1 Chronicles 16:6 — Word Study
WLCוּבְנָיָ֥הוּ וְיַחֲזִיאֵ֖ל הַכֹּהֲנִ֑ים בַּחֲצֹצְר֣וֹת תָּמִ֔יד לִפְנֵ֖י אֲר֥וֹן בְּרִית־ הָאֱלֹהִֽים׃
BSAand the priestskôhên [ministers of God, spiritual leaders] BenaiahBᵉnâyâh and JahazielYachăzîyʼêl blew the trumpetschătsôtsᵉrâh [sounding a quavering note, signaling important events] regularlytâmîyd [continually, at all times] beforepânîym the arkʼârôwn [a sacred chest] of the covenantbᵉrîyth [a promise, an agreement between God and his people] of Godʼĕlôhîym [Elohim, the one supreme God]
| Greek | English | Parsing |
|---|---|---|
| וּבְנָיָ֥הוּ | and Benaiah | Conjunction, noun proper masculine |
| וְיַחֲזִיאֵ֖ל | and Jahaziel | Conjunction, noun proper masculine |
| הַכֹּהֲנִ֑ים | the priests | Particle, noun common masculine plural absolute |
| בַּחֲצֹצְר֣וֹת | with trumpets | Preposition, noun common feminine plural absolute |
| תָּמִ֔יד | continually | Noun common, masculine singular absolute |
| לִפְנֵ֖י | before | Preposition, noun common masculine plural construct |
| אֲר֥וֹן | [the] ark of | Noun common, masculine singular construct |
| בְּרִית־ | [the] covenant of | Noun common, feminine singular construct |
| הָאֱלֹהִֽים׃ | God | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and the priests Benaiah and Jahaziel blew the trumpets regularly before the ark of the covenant of God. |
| KJV | Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God. |
| ASV | and Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God. |
| YLT | and Benaiah and Jahaziel the priests [are] with trumpets continually before the ark of the covenant of God. |
| WEB | with Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God. |
| BBE | And Benaiah and Jahaziel the priests, blowing horns all the time before the ark of the agreement of God. |
Where they part company is in the translation of the phrase regarding the trumpets — see How Translations Differ.
The main action is clearly stated, with additional phrases providing context and manner, indicating the structure of the sentence.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & 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 — 1 Chronicles 16:6
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 Duties of the Priestsgenerated
1 Chronicles 16:6 describes the responsibilities of the priests during the time of King David, highlighting their role in worship and the importance of music in the service of God. This passage emphasizes the significance of the ark of the covenant, which represented God's presence among His people, and the continuous worship that was to be offered before it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 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. |
| 2 | 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. |
| 3 | 2 Chronicles 13:12 | Now behold, God Himself is with us as our head, and His priests with their trumpets sound the battle call against you. O children of Israel, do not fight against the LORD, the God of your fathers, for you will not succeed.” |
| 4 | 2 Chronicles 29:26–28 | The Levites stood with the instruments of David, and the priests with the trumpets. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — בְּנָיָהוּ, u.ve.na.Ya.hugenerated
The name בְּנָיָהוּ (Benaiah) means "Jehovah has built" and refers to a strong warrior and leader who served under King David. His role as a priest signifies a connection to God and leadership among the people.
Benaiah is noted for his loyalty and military prowess, indicating that his name carries a sense of divine strength and purpose. The parsing shows that he is a proper noun, emphasizing his identity as an individual with a significant role in Israel's history.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in the verse is בָּחֲצֹצְר֣וֹת, blew the trumpets, which governs the subject and the accompanying phrases. The structure indicates a straightforward action performed by the priests, with additional details about their identity and the context of their actions.
The sentence is built around the central action of blowing trumpets, with the subjects (the priests Benaiah and Jahaziel) clearly identified, followed by the adverbial phrase indicating the regularity of the action.
Septuagint Backgroundgenerated
The Septuagint translates בְּנָיָהוּ as βαναιας, maintaining the connection to the original Hebrew name. This choice reflects a direct transliteration that preserves the identity of the character.
The word for trumpets in the Septuagint is rendered differently but retains the idea of signaling important events, showing continuity in the function of the trumpets across translations.
In plain words — the whole versegenerated
1 Chronicles 16:6 tells us that the priests Benaiah and Jahaziel blew the trumpets regularly before the ark of the covenant of God. This act was part of their duties in worship, highlighting the significance of music and sound in their service.
Frequently Asked Questionsgenerated
The priests are responsible for leading worship and performing rituals, including blowing trumpets to signal important moments.
The ark represents God's presence and His covenant with the people of Israel.
Blowing trumpets signifies important events and calls the people to worship, reflecting the ongoing relationship between God and His people.
Benaiah and Jahaziel were priests serving during the reign of King David, noted for their roles in leading worship.
Reflection Questionsgenerated
- How can I incorporate regular acts of worship into my daily life, similar to the priests in this verse?
- What does it mean to me that God desires to be present among His people?
- In what ways can I use my gifts to serve and lead others in worship?
- How can I better understand the significance of the covenant between God and His people?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on 1 Chronicles 16:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBenaiah also and Jahaziel the priests,.... These were appointed to blow with trumpets continually before the ark of the covenant of the Lord; morning and evening.
Read John Gill on 1 Chronicles 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBenaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God. Benaiah also and Jahaziel. The name of the former is mentioned among the priests, 1 Chronicles 15:24, but not the latter.
Read Robert Jamieson on 1 Chronicles 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 16:6 Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God.Ver. 6. Continually.] That is, Constantly at set hours.
Read John Trapp on 1 Chronicles 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Jahaziel.—Not mentioned in 1 Chronicles 15, unless he be the Eliezer of 1 Chronicles 16:24. The number of these musicians is twelve, suggesting the twelve tribes of Israel. With trumpets.—Clarions, or straight trumpets. Continually.—The Hebrew term is a special one, denoting at fixed and regularly recurring services.
Read Charles John Ellicott on 1 Chronicles 16 →CambridgeThe Cambridge Bible for Schools and Colleges6. Benaiah also and Jahaziel] Two priests for the two trumpets. Benaiah] In 1 Chronicles 27:5-6 a Benaiah son of Jehoiada the priest (R.V.) is mentioned who is identified with the Benaiah who was one of the thirty heroes (1 Chronicles 11:24-25). Cp. also 1 Chronicles 12:17.
Read Cambridge on 1 Chronicles 16 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
and the priests Benaiah and Jahaziel blew the trumpets regularly before the ark of the covenant of God.
with Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God.
and the priests Benaiah and Jahaziel blew the trumpets regularly before the ark of the covenant of God.
and the priests Benaiah and Jahaziel were to blow trumpets regularly before the ark of God’s covenant.
Tyndale line
Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God.
and Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God.
and Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God.
Benaiah also and Jahaziel the priests with trumpets continually before the ark of the covenant of God.
And Benaiah and Iahaziel Priestes, with trumpets continually before the Arke of the couenant of God.
Strictly literal
and Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of God.
and Benaiah and Jahaziel the priests [are] with trumpets continually before the ark of the covenant of God.
and Benaiah and Jahaziel the priests [are] continually [sounding] with trumpets before the Ark of the Covenant of God.
And Benayahu and Jachaziel the priests were with the trumpets continually before the ark of the covenant of God.
Benaiah and Jahaziel the priests were to blow the trumpets regularly, before the ark of the covenant of God.
From the Latin
But Banaias, and Jaziel the priests, to sound the trumpet continually before the ark of the covenant of the Lord.
Simplified
and the priests Benaiah and Jahaziel blew the trumpets continually in front of the Ark of God's Agreement.
And Benaiah and Jahaziel the priests, blowing horns all the time before the ark of the agreement of God.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with 8 of the 9 words matched. This alignment indicates a strong consistency in the transmission of this verse, affirming its importance in both Hebrew and Greek traditions.
וּבְנָיָ֥הוּ וְיַחֲזִיאֵ֖ל הַכֹּהֲנִ֑ים בַּחֲצֹצְר֣וֹת תָּמִ֔יד לִפְנֵ֖י אֲר֥וֹן בְּרִית־ הָאֱלֹהִֽים׃
8 of the 9 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 16:6
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.
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.
יַחֲזִיאֵל (Yachaziy'el) means "beheld of God" and refers to several individuals in the Old Testament, primarily during the time of the Divided Monarchy and the Exile. Notable figures include a Benjamite warrior who joined David, a priest, and various Levites. The name appears in multiple contexts, including 1 Chronicles and Ezra.
יַחֲזִיאֵל n.pr.m. (Ēl sees)
Benjamite warrior of David
priest of David
a Levite
a Levite of the sons of Asaph
ancestor of one of the families of the restoration
base
H3166 יַחֲזִיאֵל
3166 Yachaziy'el yakh-az-ee-ale'
from 2372 and 410; beheld of God; Jachaziel, the name of five
Israelites:--Jahaziel, Jahziel.
see HEBREW for 02372
see HEBREW for 0410
יַחֲזִיאֵל (ya.cha.zi.el) — Jahaziel.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.12.4
§ Jahaziel = "beheld of God"
1) a Benjamite warrior who joined David at Ziklag
2) a priest in the reign of David who helped move the ark
3) a Kohathite Levite, 3rd son of Hebron
4) a Levite, son of Zechariah, of the sons of Asaph, in the reign of Jehoshaphat
5) an ancestor of one of the families who returned from exile with Ezra
יַחֲזִיאֵל (ya.cha.zi.el) — Jahaziel.
A man living at the time of Divided Monarchy, only mentioned at 1Ch.16.6
§ Jahaziel = "beheld of God"
1) a Benjamite warrior who joined David at Ziklag
2) a priest in the reign of David who helped move the ark
3) a Kohathite Levite, 3rd son of Hebron
4) a Levite, son of Zechariah, of the sons of Asaph, in the reign of Jehoshaphat
5) an ancestor of one of the families who returned from exile with Ezra
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
ja-ha'-zi-el (yachazi'el, "God sees"):
(1) In 1Ch 12:4 (Hebrew 5), one of David's recruits at Ziklag, a Benjamite or maybe a Judean.
(2) In 1Ch 16:6, one of two priests appointed by David to sound trumpets before the ark on its journey to Jerusalem. The Septuagint's Codex Vaticanus and Codex Alexandrinus, read "Uzziel."
Jahaziel
Beheld by God. (1.) The third son of Hebron (1 Chr. 23:19).
(2.) A Benjamite chief who joined David at Ziklag (1 Chr. 12:4).
(3.) A priest who accompanied the removal of the ark to Jerusalem (1 Chr. 16:6).
(4.) The son of Zechariah, a Levite of the family of Asaph (2 Chr. 20:14-17). He encouraged Jehoshaphat against the Moabites and Ammonites.
(whom God watches over) One of the heroes of Benjamin who joined David at Ziklag. (1 Chronicles 12:4) (B.C. 1055.) A priest in the reign of David. (1 Chronicles 16:6) A Kohathite Levite, third son of Hebron. (1 Chronicles 23:19; 24:23) Son of Zechariah, a Levite of the Bene-Asaph in the reign of Jehoshaphat. (2 Chronicles 20:14) (B.C. 896.) The "son of Jahaziel" was the chief of the Bene-Shecaniah who returned from Babylon with Ezra. (Ezra 8:5) (B.C. before 459.)
seeing 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
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.)
תָּמִיד (tamiyd) refers to continuity or perpetuity, often used adverbially to mean continually or constantly. It is derived from a root meaning to stretch, indicating indefinite extension. The term is also associated with the regular daily sacrifice in the Old Testament, emphasizing its constant nature.
תָּמִיד n.m. continuity
earliest and oftenest as adv., continually
as subst.
base
H8548 תָּמִיד continuity . earliest and oftenest as adv., continually
. as subst.
8548 tamiyd taw-meed'
from an unused root meaning to stretch; properly, continuance
(as indefinite extension); but used only (attributively as
adjective) constant (or adverbially, constantly); ellipt. the
regular (daily) sacrifice:--alway(-s), continual
(employment, -ly), daily, ((n-))ever(-more), perpetual.
תָּמִיד (ta.mid) — continually.
1) continuity, perpetuity, to stretch
1a) continually, continuously (as adverb)
1b) continuity (subst)
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
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…
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…