1 Samuel 7:12 — Word Study
WLCוַיִּקַּ֨ח שְׁמוּאֵ֜ל אֶ֣בֶן אַחַ֗ת וַיָּ֤שֶׂם בֵּֽין־ הַמִּצְפָּה֙ וּבֵ֣ין הַשֵּׁ֔ן וַיִּקְרָ֥א אֶת־ שְׁמָ֖הּ אֶ֣בֶן הָעָ֑זֶר וַיֹּאמַ֕ר עַד־ הֵ֖נָּה עֲזָרָ֥נוּ יְהוָֽה׃
BSAAfterward, SamuelShᵉmûwʼêl [Shemuel, a judge and prophet of Israel] tooklâqach▸ aʼechâd stoneʼeben [a rock, a memorial] and set [it] upsûwm▸ betweenbêyn MizpahMitspâh [a watchtower, a place of observation] and ShenShên△ [a crag, a rocky outcrop] He namedqârâʼ▸ it EbenezerʼEben hâ-ʻÊzer [a stone of help, a memorial to God's aid] sayingʼâmar▸ Thushênnâh farʻad [hitherto, until now] the LORDYᵉhôvâh [Yehovah, the supreme God] has helped usʻâzar■ [given us aid, assisted us]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקַּ֨ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| שְׁמוּאֵ֜ל | Samuel | Noun proper masculine |
| אֶ֣בֶן | a stone | Noun common, feminine singular construct |
| אַחַ֗ת | one | Noun common, feminine singular absolute |
| וַיָּ֤שֶׂם | and he put [it] | Verb, Qal, sequential imperfect third person masculine singular |
| בֵּֽין־ | between | Prep |
| הַמִּצְפָּה֙ | Mizpah | Particle, noun proper |
| וּבֵ֣ין | and between | Conjunction |
| הַשֵּׁ֔ן | Shen | Particle, noun proper |
| וַיִּקְרָ֥א | and he called | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| שְׁמָ֖הּ | name its | Noun common masculine singular construct, suffix |
| אֶ֣בֶן | Eben- | Noun proper |
| הָעָ֑זֶר | -ezer | Noun proper |
| וַיֹּאמַ֕ר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| עַד־ | until | Preposition |
| הֵ֖נָּה | now | Adverb |
| עֲזָרָ֥נוּ | he has helped us | Verb qal perfect third person masculine singular, suffix |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Afterward, Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, “Thus far the LORD has helped us.” |
| KJV | Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the LORD helped us. |
| ASV | Then Samuel took a stone, and set it between Mizpah and Shen, and called the name of it Eben-ezer, saying, Hitherto hath Jehovah helped us. |
| YLT | And Samuel taketh a stone, and setteth [it] between Mizpeh and Shen, and calleth its name Eben-Ezer, saying, 'Hitherto hath Jehovah helped us.' |
| WEB | Then Samuel took a stone and set it between Mizpah and Shen, and called its name Ebenezer, saying, “Yahweh helped us until now.” |
| BBE | Then Samuel took a stone and put it up between Mizpah and Jeshanah, naming it Eben-ezer, and saying, Up to now the Lord has been our help. |
Where they part company is עֲזָרָ֥נוּ — see How Translations Differ.
One main clause with several subordinate phrases detailing the action and its context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשְׁמוּאֵל
verbלָקַח
The sentence as the grammar sees it Open the tree ›
1 of 19 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 Samuel 7:12
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 Victory at Mizpahgenerated
1 Samuel 7:12 describes how Samuel commemorated God's help in a significant battle against the Philistines by setting up a stone between Mizpah and Shen. This act serves as a memorial for the Israelites, reminding them of God's faithfulness and assistance during their time of need, especially as they faced their enemies. The context highlights the importance of remembering God's interventions in their history.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 28:18–19 | Early the next morning, Jacob took the stone that he had placed under his head, and he set it up as a pillar. He poured oil on top of it, |
| 2 | Genesis 31:45–52 | So Jacob picked out a stone and set it up as a pillar, |
| 3 | Genesis 35:14 | So Jacob set up a pillar in the place where God had spoken with him—a stone marker—and he poured out a drink offering on it and anointed it with oil. |
| 4 | Joshua 4:9–20 | Joshua also set up twelve stones in the middle of the Jordan, in the place where the priests who carried the ark of the covenant stood. And the stones are there to this day. |
| 5 | Joshua 24:26–27 | Joshua recorded these things in the Book of the Law of God. Then he took a large stone and set it up there under the oak that was near the sanctuary of the LORD. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — אֶבֶן, 'E.vengenerated
The Hebrew word אֶבֶן (*eben*) means 'stone' and is used here to signify a physical object that serves as a memorial. It represents something solid and enduring, marking a specific event in Israel's history where God provided help.
In this verse, the stone is named Ebenezer, which means 'stone of help.' This naming emphasizes the significance of the stone as a reminder of God's assistance, capturing the essence of the moment when the Israelites experienced divine support.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
One finite verb governs the whole verse — וַיִּקַּ֨ח, and he took — with several phrases hanging off it: a noun phrase for the object, a prepositional phrase indicating location, and a participial phrase that describes the action of naming the stone. The Hebrew structure emphasizes the actions of Samuel in a single flowing narrative.
The prepositional phrases בֵּֽין־ and וּבֵ֣ין indicate the spatial relationship between Mizpah and Shen, enhancing the geographical context of the memorial's placement.
Septuagint Backgroundgenerated
The Septuagint translates אֶבֶן as λίθον, meaning 'stone.' This choice maintains the physical aspect of the memorial while also conveying its significance as a marker of God's help.
The Greek term used in the Septuagint reflects a straightforward translation of the Hebrew, emphasizing the memorial's role without additional interpretive layers.
In plain words — the whole versegenerated
1 Samuel 7:12 recounts how Samuel took a stone and set it up as a memorial between Mizpah and Shen, naming it Ebenezer to signify that the LORD had helped the Israelites. This stone serves as a reminder of God's assistance during their battle against the Philistines.
Frequently Asked Questionsgenerated
Ebenezer means 'stone of help,' symbolizing God's aid to the Israelites during their victory over the Philistines.
Samuel set up the stone to commemorate God's help in battle, serving as a physical reminder for the Israelites of God's faithfulness.
Mizpah and Shen are locations that mark the geographical context of the event, highlighting where the memorial stone was placed.
This verse illustrates God's faithfulness and willingness to assist His people in times of need, reinforcing the importance of remembering His help.
Reflection Questionsgenerated
- What are some ways I can remember God's help in my life, similar to how Samuel set up the stone?
- How can I share stories of God's assistance with others to encourage their faith?
- In what situations have I felt God's help, and how can I commemorate those moments?
- How does understanding the context of this verse deepen my appreciation for God's faithfulness?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, interpreting the stone as a symbol of Christ and the spiritual journey from the old to the new covenant.
“That stone which the builders rejected has become the cornerstone.” That is the stone that is called Ebenezer in the book of Kings [Samuel]. That stone is Christ. The name Ebenezer, moreover, means “the stone of help.”Early Church Fathers on 1 Samuel 7 →
For we may be sure that the very aim of those who pass over [from Israelite to Christian] is transformed from the old to the new, so that the aim of each is no longer the attainment of material felicity but spiritual happiness.Early Church Fathers on 1 Samuel 7 →
22. In sacred Scripture, a stone signifies our Lord and Redeemer. A single stone is taken up by Samuel when the strength of the Redeemer is uniquely proclaimed by the preacher of Holy Church.Early Church Fathers on 1 Samuel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 7:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Samuel took a stone, and set it,.... Not for worship, but as a monument of the victory obtained by the help of God: and this he placed between Mizpeh and Shen; which latter signifies a tooth, and
Read John Gill on 1 Samuel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us.
Read Robert Jamieson on 1 Samuel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA stone; a rude, unpolished stone, which was not prohibited by that law, , there being no danger of worshipping such a stone, and this being set up only as a monument of the victory. Eben-ezer; by which, compared with , it appears that this victory was gained in or near the very same place where the Israelites received their former fatal loss. Hitherto hath the Lord helped us; He hath begun to help us in some measure, though not completely to deliver us; by which wary expression he exciteth both their thankfulness for their mercy received, and their holy fear and care to please and serve the Lord, that he might proceed to help and deliver them more effectually.
Read Matthew Poole on 1 Samuel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 7:12 Then Samuel took a stone, and set [it] between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us.Ver. 12. Then Samuel took a stone, and set it.] As a trophy or lasting monument of that day’ s victory. So when the Spanish armada was defeated here in 1588, money was coined with a navy flying away at full sail, and this inscription, Venit, Vidit, Fugit. It came, it saw, it fled. Between Mizpeh and Shen.] Where, before, the Israelites had been beaten, and the ark taken. And called the name of it Ebenezer,] i.e., The stone of help. So the place where Charles the Great vanquished his enemies was called Mons adiutorii, the hill of help…
Read John Trapp on 1 Samuel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Between Mizpeh and Shen.—The situation of Ha-Shen, “The Tooth,” has not yet been identified. It probably denotes a peak or crag, a prominent rock formation, so named, like the modern French dent—a favourite name for a peak in some districts of the Alps and Pyrenees: e.g., Dent du Midi.
Read Charles John Ellicott on 1 Samuel 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Called the name of it Eben-ezer] אבן העזר Eben haezer, "The Stone of Help; " perhaps a pillar is meant by the word stone.
Read AdamClarke on 1 Samuel 7 →CambridgeThe Cambridge Bible for Schools and Colleges12. Eben-ezer] i.e. “The Stone of Help,” a memorial set up between Mizpah and Shen, (in Heb. with the definite article) = “The Tooth,” probably some conspicuous “tooth” or spire of rock. Cp. 1 Samuel 14:4. The exact place is unknown, but “exactly at the spot where twenty years before they had obtained their great victory, the Philistines were totally routed.” [See however Add. Note IX. p. 245. Hitherto, &c.] i.e. Up to this time. The deliverances of the past are a pledge of continued help for the future.
Read Cambridge on 1 Samuel 7 →Albert Barnes1798–1870Barnes' Notes on the BibleShen was a tooth-pointed or sharp-pointed rock (see 1 Samuel 14:4), nowhere else mentioned and not identified.
Read Albert Barnes on 1 Samuel 7 →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
Afterward, Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, “Thus far the LORD has helped us.”
Then Samuel took a stone and set it between Mizpah and Shen, and called its name Ebenezer, saying, “Yahweh helped us until now.”
Afterward, Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, “Thus far the LORD has helped us.”
Samuel took a stone and placed it between Mizpah and Shen. He named it Ebenezer, saying, “Up to here the Lord has helped us.”
Tyndale line
Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the LORD helped us.
Then Samuel took a stone, and set it between Mizpah and Shen, and called the name of it Eben-ezer, saying, Hitherto hath Jehovah helped us.
Then Samuel took a stone, and set it between Mizpah and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the LORD helped us.
Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, saying, Hitherto hath the LORD helped us.
Then Samuel tooke a stone and pitched it betweene Mizpeh and Shen, and called the name thereof, Eben-ezer, and he sayd, Hitherto hath the Lord holpen vs.
Strictly literal
And Samuel took a stone and set it between Mizpah and Shen, and called the name of it Eben-ezer, and said, Hitherto Jehovah has helped us.
And Samuel taketh a stone, and setteth [it] between Mizpeh and Shen, and calleth its name Eben-Ezer, saying, 'Hitherto hath Jehovah helped us.'
And Samuel takes a stone, and sets [it] between Mizpeh and Shen, and calls its name Eben-Ezer, saying, “Until now YHWH has helped us.”
And Samuel took one stone, and set it between Mizpah and Shen, and called its name Eben-ha'ezer, saying, As far as this hath the Lord helped us.
Then Samuel took a stone and set it between Mizpah and Shen. He named it Ebenezer, saying, “Thus far Yahweh has helped us.”
From the Latin
And Samuel took a stone, and laid it between Masphath and Sen: and he called the place, the Stone of help. And he said: Thus far the Lord hath helped us.
Simplified
After this Samuel took a stone and placed it between Mizpah and Shen. He called it Ebenezer, saying, “The Lord helped us right up to here!”
Then Samuel took a stone and put it up between Mizpah and Jeshanah, naming it Eben-ezer, and saying, Up to now the Lord has been our help.
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 largely agree on the wording of this verse, with 16 out of 19 words matched. The Septuagint's structure, however, reflects its own grammatical nuances and does not follow the same word order as the Hebrew.
וַיִּקַּ֨ח שְׁמוּאֵ֜ל אֶ֣בֶן אַחַ֗ת וַיָּ֤שֶׂם בֵּֽין־ הַמִּצְפָּה֙ וּבֵ֣ין הַשֵּׁ֔ן וַיִּקְרָ֥א אֶת־ שְׁמָ֖הּ אֶ֣בֶן הָעָ֑זֶר וַיֹּאמַ֕ר עַד־ הֵ֖נָּה עֲזָרָ֥נוּ יְהוָֽה׃
16 of the 19 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 Samuel 7:12
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.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שְׁמוּאֵל (Shmuw'el) means 'heard of God' and refers to the name Samuel, associated with three Israelites. The most notable is the prophet Samuel, son of Elkanah and Hannah, who served during the reigns of Saul and David. Other references include individuals from the tribes of Simeon and Issachar, with the name implying a connection to God.
שְׁמוּאֵל 140 n.pr.m. Samuel (= name of Ēl)
great prophet, 11th cent. B.C.
in Simeon
in Issachar
base
H8050 שְׁמוּאֵל
8050 Shmuw'el sehm-oo-ale'
from the passive participle of 8085 and 410; heard of God;
Shemuel, the name of three Israelites:--Samuel, Shemuel.
see HEBREW for 08085
see HEBREW for 0410
שְׁמוּאֵל (she.mu.el) — Samuel.
A man of the tribe of Levi living at the time of United Monarchy, first mentioned at 1Sa.1.20;
son of: Elkanah (H0511H) and Hannah (H2584);
father of: Joel (H3100) and Abijah (H0029)
Also named: Samouēl (Σαμουήλ "Samuel" G4545)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
2) son Ammihud and the prince of the tribe of Simeon who was chosen to divide the land of Canaan between the tribes. Spelled 'Shemuel'
3) son of Tola and grandson of Issachar. Spelled 'Shemuel'
שְׁמוּאֵל (she.mu.el) — Shemuel.
A man living at the time of Egypt and Wilderness, only mentioned at Num.34.20;
son of: Ammihud (H5989H)
§ Samuel = "his name is El"
1) son of Elkanah by his wife Hannah and judge or prophet of Israel during the days of Saul and David
N-proper — Noun proper masculineHNpm
sam'-u-el (shemu'el; Samouel): The word "Samuel" signifies "name of God," or "his name is El" (God). Other interpretations of the name that have been offered are almost certainly mistaken. The play upon the name in 1Sa 1:20 is not intended of course to be an explanation of its meaning, but is similar to the play upon the name Moses in Ex 2:10 and frequently elsewhere in similar instances. Thus, by the addition of a few letters shemu'el becomes sha'ul me'el, "asked of God," and recalls to the mother of Samuel the circumstances of the divine gift to her of a son. Outside of 1st Samuel the name of the great judge and prophet is found in Jer 15:1; Ps 99:6 and in 1 and 2…
Samuel
Heard of God. The peculiar circumstances connected with his birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. “The child Samuel grew on, and was in favour both with the Lord, and also with men” (2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (
was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [RAMAH No. 2] (B.C. 1171.) Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli." It was while here that he received his first prophetic call. (1 Samuel 3:1-18) He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices. (1 Samuel 7:3,4) Then followed Samuel’s first and, as far as we know, only military achievement, ch. (1 Samuel 7:5-12) but it was apparently this which raised him to the office of "judge." He visited, in…
God hath heard, 1Sa 1:20, a child of prayer, the celebrated Hebrew prophet and judge, Ac 3:24 13:20. He was a Levite by birth, 1Co 6:20, and the son of Elkanah and Hannah, at Ramah in Mount Ephraim, northwest of Jerusalem. At a very tender age he was carried to Shiloh, and brought up beside the tabernacle under the care of Eli the high priest. Having been conserated to God from his birth, and devoted to Nazariteship, he began to receive divine communications even in his childhood, 1Sa 3:1-21; and after the death of Eli, he became established as the judge of Israel. He was the last and best of the Hebrew judges. We contemplate his character and administration with peculiar…
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
N-fs — Noun common · feminine singular constructHNcfsc
Stone
Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…
The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.
It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular absoluteHNcfsa
wun.
See NUMBER.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
מִצְפָּה (Mitspah) refers to a feminine noun meaning 'watchtower' or 'outlook-point.' It denotes two locations in Palestine, one in Gilead north of Jabbok associated with Laban's cairn, and another near Mount Hermon. There is some variation in spelling and interpretation, particularly regarding its connection to other locations like Ramoth.
מִצְפָּה 38 n.pr.loc. (prop. outlook-point or -height)
in Gilead, expl. as name given to Laban’s cairn, N. of Jabbok
prob. S. of Jabbok
near Hermon
of sacred place in Benj.
base
H4709 מִצְפָּה (prop. outlook-point or -height) . in Gilead, expl. as name given to Laban’s cairn, N. of Jabbok
. prob. S. of Jabbok
. near Hermon
. of sacred place in Benj.
4709 Mitspah mits-paw'
feminine of 4708; Mitspah, the name of two places in
Palestine:--Mitspah. (This seems rather to be only an
orthographic variation of 4708 when "in pause".)
see HEBREW for 04708
see HEBREW for 04708
מִצְפָּה (mits.pah) — Mizpah.
§ Mizpah = "watchtower"
a place in Gilead south of Jabbok
מִצְפָּה (mits.pah) — Mizpah.
Mizpah = "watchtower"
a place in Gilead north of Jabbok and location of Laban's cairn
Another spelling of ra.mot gi.l.ad (רָמֹת "Ramoth" H7433)
מִצְפָּה (mits.pah) — Mizpah.
§ Mizpah = "watchtower"
a place near Mount Hermon
Art | N-proper — Particle · noun properHTd/Npl
Mizpah
Or Miz’peh, watch-tower; the look-out. (1.) A place in Gilead, so named by Laban, who overtook Jacob at this spot (Gen. 31:49) on his return to Palestine from Padan-aram. Here Jacob and Laban set up their memorial cairn of stones. It is the same as Ramath-mizpeh (Josh. 13:26).
(2.) A town in Gilead, where Jephthah resided, and where he assumed the command of the Israelites in a time of national danger. Here he made his rash vow; and here his daughter submitted to her mysterious fate (Judg. 10:17; 11:11, 34). It may be the same as Ramoth-Gilead (Josh. 20:8), but it is more likely that it is identical with the foregoing, the Mizpeh of
and Miz’peh (a watch-tower), the name of several places in Palestine. The earliest of all, in order of the narrative, is the heap of stones piled up by Jacob and Laban, (Genesis 31:48) on Mount Gilead, ver. (Genesis 31:25) to serve both as a witness to the covenant then entered into and as a landmark of the boundary between them. ver. (Genesis 31:52) On this natural watch-tower did the children of Israel assemble for the choice of a leader to resist the children of Ammon. (Judges 10:17) There the fatal meeting took place between Jephthah and his daughter on his return from the war. ch. (Judges 11:34) It seems most…
Mizpeh, a watch-tower; speculation
1. A city allotted to the tribe of Benjamin Jos 18:26
The Israelites assemble at Jud 20:1-3
And decree the penalty to be visited upon the Benjamites for their maltreatment of the Levite's concubine Jud 20:10
Assembled by Samuel so that he could reprove them for their idolatry 1Sa 7:5
They crown Saul king of Israel at 1Sa 10:17-25
A judgment seat of Samuel 1Sa 7:16
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
HC/Acmsc — ConjunctionHC/Acmsc
שֵׁן (shen) refers to a location in Palestine, identified as a crag. It is mentioned in 1 Samuel 7:12. The word is linked to another Hebrew term, שֵׁן (H8127), suggesting a geographical significance.
שֵׁן n.pr.loc. 1 S 7:12
ref
H8129 שֵׁן
8129 Shen shane
the same as 8127; crag; Shen, a place in Palestine:--Shen.
see HEBREW for 08127
שֵׁן (shen) — Shen.
§ Shen = "crag"
a place in Palestine
evidently somewhere in the neighbourhood of Mizpah
Art | N-proper — Particle · noun properHTd/Npl
shen (ha-shen, "the tooth" or "peak"; tes palaias): A place named only in 1Sa 7:12 to indicate the position of the stone set up by Samuel in connection with the victory over the Philistines, "between Mizpah and Shen." The Septuagint evidently reads yashan, "old." Probably we should here read yeshanah, as in 2Ch 13:19 (OHL, under the word). Then it may be represented by `Ain Sinia, to the North of Beitin.
Shen
A tooth, probably some conspicuous tooth-shaped rock or crag (1 Sam. 7:12), a place between which and Mizpeh Samuel set up his “Ebenezer.” In the Hebrew the word has the article prefixed, “the Shen.” The site is unknown.
(tooth), a place mentioned only in (1 Samuel 7:12) Nothing is known of it.
tooth; ivory; change
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HNcmsc/Sp3fs — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
אֶ֫בֶן (eben) means 'stone' and is associated with הָעֵזֶר (ha-ezer), meaning 'the help,' forming the term אֶבֶן הָעֵזֶר (eben ha-ezer), or 'stone of help.' This term refers to a memorial stone erected by Samuel to commemorate God's assistance to Israel against the Philistines. The entries indicate its use as a geographical name in Palestine.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H72 אֶ֫בֶן, אֶבֶן הָעֵזֶר
72 'Eben ha-`ezer eh'-ben haw-e'-zer
from 68 and 5828 with the article inserted; stone of the
help; Eben-ha-Ezer, a place in Palestine:--Ebenezer.
see HEBREW for 068
see HEBREW for 05828
אֶבֶן הָעֵזֶר (e.ven ha.e.zer) — Ebenezer.
§ Ebenezer = "stone of help"
memorial stone erected by Samuel to mark where God helped Israel to defeat the Philistines-north of Jerusalem
N-proper — Noun properHNpl
אֶ֫בֶן (eben) means 'stone' and is associated with הָעֵזֶר (ha-ezer), meaning 'the help,' forming the term אֶבֶן הָעֵזֶר (eben ha-ezer), or 'stone of help.' This term refers to a memorial stone erected by Samuel to commemorate God's assistance to Israel against the Philistines. The entries indicate its use as a geographical name in Palestine.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H72 אֶ֫בֶן, אֶבֶן הָעֵזֶר
72 'Eben ha-`ezer eh'-ben haw-e'-zer
from 68 and 5828 with the article inserted; stone of the
help; Eben-ha-Ezer, a place in Palestine:--Ebenezer.
see HEBREW for 068
see HEBREW for 05828
אֶבֶן הָעֵזֶר (e.ven ha.e.zer) — Ebenezer.
§ Ebenezer = "stone of help"
memorial stone erected by Samuel to mark where God helped Israel to defeat the Philistines-north of Jerusalem
HNpl — Noun properHNpl
Ezer
Treasure. (1.) One of the sons of Seir, the native princes, “dukes,” of Mount Hor (Gen. 36:21, 27). (2.) 1 Chr. 7:21; (3.) 4:4. (4.) One of the Gadite champions who repaired to David at Ziklag (12:9). (5.) A Levite (Neh. 3:19). (6.) A priest (12:42).
(treasure). A son of Ephraim, who was slain by the aboriginal inhabitants of Gath while engaged in a foray on their cattle. (1 Chronicles 7:21) (B.C. before 1491.) A priest who assisted in the dedication of the walls of Jerusalem under Nehemiah. (Nehemiah 12:42) (B.C. 446.) Father of Hushah of the sons of Hur. (1 Chronicles 4:4) One of the Gadite chiefs who fought with David. (1 Chronicles 12:8,9) (B.C. 1054.) One who aided in repairing the wall at Jerusalem; a Levite. (Nehemiah 3:19)
a help
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
הֵ֫נָּה (hennah) is an adverb meaning 'hither' or 'here,' and it can refer to both place and time. It is derived from the root word for 'to be' and encompasses meanings like 'now,' 'thus far,' and 'to and fro.' The entries indicate its usage in various contexts, but there is no significant disagreement among the lexicons.
הֵ֫נָּה 49 adv. hither
of place
of time
base
H2008 הֵ֫נָּה hither
2008 hennah hane'-naw
from 2004; hither or thither (but used both of place and
time):--here, hither(-to), now, on this (that) side, + since,
this (that) way, thitherward, + thus far, to...fro, + yet.
see HEBREW for 02004
הֵ֫נָּה (hen.nah) — here/thus.
here, there, now, hither
Adv — AdverbHD
עָזַר (azar) is a Hebrew verb meaning to help or succour. It is built from a primitive root that conveys the idea of surrounding or protecting. The entries indicate its use in various forms: Qal (to help), Niphal (to be helped), and Hiphil (to help). The word captures the essence of providing support or aid.
[עָזַר] 82 vb. help, succour
Qal help
Niph. I am helped
Hiph. v. Qal.
base
H5826 [עָזַר] help, succour
5826 `azar aw-zar'
a primitive root; to surround, i.e. protect or aid:--help,
succour.
עָזַר (a.zar) — to help.
1) to help, succour, support
1a) (Qal) to help
1b) (Niphal) to be helped
1c) (Hiphil) to help
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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