Enan.
and for a sacrifice of the peace-offerings two oxen, five rams, five he-goats, five lambs, sons of a year; this [is] the offering of Ahira son of Enan.
and for a sacrifice of the peace-offerings: two oxen, five rams, five male goats, five lambs, sons of a year; this [is] the offering of Ahira son of Enan.
And for a sacrifice of peace-offering, two oxen, five rams, five he-goats, five sheep of the first year; this was the offering of Achira the son of 'Enan.
He gave two oxen, five rams, five male goats, and five male lambs that were a year old, as the sacrifice for a fellowship offering. This was the sacrifice of Ahira son of Enan.
From the Latin
And for sacrifices of peace offerings, two oxen, five rams, five buck goats, five lambs of a year old. This was the offering of Ahira the son of Enan.
Simplified
and a peace offering of two oxen, five rams, five male goats, and five one-year-old male lambs. This was the offering of Ahira, son of Enan.
And for the peace-offerings, two oxen, five male sheep, five he-goats, five he-lambs of the first year: this was the offering of Ahira, the son of Enan.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text (MT) presents the offering as two oxen, five rams, five male goats, and five male lambs a year old, attributed to Ahira son of Enan. The Septuagint (LXX) largely agrees with the MT in terms of the offering's components, matching 15 out of 17 words, although the specific wording and order differ due to the Greek translation. The Samaritan Pentateuch also aligns closely with the MT but differs in two words: it uses 'אילים' (rams) and 'עתודים' (rams) instead of the MT's 'אֵילִם' (rams) and 'עַתֻּדִים' (male goats), indicating a variation in terminology for the animals offered. Overall, while there are some differences, the core elements of the offering remain consistent across these ancient witnesses.
וּלְזֶ֣בַח הַשְּׁלָמִים֮ בָּקָ֣ר שְׁנַיִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־ שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲחִירַ֖ע בֶּן־ עֵינָֽן׃ פ
15 of the 17 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.
ולזבח השׁלמים בקר שׁנים אילים חמשׁה עתודים חמשׁה כבשׂים בני שׁנה חמשׁה זה קרבן אחירע בן עינן
2 words differ from the Masoretic Text: אילים (ram, despot), עתודים (ram)
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 7:83
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.
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
HC/R/Ncmsc — Conjunction · preposition · noun common masculine singular constructHC/R/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…
שֶׁ֫לֶם (shelem) refers to a type of voluntary sacrifice, specifically a peace offering made in thanks or to establish friendship or alliance. It is derived from the root meaning requital. The entries consistently emphasize its role as a sacrifice of thanks.
שֶׁ֫לֶם 87 n.[m.] sacrifice for alliance or friendship, ‘peace-offering’
base
H8002 שֶׁ֫לֶם sacrifice for alliance or friendship, ‘peace-offering’
8002 shelem sheh'-lem
from 7999; properly, requital, i.e. a (voluntary) sacrifice
in thanks:--peace offering.
see HEBREW for 07999
שֶׁ֫לֶם (she.lem) — peace offering.
1) peace offering, requital, sacrifice for alliance or friendship
1a) voluntary sacrifice of thanks
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
בָּקַר (baqar) refers to cattle, specifically oxen and herds, and can denote individual animals or a collective group. It is derived from a root meaning related to cattle and encompasses various forms such as beef cattle and oxen used for plowing. The term appears in contexts discussing livestock in the Old Testament.
בָּקַר 182 n.m. cattle, herd, ox
base
H1241 בָּקַר cattle, herd, ox
1241 baqar baw-kawr'
from 1239; beef cattle or an animal of the ox family of
either gender (as used for plowing); collectively, a herd:--
beeve, bull (+ -ock), + calf, + cow, great (cattle), + heifer,
herd, kine, ox.
see HEBREW for 01239
בָּקָר (ba.qar) — cattle.
1) cattle, herd, oxen, ox
1a) cattle (generic pl. but sing. in form-coll)
1b) herd (particular one)
1c) head of cattle (individually)
N-cs — Noun common · both singular absoluteHNcbsa
at the beginning of many Hebrew words, signifies a spring or fountain.
A fountain compounded with many names of towns and places; as En- dor, En-gedi, En-eglaim, En-shemesh, that is, the fountain of Dor, etc.
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcbda
too.
See NUMBER.
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
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — AdjHAcbsa
fiv (chamesh; pente).
See NUMBER.
עַתּוּד (attuwd) refers to a he-goat or ram, specifically indicating a full-grown animal. It can also figuratively denote leaders among people, described as 'chief ones.' The word is derived from a root meaning 'prepared' and is used only in the plural form.
H6260 עַתּוּד he-goat
6260 `attuwd at-tood'
or sattud {at-tood'}; from 6257; prepared, i.e. full grown;
spoken only (in plural) of he-goats, or (figuratively) leaders
of the people:--chief one, (he) goat, ram.
see HEBREW for 06257
עַתּוּד (at.tud) — goat.
ram, he-goat, chief one
N-mp — Noun common · masculine plural absoluteHNcmpa
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — AdjHAcbsa
fiv (chamesh; pente).
See NUMBER.
כֶּ֫בֶשׂ (*kebes*) means 'lamb' and can also refer to a young ram or sheep. The word is derived from an unused root suggesting a meaning related to dominance. It appears in various contexts in the Old Testament, primarily denoting young sheep.
כֶּ֫בֶשׂ 107 n.m. lamb
base
H3532 כֶּ֫בֶשׂ lamb
3532 kebes keh-bes'
from an unused root meaning to dominate; a ram (just old
enough to butt):--lamb, sheep.
כֶּ֫בֶשׂ (ke.ve.s) — lamb.
lamb, sheep, young ram
N-mp — Noun common · masculine plural absoluteHNcmpa
are the young of sheep, but originally included also the young of goats. They formed an important part of almost every sacrifice. (Exodus 29:38-41; Numbers 28:9,11; 29:2,13-40) etc. [On the paschal lamb see PASSOVER]
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
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…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
חָמֵשׁ (chamesh) means 'five' in Hebrew. It serves as both a cardinal number and can indicate a multiple of five when combined with another number. The word also has an ordinal form, 'fifth.' The entries consistently define this numeral without any noted disagreement.
חָמֵשׁ, חֲמִשָּׁה 342 n.m. and f. five
base
H2568 חָמֵשׁ, חֲמִשָּׁה five
2568 chamesh khaw-maysh'
masculine chamishshah {kham-ish-shaw}; a primitive numeral;
five:--fif(-teen), fifth, five (X apiece).
חָמֵשׁ (cha.mesh) — five.
1) five
1a) five (cardinal number)
1b) a multiple of five (with another number)
1c) fifth (ordinal number)
Adj — AdjHAcbsa
fiv (chamesh; pente).
See NUMBER.
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
Pron — ParticleHTm
קָרְבָּן (qorban) refers to an offering or oblation, specifically something brought near the altar as a sacrificial present. The term has two spellings: קָרְבָּן and קֻרְבָּן, both meaning 'offering.' The word is derived from a root meaning to bring near.
קָרְבָּן 80 n.m. offering, oblation
base
[קֻרְבָּן] n.[m.] offering
base
H7133a קָרְבָּן offering, oblation H7133b קֻרְבָּן offering
7133 qorban kor-bawn'
or qurban {koor-bawn'}; from 7126; something brought near the
altar, i.e. a sacrificial present:--oblation, that is
offered, offering.
see HEBREW for 07126
קׇרְבָּן (qor.ban) — offering.
offering, oblation
Also means: qur.ban (קֻרְבָּן "offering" H7133B)
קֻרְבָּן (qur.ban) — offering.
offering
Another spelling of qor.ban (קׇרְבָּן "offering" H7133A)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֲחִירַע (Achiyra) refers to a man named Ahira, a chief of the tribe of Naphtali, mentioned in Numbers 1:15. The name means 'my brother is evil' and is derived from the roots for 'brother' and 'wrong.' Ahira is noted as the son of Enan.
אֲחִירַע n.pr.m. (my brother is evil) a chief of Naphtali
base
H299 אֲחִירַע
299 'Achiyra` akh-ee-rah'
from 251 and 7451; brother of wrong; Achira, an
Israelite:--Ahira.
see HEBREW for 0251
see HEBREW for 07451
אֲחִירַע (a.chi.ra) — Ahira.
A man living at the time of Egypt and Wilderness, first mentioned at Num.1.15;
son of: Enan (H5881)
§ Ahira = "my brother is evil"
a chief of Naphtali
N-proper — Noun proper masculineHNpm
a-hi'-ra ('achira`, "brother of evil," or, "my brother is evil"): A man of Naphtali, contemporary with Moses. He is five times mentioned as the son of Enan. He was the representative of his tribe who assisted Moses in the census (Nu 1:15). He was the hereditary "prince" of the tribe; he made the tribal offering (Nu 2:29; 7:78; compare Nu 7:83), and was commander of the tribal host when on the march (Nu 10:27).
Ahira
Brother of evil = unlucky, or my brother is friend, chief of the tribe of Naphtali at the Exodus (Num. 1:15; 2:29).
(brother of evil , i.e. unlucky), Chief of the tribe of Naphtali. (Numbers 1:15; 2:29; 7:78,83; 10:27)
brother of iniquity; brother of the shepherd
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֵינָן (‘Eynan) refers to a male name meaning 'having eyes.' It is associated with an Israelite mentioned in the context of the tribe of Naphtali, specifically noted in Numbers 1:15 as a prince during the census at Mount Sinai. The word is derived from the root related to sight, linking it to the concept of vision.
עֵינָן n.pr.m. name in Naphtali
base
H5881 עֵינָן
5881 `Eynan ay-nawn'
from 5869; having eyes; Enan, an Israelite:--Enan. Compare
2704.
see HEBREW for 05869
see HEBREW for 02704
עֵינָן (e.nan) — Enan.
A man living at the time of Egypt and Wilderness, first mentioned at Num.1.15;
father of: Ahira (H0299)
§ Enan = "having eyes"
a prince of the tribe of Naphtali at the census at Mount Sinai
N-proper — Noun proper masculineHNpm
e'-nan (`enan, "having fountains," or "eyes," i.e. "keen-eyed"; in Septuagint Ainan):
The father of Ahira, and prince of Naphtali at the first census of Israel (Nu 1:15; 2:29; 7:78,83; 10:27).
(having eyes.). Ahira ben-Enan was "prince" of the tribe of Naphtali at the time of the numbering of Israel in the wilderness of Sinai. (Numbers 1:15) (B.C. 1491.)
cloud
→ A man of the tribe of Naphtali Nu 1:15; 2:29; 7:78,83; 10:27