1 Chronicles 26:5 — Word Study
WLCעַמִּיאֵ֤ל הַשִּׁשִּׁי֙ יִשָׂשכָ֣ר הַשְּׁבִיעִ֔י פְּעֻלְּתַ֖י הַשְּׁמִינִ֑י כִּ֥י בֵרֲכ֖וֹ אֱלֹהִֽים׃ פ
BSAAmmielʻAmmîyʼêl [my kinsman is God] the sixthshishshîy IssacharYissâˢkâr [there is recompense] the seventhshᵉbîyʻîy and PeullethaiPᵉʻullᵉthay△ [a Levite gatekeeper] the eighthshᵉmîynîy Forkîy [because, since] Godʼĕlôhîym [Elohim, the one supreme God] had blessed [Obed-edom]bârak■ [praised, honored]
| Greek | English | Parsing |
|---|---|---|
| עַמִּיאֵ֤ל | Ammiel | Noun proper masculine |
| הַשִּׁשִּׁי֙ | the sixth | Particle |
| יִשָׂשכָ֣ר | Issachar | Noun proper masculine |
| הַשְּׁבִיעִ֔י | the seventh | Particle |
| פְּעֻלְּתַ֖י | Peullethai | Noun proper masculine |
| הַשְּׁמִינִ֑י | the eighth | Particle |
| כִּ֥י | for | Particle |
| בֵרֲכ֖וֹ | he had blessed him | Verb piel perfect third person masculine singular, suffix |
| אֱלֹהִֽים׃ פ | God | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Ammiel the sixth, Issachar the seventh, and Peullethai the eighth. For God had blessed Obed-edom. |
| KJV | Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him. |
| ASV | Ammiel the sixth, Issachar the seventh, Peullethai the eighth; for God blessed him. |
| YLT | Ammiel the sixth, Issachar the seventh, Peullethai the eighth, for God hath blessed him. |
| WEB | Ammiel the sixth, Issachar the seventh, and Peullethai the eighth; for God blessed him. |
| BBE | Ammiel the sixth, Issachar the seventh, Peullethai the eighth; for the blessing of God was on him. |
Where they part company is in the use of בֵרֲכ֖וֹ — see How Translations Differ.
The verse consists of a main clause listing the sons followed by an explanatory clause about God's blessing.
6 commentators on this verse
Jamieson, Poole, Trapp, Ellicott & more — read them ›
clause
subjectעַמִּיאֵל
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Chronicles 26:5
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 Sons of Obed-edomgenerated
1 Chronicles 26:5 provides a list of the sons of Obed-edom, emphasizing their order and roles within the family. This genealogical detail serves to establish the lineage and responsibilities of Obed-edom's descendants, who were significant in the context of the Levitical duties in the temple. The inclusion of God's blessing highlights the divine favor upon Obed-edom and his family, as seen in other passages like 1 Chronicles 13:14 and Psalm 128:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 13:14 | Thus the ark of God remained with the family of Obed-edom in his house for three months, and the LORD blessed his household and everything he owned. |
| 2 | Psalm 128:1 | Blessed are all who fear the LORD, who walk in His ways! |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — בֵרֲכ֖וֹ, ve.ra.Khogenerated
The verb בָּרַךְ (*barak*) means 'to bless' and is derived from a root meaning 'to kneel,' indicating an act of honor or praise. In this context, it signifies God's favor towards Obed-edom, showing that he was honored and praised by God.
The parsing indicates that this verb is in the perfect tense, third person masculine singular, meaning that the action of blessing has been completed. This emphasizes the certainty of God's blessing upon Obed-edom.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that God had blessed Obed-edom, using similar wording to convey the divine favor bestowed upon him.
Sentence Structuregenerated
The main verb governing the verse is בֵרֲכ֖וֹ, he had blessed, with several noun phrases acting as subjects: עַמִּיאֵ֤ל, Ammiel, יִשָׂשכָ֣ר, Issachar, and פְּעֻלְּתַ֖י, Peullethai. The structure reflects a list format, typical for genealogical records.
The Hebrew word order places emphasis on the names of the sons, highlighting their significance in relation to the blessing from God.
Septuagint Backgroundgenerated
The Septuagint translates בֵרֲכ֖וֹ as εὐλόγησεν (eulogēsen), meaning 'he blessed.' This choice aligns closely with the Hebrew meaning, maintaining the emphasis on God's favor.
The consistency in translation suggests a clear understanding of God's action in blessing Obed-edom, preserving the original intent of the text.
In plain words — the whole versegenerated
1 Chronicles 26:5 lists the sons of Obed-edom: Ammiel, Issachar, and Peullethai, in that order. It notes that God had blessed Obed-edom, highlighting the importance of his family and their roles.
Frequently Asked Questionsgenerated
Ammiel means 'my kinsman is God' and is associated with several individuals in the Old Testament.
God's blessing signifies His favor and support for Obed-edom and his family, which is important in the context of their roles as Levites.
Peullethai was a Levite gatekeeper, indicating his responsibility in the temple service.
This verse contributes to the genealogical records that establish the Levitical lineage and the roles of families in temple duties.
Reflection Questionsgenerated
- What can we learn about God's blessings in our own lives from this verse?
- How do the names listed reflect the importance of family and lineage in biblical times?
- In what ways can we honor God in our roles and responsibilities?
- How does understanding the context of Obed-edom's family enhance our reading of this passage?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on 1 Chronicles 26:5 itself, not merely on the chapter around it.
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAmmiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him. God blessed him - i:e., Obed-edom.
Read Robert Jamieson on 1 Chronicles 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, with a numerous posterity and other blessings, for his respect and affection to the ark. See .
Read Matthew Poole on 1 Chronicles 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Chronicles 26:5 Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him.Ver. 5. For God blessed him.] With many children; and otherwise also. God’ s retributions are very bountiful.
Read John Trapp on 1 Chronicles 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) For God blessed him.—Comp. 1 Chronicles 13:14, where it is said, “God blessed the house of Obed-edom.” His sons’ names are all testimonies to his thankful recognition of the Divine favour. The firstborn is Shemaiah, Jah hath heard (viz.) the prayer for offspring; Jehozabad, Jah hath bestowed, is the second; Joah, Jah is a kinsman, the third; Sacar, reward (Genesis 15:1), is the fourth; Nethaneel, or Nathanael (Dositheus, Dorotheus, Deusdedit) God hath given, the fifth; Ammiel, a kinsman is God, the sixth; the seventh, Issachar, there is a reward; the eighth, Peulthai (Heb., Pĕ ?ullĕ ?thai), work or recompense of Jah.
Read Charles John Ellicott on 1 Chronicles 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. For God blessed him.] "That is, Obed-edom; because of the ark of the Lord which was in his house; and to him was given the honour that he should see his children and grand-children, even fourscore and two, masters of the Levites." - T. In 1 Chronicles 26:8, we have only sixty-two mentioned.
Read AdamClarke on 1 Chronicles 26 →CambridgeThe Cambridge Bible for Schools and Colleges5. for God blessed him] “Him” refers to “Obed-edom” (1 Chronicles 26:4), who was blessed with eight sons. He himself acknowledged the blessing by naming the seventh son “Issachar” (“Reward”), and the eighth Peullethai (“Recompence”).
Read Cambridge on 1 Chronicles 26 →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
Ammiel the sixth, Issachar the seventh, and Peullethai the eighth. For God had blessed Obed-edom.
Ammiel the sixth, Issachar the seventh, and Peullethai the eighth; for God blessed him.
Ammiel the sixth, Issachar the seventh, and Peullethai the eighth. For God had blessed Obed-edom.
the sixth Ammiel, the seventh Issachar, and the eighth Peullethai. (Indeed, God blessed Obed-Edom.)
Tyndale line
Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him.
Ammiel the sixth, Issachar the seventh, Peullethai the eighth; for God blessed him.
Ammiel the sixth, Issachar the seventh, Peullethai the eighth: for God blessed him.
Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him.
Ammiel the sixt, Issachar the seuenth, Peulthai the eight: for God had blessed him.
Strictly literal
Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God had blessed him.
Ammiel the sixth, Issachar the seventh, Peullethai the eighth, for God hath blessed him.
Ammiel the sixth, Issachar the seventh, Peullethai the eighth, for God has blessed him.
'Ammiel the sixth, Issachar the seventh, Pe'ulthai the eighth; for God had blessed him.
Ammiel the sixth, Issachar the seventh, Peullethai the eighth, for God had blessed Obed Edom.
From the Latin
Ammiel the sixth, Issachar the seventh, Phollathi the eighth: for the Lord had blessed him.
Simplified
Ammiel (sixth), Issachar (seventh), and Peullethai (eighth), for God had blessed Obed-edom.
Ammiel the sixth, Issachar the seventh, Peullethai the eighth; for the blessing of God was on him.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all nine words matched. This indicates a strong textual consistency across these ancient witnesses.
עַמִּיאֵ֤ל הַשִּׁשִּׁי֙ יִשָׂשכָ֣ר הַשְּׁבִיעִ֔י פְּעֻלְּתַ֖י הַשְּׁמִינִ֑י כִּ֥י בֵרֲכ֖וֹ אֱלֹהִֽים׃ פ
9 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 26:5
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.
עַמִּיאֵל (Ammiy'el) means 'my kinsman is God.' It is the name of several individuals in the Old Testament, including a spy from the tribe of Dan and the father of Bathsheba. The name is built from the roots for 'people' and 'God.' There is some variation in the accounts of Ammiel's lineage and roles, particularly regarding his connection to Bathsheba and his identity as a Levite.
עַמִּיאֵל n.pr.m. (my kinsman is God)
E. Jordan name
a Danite
David’s father-in-law
son of Obed Edom
base
H5988 עַמִּיאֵל
5988 `Ammiy'el am-mee-ale'
from 5971 and 410; people of God; Ammiel, the name of three
or four Israelites:--Ammiel.
see HEBREW for 05971
see HEBREW for 0410
עַמִּיאֵל (am.mi.el) — Ammiel.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.12;
son of: Gemalli (H1582)
§ Ammiel = "my kinsman is God"
1) the spy from the tribe of Dan who perished in the plague for his evil report
2) father of Machir of Lo-debar
3) father of Bathsheba; also 'Eliam'
4) the 6th son of Obed-edom and doorkeeper of the temple
עַמִּיאֵל (am.mi.el) — Ammiel.
A man living at the time of United Monarchy, first mentioned at 2Sa.9.4;
father of: Machir (H4353H)
§ Ammiel = "my kinsman is God"
1) the spy from the tribe of Dan who perished in the plague for his evil report
2) father of Machir of Lo-debar
3) father of Bathsheba; also 'Eliam'
4) the 6th son of Obed-edom and doorkeeper of the temple
עַמִּיאֵל (am.mi.el) — Ammiel.
A man of the tribe of Levi living at the time of United Monarchy, only mentioned at 1Ch.26.5;
N-proper — Noun proper masculineHNpm
am'-i-el (`ammi'el, "my kinsman is God"; (Ameiel)): A name borne by four men in the Old Testament.
(1) One of the twelve spies sent into Canaan by Moses; son of Gemalli, of the tribe of Da (Nu 13:12).
(2) A Benjamite, the father of Machir, a friend of David, living at Lodebar in Gilead (2Sa 9:4,5; 17:27).
(3) Father of Bathshua (or Bathsheba), one of David's wives, who was mother of Solomon (1Ch 3:5). In the parallel passage, 2Sa 11:3, by transposition of the two parts of the name, he is called Eliam, meaning "my God is a kinsman."
Ammiel
People of God. (1.) One of the twelve spies sent by Moses to search the land of Canaan (Num. 13:12). He was one of the ten who perished by the plague for their unfavourable report (Num. 14:37).
(2.) The father of Machir of Lo-debar, in whose house Mephibosheth resided (2 Sam. 9:4, 5; 17:27).
(3.) The father of Bathsheba, the wife of Uriah, and afterwards of David (1 Chr. 3:5). He is called Eliam in 2 Sam. 11:3.
(4.) One of the sons of Obed-edom the Levite (1 Chr. 26:5).
(people of God). The spy from the tribe of Dan. (Numbers 13:12) (B.C. 1490.) He perished by the plague for his evil report. Father of Machir of Lo-debar. (2 Samuel 9:4; 17:27) Father of Bath-sheba, (1 Chronicles 3:5) called ELIAM in (2 Samuel 11:3) The sixth son of Obed-edom, (1 Chronicles 26:5) and one of the doorkeepers of the temple. (B.C. 1014.)
the people of God
שִׁשִּׁי (shishshiy) means 'sixth' and can refer to both an ordinal number and a fractional part. It is derived from the root word for 'six' and has masculine and feminine forms. The entries consistently emphasize its use as a numerical designation.
שִׁשִּׁי m. 22 שִׁשִּׁית f. 6 adj.num.ordin. sixth
base
H8345 שִׁשִּׁי, שִׁשִּׁית sixth
8345 shishshiy shish-shee'
from 8337; sixth, ord. or (feminine) fractional:--sixth
(part).
see HEBREW for 08337
שִׁשִּׁי (shish.shi) — sixth.
1) sixth
1a) sixth (ordinal number)
1b) sixth (as fraction)
Art | Adj — ParticleHTd/Aomsa
יִשָּׂשכָר (Yissaskar) refers to Issachar, the ninth son of Jacob and Leah, and the progenitor of the tribe named after him. The name means 'there is recompense' and is associated with a territory in Canaan. Additionally, there is a Korahite Levite named Issachar, mentioned in the context of temple duties.
יִשָּׂשכָר 43 n.pr.m. Issachar
base
H3485 יִשָּׂשכָר Issachar
3485 Yissaskar yis-saw-kawr'
(strictly yis-saws-kawr'); from 5375 and 7939; he will bring
a reward; Jissaskar, a son of Jacob:--Issachar.
see HEBREW for 05375
see HEBREW for 07939
יִשָּׂשכָר (yis.sa.s.khar) — Issachar.
A man of the tribe of Issachar living at the time of the Patriarchs, first mentioned at Gen.30.18;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Tola (H8439), Puah (H6312), Jashub (H3437H) and Shimron (H8110B)
Also named: Isachar (Ἰσαχάρ "Issachar" G2466)
§ Issachar = "there is recompense"
1) the 9th son of Jacob and the 5th by Leah his first wife and the progenitor of a tribe by his name
2) a Korahite Levite and the 7th son of Obed-edom and doorkeeper to the temple
3) the tribe descended from Issachar the son of Jacob
4) the territory allocated to the descendants of Issachar when they entered the land of Canaan
N-proper — Noun proper masculineHNpm
is'-a-kar (yissa(se)khar; Septuagint, Swete Issachar; Tischendorf, Issachar, so also in the New Testament, Tregelles, and Westcott and Hort, The New Testament in Greek):
(1) The 9th son of Jacob, the 5th borne to him by Leah (Ge 30:17 f).
1. The Name:
His birth is in this passage connected with the strange story of Reuben and his mandrakes, and the name given him is apparently conceived as derived from 'ish sakhar, "a hired workman." There is a play upon the name in this sense in Ge 49:15, "He bowed his shoulder to bear, and became a servant under taskwork." Wellhausen (Textder Buch. Sam., 95) thinks that the second element of the name may denote a deity; and Sokar, an Egyptian god, has been suggested. The name in that case would mean "worshipper of Sokar." Practically nothing is…
Issachar
Hired (Gen. 30:18). “God hath given me,” said Leah, “my hire (Heb. sekhari)...and she called his name Issachar.” He was Jacob’s ninth son, and was born in Padan-aram (comp. 28:2). He had four sons at the going down into Egypt (46:13; Num. 26:23, 25).
Issachar, Tribe of, during the journey through the wilderness, along with Judah and Zebulun (Num. 2:5), marched on the east of the tabernacle. This tribe contained 54,400 fighting men when the census was taken at Sinai. After the entrance into the Promised Land, this tribe was one of the six which stood on Gerizim during the ceremony of the blessing and cursing (Deut. 27:12). The allotment of Issachar is…
(reward). I. The ninth son of Jacob and the fifth of Leah. (Genesis 30:17,18) (B.C. 1753-45) At the descent into Egypt four sons are ascribed to him, who founded the four chief families of the tribes. (Genesis 46:13; Numbers 26:23,25; 1 Chronicles 7:1) The number of the fighting men of Issachar, when taken in the census at Sinai, was 54,400. During the journey they seem to have steadily increased. The allotment of Issachar lay above that of Manasseh. (Joshua 19:17-23) In the words of Josephus, "it extended in length from Carmel to the Jordan, in breadth to Mount Tabor." This territory was, as it still is, among the…
Recompense, so named by Leah his mother, Ge 30:18, the ninth son of Jacob, born B. C. 1749. The character of his posterity was foretold by Jacob and by Moses, Ge 49:14,15 De 33:18,19.
The TRIBE OF ISSACHAR numbered fifty-four thousand men in the desert, and on entering Canaan was the third in population, Nu 1:28 26:25. Their portion, having the Jordan on the east, Manasseh on the west, Zebulun north, and Ephraim south, included a considerable part of the fine plain Esdraelon, the most fertile in the country. They were industrious agriculturists, and are mentioned with honor for their brave and wise patriotism, Jud 5:15…
שְׁבִיעִי (shbiy`iy) is an ordinal adjective meaning 'seventh.' It has masculine and feminine forms, שְׁבִיעִי for masculine and שְׁבִיעִית for feminine. The word is derived from the root meaning associated with the number seven, covering its use as a numerical order.
שְׁבִיעִי m. שְׁבִיעִית f. 97 adj.num.ord. seventh
base
H7637 שְׁבִיעִי m. שְׁבִיעִית f. adj. num. ord. seventh
7637 shbiy`iy sheb-ee-ee'
or shbi iy {sheb-ee-ee'}; ordinal from 7657;
seventh:--seventh (time).
see HEBREW for 07657
שְׁבִיעִי (she.vi.i) — seventh.
1) seventh
1a) ordinal number
Art | Adj — ParticleHTd/Aomsa
פְּעֻלְּתַי (Peulthai) refers to a Levite mentioned in 1 Chronicles 26:5, specifically as a gatekeeper and the eighth son of Obed-edom. The name is derived from a root meaning 'laborious.' There is a variant spelling noted as 'Peullethai'.
פְּעֻלְּתַי n.pr.m. Levite 1 Ch 26:5
ref
H6469 פְּעֻלְּתַי
6469 Pull`thay peh-ool-leh-thah'-ee
from 6468; laborious; Peullethai, an Israelite:--Peulthai.
see HEBREW for 06468
פְּעֻלְּתַי (pe.ul.l.tay) — Peullethai.
A man of the tribe of Levi living at the time of United Monarchy, only mentioned at 1Ch.26.5;
son of: Obed-edom (H5654);
brother of: Shemaiah (H8098I), Jehozabad (H3075H), Joah (H3098I), Sachar (H7940), Nethanel (H5417K), Issachar (H3485H) and Ammiel (H5988I)
§ Peulthai = "work"
a Levite gatekeeper, the 8th son of Obed-edom; also 'Peullethai'
N-proper — Noun proper masculineHNpm
שְׁמִינִי (shmiyniy) means 'eighth' and is an ordinal number. It is derived from the root word for 'eight' (שְׁמוֹנָה, H8083). The entries consistently define it as an adjective used to denote the ordinal position in a sequence.
שְׁמִינִי, שְׁמִינִית 31 adj. num. eighth
base
H8066 שְׁמִינִי, שְׁמִינִית eighth
8066 shmiyniy shem-ee-nee'
from 8083; eight:--eight.
see HEBREW for 08083
שְׁמִינִי (she.mi.ni) — eighth.
eighth (ordinal number)
Art | Adj — ParticleHTd/Aomsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Perf-3ms | Suff — Verb piel perfect third person masculine singular · suffixHVpp3ms/Sp3ms
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)
N-mp — Noun common · masculine plural absoluteHNcmpa
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…