1 Chronicles 15:24 — Word Study
WLCוּשְׁבַנְיָ֡הוּ וְיֽוֹשָׁפָ֡ט וּנְתַנְאֵ֡ל וַעֲמָשַׂ֡י וּ֠זְכַרְיָהוּ וּבְנָיָ֤הוּ וֶֽאֱלִיעֶ֙זֶר֙ הַכֹּ֣הֲנִ֔ים מַחְצְרִים֙ בַּחֲצֹ֣צְר֔וֹת לִפְנֵ֖י אֲר֣וֹן הָֽאֱלֹהִ֑ים וְעֹבֵ֤ד אֱדֹם֙ וִֽיחִיָּ֔ה שֹׁעֲרִ֖ים לָאָרֽוֹן׃
BSAShebaniahShᵉbanyâh JoshaphatYôwshâphâṭ NethanelNᵉthanʼêl AmasaiʻĂmâsay ZechariahZᵉkaryâh BenaiahBᵉnâyâh and EliezerʼĔlîyʻezer the priestskôhên [spiritual leaders, mediators between God and man] were to blowchâtsar [sound loudly, proclaim] the trumpetschătsôtsᵉrâh [ram's horns] beforepânîym the arkʼârôwn [a sacred chest] of Godʼĕlôhîym [Elohim, the supreme Creator] Obed-edomʻÔbêd ʼĔdôwm and JehiahYᵉchîyâh△ were also to be guardiansshôwʻêr [watchmen, protectors] of the arkʼârôwn [the vessel containing God's laws and promises]
| Greek | English | Parsing |
|---|---|---|
| וּשְׁבַנְיָ֡הוּ | and Shebaniah | Conjunction, noun proper masculine |
| וְיֽוֹשָׁפָ֡ט | and Joshaphat | Conjunction, noun proper masculine |
| וּנְתַנְאֵ֡ל | and Nethanel | Conjunction, noun proper masculine |
| וַעֲמָשַׂ֡י | and Amasai | Conjunction, noun proper masculine |
| וּ֠זְכַרְיָהוּ | and Zechariah | Conjunction, noun proper masculine |
| וּבְנָיָ֤הוּ | and Benaiah | Conjunction, noun proper masculine |
| וֶֽאֱלִיעֶ֙זֶר֙ | and Eliezer | Conjunction, noun proper masculine |
| הַכֹּ֣הֲנִ֔ים | the priests | Particle, noun common masculine plural absolute |
| מַחְצְרִים֙ | [were] blowing a trumpet | Verb, Hiphil, participle (active) masculine plural |
| בַּחֲצֹ֣צְר֔וֹת | on trumpets | Preposition, noun common feminine plural absolute |
| לִפְנֵ֖י | before | Preposition, noun common masculine plural construct |
| אֲר֣וֹן | [the] ark of | Noun common, masculine singular construct |
| הָֽאֱלֹהִ֑ים | God | Particle, noun common masculine plural absolute |
| וְעֹבֵ֤ד | and Obed- | Conjunction, noun proper masculine |
| אֱדֹם֙ | Edom | Noun proper masculine |
| וִֽיחִיָּ֔ה | and Jehiah | Conjunction, noun proper masculine |
| שֹׁעֲרִ֖ים | [were] gatekeepers | Noun common, masculine plural absolute |
| לָאָרֽוֹן׃ | for the ark | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer—the priests—were to blow the trumpets before the ark of God. Obed-edom and Jehiah were also to be guardians of the ark. |
| KJV | And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obed-edom and Jehiah were doorkeepers for the ark. |
| ASV | And Shebaniah, and Joshaphat, and Nethanel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow the trumpets before the ark of God; and Obed-edom and Jehiah were doorkeepers for the ark. |
| YLT | And Shebaniah, and Joshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer the priests, are blowing with trumpets before the ark of God; and Obed-Edom and Jehiah [are] gatekeepers for the ark. |
| WEB | Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, blew the trumpets before God’s ark; and Obed-Edom and Jehiah were doorkeepers for the ark. |
| BBE | And Shebaniah and Joshaphat and Nethanel and Amasai and Zechariah and Benaiah and Eliezer, the priests, made music on the horns before the ark of God; and Obed-edom and Jehiah were door-keepers for the ark. |
The translations agree on the roles of the priests and guardians, emphasizing their importance in worship.
The main clause highlights the priests' duty, with additional clauses providing context about the guardianship of the ark.
4 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
verbחָצַר
The sentence as the grammar sees it Open the tree ›
1 of 18 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — 1 Chronicles 15:24
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 Organization of Worshipgenerated
1 Chronicles 15:24 presents the organization of worship during the time of King David, focusing on the roles assigned to priests and guardians concerning the ark of God. This verse is part of a larger narrative that emphasizes the importance of proper worship practices and the reverence due to sacred objects, as the Israelites prepared to transport the ark with great care and celebration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 16:6 | and the priests Benaiah and Jahaziel blew the trumpets regularly before the ark of the covenant of God. |
| 2 | Numbers 10:8 | The sons of Aaron, the priests, are to sound the trumpets. This shall be a permanent statute for you and the generations to come. |
| 3 | 2 Chronicles 5:12–13 | all the Levitical singers—Asaph, Heman, Jeduthun, and their sons and relatives—stood on the east side of the altar, dressed in fine linen and playing cymbals, harps, and lyres, accompanied by 120 priests sounding trumpets. |
| 4 | Psalm 81:13 | If only My people would listen to Me, if Israel would follow My ways, |
| 5 | Joel 2:1–15 | Blow the ram’s horn in Zion; sound the alarm on My holy mountain! Let all who dwell in the land tremble, for the Day of the LORD is coming; indeed, it is near— |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מַחְצְרִים, maḥtze'rimgenerated
The word מַחְצְרִים (maḥtze'rim) is a Hiphil participle meaning 'blowing' or 'sounding' and is associated with the act of blowing trumpets. This term indicates an active role in worship, specifically related to the sounding of trumpets, which served as a call to worship or a proclamation during significant events.
In this verse, the priests are tasked with blowing the trumpets before the ark, symbolizing the importance of their role in leading the people in worship and signaling God's presence. The use of the participle form emphasizes the ongoing action of blowing the trumpets, reinforcing the idea of continuous worship and proclamation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the roles of the priests and guardians.
Sentence Structuregenerated
The finite verb מַחְצְרִים governs the main clause, indicating the action of the priests. The structure includes a series of noun phrases listing the names of the priests, followed by prepositional phrases that describe their actions and roles in relation to the ark.
The sentence is structured to highlight the importance of each priest's name and their specific duties, emphasizing the collective effort in worship and the significance of the ark.
Septuagint Backgroundgenerated
The Septuagint translates מַחְצְרִים with the Greek word σαλπίζοντες, which means 'those blowing' or 'those sounding.' This choice reflects a direct connection to the act of blowing trumpets, emphasizing the role of sound in worship.
This translation aligns closely with the Hebrew meaning, maintaining the focus on the action of proclaiming and signaling in the context of worship.
In plain words — the whole versegenerated
1 Chronicles 15:24 describes the roles of various priests who were to blow trumpets before the ark of God, highlighting their importance in worship. Additionally, Obed-edom and Jehiah were appointed as guardians of the ark, ensuring its safety and reverence.
Frequently Asked Questionsgenerated
Blowing the trumpets signifies a call to worship and a proclamation of God's presence among His people.
Obed-edom and Jehiah were designated as guardians, responsible for protecting the ark and ensuring it was treated with reverence.
The ark represents God's covenant with Israel and contains the laws and promises given to His people.
The priests acted as mediators between God and the people, leading worship and performing sacrifices.
Reflection Questionsgenerated
- How can I honor God's presence in my worship today?
- What does it mean to me to be a guardian of what is sacred?
- In what ways can I actively participate in worship like the priests did?
- How can I ensure that I treat God's word and promises with reverence?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on 1 Chronicles 15:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God,.... With the silver trumpets; one
Read John Gill on 1 Chronicles 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obededom and Jehiah were doorkeepers for the ark.
Read Robert Jamieson on 1 Chronicles 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Seven priestly trumpeters. The priests, did blow with the trumpets.—Were blowing. (Comp. Numbers 10:2.) A pair of silver clarions were blown by the priests “for the calling of the assembly, and the journeying of the camps.” (See also 1 Chronicles 16:6.) The seven priests perhaps walked immediately before the Ark, as in Joshua 6:4. of the Ark,And Obed-edom and Jehiah were door-keepers for the ark.—Comp. 1 Chronicles 15:23. It is hardly likely that these persons were identical with the minstrels Obed-edom and Jeiel of 1 Chronicles 15:18; 1 Chronicles 15:21, for (1) 1 Chronicles 15:19-24 appear to describe the order of the procession, according to which two “doorkeepers” walked before and…
Read Charles John Ellicott on 1 Chronicles 15 →CambridgeThe Cambridge Bible for Schools and Colleges24. the priests] In Numbers 10:1-10 it is enjoined to make two silver trumpets to be blown by the priests on days of joy and on feast-days. This festal trumpet was different from the “cornet” (1 Chronicles 15:28), properly a ram’s horn, which was freely used for secular purposes. See Driver, Amos, p. 144 ff. (with illustrations).
Read Cambridge on 1 Chronicles 15 →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
Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer—the priests—were to blow the trumpets before the ark of God. Obed-edom and Jehiah were also to be guardians of the ark.
Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, blew the trumpets before God’s ark; and Obed-Edom and Jehiah were doorkeepers for the ark.
Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer—the priests—were to blow the trumpets before the ark of God. Obed-edom and Jehiah were also to be guardians of the ark.
Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer the priests were to blow the trumpets before the ark of God; Obed-Edom and Jehiel were also guardians of the ark.
Tyndale line
And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obed-edom and Jehiah were doorkeepers for the ark.
And Shebaniah, and Joshaphat, and Nethanel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow the trumpets before the ark of God; and Obed-edom and Jehiah were doorkeepers for the ark.
And Shebaniah, and Joshaphat, and Nethanel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of God: and Obed-edom and Jehiah were doorkeepers for the ark.
And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer the priests, did blow with the trumpets before the ark of God: and Obed-edom and Jehiah were door-keepers for the ark.
And Shecaniah and Iehoshaphat and Nethaneel and Amasai, and Zechariah, and Benaiah, and Eliezer the Priestes did blowe with trumpets before the Arke of God, and Obed Edom and Ieiiah were porters for the Arke.
Strictly literal
And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, blew with the trumpets before the ark of God; and Obed-Edom and Jehijah were doorkeepers for the ark.
And Shebaniah, and Joshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer the priests, are blowing with trumpets before the ark of God; and Obed-Edom and Jehiah [are] gatekeepers for the ark.
And Shebaniah, and Joshaphat, and Nethaneel, and Amasai, and Zechariah, and Benaiah, and Eliezer the priests, are blowing with trumpets before the Ark of God; and Obed-Edom and Jehiah [are] gatekeepers for the Ark.
And Shebanyahu, and Joshaphat, and Nethanel, and 'Amassai, and Zecharyahu, and Benayahu, and Eli'ezer, the priests, did blow on the trumpets before the ark of God; and 'Obed-edom and Jechiyah were gatekeepers for the ark.
Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, were to blow the trumpets before the ark of God. Obed Edom and Jehiah were guards for the ark.
From the Latin
And Sebenias, and Josaphat, and Nathanael, and Amasai, and Zacharias, and Banaias, and Eliezer the priests, sounded with trumpets, before the ark of God: and Obededom and Jehias were porters of the ark.
Simplified
Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer the priests were to blow the trumpets in front of the Ark of God. Obed-edom and Jehiah were also appointed to guard the Ark.
And Shebaniah and Joshaphat and Nethanel and Amasai and Zechariah and Benaiah and Eliezer, the priests, made music on the horns before the ark of God; and Obed-edom and Jehiah were door-keepers for the ark.
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
Both the Masoretic Text and the Septuagint agree on the majority of the wording in this verse, with a strong correspondence in meaning. The Septuagint's translation captures the essence of the Hebrew text, although it may differ in word order.
וּשְׁבַנְיָ֡הוּ וְיֽוֹשָׁפָ֡ט וּנְתַנְאֵ֡ל וַעֲמָשַׂ֡י וּ֠זְכַרְיָהוּ וּבְנָיָ֤הוּ וֶֽאֱלִיעֶ֙זֶר֙ הַכֹּ֣הֲנִ֔ים מַחְצְרִים֙ בַּחֲצֹ֣צְר֔וֹת לִפְנֵ֖י אֲר֣וֹן הָֽאֱלֹהִ֑ים וְעֹבֵ֤ד אֱדֹם֙ וִֽיחִיָּ֔ה שֹׁעֲרִ֖ים לָאָרֽוֹן׃
17 of the 18 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 1 Chronicles 15:24
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.
שְׁבַנְיָה (Shbanyah) means "increased by Jehovah" and refers to several individuals in the Old Testament, particularly Levites and priests associated with the covenant in Nehemiah's time. The name is derived from roots meaning to grow or prosper, specifically linked to the divine name Jah. It appears in contexts related to the Divided Monarchy and the Exile and Return periods.
שְׁבַנְיָה(וּ) n.pr.m.
יָה:
Levites
priest
יָהוּ, priest
base
H7645 שְׁבַנְיָה(וּ), שְׁבַנְיָה, שְׁבַנְיָהוּ
7645 Shbanyah sheb-an-yaw'
or Shbanyahuw {sheb-an-yaw'-hoo}; from the same as 7644 and
3050; Jah has grown (i.e. prospered); Shebanjah, the name of
three or four Israelites:--Shebaniah.
see HEBREW for 07644
see HEBREW for 03050
שְׁבַנְיָהוּ (she.van.yah) — Shebaniah.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.15.24
§ Shebaniah = "increased by Jehovah"
1) a Levite who sealed the covenant with Nehemiah
2) a priest who sealed the covenant with Nehemiah
3) a 2nd Levite who sealed the covenant with Nehemiah
4) a priest appointed by David to blow with the trumpets before the ark of God
שְׁבַנְיָהוּ (she.van.yah) — Shebaniah.
A man living at the time of Exile and Return, first mentioned at Neh.9.4
§ Shebaniah = "increased by Jehovah"
1) a Levite who sealed the covenant with Nehemiah
2) a priest who sealed the covenant with Nehemiah
3) a 2nd Levite who sealed the covenant with Nehemiah
4) a priest appointed by David to blow with the trumpets before the ark of God
שְׁבַנְיָהוּ (she.van.yah) — Shebaniah.
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Shebaniah
Whom Jehovah hides, or has made grow up. (1.) A Levite appointed to blow the trumpet before the ark of God (1 Chr. 15:24).
(2.) Another Levite (Neh. 9:4, 5).
(3.) A priest (Neh. 10:12).
(4.) A Levite (Neh. 10:4).
(increased by Jehovah). A Levite in the time of Ezra. (Nehemiah 9:4,5) He sealed the covenant with Nehemiah. (Nehemiah 10:10) (B.C. 459.) A priest or priestly family who sealed the covenant with Nehemiah. (Nehemiah 10:4; 12:14) Called SHECHANIAH, SHECHANIAH in (Nehemiah 12:3) Another Levite who sealed the covenant with Nehemiah. (Nehemiah 10:12) One of the priests appointed by David to blow with the trumpets before the ark of God. (1 Chronicles 15:24) (B.C. 1043.)
the Lord that converts, or recalls from captivity
יְהוֹשָׁפָט (Yowshaphat) refers to a name meaning 'Jehovah judges.' It identifies several figures, including a king of Judah, a chronicler, and a priest during David's reign. The name also denotes a valley symbolizing ultimate judgment. The entries consistently highlight these roles, with references to 1 Chronicles 11:43 and 15:24.
יְהוֹשָׁפָט, יוֹשָׁפָט n.pr.m. (י׳ hath judged)
king of Judah, son of Asa
father of Jehu king of Israel
chronicler under David & Solomon, son of Ahilud
one of Sol.’s 12 officers who provided victuals for the royal household
one of David’s heroes
a priest & trumpeter in David’s time
in n.pr.loc., symbolical name of a valley near Jerusalem, place of ultimate judgment.
base
H3146 יְהוֹשָׁפָט, יוֹשָׁפָט
3146 Yowshaphat yo-shaw-fawt'
a form of 3092; Joshaphat, an Israelite:--Joshaphat.
see HEBREW for 03092
יוֹשָׁפָט (yo.sha.phat) — Joshaphat.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.11.43
§ Joshaphat or Jehoshaphat = "Jehovah judges"
1) one of David's mighty warriors
2) a priest and trumpeter in the time of David
יוֹשָׁפָט (yo.sha.phat) — Joshaphat.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.15.24
§ Joshaphat or Jehoshaphat = "Jehovah judges"
1) one of David's mighty warriors
2) a priest and trumpeter in the time of David
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
(whom Jehovah judges), the Mithnite, one of David’s guard. (1 Chronicles 11:43)
→ One of David's valiant men 1Ch 11:43
נְתַנְאֵל (Nethanel) means "given of God" and is derived from the roots for "give" and "God." It refers to several individuals in the Old Testament, including a chief of the tribe of Issachar, the fourth son of Jesse, and various priests and Levites during different periods. Notably, Nethanel appears in contexts related to leadership and priesthood.
נְתַנְאֵל n.pr.m.
a chief of Issachar
4th son of Jesse
name of priests
priest’s son (who had strange wife)
Levite name
a prince of Jehoshaphat
base
H5417 נְתַנְאֵל
5417 Nthane'l neth-an-ale'
from 5414 and 410; given of God; Nethanel, the name of ten
Israelites:--Nethaneel.
see HEBREW for 05414
see HEBREW for 0410
נְתַנְאֵל (ne.tan.el) — Nethanel.
A man living at the time of Egypt and Wilderness, first mentioned at Num.1.8;
son of: Zuar (H6686)
§ Nethaneel = "given of God"
1) son of Zuar and a chief of the tribe of Issachar at the exodus
2) the 4th son of Jesse and a brother of David
3) a priest in the reign of David who blew the trumpet before the ark when it was brought from the house of Obed-edom
4) a representative of the priestly family of Jedaiah in the time of Joiakim
5) a priest of the family of Pashur who had a foreign wife in the time of Ezra
6) a Levite, father of Shemaiah the scribe in the reign of David
7) a Levite, son of Obed-edom
8) a chief of the Levites in the reign of king Josiah of Judah
9) a prince of Judah in the reign of king Jehoshaphat of Judah who was sent by the king to teach in the cities of the kingdom
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
ne-than'-el, neth'-a-nel (nethan'el, "God has given"; Nathanael; the King James Version Nethaneel, ne-than'-e-el):
(1) A chief or prince of Issachar (Nu 1:8; 2:5; 7:18,23; 10:15).
(2) The 4th son of Jesse (1Ch 2:14).
(3) One of the trumpet-blowers before the ark when it was brought up from the house of Obededom (1Ch 15:24).
עֲמָשַׂי (Amasay) means "burdensome" and refers to several individuals in the Old Testament, particularly during the Divided Monarchy. Notably, Amasai was a warrior and chief who joined David at Ziklag, and he is also identified as a Kohathite Levite and a priest. The name appears in various contexts, including 1 Chronicles and 2 Chronicles.
עֲמָשַׂי n.pr.m.
warrior of David
Levites
base
H6022 עֲמָשַׂי
6022 `Amasay am-aw-sah'-ee
from 6006; burdensome; Amasai, the name of three
Israelites:--Amasai.
see HEBREW for 06006
עֲמָשַׂי (a.ma.say) — Amasai.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.6.25;
son of: Elkanah (H0511I);
father of: Ahimoth (H0287)
§ Amasai = "burdensome"
1) a warrior and chief of the captains of Judah and Benjamin who joined David at Ziklag
2) a Kohathite Levite, father of Mahath and ancestor of Samuel
3) a priest who blew the trumpet before the ark
4) another Kohathite Levite in the reign of king Hezekiah of Judah
עֲמָשַׂי (a.ma.say) — Amasai.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.12.18
§ Amasai = "burdensome"
1) a warrior and chief of the captains of Judah and Benjamin who joined David at Ziklag
2) a Kohathite Levite, father of Mahath and ancestor of Samuel
3) a priest who blew the trumpet before the ark
4) another Kohathite Levite in the reign of king Hezekiah of Judah
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
a-ma'-si (`amasay, perhaps rather to be read `ammishay; so Wellhausen, IJG, II, 24, n.2):
(1) A name in the genealogy of Kohath, son of Elkanah, a Levite of the Kohathite family (compare 1Ch 6:25; 2Ch 29:12).
(2) Chief of the captains who met David at Ziklag and tendered him their allegiance. Some have identified him with Amasa and others with Abishai, who is called Abshai in 1Ch 11:20 m (compare 1Ch 18:12). The difficulty is that neither Amasa nor Abishai occupied the rank of the chief of thirty according to the lists in 2Sa 23 and 1Ch 11, the rank to which David is supposed to have appointed into (compare 1Ch 12:18).
Amasai
Burdensome. (1.) A Levite, son of Elkanah, of the ancestry of Samuel (1 Chr. 6:25, 35).
(2.) The leader of a body of men who joined David in the “stronghold,” probably of Adullam (1 Chr. 12:18).
(3.) One of the priests appointed to precede the ark with blowing of trumpets on its removal from the house of Obed-edom (1 Chr. 15:24).
(4.) The father of a Levite, one of the two Kohathites who took a prominent part at the instance of Hezekiah in the cleansing of the temple (2 Chr. 29:12).
A Levite, who joined David with thirty gallant men, while in the desert flying from Saul, 1Ch 6:25; 12:16-18.
strong
זְכַרְיָהוּ (Zkaryah) means 'Jehovah remembers' and refers to various figures in the Old Testament, including a prophet and several individuals from the tribe of Levi. The entries highlight a range of roles, from kings and priests to Levites and returned exiles, with notable mentions of a prophet contemporary with Isaiah. There is no significant disagreement among the lexicons.
זְכַרְיָהוּ, oftener זְכַרְיָה n.pr.m.
king of Isr., son of Jerob. II
father of Hezekiah’s mother
contemporary of Isaiah
a Reubenite
a Benjamite
a Manassite
a son of Jehoshaphat
a captain of Jehosh.
teacher of Uzziah
Levites
priests
returned exiles
base
זְכַרְיָה n.pr.m. prophet
base
H2148a זְכַרְיָהוּ, oftener זְכַרְיָה H2148b זְכַרְיָה prophet
2148 Zkaryah zek-ar-yaw'
or Zkaryahuw {zek-ar-yaw'-hoo}; from 2142 and 3050; Jah has
remembered; Zecarjah, the name of twenty-nine
Israelites:--Zachariah, Zechariah.
see HEBREW for 02142
see HEBREW for 03050
זְכַרְיָהוּ (ze.khar.yah) — Zechariah.
A man of the tribe of Levi living at the time of Exile and Return, first mentioned at 1Ch.9.21;
son of: Meshelemiah (H4920);
brother of: Jediael (H3043J), Zebadiah (H2069J), Jathniel (H3496), Elam (H5867H), Jehohanan (H3076I) and Eliehoenai (H0454A)
§ Zechariah = "Jehovah remembers"
1) king of Israel, son of Jeroboam II
2) son of Meshelemiah of Shelemiah, a Korhite, and keeper of the north gate of the tabernacle of the congregation
3) one of the sons of Jehiel
4) a Levite of the second order in the temple band in the time of David
5) one of the princes of Judah in the reign of Jehoshaphat
6) son of the high priest Jehoiada, in the reign of Joash king of Judah, who was stoned in the court of the temple
7) a Kohathite Levite in the reign of Josiah
8) the leader of the sons of Pharosh who returned with Ezra
9) son of Bebai
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
Zechariah
Jehovah is renowned or remembered. (1.) A prophet of Judah, the eleventh of the twelve minor prophets. Like Ezekiel, he was of priestly extraction. He describes himself (1:1) as “the son of Berechiah.” In Ezra 5:1 and 6:14 he is called “the son of Iddo,” who was properly his grandfather. His prophetical career began in the second year of Darius (B.C. 520), about sixteen years after the return of the first company from exile. He was contemporary with Haggai (Ezra 5:1).
His book consists of two distinct parts, (1) chapters 1 to 8, inclusive, and (2) 9 to the end. It begins with a preface (1:1-6), which recalls the nation’s past history, for the purpose of presenting a solemn warning to the present generation. Then follows a series of eight visions (1:7-6:8), succeeding…
The eleventh in order of the twelve minor prophets. He is called in his prophecy the son of Berechiah and the grandson of Iddo, whereas in the book of Ezra, (Ezra 5:1; 6:14) he is said to have been the son of Iddo. It is natural to suppose as the prophet himself mentions his father’s name, whereas the book of Ezra mentions only Iddo, that Berechiah had died early, and that there was now no intervening link between the grandfather and the grandson. Zechariah, like Jeremiah and Ezekiel before him, was priest as well as prophet. He seems to have entered upon his office while yet young, (Zechariah 2:4) and must have been born in Babylon whence he returned with the first caravan of exiles under Zerubbabel and Jeshua. It was in the eighth month, in the second year of Darius, that he first…
1. Son of Berechiah, and grandson of Iddo the priest; called the son of Iddo in Ezr 5:1 6:14, and his successor in the priesthood, Ne 12:4,16, perhaps because Berechiah was then dead. Zechariah is the eleventh of the minor prophets. He returned from Babylon with Zerubbabel, and began to prophesy while yet young, Zec 2:4, in the second year of Darius son of Hystaspes, B. C. 520, in the eighth month of the holy year, and two months after Haggai. These two prophets, with united zeal, encouraged the people to resume the work of the temple, which had been discontinued for some years, Ezr 5:1.
same as Zachariah
בְּנָיָ֫הוּ (Benaiah) means "Jehovah has built" and refers to several individuals in the Old Testament, most notably a chief warrior under King David, son of Jehoiada. He is recognized for his loyalty to Solomon and his military leadership. The entries note various Benaiahs, including Levites and others from different tribes, but they all share the same name and meaning.
בְּנָיָ֫הוּ, בְּנָיָה n.pr.m. (Yah hath built up)—
one of David’s captains and heroes, son of Jehoiada
one of David’s thirty
a Simeonite
Levites
Israelites
base
H1141 בְּנָיָ֫הוּ, בְּנָיָה
1141 Bnayah ben-aw-yaw'
or (prolonged) Bnayahuw {ben-aw-yaw'-hoo}; from 1129 and
3050; Jah has built; Benajah, the name of twelve Israelites:--
Benaiah.
see HEBREW for 01129
see HEBREW for 03050
בְּנָיָ֫הוּ (be.na.yah) — Benaiah.
A man living at the time of United Monarchy, first mentioned at 2Sa.8.18;
son of: Jehoiada (H3077);
father of: Ammizabad (H5990)
§ Benaiah = "Jehovah has built" or "Yahweh has built up"
1) one of David's mighty warriors, son of Jehoiada the chief priest, a Levite, set by David over his bodyguard, later having remained faithful to Solomon during Adonijah's attempt on the crown, was raised into the place of Joab as commander-in-chief of the army
2) the Pirathonite, an Ephraimite, one of David's thirty mighty warriors, and the captain of the eleventh monthly course
3) a Simeonite, a prince of the families of Simeon
4) a Levite in the time of David who played with a psaltery on Alamoth
5) a priest in the time of David, appointed to blow the trumpet before the ark
6) a Levite of the sons of Asaph
7) a Levite in the time of Hezekiah
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
be-na'-ya, be-ni'-a (benayah, benayahu, "Yahweh has built." Compare HPN, 182, 265, 268):
(1) Benaiah, the son of Jehoiada of Kabzeel (compare Jos 15:21), was a man of "mighty deeds" and was more honorable than any of the mighty men of David except the three chiefs. Therefore David made him his chief counselor (2Sa 23:23 m; month compare 1Ch 27:34 where the order of names seems to be reversed) and set him over the Cherethites (compare Carites, 2Ki 11:4 ff and margin) and Pelethites and he was made the 3rd captain of the host and chief over the course of the 3rd (1Ch 27:5 f;
Benaiah
Built up by Jehovah. (1.) The son of Jehoiada, chief priest (1 Chr. 27:5). He was set by David over his body-guard of Cherethites and Pelethites (2 Sam. 8:18; 1 Kings 1:32; 1 Chr. 18:17). His exploits are enumerated in 2 Sam. 23:20, 21, 22; 1 Chr. 11:22. He remained faithful to Solomon (1 Kings 1:8, 10, 26), by whom he was raised to the rank of commander-in-chief (1 Kings 2:25, 29, 30, 34, 35; 4:4).
(made by the Lord). The son of Jehoiada the chief priest, (1 Chronicles 27:5) of the tribe of Levi, though a native of Kabzeel, (2 Samuel 23:20) set by David, (1 Chronicles 11:25) over his body-guard. (2 Samuel 8:18; 20:23; 1 Kings 1:38; 1 Chronicles 18:17) One of the mighty men. (2 Samuel 23:22,23; 1 Chronicles 11:25; 27:6) The exploits which gave him this rank are narrated in (2 Samuel 23:20,21;
Son of Jehoiada, and commander of David’s bodyguards. Several instances of his rare bravery are recorded, 2Sa 8:18 2Sa 23:20-23. He adhered to Solomon when some favored the pretensions of Adonijah, slew Joab at the command of Solomon, and was made general of the army in his stead, 1Ki 1:36 2:29-35.
The Hebrew word אֱלִיעֶ֫זֶר (Eliy'ezer) means "God is help" and refers to various individuals in the Old Testament, including Abraham's servant, a son of Moses, and several priests. It is built from the roots for "God" and "help." The name appears in multiple contexts, with mentions in Genesis, Exodus, and Chronicles.
אֱלִיעֶ֫זֶר n.pr.m. (God is help)
Abraham’s steward, a Damascene
son of Moses
Benjamite
several priests
Reubenite
prophet in time of Jehoshaphat
Levite chief
son of Harim
base
H461 אֱלִיעֶ֫זֶר (God is help)
461 'Eliy`ezer el-ee-eh'-zer
from 410 and 5828; God of help; Eliezer, the name of a
Damascene and of ten Israelites:--Eliezer.
see HEBREW for 0410
see HEBREW for 05828
אֱלִיעֶ֫זֶר (e.li.e.zer) — Eliezer.
A man living at the time of the Patriarchs, only mentioned at Gen.15.2
§ Eliezer = "God is help"
1) Abraham's Damascene servant
2) a son of Moses
3) a Benjamite
4) a priest who helped move the ark
5) a Reubenite
6) a prophet who spoke to Jehoshaphat
7) a Levite chief
8) son of Harim
9) priest with foreign wife
אֱלִיעֶ֫זֶר (e.li.e.zer) — Eliezer.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.18.4;
son of: Moses (H4872) and Zipporah (H6855);
brother of: Gershom (H1647);
father of: Rehabiah (H7345)
§ Eliezer = "God is help"
1) Abraham's Damascene servant
2) a son of Moses
3) a Benjamite
4) a priest who helped move the ark
5) a Reubenite
6) a prophet who spoke to Jehoshaphat
7) a Levite chief
8) son of Harim
9) priest with foreign wife
אֱלִיעֶ֫זֶר (e.li.e.zer) — Eliezer.
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
el-i-e'-zer, e-li-e'-zer ('eli`ezer; Eliezer, "God is help"):
(1) The chief servant of Abram (Ge 15:2); the American Standard Revised Version "Eliezer of Damascus," the English Revised Version "Dammesek Eliezer." The Hebrew is peculiar: literally, "And the son of the possession (mesheq) of my house is Dammeseq (of) Eliezer." A possible but unlikely meaning is that his property would become the possession of Damascus, the city of Eliezer. Targum Syriac (Revised Version margin) read "Eliezer the Damascene": this supposes a reading, "Eliezer ha- dammasqi" or "mid-dammeseq." The text may be corrupt: the assonance between mesheq and Dammeseq is suspicious. Abram calls Eliezer "one born in my house" i.e. a dependant, a member of his household, and so regards him as his heir, Lot having gone from him (Ge 13). Eliezer is probably the servant…
Eliezer
God his help. (1.) “Of Damascus,” the “steward” (R.V., “possessor”) of Abraham’s house (Gen. 15:2, 3). It was probably he who headed the embassy sent by Abraham to the old home of his family in Padan-aram to seek a wife for his son Isaac. The account of this embassy is given at length in Gen. 24.
(2.) The son of Becher, and grandson of Benjamin (1 Chr. 7:8).
(3.) One of the two sons of Moses, born during his sojourn in Midian (Ex. 18:4; 1 Chr. 23:15, 17). He remained with his mother and brother Gershom with Jethro when Moses returned to Egypt. (Ex. 18:4). They were restored to Moses when Jethro heard of…
1. Of Damascus, the lawful heir of Abraham, should he die childless, Ge 15:2. He is generally assumed to be the "eldest servant," who was sent, sixty-five years afterwards, to obtain a wife for Isaac, Ge 24:1-67. But as the name of the latter is not given; as Abraham had near relatives, Lot and others; and as there is no evidence that he ever lived in Damascus, some think Eliezer must have been a near relative of Abraham residing at Damascus; and that "steward of my house" and "born in my house"-literally son of my house, Ge 15:2,3-mean the same thing, the lawful family heir.
2. Several others of this name are mentioned, Ex 18:4
help, or court, of my God
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word חָצַר (*chatsar*) is a primitive root meaning to surround or separate, but it is primarily used in the context of sounding a trumpet or clarion. It appears in the reduplicated form חַצֹּצֶר (*chatsotser*) and is associated with players and sounds made by clarions. The entries indicate its use in musical contexts, particularly in 2 Chronicles 5:12.
[חצצר] vb. Kt, חצר Qr, denominat. = sound a clarion
Pi. = players on clarions
Hiph. sound with clarions
base
H2690 חצצר Kt, חצר Qr, denominat.
2690 chatsar khaw-tsar'
a primitive root; properly, to surround with a stockade, and
thus separate from the open country; but used only in the
reduplicated form chatsotser {khast-o-tsare'}; or (2
Chronicles 5:12) chatsorer {khats-o-rare'}; as dem. from 2689;
to trumpet, i.e. blow on that instrument:--blow, sound,
trumpeter.
see HEBREW for 02689
חָצַר (cha.tsar) — to blow.
1) to sound a trumpet
1a) (Piel) players on clarions (participle)
1b) (Hiphil) sound with clarions (participle)
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
[CORNET]
The Lord commanded Moses to make two trumpets of beaten silver, for the purpose of calling the people together when they were to decamp, Nu 10:2. They used these trumpets to proclaim the beginning of the civil year, of the sabbatical year, Le 23:24 Nu 29:1, and of the jubilee, Le 25:9-10. See MUSIC.
The feast of Trumpets was kept on the first day of the seventh month of the sacred year, which was the first of the civil year, called Tishri. The beginning of the year was proclaimed by sound of trumpet, Le 23:24 Nu 29:1; and the day was kept solemn, all servile business…
- An instrument of music
- Called the trump
- MADE OF
. Rams' horns
. Silver
- Required to give an intelligible and understood sound
חֲצֹצְרָה (chatsotsrah) refers to a trumpet, characterized by its distinctive sound. It is noted for both secular and sacred uses, suggesting its importance in various contexts. The word is derived from a related term, חָצֹר (chatsor), which also pertains to sound.
חֲצֹצְרָה n.f. clarion
as secular instr.
as sacred instr.
base
H2689 חֲצֹצְרָה
2689 chatsotsrah khats-o-tser-aw'
by reduplication from 2690; a trumpet (from its sundered or
quavering note):--trumpet(-er).
see HEBREW for 02690
חֲצֹצְרָה (cha.tso.tse.rah) — trumpet.
trumpet, clarion
Prep | N-fp — Preposition · noun common feminine plural absoluteHR/Ncfpa
Trumpets
Were of a great variety of forms, and were made of divers materials. Some were made of silver (Num. 10:2), and were used only by the priests in announcing the approach of festivals and in giving signals of war. Some were also made of rams’ horns (Josh. 6:8). They were blown at special festivals, and to herald the arrival of special seasons (Lev. 23:24; 25:9; 1 Chr. 15:24; 2 Chr. 29:27; Ps. 81:3; 98:6).
“Trumpets” are among the symbols used in the Book of Revelation (Rev. 1:10; 8:2). (See HORN.)
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word אֲרוֹן, transliterated as arown, means 'chest' or 'ark.' It can refer to various types of containers, including a money chest, the Ark of the Covenant, and even a coffin. The word is built from the root meaning 'gathering' and is used in contexts related to sacred and practical storage.
אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן 203 n.m. chest, ark
chest, for money-offerings
sarcophagus, mummy-case
chest, ark in tabernacle & temple
base
H727 אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן chest, ark
727 'arown aw-rone'
or laron {aw-rone'}; from 717 (in the sense of gathering); a
box:--ark, chest, coffin.
see HEBREW for 0717
אֲרוֹן (a.ron) — ark.
1) chest, ark
1a) money chest
1b) Ark of the Covenant
2)(TWOT) coffin
N-cs — 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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
עֹבֵד אֱדֹם (i.e., *Obed-Edom*) means 'servant of Edom.' It refers to a Levite who cared for the ark of the covenant and is noted as a chief singer and gatekeeper. The name is associated with a family line descended from him. The term is built from the active participle of H5647 and H123.
עֹבֵד אֱדֹם, and ע׳ אֱדוֹם n.pr.m. (servant of (god) Edom)
the Gittite who harboured the ark
one of the chief Levitical singers and doorkeepers
the family of the same
base
H5654 עֹבֵד אֱדֹם, ע׳אֱדוֹם
5654 `Obed 'Edowm o-bade' ed-ome'
from the active participle of 5647 and 123; worker of Edom;
Obed-Edom, the name of five Israelites: --Obed-edom.
see HEBREW for 05647
see HEBREW for 0123
עֹבֵד אֱדוֹם (o.ved e.dom) — Obed-edom.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 2Sa.6.10;
son of: Jeduthun (H3038);
brother of: Mattithiah (H4993H), Gedaliah (H1436I), Zeri (H6874), Jeshaiah (H3470H) and Hashabiah (H2811I);
father of: Shemaiah (H8098I), Jehozabad (H3075H), Joah (H3098I), Sachar (H7940), Nethanel (H5417K), Ammiel (H5988I), Issachar (H3485H) and Peullethai (H6469)
Also named: shim.i (שִׁמְעִי "Shimei" H8096X)
§ Obed-edom = "servant of Edom"
1) a Levite and a Gittite who kept the ark after Uzzah was slain by God for touching the ark while it was being taken to Jerusalem
2) a Merarite Levite and a singer and gatekeeper
2a) the family descended from him
N-proper — Conjunction · noun proper masculineHC/Npm
(serving). Son of Boaz and Ruth the Moabitess and father of Jesse. (Ruth 4:17) (B.C. 1360.) The circumstances of his birth which make up all that we know about him are given with much beauty in the book of Ruth. The name of Obed occurs only (Ruth 4:17) and in the four genealogies, (Ruth 4:21,22; 1 Chronicles 2:12; Matthew 1:5; Luke 3:32) A descendant of Jarha, the Egyptian slave of Sheshan, in the line of Jerahmeel. (1 Chronicles 2:37,38) (B.C. after 1014.) One of David’s mighty men. (
עֹבֵד אֱדֹם (i.e., *Obed-Edom*) means 'servant of Edom.' It refers to a Levite who cared for the ark of the covenant and is noted as a chief singer and gatekeeper. The name is associated with a family line descended from him. The term is built from the active participle of H5647 and H123.
עֹבֵד אֱדֹם, and ע׳ אֱדוֹם n.pr.m. (servant of (god) Edom)
the Gittite who harboured the ark
one of the chief Levitical singers and doorkeepers
the family of the same
base
H5654 עֹבֵד אֱדֹם, ע׳אֱדוֹם
5654 `Obed 'Edowm o-bade' ed-ome'
from the active participle of 5647 and 123; worker of Edom;
Obed-Edom, the name of five Israelites: --Obed-edom.
see HEBREW for 05647
see HEBREW for 0123
עֹבֵד אֱדוֹם (o.ved e.dom) — Obed-edom.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 2Sa.6.10;
son of: Jeduthun (H3038);
brother of: Mattithiah (H4993H), Gedaliah (H1436I), Zeri (H6874), Jeshaiah (H3470H) and Hashabiah (H2811I);
father of: Shemaiah (H8098I), Jehozabad (H3075H), Joah (H3098I), Sachar (H7940), Nethanel (H5417K), Ammiel (H5988I), Issachar (H3485H) and Peullethai (H6469)
Also named: shim.i (שִׁמְעִי "Shimei" H8096X)
§ Obed-edom = "servant of Edom"
1) a Levite and a Gittite who kept the ark after Uzzah was slain by God for touching the ark while it was being taken to Jerusalem
2) a Merarite Levite and a singer and gatekeeper
2a) the family descended from him
HNpm — Noun proper masculineHNpm
Edom
(1.) The name of Esau (q.v.), Gen. 25:30, “Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., ‘the red pottage, the red pottage’] ...Therefore was his name called Edom”, i.e., Red.
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). “The field of Edom” (Gen. 32:3), “the land of Edom” (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or “the mountain of Seir,” the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (
Red, a name of Esau, Isaac’s eldest son, appropriate on account of his natural complexion, but given, it would seem, from the current name of food for which he sold his birthright-"that same red," Ge 25:25,30. See ESAU and IDUMEA.
red, earthy; of blood
→ (Signifies red)
1. A name of Esau, possibly on account of his being covered with red hair Ge 25:25,30; 36:1,8,19
2. A name of the land occupied by the descendants of Esau
It extended from the Elanitic Gulf to the Red Sea, and was also called IDUMEA Ge 32:3; 36:16,17,21; Jer 40:11
Noted for its wise men Ob 1:8
Sins of Ob 1:10-14
Prophecies concerning Jer 25:21-23; 27:1-11; Da 11:41
See EDOMITES
FIGURATIVE of the foes of Zion Isa 63:1
יְחִיָּה (Ychiyah) means 'Jehovah lives' and refers to a man mentioned in the context of the Divided Monarchy, specifically as a doorkeeper of the ark in Jerusalem (1 Chronicles 15:24). It is derived from the roots for 'live' and 'Yah,' indicating a connection to life and the divine.
יְחִיָּה n.pr.m. (may Yah live) keeper of the ark 1 Ch 15:24
ref
H3174 יְחִיָּה
3174 Ychiyah yekh-ee-yaw'
from 2421 and 3050; Jah will live; Jechijah, an
Israelite:--Jehiah.
see HEBREW for 02421
see HEBREW for 03050
יְחִיָּה (ye.chiy.yah) — Jehiah.
A man living at the time of Divided Monarchy, first mentioned at 1Ch.15.18; also called Jehiah at 1Ch.15.24;
Another name of ye.i.el (יְעִיאֵל "Jeiel" H3273I)
§ Jehiah = "Jehovah lives"
doorkeeper of the ark at the time of its establishment in Jerusalem
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
je-hi'-a (yechiyah, "may Yahweh live!"): Keeper of the ark with Obed-edom (1Ch 15:24), but in verse 18 the name is ye`i'el, JEIEL (which see)
(Jehovah lives), "doorkeeper for the ark" at the time of its establishment in Jerusalem. (1 Chronicles 15:24) (B.C. 1043.)
the Lord liveth
→ A Levite and doorkeeper of the ark of the covenant 1Ch 15:24
שֹׁעֵר (sho'er) refers to a doorkeeper or porter, derived from the active participle form of a root meaning to guard or keep. The term is consistently defined across entries as a gatekeeper, emphasizing its role in overseeing entrances.
שֹׁעֵר 37 n.m. porter
base
H7778 שֹׁעֵר, שׁוֹעֵר
7778 show`er sho-are'
or shomer {sho-are'}: active participle of 8176 (as
denominative from 8179); a janitor:--doorkeeper, porter.
see HEBREW for 08176
see HEBREW for 08179
שֹׁעֵר (sho.er) — gatekeeper.
gatekeeper, porter
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word אֲרוֹן, transliterated as arown, means 'chest' or 'ark.' It can refer to various types of containers, including a money chest, the Ark of the Covenant, and even a coffin. The word is built from the root meaning 'gathering' and is used in contexts related to sacred and practical storage.
אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן 203 n.m. chest, ark
chest, for money-offerings
sarcophagus, mummy-case
chest, ark in tabernacle & temple
base
H727 אֲרוֹן, c. art. הָאָרוֹן, הָאָרֹן chest, ark
727 'arown aw-rone'
or laron {aw-rone'}; from 717 (in the sense of gathering); a
box:--ark, chest, coffin.
see HEBREW for 0717
אֲרוֹן (a.ron) — ark.
1) chest, ark
1a) money chest
1b) Ark of the Covenant
2)(TWOT) coffin
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
see ARK OF BULRUSHES; ARK OF THE COVENANT; ARK OF NOAH
Ark
Noah’s ark, a building of gopher-wood, and covered with pitch, 300 cubits long, 50 cubits broad, and 30 cubits high (Gen. 6:14-16); an oblong floating house of three stories, with a door in the side and a window in the roof. It was 100 years in building (Gen. 5:32; 7:6). It was intended to preserve certain persons and animals from the deluge which God was about to bring over the earth. It contained eight persons (Gen. 7:13; 2 Pet. 2:5), and of all “clean” animals seven pairs, and of “unclean” one pair, and of birds seven pairs of each sort (Gen. 7:2, 3). It was in the form of an oblong square, with flat bottom and…