Zephaniah 3:10 — Word Study
WLCמֵעֵ֖בֶר לְנַֽהֲרֵי־ כ֑וּשׁ עֲתָרַי֙ בַּת־ פוּצַ֔י יוֹבִל֖וּן מִנְחָתִֽי׃
BSAFrom beyondʻêber [across, on the other side of] the riversnâhâr [a flood] of CushKûwsh [Ethiopia, the region south of Egypt] My worshipersʻâthâr [suppliants, those who bring a pleasant smell like incense] My scatteredpûwts [dispersed, shattered] peoplebath will bring Meyâbal▸ [conduct, lead with grandeur] an offeringminchâh [a gift, a sacrifice, a donation to God]
| Greek | English | Parsing |
|---|---|---|
| מֵעֵ֖בֶר | from [the] other side | Preposition, noun common masculine singular absolute |
| לְנַֽהֲרֵי־ | of [the] rivers of | Preposition, noun common masculine plural construct |
| כ֑וּשׁ | Cush | Noun proper |
| עֲתָרַי֙ | worshippers my | Noun common masculine plural construct, suffix |
| בַּת־ | [the] daughter of | Noun common, feminine singular construct |
| פוּצַ֔י | scattered [ones] my | Verb qal participle (passive) masculine plural common, suffix |
| יוֹבִל֖וּן | they will bring ! | Verb hiphil imperfect third person masculine plural, suffix |
| מִנְחָתִֽי׃ | offering my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | From beyond the rivers of Cush My worshipers, My scattered people, will bring Me an offering. |
| KJV | From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering. |
| ASV | From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering. |
| YLT | From beyond the rivers of Cush, my supplicants, The daughter of My scattered ones, Do bring My present. |
| WEB | From beyond the rivers of Cush, my worshipers, even the daughter of my dispersed people, will bring my offering. |
| BBE | From over the rivers of Ethiopia, and from the sides of the north, they will come to me with an offering. |
The translations agree on the term for worshipers, reflecting a consistent understanding of the Hebrew word.
The sentence has a main clause with a clear subject and action, supported by a prepositional phrase that provides geographical context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Zephaniah 3:10
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 — God's Promise of Restorationgenerated
Zephaniah 3:10 expresses God's promise that His worshipers, even those scattered in distant lands like Cush, will return and bring offerings to Him. This verse is part of a larger message of hope and restoration for Israel, emphasizing God's desire for genuine worship from all peoples. The surrounding verses highlight the transformation that will occur when God purifies His people and removes their shame.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 68:31 | Envoys will arrive from Egypt; Cush will stretch out her hands to God. |
| 2 | Psalm 72:8–11 | May he rule from sea to sea, and from the Euphrates to the ends of the earth. |
| 3 | Isaiah 11:11 | On that day the Lord will extend His hand a second time to recover the remnant of His people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea. |
| 4 | Isaiah 18:1–7 | Woe to the land of whirring wings, along the rivers of Cush, |
| 5 | Isaiah 27:12–13 | In that day the LORD will thresh from the flowing Euphrates to the Wadi of Egypt, and you, O Israelites, will be gathered one by one. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — עֲתָרַי֙, 'a.ta.Raigenerated
The word עֲתָרַי ('a.ta.Rai) is a noun that refers to worshipers or suppliants, often associated with the idea of bringing a pleasing aroma to God, similar to incense. It indicates those who come before God in reverence and devotion, reflecting their relationship with Him.
This term is built from roots connected to the concept of incense, which symbolizes prayer and worship rising to God. In this verse, it emphasizes that God's worshipers, even from afar, are recognized and valued by Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses worshipers for עֲתָרַי.
Sentence Structuregenerated
The main verb of the verse is יוֹבִל֖וּן, they will bring, which governs the subject עֲתָרַי, worshipers, and the object מִנְחָתִֽי, offering. The structure presents a clear action of bringing an offering from the worshipers.
The prepositional phrases מֵעֵ֖בֶר and לְנַֽהֲרֵי־ establish the geographical context, indicating that the worshipers come from beyond the rivers of Cush.
Septuagint Backgroundgenerated
In the Septuagint, מֵעֵ֖בֶר is rendered as περάτων, which suggests a crossing or transition, emphasizing the distance and the journey of the worshipers to bring their offerings.
The choice of ποταμῶν for לְנַֽהֲרֵי־ indicates a broader interpretation of rivers, aligning with the symbolic richness of water in biblical texts.
In plain words — the whole versegenerated
Zephaniah 3:10 tells us that God will receive offerings from His worshipers who are scattered beyond the rivers of Cush. This verse emphasizes God's promise to gather His people and the importance of their worship, even from distant lands.
Frequently Asked Questionsgenerated
It signifies that God's worshipers will come from far and wide, including regions beyond Israel, highlighting the inclusive nature of God's call for worship.
The term emphasizes the devotion and reverence of those who come to God, indicating their role in bringing offerings that please Him.
The offerings refer to gifts or sacrifices brought to God, symbolizing devotion and gratitude from His people.
This verse is part of a larger promise of restoration, where God assures His people that despite their scattering, they will return to Him and worship Him.
Reflection Questionsgenerated
- What does it mean for me to be a worshiper of God in my own life?
- How can I bring offerings to God that are pleasing to Him?
- In what ways do I see God gathering His people today?
- How can the message of restoration in this verse encourage me in my faith journey?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting that God's scattered children will bring gifts to Him, emphasizing His desire for worship from all nations.
Beyond the rivers of Ethiopia, there my scattered children, the offspring of my dispersed ones, will bring a gift to me. On that day you will no longer be ashamed of all your rebellious acts against me,Early Church Fathers on Zephaniah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zephaniah 3:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFrom beyond the rivers of Ethiopia,.... Either the African Ethiopia, or Arabia Chusea, which lay between Judea and Egypt: here some particular places and people are mentioned, in whom the preceding prophecy would be fulfilled.
Read John Gill on Zephaniah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFrom beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.
Read Robert Jamieson on Zephaniah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom beyond the rivers; the coasts which lie beyond the rivers of India, saith the Chaldee paraphrast, but I doubt whether the captive Jews were carried so far. Of Ethiopia, in Arabia, bordering on Egypt, whither it is easy to conceive many Jews might betake themselves, who are here called dispersed, or dispersion, somewhat distinguished from captives. My suppliants; praying to me, saith one version. The daughter of my dispersed: this explains who the suppliant is; the praying remnant of the scattered Jews, who had gotten into those parts of Arabia that were coasting along the rivers which divided Ethiopia Cusaea from the rest of Arabia. Shall bring mine offering; shall return to their land…
Read Matthew Poole on Zephaniah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZephaniah 3:10 From beyond the rivers of Ethiopia my suppliants, [even] the daughter of my dispersed, shall bring mine offering.Ver. 10. From beyond the rivers of Ethiopia] Heb. Of Chush, that is of Arabia Chusaea, which lay between Judea and Egypt. Confer Isaiah 18:1; Isaiah 18:7. Some understand it of Ethiopia, which is beyond the river Nile, and hath two very great rivers. See this in part fulfilled by that Ethiopian eunuch, Acts 8:26-40; neither may we think that he was alone in that country. Matthias the apostle is said to have preached the gospel to the Ethiopians (Euseb. i. 1). The large region of Nubia there had from the apostles’ time (as it is thought) professed the Christian…
Read John Trapp on Zephaniah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The daughter of my dispersed.—i.e., dropping the Hebrew idiom, “my dispersed people.” Even from the southern limit of the known world shall the new Church draw adherents. The “dispersed people” are not Jewish exiles, but the Gentile tribes of the dispersion (of Genesis 11:8) which have been hitherto alienated from their Creator by ignorance and vice. Similarly, Caiaphas prophesies that Christ should not only die for the Jewish nation, but that “He should gather together in one” the children of God that “were scattered abroad” (John 11:51-52). Bring mine offering.—The minchâh or bloodless oblation. The phrase here merely represents homage rendered to Jehovah as paramount. So in Malachi…
Read Charles John Ellicott on Zephaniah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. From beyond the rivers of Ethiopia] This may denote both Africa and the southern Arabia. Bochart thinks that Arabia Chusaer is meant; and that the rivers are Besor, which flows into the Mediterranean; Rhinocorura, which flows into the Lake Sirbonis; Trajanus Amnis, which flows into the Red Sea; and the river Corys. Calmet thinks that these rivers mean the Nile, which by seven mouths falls into the Mediterranean. The Nile comes from Ethiopia, properly so called; and runs through all Egypt, and falls into the sea at that part of Arabia which the Scripture calls Cush or Ethiopia. My dispersed] The Jews, scattered through different parts of the world. Shall bring mine offering. Shall…
Read AdamClarke on Zephaniah 3 →CambridgeThe Cambridge Bible for Schools and Colleges10. The verse is obscure on account of the uncertain meaning of several expressions in it. Its general sense is that the heathen nations, even those most distant, shall do homage to Jehovah and present offerings to Him. Jeremiah already predicts the conversion of the nations (Jeremiah 3:17, Jeremiah 16:19). From beyond the rivers] This meaning is possible, but the usual sense would be: beyond the rivers—in answer to the question where, not, whence (Isaiah 18:1). On Ethiopia or Cush see on ch. Zephaniah 2:12. My suppliants] The word does not occur again in this sense, though a verb to supplicate, from which it might be derived, is not uncommon (Genesis 25:21). In the sing, the word occurs…
Read Cambridge on Zephaniah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleFrom beyond the rivers of Ethiopia - (See Isaiah 18:1.) The farthest southern people, with whom the Jews had contact, stand as the type of the whole world beyond.
Read Albert Barnes on Zephaniah 3 →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
From beyond the rivers of Cush My worshipers, My scattered people, will bring Me an offering.
From beyond the rivers of Cush, my worshipers, even the daughter of my dispersed people, will bring my offering.
From beyond the rivers of Cush My worshipers, My scattered people, will bring Me an offering.
From beyond the rivers of Ethiopia, those who pray to me will bring me tribute.
Tyndale line
From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.
From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.
From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.
From beyond the rivers of Cush my suppliants, even the daughter of my dispersed, shall bring my offering.
From beyonde the riuers of Ethiopia, the daughter of my dispersed, praying vnto me, shall bring me an offering.
Strictly literal
From beyond the rivers of Cush my suppliants, the daughter of my dispersed, shall bring mine oblation.
From beyond the rivers of Cush, my supplicants, The daughter of My scattered ones, Do bring My present.
From beyond the rivers of Cush, My supplicants, || The daughter of My scattered ones, || Bring My present.
From beyond the rivers of Cush shall they bring my suppliants, even the assembly of my dispersed, as an offering unto me.
From beyond the river of Cush my worshipers—my scattered people—will bring offerings due me.
From the Latin
From beyond the rivers of Ethiopia, shall my suppliants the children of my dispersed people bring me an offering.
Simplified
From beyond the rivers of Ethiopia my scattered people, my worshipers, will come to bring their offerings to me.
From over the rivers of Ethiopia, and from the sides of the north, they will come to me with an offering.
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 show a high degree of agreement, with five of the eight words matched. The Dead Sea Scrolls also align closely with the Masoretic Text, though one word was supplied by an editor, indicating some textual preservation despite damage.
מֵעֵ֖בֶר לְנַֽהֲרֵי־ כ֑וּשׁ עֲתָרַי֙ בַּת־ פוּצַ֔י יוֹבִל֖וּן מִנְחָתִֽי׃
5 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.
מעבר לנהרי כוש עתר׳י בת פוצ׳י יובלו׳ן [מנחת׳י]
7 words on the leather — 1 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Zephaniah 3:10
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.
עֵ֫בֶר (eber) refers to a region across or beyond, often used adverbially to indicate the opposite side, particularly in relation to the Jordan River. It encompasses meanings such as 'side,' 'beyond,' and 'quarter.' The lexicons highlight its usage in various contexts, including geographical references, but do not present significant disagreement.
עֵ֫בֶר 91 n.m. region across or beyond, side
region across or beyond anything
(Opposite) side, side
base
H5676 עֵ֫בֶר region across or beyond, side
5676 `eber ay'-ber
from 5674; properly, a region across; but used only
adverbially (with or without a preposition) on the opposite
side (especially of the Jordan; ususally meaning the
east):--X against, beyond, by, X from, over, passage,
quarter, (other, this) side, straight.
see HEBREW for 05674
עֵ֫בֶר (e.ver) — side: beside.
: side/beside
1) region beyond or across, side
1a) region across or beyond
1b) side, opposite side
עֵ֫בֶר (e.ver) — side: beyond.
: ahead/beyond
1) region beyond or across, side
1a) region across or beyond
1b) side, opposite side
עֵ֫בֶר (e.ver) — side: west.
: west
1) region beyond or across, side
1a) region across or beyond
1b) side, opposite side
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
si'-de (Side): An ancient town of Pamphylia, occupying a triangular promontory on the coast. It was one of the towns to which a letter favorable to the Jews was sent by the Roman consul Lucius (1 Macc 15:23). The town seems to have been of considerable antiquity, for it had existed long before it fell into the possession of Alexander the Great, and for a time it was the metropolis of Pamphylia. Off the coast the fleet of Antiochus was defeated by the Rhodians. During the 1st century, Side was noted as one of the chief ports of pirates who disposed of much of their booty there. The ruins of the city, which are now very extensive, bear the name Eski Adalia, but among them there are no occupied houses. The two harbors protected by a sea wall may still be traced, but they are now filled with sand. The wall on the land side of the city was provided with a gate which was protected with round…
a city on the coast of Pamphylia, 10 or 12 miles to the east of the river Eurymedon. It is mentioned in 1 Macc. 15:23, and was a colony of Cumaeans.
נָהָר (nahar) means 'stream' or 'river' and can refer to various water bodies, including the Nile and Euphrates. It also has a figurative sense of prosperity. The word is derived from a root meaning related to flowing water and has an Aramaic equivalent, נְהַר (ne.har).
נָהָר 120 n.m. stream, river
base
H5104 נָהָר stream, river
5104 nahar naw-hawr'
from 5102; a stream (including the sea; expec. the Nile,
Euphrates, etc.); figuratively, prosperity:--flood, river.
see HEBREW for 05102
נָהָר (na.har) — River.
This name means stream, river
Another name of pe.rat (פְּרָת "Euphrates" H6578)
נָהָר (na.har) — river.
1) stream, river
1a) stream, river
1b) (underground) streams
Aramaic equivalent: ne.har (נְהַר "river" H5103H)
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…
כּוּשׁ (Kuwsh) refers to Cush, a name associated with a son of Ham and the territory in the southern Nile Valley, often identified with Ethiopia. It also denotes a Benjamite mentioned in the title of Psalm 7:1. The term is linked to the meaning 'black' and may have foreign origins, with some entries suggesting a connection to Babylonian Kaššu.
כּוּשׁ n.pr.pers.m., gent. et terr.
1st ‘son’ of חָם
land and people of southern Nile-valley, or Upper Egypt, extending from Syene indefinitely to the south
כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
base
כּוּשׁ n.pr.m. a Benjamite, ψ 7:1 (title)
ref
H3568a כּוּשׁ n. pr. pers. m., gent. et terr. . 1st ‘son’ of חָם
. land and people of southern Nile-valley, or Upper Egypt, exyending from Syene indefinitely to the south
. כּוּשׁ is err. for כַּשׁ = Bab. Kaššu
H3568b כּוּשׁ a Benjamite
3568 Kuwsh koosh
probably of foreign origin; Cush (or Ethiopia), the name of a
son of Ham, and of his territory; also of an
Israelite:--Chush, Cush, Ethiopia.
כּוּשׁ (kush) — Cush.
§ Cush = "black"
the land occupied by the descendants of Cush located around the southern parts of the Nile (Ethiopia)
כּוּשׁ (kush) — Cush.
A man living at the time of United Monarchy, only mentioned at Psa.7.1
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Cush.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Egypt (H4714) and Put (H6316);
father of: Seba (H5434), Havilah (H2341H), Sabtah (H5454), Raamah (H7484), Sabteca (H5455) and Nimrod (H5248)
§ Cush = "black"
a Benjamite mentioned only in the title of Ps 7:1
כּוּשׁ (kush) — Ethiopia.
§ Cush = "black"
N-proper — Noun properHNpl
Cush
Black. (1.) A son, probably the eldest, of Ham, and the father of Nimrod (Gen. 10:8; 1 Chr. 1:10). From him the land of Cush seems to have derived its name. The question of the precise locality of the land of Cush has given rise to not a little controversy. The second river of Paradise surrounded the whole land of Cush (Gen. 2:13, R.V.). The term Cush is in the Old Testament generally applied to the countries south of the Israelites. It was the southern limit of Egypt (Ezek. 29:10, A.V. “Ethiopia,” Heb. Cush), with which it is generally associated (Ps. 68:31; Isa.…
the name of a son of Ham, apparently the eldest, and of a territory or territories occupied by his descendants. The Cushites appear to have spread along tracts extending from the higher Nile to the Euphrates and Tigris. History affords many traces of this relation of Babylonia, Arabia and Ethiopia.
1. The eldest son of Ham, and father of Nimrod, Seba, Havilah, Sabtah, Raamah, and Sabtecha, most of whom settled in Arabia Felix, Ge 10:6-8.
2. The countries peopled by the descendants of Cush, and generally called in the English Bible, Ethiopia, though not always. But under this name there seem to be included not less than three different countries:
A. The oriental Cush, comprehending the regions of Persis, Chusistan, and Susiana, in Persia. It lay chiefly to the eastward of the Tigris. Hither we may refer the river Gihon, Ge 2:13 Zep 3:10. See EDEN.
B. The Hebrews also, in the opinion of many, used Cush and Cushan, Hab 3:7, to designate the southern parts of Arabia, and the…
Cushan, Cushi, Ethiopians; blackness
עָתָר (athar) has two primary meanings: it can refer to a 'suppliant' or 'worshipper,' as well as 'odour,' specifically relating to incense. The word is built from roots associated with incense and worship, indicating a connection between the act of worship and the fragrant smoke of offerings.
עָתָר suppliant, worshipper
base
עָתָר odour, of incense
base
H6282a עָתָר suppliant, worshipper H6282b עָתָר odour, of incense
6282 `athar aw-thawr'
from 6280; incense (as increasing to a volume of smoke);
hence (from 6279) a worshipper:--suppliant, thick.
see HEBREW for 06280
see HEBREW for 06279
עָתָר (a.tar) — worshiper.
suppliant, worshipper
עָתָר (a.tar) — odour.
odour, incense (odoriferous smoke)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
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…
The Hebrew word פּוּץ (puwts) primarily means to scatter or disperse, applicable to both people and armies. It can also convey the idea of flowing or overflowing. The noun form מֵפִיץ (mephits) refers to a scatterer. Additionally, it has connotations of breaking or shattering, as seen in related forms.
[פּוּץ] vb. be dispersed, scattered
Qal be dispersed, disperse; be scattered, of enemies
Niph.
be scattered, of army
be spread abroad, of peoples
Hiph.
trans. scatter
intrans. scatter
base
מֵפִיץ n.m. scatterer, disperser
base
פּוּץ vb. flow, overflow
base
[פָּצַץ] vb. break (Ar. break, break asunder; Nab. break asunder; Syr. crush)
Pō‛. a hammer which shatters rock.
Pilp. he [God] dashed me in pieces (fig.).
base
H6327a פּוּץ be dispersed, scattered .be dispersed, disperse; be scattered, of enemies
. . be scattered, of army
. be spread abroad, of peoples
. . trans. scatter
. intrans. scatter
H6327b מֵפִיץ scatterer, disperser H6327c פּוּץ flow, overflow H6327d [פָּצַץ] break (Ar. break, break asunder; Nab. break asunder; Syr. crush) . a hammer which shatters rock.
. he [God] dashed me in pieces (fig.).
6327 puwts poots
a primitive root; to dash in pieces, literally or
figuratively (especially to disperse):--break (dash, shake)
in (to) pieces, cast (abroad), disperse (selves), drive,
retire, scatter (abroad), spread abroad.
פּוּץ (puts) — to scatter.
1) to scatter, be dispersed, be scattered
1a) (Qal) to be dispersed, be scattered
1b) (Niphal)
1b1) to be scattered
1b2) to be spread abroad
1c) (Hiphil) to scatter
1d) Hithpael) scatter
מֵפִיץ (me.phits) — scatterer.
n.m.
scatterer
פּוּץ (puts) — to flow.
(Qal) to flow, overflow
פָּצַץ (pa.tsats) — to shatter.
1) to break
1a) (Polel) to shatter
1b) (Pilpel) to dash to pieces
V-Qal-Inf-c | Suff — Verb qal participle (passive) masculine plural common · suffixHVqsmpc/Sp1bs
יָבַל (yabal) is a Hebrew verb meaning to conduct or carry along. It encompasses various actions such as leading, bearing offerings, and being led to the grave. The word has both Hiphil and Hophal forms, indicating active and passive meanings, respectively. There is an Aramaic equivalent, יְבַל (ye.val), also meaning 'to bring'.
[יָבַל] vb. Hiph. conduct, bear along
Hiph.
bear along offerings
carry away
Hoph.
be borne along
be borne to the grave
be led, conducted
base
H2986 יָבַל Hiph. conduct, bear along . . bear along offerings
. carry away
. . be borne along
. be borne to the grave
. be led, conducted
2986 yabal yaw-bal'
a primitive root; properly, to flow; causatively, to bring
(especially with pomp):--bring (forth), carry, lead (forth).
יָבַל (ya.val) — to conduct.
1) to bring, lead, carry, conduct, bear along
1a) (Hiphil)
1a1) to bear along, bring
1a2) to carry away, lead away
1a3) to lead, conduct
1b) (Hophal)
1b1) to be borne along
1b2) to be borne (to the grave)
1b3) to be brought, be led, be conducted
Aramaic equivalent: ye.val (יְבַל "to bring" H2987)
V-Hiphil-Imperf-3mp | Suff — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sn
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs