1 Chronicles 25:6 — Word Study
WLCכָּל־ אֵ֣לֶּה עַל־ יְדֵי֩ אֲבִיהֶ֨ם בַּשִּׁ֜יר בֵּ֣ית יְהוָ֗ה בִּמְצִלְתַּ֙יִם֙ נְבָלִ֣ים וְכִנֹּר֔וֹת לַעֲבֹדַ֖ת בֵּ֣ית הָאֱלֹהִ֑ים עַ֚ל יְדֵ֣י הַמֶּ֔לֶךְ ס אָסָ֥ף וִידוּת֖וּן וְהֵימָֽן׃
BSAAllkôl these [were]ʼêl-leh underʻal the directionyâd [supervision, guidance] of their fathersʼâb [ancestors, spiritual leaders] for the musicshîyr [song, worship] of the housebayith [temple, dwelling place] of the LORDYᵉhôvâh [Yehovah, the one true God] with cymbalsmᵉtsêleth [tinkling instruments] harpsnebel [lyres, stringed instruments] and lyreskinnôwr [harp-like instruments] for the serviceʻăbôdâh [work, ministry] of the housebayith [place, sanctuary] of Godʼĕlôhîym [Elohim, the supreme Deity] AsaphʼÂçâph JeduthunYᵉdûwthûwn and HemanHêymân were underʻal the directionyâd [command, authority] of the kingmelek
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular absolute |
| אֵ֣לֶּה | these | Particle |
| עַל־ | [were] on | Preposition |
| יְדֵי֩ | [the] hands of | Noun common, both dual construct |
| אֲבִיהֶ֨ם | father their | Noun common masculine singular construct, suffix |
| בַּשִּׁ֜יר | with song | Preposition, noun common masculine singular absolute |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| יְהוָ֗ה | Yahweh | Noun proper |
| בִּמְצִלְתַּ֙יִם֙ | with cymbals | Preposition, noun common feminine dual absolute |
| נְבָלִ֣ים | lyres | Noun common, masculine plural absolute |
| וְכִנֹּר֔וֹת | and harps | Conjunction, noun common feminine plural absolute |
| לַעֲבֹדַ֖ת | for [the] service of | Preposition, noun common feminine singular construct |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| הָאֱלֹהִ֑ים | God | Particle, noun common masculine plural absolute |
| עַ֚ל | on | Preposition |
| יְדֵ֣י | [the] hands of | Noun common, both dual construct |
| הַמֶּ֔לֶךְ ס | the king | Particle, noun common masculine singular absolute |
| אָסָ֥ף | Asaph | Noun proper masculine |
| וִידוּת֖וּן | and Jeduthun | Conjunction, noun proper masculine |
| וְהֵימָֽן׃ | and Heman | Conjunction, noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All these were under the direction of their fathers for the music of the house of the LORD with cymbals, harps, and lyres, for the service of the house of God. Asaph, Jeduthun, and Heman were under the direction of the king. |
| KJV | All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king’s order to Asaph, Jeduthun, and Heman. |
| ASV | All these were under the hands of their father for song in the house of Jehovah, with cymbals, psalteries, and harps, for the service of the house of God; Asaph, Jeduthun, and Heman being under the order of the king. |
| YLT | All these [are] by the side of their father in the song of the house of Jehovah, with cymbals, psalteries, and harps, for the service of the house of God; by the side of the king [are] Asaph, and Jeduthun, and Heman. |
| WEB | All these were under the hands of their father for song in Yahweh’s house, with cymbals, stringed instruments, and harps, for the service of God’s house: Asaph, Jeduthun, and Heman being under the order of the king. |
| BBE | All these, under the direction of their father, made music in the house of the Lord, with brass and corded instruments, for the worship of the house of God; Asaph, Jeduthun, and Heman being under the orders of the king. |
The translations agree on the rendering of יְדֵי as hands — see How Translations Differ.
The verse consists of two main clauses, each detailing the roles and authority of the musicians.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Chronicles 25:6
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 Organization of Temple Musiciansgenerated
1 Chronicles 25:6 details the musicians who served in the temple, highlighting their roles and the lineage through which they were appointed. This verse emphasizes the importance of music in worship and the structure established for temple service, linking it to the authority of their fathers and the king. The context illustrates how these musicians contributed to the worship experience in the house of the LORD, as seen in other passages like 1 Chronicles 25:1-3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 25:2–3 | From the sons of Asaph: Zaccur, Joseph, Nethaniah, and Asarelah. These sons of Asaph were under the direction of Asaph, who prophesied under the direction of the king. |
| 2 | 1 Chronicles 25:1–3 | Additionally, David and the commanders of the army set apart some of the sons of Asaph, Heman, and Jeduthun to prophesy with the accompaniment of lyres, harps, and cymbals. The following is the list of the men who performed this service: |
| 3 | 1 Chronicles 15:22 | Chenaniah the head Levite was the director of the music because he was highly skilled. |
| 4 | 1 Chronicles 23:5 | 4,000 are to be gatekeepers, and 4,000 are to praise the LORD with the instruments I have made for giving praise.” |
| 5 | Psalm 68:25 | The singers lead the way, the musicians follow after, among the maidens playing tambourines. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְדֵי, ye.Deigenerated
The word יָד (yad) means 'hand' and can also refer to strength or power. In this context, it signifies the authority or guidance provided by the fathers over the musicians.
The dual form indicates a collective responsibility, suggesting that the musicians were not only under the physical guidance of their fathers but also under their spiritual leadership.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term is rendered as hands, which aligns with the KJV and ASV.
Sentence Structuregenerated
The structure of the verse centers on the main clause, with the subject being כָּל־ אֵלֶּה (all these) and a prepositional phrase indicating their role under the direction of their fathers. The verse includes multiple phrases that detail the instruments used and the purpose of their service.
The order of the Hebrew words emphasizes the musicians' relationship to their fathers and the king, establishing a hierarchy of authority in the context of worship.
Septuagint Backgroundgenerated
The Septuagint translates יְדֵי as ἐξόμενα, which indicates a sense of being under command or authority. This choice highlights the structured leadership within the temple musicians.
This rendering suggests a focus on the authoritative aspect of their roles, aligning with the hierarchical nature of worship in the temple.
In plain words — the whole versegenerated
1 Chronicles 25:6 explains that the musicians were under the direction of their fathers for the music in the house of the LORD, using cymbals, harps, and lyres. It notes that Asaph, Jeduthun, and Heman were also under the authority of the king.
Frequently Asked Questionsgenerated
It indicates that the musicians were guided and supervised by their familial and spiritual leaders, emphasizing the importance of lineage and authority in their roles.
Music played a vital role in worship, serving as a means of praise and connection to God, enhancing the spiritual atmosphere of the temple.
They were prominent musicians and leaders in the temple worship, each associated with specific roles in the musical ministry.
It highlights the structured approach to worship, where music was an integral part of the service, led by appointed individuals under established authority.
Reflection Questionsgenerated
- How can I recognize and honor the authority figures in my life who guide me in my spiritual journey?
- In what ways can music enhance my worship experience and draw me closer to God?
- What role does family heritage play in my understanding of faith and worship?
- How can I serve in my community, much like the musicians served in the temple?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Chronicles 25:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll these were under the hands of their father, for song in the house of the Lord,.... Instructed and directed by him in the performance of the service in the temple: with cymbals, psalteries, and
Read John Gill on 1 Chronicles 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman.
Read Robert Jamieson on 1 Chronicles 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUnder the hands. i.e. under his direction, as . According to the king’ s order to Asaph, Jeduthun, and Heman, Heb. by the hands of the king, and of Asaph, Jeduthun, and Heman, i.e. according to the king’ s appointment, and under the conduct of Asaph, Jeduthun, and Heman.
Read Matthew Poole on 1 Chronicles 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 25:6 All these [were] under the hands of their father for song [in] the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king’ s order to Asaph, Jeduthun, and Heman.Ver. 6. To Asaph, Jeduthun, and Heman.] These three were over all the musicians, and the king was over them.
Read John Trapp on 1 Chronicles 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) All these were under the hands of their father . . . and harps.—Rather, All these were under the direction of their conductor in the music in the house of Jehovah, with cymbals, harps, and lutes, (See Notes on 1 Chronicles 25:2-3.) According to the king’s order to Asaph, Jeduthun, and Heman.—Rather, under the directions of the king (and), Asaph, Heman, and Jeduthun. The meaning is that the arrangement of the duties of the minstrels was accomplished by David with the assistance of the three chief musicians, just as, in the classification of the priests, the king had been helped by the chief priests Zadok and Ahimelech (1 Chronicles 24:3). All these.—That is, the twenty-four leading…
Read Charles John Ellicott on 1 Chronicles 25 →CambridgeThe Cambridge Bible for Schools and Colleges6. according to … Heman] R.V. Asaph, Jeduthun, and Heman being under the order of the king.
Read Cambridge on 1 Chronicles 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Under the hands of their father — Under the direction and leadership of their father.
Read Daniel Denison Whedon on 1 Chronicles 25 →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
All these were under the direction of their fathers for the music of the house of the LORD with cymbals, harps, and lyres, for the service of the house of God. Asaph, Jeduthun, and Heman were under the direction of the king.
All these were under the hands of their father for song in Yahweh’s house, with cymbals, stringed instruments, and harps, for the service of God’s house: Asaph, Jeduthun, and Heman being under the order of the king.
All these were under the direction of their fathers for the music of the house of the LORD with cymbals, harps, and lyres, for the service of the house of God. Asaph, Jeduthun, and Heman were under the direction of the king.
All of these were under the supervision of their fathers; they were musicians in the Lord’s temple, playing cymbals and stringed instruments as they served in God’s temple. Asaph, Jeduthun, and Heman were under the supervision of the king.
Tyndale line
All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king’s order to Asaph, Jeduthun, and Heman.
All these were under the hands of their father for song in the house of Jehovah, with cymbals, psalteries, and harps, for the service of the house of God; Asaph, Jeduthun, and Heman being under the order of the king.
All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God; Asaph, Jeduthun, and Heman being under the order of the king.
All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman.
All these were vnder the hande of their father, singing in the house of the Lord with cymbales, violes and harpes, for the seruice of the house of God, and Asaph, and Ieduthun, and Heman were at the Kings commandement.
Strictly literal
All these were under the direction of their fathers Asaph, Jeduthun, and Heman, for song in the house of Jehovah, with cymbals, lutes and harps, for the service of the house of God, under the direction of the king.
All these [are] by the side of their father in the song of the house of Jehovah, with cymbals, psalteries, and harps, for the service of the house of God; by the side of the king [are] Asaph, and Jeduthun, and Heman.
All these [are] by the side of their father in the song of the house of YHWH, with cymbals, psalteries, and harps, for the service of the house of God; by the side of the king [are] Asaph, and Jeduthun, and Heman.
All these were under the supervision of their father at the singing in the house of the Lord, with cymbals, psalteries, and harps, for the service of the house of God, under the supervision of the king, Assaph, Jeduthun, and Heman.
All these were under the direction of their fathers. They were musicians in Yahweh's house, with cymbals and stringed instruments as they served in God's house. Asaph, Jeduthun, and Heman were under the king's supervision.
From the Latin
All these under their father’s hand were distributed to sing in the temple of the Lord, with cymbals, and psalteries and harps, for the service of the house of the Lord near the king: to wit, Asaph, and Idithun, and Heman.
Simplified
All of them were under the supervision of their fathers for the music of the house of the Lord with cymbals, harps, and lyres, for the service of the house of God. Asaph, Jeduthun, and Heman were under the supervision of the king.
All these, under the direction of their father, made music in the house of the Lord, with brass and corded instruments, for the worship of the house of God; Asaph, Jeduthun, and Heman being under the orders of the king.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the overall structure of the verse, though the Septuagint's word order differs. The key terms align closely, indicating a shared understanding of the roles of the musicians.
כָּל־ אֵ֣לֶּה עַל־ יְדֵי֩ אֲבִיהֶ֨ם בַּשִּׁ֜יר בֵּ֣ית יְהוָ֗ה בִּמְצִלְתַּ֙יִם֙ נְבָלִ֣ים וְכִנֹּר֔וֹת לַעֲבֹדַ֖ת בֵּ֣ית הָאֱלֹהִ֑ים עַ֚ל יְדֵ֣י הַמֶּ֔לֶךְ ס אָסָ֥ף וִידוּת֖וּן וְהֵימָֽן׃
13 of the 20 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 25:6
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd — Noun common · both dual constructHNcbdc
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
שִׁיר (shir) and שִׁירָה (shiyrah) both mean 'song' in Hebrew, covering various types of songs, including lyrical and religious ones. The entries indicate that shir is a masculine noun while shiyrah is feminine. The word is linked to the act of singing and is associated with Levitical choirs.
שִׁיר 77 n.m. song
base
שִׁירָה n.f. song
base
H7892a שִׁיר song H7892b שִׁירָה song
7892 shiyr sheer
or feminine shiyrah {shee-raw'}; from 7891; a song;
abstractly, singing:--musical(-ick), X sing(-er, -ing), song.
see HEBREW for 07891
שִׁיר (shir) — song.
1) song
1a) lyric song
1b) religious song
1c) song of Levitical choirs
Also means: shi.rah (שִׁירָה "song" H7892B)
שִׁירָה (shi.rah) — song.
1) song
1a) song, ode
Prep | N-cs — Preposition · noun common masculine singular absoluteHRd/Ncmsa
(shir, shirah): Besides the great collection of sacred songs contained in the Psalter, as well as the lyric outbursts, marked by strong religious feeling, on great national occasions, it is natural to believe, and we have evidence to show, that the Hebrews possessed a large number of popular songs of a secular kind. So of Songs (which see) of itself proves this. Probably the very oldest song or fragment of song in the Old Testament is that "To the well" (Nu 21:17). W. R. Smith (Religions of the Semites, 167) regards this invocation of the waters to rise as in its origin hardly a mere poetic figure. He compares what Cazwini 1, 189, records of the well of Ilabistan: "When the water failed, a feast was held at its source with music and dancing, to induce it to flow again." If, however, the song had its origin in an early form of…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מְצִלְתַּיִם (metsi'taim) refers to cymbals, specifically in the dual form, indicating a pair. It is derived from the root word for tinkling or clanging sounds, as noted in Strong's entries. The term appears in contexts related to music and worship.
מְצִלְתַּיִם n.f.du. cymbals
base
H4700 מְצִלְתַּיִם, מְצֵלֶת
4700 mtseleth mets-ay'-leth
from 6750; (only dual) double tinklers, i.e.
cymbals:--cymbals.
see HEBREW for 06750
מְצִלְתַּיִם (me.tse.let) — cymbal.
cymbals
Prep | N-fd — Preposition · noun common feminine dual absoluteHR/Ncfda
Cymbals
(Heb. tzeltzelim, from a root meaning to “tinkle”), musical instruments, consisting of two convex pieces of brass one held in each hand, which were clashed together to produce a loud clanging sound; castanets; “loud cymbals.” “Highsounding cymbals” consisted of two larger plates, one held also in each hand (2 Sam. 6:5; Ps. 150:5; 1 Chr. 13:8; 15:16, 19, 28; 1 Cor. 13:1).
נֵ֫בֶל (nevel) refers to both a container and a musical instrument. It can denote a skin-bottle or jar used for liquids, as well as a harp or lute. The word is derived from a root meaning to collapse, reflecting its use for a flexible container. The entries consistently highlight these two main meanings without significant disagreement.
נֵ֫בֶל n.m.
skin-bottle, skin
jar, pitcher
base
נֵ֫בֶל, נֶ֫בֶל n.m. a musical instrument, either a portable harp, or a lute, guitar
base
H5035a נֵ֫בֶל . skin-bottle, skin
. jar, pitcher
H5035b נֵ֫בֶל, נֶ֫בֶל a musical instrument, either a portable harp, or a lute, guitar
5035 nebel neh'-bel
or nebel {nay'-bel}; from 5034; a skin-bag for liquids (from
collapsing when empty); hence, a vase (as similar in shape
when full); also a lyre (as having a body of like
form):--bottle, pitcher, psaltery, vessel, viol.
see HEBREW for 05034
נֵ֫בֶל (ne.vel) — bag.
1) a skin-bag, jar, pitcher
1a) skin-bottle, skin
1b) jar, pitcher (earthen)
נֵ֫בֶל (ne.vel) — harp.
harp, lute, guitar, musical instrument
N-mp — Noun common · masculine plural absoluteHNcmpa
כִּנּוֹר (kinnor) refers to a lyre or harp, derived from a root meaning to twang. The term is consistently used across lexicons to denote this stringed musical instrument.
כִּנּוֹר n.m. lyre
base
H3658 כִּנּוֹר lyre
3658 kinnowr kin-nore'
from a unused root meaning to twang; a harp: -harp.
כִּנּוֹר (kin.nor) — lyre.
lyre, harp
Conj | N-mp — Conjunction · noun common feminine plural absoluteHC/Ncfpa
עֲבֹדָה (abodah) refers to various forms of labor or service, including the work of a servant or slave, the service of captives or subjects, and the service of God. It is built from the root word for work and encompasses a range of meanings related to labor and ministry.
עֲבֹדָה, and (Chr) עֲבוֹדָה 146 n.f. labour, servicelabour, work
labour of servant or slave
labour, service of captives or subjects
service of God
base
H5656 עֲבֹדָה, and עֲבוֹדָה labour . labour, work
. labour of servant or slave
. labour, service of captives or subjects
. service of God
5656 `abodah ab-o-daw'
or mabowdah {ab-o-daw'}; from 5647; work of any kind:--act,
bondage, + bondservant, effect, labour, ministering(-try),
office, service(-ile, -itude), tillage, use, work, X wrought.
see HEBREW for 05647
עֲבֹדָה (a.vo.dah) — service.
: service[as_servant/slave]
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
עֲבֹדָה (a.vo.dah) — service: ministry.
: ministry[for_God]/tabernacle]
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
עֲבֹדָה (a.vo.dah) — service: work.
: work/labour
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cd — Noun common · both dual constructHNcbdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
אָסָף (Asaph) means 'gatherer' and refers to several individuals in the Old Testament, particularly a Levite musician under King David and the father of Joah, a royal recorder. The name appears in various contexts, including genealogies and roles related to music and royal duties. There are multiple mentions of Asaph across different books, including 2 Kings and Chronicles.
אָסָף n.pr.m. (gatherer)
father of יוֹאָח the recorder
one of David’s chief musicians, a Levite, son of Berechiah
keeper of king’s park
base
H623 אָסָף (gatherer)
623 'Acaph aw-sawf'
from 622; collector; Asaph, the name of three Israelites, and
of the family of the first:--Asaph.
see HEBREW for 0622
אָסָף (a.saph) — Asaph.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.18.18;
father of: Joah (H3098)
§ Asaph = "gatherer"
1) the father of Hezekiah's secretary
2) a son of Berechiah, chief Levite musician under David
3) a Persian officer over the royal forest
אָסָף (a.saph) — Asaph.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.6.39;
son of: Berechiah (H1296H);
father of: Zaccur (H2139J), Joseph (H3130I), Nethaniah (H5418H) and Asharelah (H0841)
§ Asaph = "gatherer"
1) the father of Hezekiah's secretary
2) a son of Berechiah, chief Levite musician under David
3) a Persian officer over the royal forest
אָסָף (a.saph) — Asaph.
A man of the tribe of Levi living at the time of Exile and Return, first mentioned at 1Ch.9.15;
father of: Zichri (H2147K)
§ Asaph = "gatherer"
1) the father of Hezekiah's secretary
N-proper — Noun proper masculineHNpm
a'-saf ('acaph): Is the name of three men in the Old Testament, of whom one is the reputed author of Psalms 50 and 73-83. He was one of David's three chief musicians, the other two being Heman, and Ethan or Jeduthun, and we first hear of him when the ark was taken to Jerusalem (1Ch 15:16-19). He conducted with cymbals the music performed in the tent where the ark was housed (1Ch 16:4,5,7,37), while his two coadjutors discharged the same office at Gibeon (1Ch 16:41,42). In 1Ch 25:1 ff we are told that four of his sons were appointed to conduct under him detachments of the great chorus, the families of Heman and Jeduthun also furnishing leaders, and all took part at the…
Asaph
Convener, or collector. (1.) A Levite; one of the leaders of David’s choir (1 Chr. 6:39). Psalms 50 and 73-83 inclusive are attributed to him. He is mentioned along with David as skilled in music, and a “seer” (2 Chr. 29:30). The “sons of Asaph,” mentioned in 1 Chr. 25:1, 2 Chr. 20:14, and Ezra 2:41, were his descendants, or more probably a class of poets or singers who recognized him as their master.
(2.) The “recorder” in the time of Hezekiah (2 Kings 18:18, 37).
(collector of the people). A Levite, son of Berechiah, one of the leaders of David’s choir. (1 Chronicles 6:39) Psalms 50 and 73-83 are attributed to him; and he was in after times celebrated as a seer as well as a musical composer. (2 Chronicles 29:30; Nehemiah 12:46) (B.C. 1050.) The father or ancestor of Joah, the chronicler to the kingdom of Judah in the reign of Hezekiah, (2 Kings 18:18,37; Isaiah 36:3,22) probably the same as the preceding. The keeper of the royal forest or "paradise" of Artaxerxes, (Nehemiah 2:8) a Jew, in high office at the court of Persia. (B.C. 536.) Ancestor of Mattaniah, the conductor of the…
1. Assembler, a celebrated musician in David’s time, and one of the leaders of the temple music. 1Ch 16:5 25:1,2. This service appears to have been hereditary in his family, Ne 7:44 11:22. He is also called a seer, 2Ch 29:30; and his name is prefixed to twelve Psalms, (Ps 50:1-23 73:1-83:18) but whether they were written by him, or for him or his family to sing, is unknown. See MUSIC.
2. A recorder of King Hezekiah, 2Ki 18:18 Isa 36:3
3. Keeper of forests under Artaxerxes, Ne 2:8.
יְדוּתוּן (Yduwthuwn) refers to Jeduthun, a Levite and chief of one of the temple choirs. His name, meaning 'praising,' appears in the context of worship and music, particularly in three Psalms (Ps 39:1; 62:1; 77). He is noted as the father of several descendants and is associated with the family of Merari.
יְדוּתוּן, יְדֻתוּן n.pr.m. chief of one of the three choirs of the temple
base
H3038 יְדוּתוּן, יְדֻתוּן
3038 Yduwthuwn yed-oo-thoon'
or Yduthuwn {yed-oo-thoon'}; or Ydiythuwn {yed-ee-thoon'};
probably from 3034; laudatory; Jeduthun, an
Israelite:--Jeduthun.
see HEBREW for 03034
יְדוּתוּן (ye.du.tun) — Jeduthun.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Ch.6.44;
son of: Kishi (H7029);
father of: Obed-edom (H5654), Mattithiah (H4993H), Gedaliah (H1436I), Zeri (H6874), Jeshaiah (H3470H), Hashabiah (H2811I), Shemaiah (H8098K) and Uzziel (H5816K); also called Ethan at 1Ch.6.44; 15.17,19;
Also named: e.tan (אֵיתָן "Ethan" H0387J)
§ Jeduthun = "praising"
a Levite of the family of Merari and the chief of one of the 3 choirs of the temple whose descendants also formed one of the perpetual temple choirs; he is named at the beginning of 3 Psalms (Ps 39:1; 62:1; 77: either as the composer or the recipient of those Psalms but most likely as the leader of the choir by which those Psalms were to be sung
יְדוּתוּן (ye.du.tun) — Jeduthun.
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
je-du'-thun.
See ASAPH.
Jeduthun
Lauder; praising, a Levite of the family of Merari, and one of the three masters of music appointed by David (1 Chr. 16:41, 42; 25:1-6). He is called in 2 Chr. 35:15 “the king’s seer.” His descendants are mentioned as singers and players on instruments (Neh. 11:17). He was probably the same as Ethan (1 Chr. 15:17, 19). In the superscriptions to Ps. 39, 62, and 77, the words “upon Jeduthun” probably denote a musical instrument; or they may denote the style or tune invented or introduced by Jeduthun, or that the psalm was to be sung by his choir.
(praising), a Levite of the family of Merari, is probably the same as Ethan. Comp. (1 Chronicles 15:17,19) with 1Chr 16:41,42; 25:1,3,6; 2Chr 35:15 His office was generally to preside over the music of the temple service, Jeduthun’s name stands at the head of the 39th, 62d and 77th Psalms, indicating probably that they were to be sung by his choir. (B.C. 1014.)
A Levite, one of the directors of music at the temple, 1Ch 16:38-42. His descendants held the same office, 2Ch 35:15 Ne 11:7; and the name of one of them appears in the title of Ps 39:1-13 62:1-12 77:1-20. See ASAPH.
הֵימָן (Heyman) means 'faithful' and refers to a notable figure in the Old Testament, specifically a wise man compared to Solomon. There are at least two individuals named Heman, one a Levitical singer and author of Psalm 88, and the other a man from the tribe of Judah. The entries consistently highlight his wisdom and lineage.
הֵימָן n.pr.m. Heman (faithful) a wise man with whom Solomon is compared
base
H1968 הֵימָן
1968 Heyman hay-mawn'
probably from 539; faithful; Heman, the name of at least two
Israelites:--Heman.
see HEBREW for 0539
הֵימָן (he.man) — Heman.
A man living at the time of United Monarchy, first mentioned at 1Ki.4.31;
son of: Mahol (H4235);
brother of: Ethan (H0387), Calcol (H3633) and Darda (H1862)
§ Heman = "faithful"
1) a wise man to whom Solomon was compared
2) son of Joel, grandson of Samuel, and a Levitical singer and author of PS 88
3) a seer
הֵימָן (he.man) — Heman.
A man of the tribe of Judah living before Israel's Monarchy, only mentioned at 1Ch.2.6;
son of: Zerah (H2226I);
brother of: Zabdi (H2067), Ethan (H0387H), Calcol (H3633H) and Dara (H1873)
§ Heman = "faithful"
1) a wise man to whom Solomon was compared
2) son of Joel, grandson of Samuel, and a Levitical singer and author of PS 88
3) a seer
הֵימָן (he.man) — Heman.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Ch.6.33;
son of: Joel (H3100);
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
he'-man (heman, "faithful"): The name of two men in the Old Testament.
(1) A musician and seer, a Levite, son of Joe and grandson of the prophet Samuel; of the family of the Kohathites (1Ch 6:33), appointed by David as one of the leaders of the temple-singing (1Ch 15:17; 2Ch 5:12). He had 14 sons (and 3 daughters) who assisted their father in the chorus. Heman seems also to have been a man of spiritual power; is called "the king's seer in matters of God" (1Ch 25:5; 2Ch 35:15).
(2) One of the noted wise men prior to, or about, the time of Solomon. He was one of the three sons of Mahol (
Heman
Faithful. (1.) 1 Kings 4:31; 1 Chr. 2:6, a son of Zerah, noted for his wisdom. (2.) Grandson of Samuel (1 Chr. 6:33; 15:17), to whom the 88th Psalm probably was inscribed. He was one of the “seers” named in 2 Chr. 29:14, 30, and took a leading part in the administration of the sacred services.
(faithful) Son of Zerah. (1 Chronicles 2:6; 1 Kings 4:31) Son of Joel and grandson of Samuel the prophet, a Kohathite. He is called "the singer," rather the musician, (1 Chronicles 6:33) and was the first of the three Levites to whom was committed the vocal and instrumental music of the temple service in the reign of David. (1 Chronicles 15:16-22) The 88th Psalm is ascribed to him. (B.C. 1014.)