Psalms 106:17 — Word Study
WLCתִּפְתַּח־ אֶ֭רֶץ וַתִּבְלַ֣ע דָּתָ֑ן וַ֝תְּכַ֗ס עַל־ עֲדַ֥ת אֲבִירָֽם׃
BSAThe earthʼerets [land, ground, or territory] opened uppâthach▸ [to engrave or carve] and swallowedbâlaʻ▸ DathanDâthân [a Reubenite chief who rebelled against Moses] it coveredkâçâh▸ [to fill up hollows, or hide from view] the assemblyʻêdâh [congregation, or gathering] of AbiramʼĂbîyrâm [my father is exalted, a rebellious Israelite]
| Greek | English | Parsing |
|---|---|---|
| תִּפְתַּח־ | it opened | Verb, Qal, imperfect third person feminine singular |
| אֶ֭רֶץ | [the] earth | Noun common, feminine singular absolute |
| וַתִּבְלַ֣ע | and it swallowed up | Verb, Qal, sequential imperfect third person feminine singular |
| דָּתָ֑ן | Dathan | Noun proper masculine |
| וַ֝תְּכַ֗ס | and it covered | Verb, Piel, sequential imperfect third person feminine singular |
| עַל־ | over | Preposition |
| עֲדַ֥ת | [the] company of | Noun common, feminine singular construct |
| אֲבִירָֽם׃ | Abiram | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The earth opened up and swallowed Dathan; it covered the assembly of Abiram. |
| KJV | The earth opened and swallowed up Dathan, and covered the company of Abiram. |
| ASV | The earth opened and swallowed up Dathan, And covered the company of Abiram. |
| YLT | Earth openeth, and swalloweth up Dathan, And covereth over the company of Abiram. |
| WEB | The earth opened and swallowed up Dathan, and covered the company of Abiram. |
| BBE | The earth opening put an end to Dathan, covering up Abiram and his band. |
The translations agree on the depiction of the earth's actions in this verse.
The sentence consists of a main clause followed by two actions, showing the sequence of events.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֶרֶץ
verbפָּתַח
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 — Psalms 106:17
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 Rebellion of Dathan and Abiramgenerated
Psalms 106:17 recounts the incident where the earth opened to swallow Dathan, a leader among the Israelites, and covered the assembly of Abiram, who had rebelled against Moses. This event illustrates God's judgment against rebellion and disobedience during the Israelites' journey through the wilderness, as seen in the broader context of their struggles and challenges.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 16:29–33 | If these men die a natural death, or if they suffer the fate of all men, then the LORD has not sent me. |
| 2 | Numbers 26:10 | And the earth opened its mouth and swallowed them along with Korah, whose followers died when the fire consumed 250 men. They serve as a warning sign. |
| 3 | Deuteronomy 11:6 | and what He did in the midst of all the Israelites to Dathan and Abiram, the sons of Eliab the Reubenite, when the earth opened its mouth and swallowed them, their households, their tents, and every living thing that belonged to them. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — תִּפְתַּח־, tif.tach-generated
The verb תִּפְתַּח (tif.tach) is a Qal imperfect form meaning 'it opened.' It conveys the action of opening in a literal sense, but can also imply engraving or carving, as seen in its usage in Exodus to describe intricate designs.
In this verse, it describes the earth's dramatic action of opening up, which serves as a powerful image of divine intervention. The feminine singular form indicates that the subject, the earth, is performing the action.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, all rendering the earth's action of opening and swallowing Dathan in similar terms.
Sentence Structuregenerated
The structure of the verse consists of three main clauses: the earth opening, swallowing Dathan, and covering the assembly of Abiram. The finite verbs are תִּפְתַּח־ (it opened), וַתִּבְלַ֣ע (and it swallowed), and וַ֝תְּכַ֗ס (and it covered).
The order emphasizes the sequence of actions, with the earth's opening leading to the swallowing and covering, illustrating the swift judgment executed by God.
Septuagint Backgroundgenerated
The Septuagint translates תִּפְתַּח־ as ἠνοίξθη (it opened), which carries a similar meaning but may suggest a more passive opening, as if the earth was opened by an external force.
This choice reflects a broader interpretation of the event, emphasizing the divine action behind the earth's opening.
In plain words — the whole versegenerated
Psalms 106:17 tells us that the earth opened and swallowed Dathan, covering the assembly of Abiram. This event shows God's judgment on those who rebelled against Moses during the Israelites' journey.
Frequently Asked Questionsgenerated
Dathan and Abiram were leaders among the Israelites who rebelled against Moses, as described in Numbers 16.
The phrase indicates a miraculous event where the ground split open, leading to the swallowing of the rebels, demonstrating God's power and judgment.
This event serves as a warning against rebellion and disobedience to God's appointed leaders and emphasizes the seriousness of opposing God's will.
This incident parallels other moments of divine judgment in the Bible, such as the flood or the destruction of Sodom and Gomorrah, highlighting God's authority over creation.
Reflection Questionsgenerated
- What lessons can we learn from the rebellion of Dathan and Abiram about following God's leaders?
- How does this event reflect God's judgment on disobedience?
- In what ways can we ensure we are not rebelling against God's authority in our own lives?
- How can we apply the lessons from this verse to our community and church?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss themes of rebellion and divine judgment, with quotes from Pachomius the Great and Augustine of Hippo illustrating its significance.
What shall I say of Adam who, at the beginning of the human race, gave the first example of disobedience and contempt? To him was given power over all the beasts of the earth, just as everything is to be given twofold to the firstborn.Early Church Fathers on Psalms 106 →
"The earth opened," he says, "and swallowed up Dathan, and covered over the congregation of Abiram" [Psalms 106:17]: "swallowed up" answers to "covered over." Both Dathan and…Early Church Fathers on Psalms 106 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 106:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe earth opened and swallowed up Dathan,.... One of the heads of the conspirators against Moses and Aaron; the earth clave asunder under him and his company; opened itself, or its mouth, and devoured them at once.
Read John Gill on Psalms 106 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey soon forgat his works; they waited not for his counsel: -Three transgressions of Israel in the wilderness are detailed, rising in gradation of moral guilt, without respect to time: (1) Their
Read Robert Jamieson on Psalms 106 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDathan, with his company, which is sufficiently understood out of the following clause, and out of the history, Numbers 16.
Read Matthew Poole on Psalms 106 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 106:17 The earth opened and swallowed up Dathan, and covered the company of Abiram.Ver. 17. The earth opened and swallowed up Dathan, &c.] Korah is not here mentioned, haply for his sons’ sakes, who were famous prophets and music masters in David’ s days. As for On the son of Peleth (one of the chief conspirators), the Rabbis say that by the good counsel of his wife he repented, and so escaped.
Read John Trapp on Psalms 106 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The omission of Korah is in keeping with the historical accounts, which indicate a difference both in the attitude of Korah and his family from that of Dathan and Abiram, and also a difference of fate. (Comp. Numbers 16:23, seqq.; Deuteronomy 11:6; Numbers 26:10.)
Read Charles John Ellicott on Psalms 106 →CambridgeThe Cambridge Bible for Schools and Colleges17. The Psalmist follows Deuteronomy 11:6 in naming Dathan and Abiram only. Korah’s family did not perish (Numbers 26:11).
Read Cambridge on Psalms 106 →Albert Barnes1798–1870Barnes' Notes on the BibleOn these verses see Numbers 16:31-35. This refers to the time when they rebelled against Moses.
Read Albert Barnes on Psalms 106 →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
The earth opened up and swallowed Dathan; it covered the assembly of Abiram.
The earth opened and swallowed up Dathan, and covered the company of Abiram.
The earth opened up and swallowed Dathan; it covered the assembly of Abiram.
The earth opened up and swallowed Dathan; it engulfed the group led by Abiram.
Tyndale line
The earth opened and swallowed up Dathan, and covered the company of Abiram.
The earth opened and swallowed up Dathan, And covered the company of Abiram.
The earth opened and swallowed up Dathan, and covered the company of Abiram.
The earth opened and swallowed up Dathan, and covered the company of Abiram.
Therefore the earth opened and swallowed vp Dathan, and couered the companie of Abiram.
Strictly literal
The earth opened and swallowed up Dathan, and covered the company of Abiram;
Earth openeth, and swalloweth up Dathan, And covereth over the company of Abiram.
Earth opens, and swallows up Dathan, || And covers over the company of Abiram.
The earth opened and swallowed up Dathan, and covered over the company of Abiram.
The earth opened and swallowed up Dathan and covered the followers of Abiram.
From the Latin
He took them out of the way of their iniquity: for they were brought low for their injustices.
Simplified
The earth split open and swallowed up Dathan; it buried Abiram and his followers.
The earth opening put an end to Dathan, covering up Abiram and his band.
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 agree on the wording of this verse, with all eight Hebrew words matched in the Greek translation. This consistency indicates a shared understanding of the event across these ancient texts.
תִּפְתַּח־ אֶ֭רֶץ וַתִּבְלַ֣ע דָּתָ֑ן וַ֝תְּכַ֗ס עַל־ עֲדַ֥ת אֲבִירָֽם׃
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.
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 Psalms 106:17
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.
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular absoluteHNcfsa
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
בָּלַע (bala) is a Hebrew verb meaning to swallow down or engulf. It encompasses various forms, including actions of devouring and being consumed, as well as figurative uses like squandering. The entries indicate that it can be used in different grammatical aspects, such as Qal, Niphal, Piel, Pual, and Hithpael, each with slightly different nuances.
בָּלַע vb. swallow down, swallow up, engulf
Qal
swallow down
swallow up, engulf
Niph. swallowed up, i.e. devastated
Pi.
swallow
swallow up, engulf
Pu. be swallowed up
Hithp. their wisdom is all gone, ‘they are at their wit’s end’
base
H1104 בָּלַע swallow down, swallow up, engulf
1104 bala` baw-lah'
a primitive root; to make away with (specifically by
swallowing); generally, to destroy:--cover, destroy, devour,
eat up, be at end, spend up, swallow down (up).
בָּלַע (ba.la) — to swallow up.
1) to swallow down, swallow up, engulf, eat up
1a) (Qal)
1a1) to swallow down
1a2) to swallow up, engulf
1b) (Niphal) to be swallowed up
1c) (Piel)
1c1) to swallow
1c2) to swallow up, engulf
1c3) squandering (fig.)
1d) (Pual) to be swallowed up
1e) (Hithpael) to be ended
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
דָּתָן (Dathan) refers to a Reubenite, son of Eliab, who is noted for his role in the rebellion against Moses, as mentioned in Numbers 16:1. The name is of uncertain derivation, but it is suggested to mean 'belonging to a fountain.' Dathan is associated with his brothers Abiram and Nemuel.
דָּתָן n.pr.m. a Reubenite, son of Eliab
base
H1885 דָּתָן a Reubenite, son of Eliab
1885 Dathan daw-thawn'
of uncertain derivation; Dathan, an Israelite:--Dathan.
דָּתָן (da.tan) — Dathan.
A man of the tribe of Reuben living at the time of Egypt and Wilderness, first mentioned at Num.16.1;
son of: Eliab (H0446H);
brother of: Abiram (H0048) and Nemuel (H5241)
§ Dathan = "belonging to a fountain"
a Reubenite chief, son of Eliab, who, with his brother, Abiram, joined Korah's conspiracy against Moses' authority
N-proper — Noun proper masculineHNpm
da'-than (dathan, meaning and derivation unknown, though the name is found in Assyrian, in the records of Shalmaneser II): The son of Eliab the son of Pallu the son of Reuben (Nu 26:5 ff; De 11:6; Ps 106:17). He and his brother Abiram, with others, followed Korah the Levite in disputing the authority of Moses and Aaron in the wilderness (Nu 16-17; 26; De 11:6; Ps 106:17). Other followers of Korah perished by fire before the tent of meeting, but Dathan and Abiram were swallowed up by the earth, with their families and their goods, at their tents. See KORAH.
Willis J. Beecher
Dathan
Welled; belonging to a fountain, a son of Eliab, a Reubenite, who joined Korah (q.v.) in his conspiracy, and with his accomplices was swallowed up by an earthquake (Num. 16:1; 26:9; Deut. 11:6; Ps. 106:17).
(belonging to a fountain) a Reubenite chieftain, son of Eliab, who joined the conspiracy of Korah the Levite. (Numbers 16:1; 26:9; 11:6; Psalms 106:17) (B.C. 1490-1452).
One of the rebels, in company with Korah, against the authority of Moses, and Aaron, Nu 16:1-50.
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
Conj | V-Piel-ConsecImperf-3fs — Verb · Piel · sequential imperfect third person feminine singularHc/Vpw3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
עֵדָה (edah) refers to a congregation or assembly, typically a group gathered by appointment or acting together. It is derived from a related term and encompasses meanings such as company, multitude, and crowd. The entries consistently emphasize its use in the context of gatherings, without notable disagreement among the lexicons.
עֵדָה 149 n.f. congregation (prop. company assembled together by appointment, or acting concertedly)
base
H5712 עֵדָה congregation (prop. company assembled together by appointment, or acting concertedly
5712 `edah ay-daw'
feminine of 5707 in the original sense of fixture; a stated
assemblage (specifically, a concourse, or generally, a family
or crowd):--assembly, company, congregation, multitude,
people, swarm. Compare 5713.
see HEBREW for 05707
see HEBREW for 05713
עֵדָה (e.dah) — congregation.
congregation, gathering
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֲבִירָם (Abiyram) means "the Exalted One is (my) father" and refers to two individuals from the tribe of Reuben. One is the son of Eliab, mentioned in Numbers 16:1, and the other is the son of Hiel the Bethelite, noted in 1 Kings 16:34. The name is derived from elements meaning 'father' and 'height'.
אֲבִירָם n.pr.m. ((the) Exalted One is (my) father)
a Reubenite, son of Eliab
son of Hiel the Bethelite
base
H48 אֲבִירָם ((the) Exalted One is (my) father) . a Reubenite, son of Eliab
. son of Hiel the Bethelite
48 'Abiyram ab-ee-rawm'
from 1 and 7311; father of height (i.e. lofty); Abiram, the
name of two Israelites:--Abiram.
see HEBREW for 01
see HEBREW for 07311
אֲבִירָם (a.vi.ram) — Abiram.
A man of the tribe of Reuben living at the time of Egypt and Wilderness, first mentioned at Num.16.1;
son of: Eliab (H0446H);
brother of: Dathan (H1885) and Nemuel (H5241)
§ Abiram = "my father is exalted" or "(the) Exalted One is (my) father"
1) a Reubenite, son of Eliab in exodus
2) son of Hiel the Bethelite who worked to rebuild Jericho
אֲבִירָם (a.vi.ram) — Abiram.
A man living at the time of Divided Monarchy, only mentioned at 1Ki.16.34;
son of: Hiel (H2419);
brother of: Segub (H7687)
§ Abiram = "my father is exalted" or "(the) Exalted One is (my) father"
1) a Reubenite, son of Eliab in exodus
2) son of Hiel the Bethelite who worked to rebuild Jericho
N-proper — Noun proper masculineHNpm
a-bi'-ram ('abhiram, "exalted father," or, "my father is an exalted one"):
(1) The son of Eliab the son of Pallu the son of Reuben (Nu 26:5 ff; De 11:6). In company with his brother Dathan and Korah the Levite and others, he disputed the authority of Moses and Aaron in the wilderness (Nu 16-17; 26; De 11:6; Ps 106:17). Two hundred and fifty followers of Korah perished by fire at the doorway of the tent of meeting. Dathan and Abiram refused to come to the tent of meeting, at the summons of Moses; and the earth opened where their tents were, and swallowed them and their families and their goods. See KORAH.
Abiram
Father of height; i.e., “proud.” (1.) One of the sons of Eliab, who joined Korah in the conspiracy against Moses and Aaron. He and all the conspirators, with their families and possessions (except the children of Korah), were swallowed up by an earthquake (Num. 16:1-27; 26:9; Ps. 106:17).
(2.) The eldest son of Hiel the Bethelite, who perished prematurely in consequence of his father’s undertaking to rebuild Jericho (1 Kings 16:34), according to the words of Joshua (6:26). (See JERICHO.)
A Reubenite, son of Eliab, who with Korah, a Levite, organized a conspiracy against Moses and Aaron. (Numbers 16:1) ... [For details, see KORAH] (B.C. 1490.) Eldest son of Hiel the bethelite, who died when his father laid the foundations of Jericho, (1 Kings 16:34) and thus accomplished the first part of the curse of Joshua. (Joshua 6:26) (B.C. after 905.)
A prince of Reuben, who with Korah, Dathan, etc., conspired to overthrow the authority of Moses and Aaron in the wilderness, Nu 16:1-50.