1 Samuel 7:17 — Word Study
WLCוּתְשֻׁבָת֤וֹ הָרָמָ֙תָה֙ כִּֽי־ שָׁ֣ם בֵּית֔וֹ וְשָׁ֖ם שָׁפָ֣ט אֶת־ יִשְׂרָאֵ֑ל וַיִּֽבֶן־ שָׁ֥ם מִזְבֵּ֖חַ לַֽיהוָֽה׃ פ
BSAThen he would returntᵉshûwbâh [to his home base] to RamahRâmâh [a city in Palestine, a place of battle] becausekîy his homebayith was thereshâm and thereshâm he judgedshâphaṭ■ [vindicated, governed] IsraelYisrâʼêl [the symbolic name of Jacob, referring to his descendants] and builtbânâh▸ [established, constructed] an altarmizbêach [a place of sacrifice] to the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| וּתְשֻׁבָת֤וֹ | and return his | Conjunction, noun common feminine singular construct, suffix |
| הָרָמָ֙תָה֙ | [was] Ramah towards | Particle, noun proper, suffix |
| כִּֽי־ | for | Particle |
| שָׁ֣ם | [was] there | Adverb |
| בֵּית֔וֹ | house his | Noun common masculine singular construct, suffix |
| וְשָׁ֖ם | and there | Conjunction, adverb |
| שָׁפָ֣ט | he judged | Verb, Qal, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| וַיִּֽבֶן־ | and he built | Verb, Qal, sequential imperfect third person masculine singular |
| שָׁ֥ם | there | Adverb |
| מִזְבֵּ֖חַ | an altar | Noun common, masculine singular absolute |
| לַֽיהוָֽה׃ פ | to Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then he would return to Ramah because his home was there, and there he judged Israel and built an altar to the LORD. |
| KJV | And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the LORD. |
| ASV | And his return was to Ramah, for there was his house; and there he judged Israel: and he built there an altar unto Jehovah. |
| YLT | and his returning [is] to Ramath, for there [is] his house, and there he hath judged Israel, and he buildeth there an altar to Jehovah. |
| WEB | His return was to Ramah, for his house was there, and he judged Israel there; and he built an altar to Yahweh there. |
| BBE | And his base was at Ramah, where his house was; there he was judge of Israel and there he made an altar to the Lord. |
Where they part company is מִזְבֵּחַ — see How Translations Differ.
The sentence presents a main action followed by reasons and additional actions, clearly outlining Samuel's return and his responsibilities.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁפַט
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 Samuel 7:17
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 — Samuel's Leadership in Israelgenerated
1 Samuel 7:17 describes Samuel's return to Ramah, emphasizing his role as a judge over Israel. This verse highlights the importance of leadership in Israel's history, showing how Samuel not only governed the people but also established a place of worship. His actions reflect a commitment to both justice and faithfulness to God, which are central themes throughout the book of Samuel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 1:1–19 | Now there was a man named Elkanah who was from Ramathaim-zophim in the hill country of Ephraim. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. |
| 2 | 1 Samuel 8:4 | So all the elders of Israel gathered together and came to Samuel at Ramah. |
| 3 | 1 Samuel 19:18–23 | So David ran away and escaped. And he went to Samuel at Ramah and told him all that Saul had done to him. Then he and Samuel went to Naioth and stayed there. |
| 4 | 1 Samuel 11:15 | So all the people went to Gilgal and confirmed Saul as king in the presence of the LORD. There they sacrificed peace offerings before the LORD, and Saul and all the Israelites rejoiced greatly. |
| 5 | Genesis 12:7–8 | Then the LORD appeared to Abram and said, “I will give this land to your offspring. ” So Abram built an altar there to the LORD, who had appeared to him. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — שָׁפָט, sha.Fatgenerated
The verb שָׁפַט (sha.Fat) means to judge or govern. It implies making decisions, pronouncing sentences, and maintaining order within a community. In this context, it emphasizes Samuel's role in providing justice and guidance to the people of Israel.
This verb encompasses a range of actions, including vindication and punishment, reflecting the responsibilities of a leader in ancient Israel. Samuel's judgment is not just a legal function but also a moral and spiritual one, aligning with God's will for His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb שָׁפָט governs the sentence, indicating Samuel's actions in Ramah. The structure includes a series of phrases: a conjunction leading to the location, a cause, and the actions taken by Samuel.
The sentence flows logically from Samuel's return to his actions in Ramah, with the emphasis on his dual role as both judge and builder of an altar, highlighting the connection between leadership and worship.
Septuagint Backgroundgenerated
In the Septuagint, Samuel's actions are conveyed through the Greek word ἐδίκαζεν, which means 'he judged.' This choice reflects a direct translation of the Hebrew concept of judgment, emphasizing the continuity of Samuel's role across both texts.
The use of θυσιαστήριον for מִזְבֵּחַ indicates a focus on the sacrificial aspect of worship, aligning with the Hebrew context while also broadening the understanding of the altar's significance.
In plain words — the whole versegenerated
1 Samuel 7:17 tells us that Samuel returned to Ramah, his home, where he judged Israel and built an altar to the LORD. This verse highlights Samuel's role as a leader and his commitment to worshiping God.
Frequently Asked Questionsgenerated
Judging Israel means that Samuel provided leadership, made decisions, and upheld justice for the people, guiding them according to God's laws.
The altar represents a place of worship and sacrifice, where the people could come to offer their devotion to God, reflecting their covenant relationship.
Returning to Ramah signifies a return to his home base, emphasizing stability and the importance of having a central place for leadership and worship.
This verse encapsulates Samuel's dual role as both a judge and a spiritual leader, showing how he balanced governance with the worship of God.
Reflection Questionsgenerated
- In what ways can I reflect Samuel's commitment to justice and worship in my own life?
- How can I create a space for worship in my home, similar to Samuel's altar?
- What does it mean to me to have leaders who judge with fairness and integrity?
- How can I support those in leadership roles to ensure they maintain a focus on justice and worship?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss Samuel's role as a leader and the significance of his actions in establishing worship.
31. As we have already said far above, Ramah is interpreted as "consummated vision" and signifies that blessed and perfect society of the citizens above, to which Samuel returns lest he be weighed down by the burden of his labor.Early Church Fathers on 1 Samuel 7 →
And he returned to Ramathia, etc. The Lord returned to heaven in body by ascending once, the office of His dispensation having been completed;Early Church Fathers on 1 Samuel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 7:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd his return was to Ramah,.... When he had gone his circuit, he came back to this city, which was his native place, and where his father and mother had dwelt, see 1 Samuel 1:1 for there was his
Read John Gill on 1 Samuel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the LORD.
Read Robert Jamieson on 1 Samuel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat by joining sacrifices with his prayers he might the better obtain direction and assistance from God upon all emergencies. Object. It was unlawful to build another altar for sacrifice besides that before the tabernacle, ,13. Answ. This was in part excused by the confusion of those times, wherein the tabernacle and its altar were destroyed, as is most probable; but most fully, because this was done by prophetical inspiration, and Divine dispensation, as appears by God’ s approbation and acceptance of the sacrifices offered upon it.
Read Matthew Poole on 1 Samuel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 7:17 And his return [was] to Ramah; for there [was] his house; and there he judged Israel; and there he built an altar unto the LORD.Ver. 17. And his return was to Ramah.] There was his house. There he judged Israel.] Being ever in action for the public good. And there he built an altar,] i.e., At Ramah, either for a monument of piety, or for extraordinary sacrifices.
Read John Trapp on 1 Samuel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Raman.—The same Ramah “of the Watchers” where Elkanah and Hannah had dwelt. After the destruction of Shiloh, Samuel seems to have fixed his abode in his father’s city. And there he built an altar.—Thus following the old custom of the patriarchs. It must be remembered that at this period there was no national sanctuary, no formal seat of worship, where the high priest and his attendant priests and Levites served. The Ark, we know, was in safe keeping in the “city of woods,” Kirjath-jearim, but it was in private custody; and we hear of no priests and Levites, of no ritual or religious observances, in connection with the long sojourn of the holy Ark in that place. It is probable that the…
Read Charles John Ellicott on 1 Samuel 7 →CambridgeThe Cambridge Bible for Schools and Colleges17. to Ramah] See note on ch. 1 Samuel 1:1. Samuel chose his native place for his usual official residence, and made it a centre of religious worship by building an altar to Jehovah. Here ends the first division of the book, which records Samuel’s life and work as the last of the Judges, in connexion with the old order of things. The next division opens by relating the steps which led to the establishment of a monarchy, and shews us Samuel as the Mediator between the old and the new régime, effecting a political change of the utmost importance in the history of Israel without the shock of revolution. It has been conjectured (a) from the fact that this portion of the book ends with a summary…
Read Cambridge on 1 Samuel 7 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd there he built an altar - Whether this altar was in connection with the tabernacle or not we have no means of deciding, since we are in complete ignorance as to where the tabernacle was at this
Read Albert Barnes on 1 Samuel 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. There was his house — See on 1 Samuel 1:1. He probably lived at Shiloh till the time of Eli’s death, and then, upon the desolation of the tabernacle, he returned to the home of his infancy, and
Read Daniel Denison Whedon 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
Then he would return to Ramah because his home was there, and there he judged Israel and built an altar to the LORD.
His return was to Ramah, for his house was there, and he judged Israel there; and he built an altar to Yahweh there.
Then he would return to Ramah because his home was there, and there he judged Israel and built an altar to the LORD.
Then he would return to Ramah, because his home was there. He also judged Israel there and built an altar to the Lord there.
Tyndale line
And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the LORD.
And his return was to Ramah, for there was his house; and there he judged Israel: and he built there an altar unto Jehovah.
And his return was to Ramah, for there was his house; and there he judged Israel: and he built there an altar unto the LORD.
And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar to the LORD.
Afterward hee returned to Ramah: for there was his house, and there he iudged Israel: also he built an altar there vnto the Lord.
Strictly literal
And his return was to Ramah; for there was his house, and there he judged Israel; and there he built an altar to Jehovah.
and his returning [is] to Ramath, for there [is] his house, and there he hath judged Israel, and he buildeth there an altar to Jehovah.
and his returning [is] to Ramath, for his house [is] there, and he has judged Israel there, and he builds an altar to YHWH there.
And his return was to Ramah; for there was his house; and there he judged Israel: and he built there an altar unto the Lord.
Then he would return to Ramah, because his house was there; and there also he decided disputes for Israel. He also built an altar there to Yahweh.
From the Latin
And he returned to Ramatha, for there was his house, and there he judged Israel: he built also there an altar to the Lord.
Simplified
Then he would return to Ramah because that was where he lived. He ruled Israel from there, and also built an altar to the Lord.
And his base was at Ramah, where his house was; there he was judge of Israel and there he made an altar to the Lord.
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 a high degree of correspondence. The Septuagint retains the essence of the Hebrew text, though its word order and articles differ, reflecting the translators' choices.
וּתְשֻׁבָת֤וֹ הָרָמָ֙תָה֙ כִּֽי־ שָׁ֣ם בֵּית֔וֹ וְשָׁ֖ם שָׁפָ֣ט אֶת־ יִשְׂרָאֵ֑ל וַיִּֽבֶן־ שָׁ֥ם מִזְבֵּ֖חַ לַֽיהוָֽה׃ פ
12 of the 13 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 7:17
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.
תְּשׁוּבָה (tshuwbah) refers to concepts of return and answer, indicating a recurrence in time or place. It can denote the completion of a year or simply an answer or reply. The entries consistently emphasize these themes without significant disagreement.
[תְּשׁוּבָה] n.f. return, answer
base
H8666 תְּשׁוּבָה
8666 tshuwbah tesh-oo-baw'
or tshubah {tesh-oo-baw'}; from 7725; a recurrence (of time
or place); a reply (as returned):--answer, be expired,
return.
see HEBREW for 07725
תְּשׁוּבָה (te.shu.vah) — turn.
1) a recurrence, an answer, return
1a) return
1a1) completion of a year, return of a year
1b) at the return (construct)
1c) answer, reply
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
רָמָה (Ramah) means 'the Height' or 'hill' and refers to several locations in ancient Palestine, including a fortified city in Naphtali and a town in Benjamin near Gibeah. It is associated with the Benjamites after their return from captivity and is mentioned in the context of battles, such as between Israel and Syria. The lexicons note various geographical references but do not present significant disagreement.
רָמָה n.pr.loc. the Height, Rama
in Benj., on border of Ephr.
in hill-country of Ephr. (= 1 ?), home of Samuel
in Asher
in Naphtali
2 K 8:29
base
H7414 רָמָה the Height, Rama
7414 Ramah raw-maw'
the same as 7413; Ramah, the name of four places in
Palestine:--Ramah.
see HEBREW for 07413
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a place rehabited by the Benjamites after the return from captivity
Also named: Rhama (Ῥαμᾶ "Ramah" G4471)
רָמָה (ra.mah) — Ramah.
§ Ramah = "hill"
landmark on the boundary of Asher, apparently between Tyre and Zidon
רָמָה (ra.mah) — Ramah.
§ Ramah = "hill"
a fortified city in Naphtali
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a town in Benjamin on the border of Ephraim about 5 miles (8 km) from Jerusalem and near to Gibeah
Another name of mits.pah (מִצְפָּה "Mizpah" H4709G)
רָמָה (ra.mah) — Ramah.
Ramah = "hill"
a place of battle between Israel and Syria
Another name of ra.mot gi.l.ad (רָמֹת "Ramoth" H7433)
Art | N-proper | Suff — Particle · noun proper · suffixHTd/Npl/Sd
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…
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Adv — AdverbHD
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
Conj | Adv — Conjunction · adverbHC/D
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
שָׁם (sham) is a Hebrew adverb meaning 'there' or 'thither,' indicating a location or direction. It can also refer to a point in time, translating to 'then.' The word is derived from a relative pronoun and is used in various contexts, including movement and temporal references.
שָׁם adv. there, thither
base
H8033 שָׁם there, thither
8033 sham shawm
a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or
thence:--in it, + thence, there (-in, + of, + out), +
thither, + whither.
see HEBREW for 0834
שָׁם (sham) — there.
1) there, thither
1a) there
1b) thither (after verbs of motion)
1c) from there, thence
1d) then (as an adverb of time)
Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
שָׁם (sham) — (Jerusalem) Is There.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
This name means there, thither
HD — AdverbHD
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
N-ms — Noun common · masculine singular absoluteHNcmsa
ol'-ter (mizbeach, literally, "place of slaughter or sacrifice," from zabhach, which is found in both senses; bomos, (only in Ac 17:23), thusiasterion):
I. CLASSIFICATION OF HEBREW ALTARS
Importance of the Distinction
II. LAY ALTARS
1. Pre-Mosaic
2. In the Mosaic Age
3. Dangers of the Custom
4. The Mosaic Provisions
III. HORNED ALTARS OF BURNT OFFERING
1. The Tabernacle Altar
2. The Altar of Jos 22
3. The Altar till Solomon
4. The Horned Altar in Use
5. The Temple of Solomon
6. The Altar of Ahaz
7. Ezekiel
8. The Post-exilic Altar
9. Idolatrous and Unlawful Altars
10. The Horns
IV. ALTARS OF INCENSE
V. RECENT ARCHAEOLOGICAL MATERIALS 1. A Gezer Altar
2. The Taanach Altar of Incense
LITERATURE
A. CRITICAL
I. Classification of Hebrew Altars.
Altar
(Heb. mizbe’ah, from a word meaning “to slay”), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it—the sacrifice Christ offered.
Paul found among the many altars erected in Athens one bearing the inscription, “To the unknown God” (Acts 17:23), or rather “to an [i.e., some]…
The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at…
A table-like structure, on which sacrifices and incense were offered, built of various materials, usually of stone, but sometimes of brass, etc. It is evident that sacrifices were offered long before the flood; but the first mention of an altar in Scripture is when Noah left the ark. Mention is made of altars reared by Abraham, Isaac, Jacob, and Moses. The latter was commanded to build an altar of earth, Ex 20:24. If stone was employed, it must be rough and unhewn, probably lest the practice of sculpture should lead them to violate the second commandment. It was not to be furnished with steps, De 27:2-6.
The altars in the Jewish tabernacle, and in the temple at Jerusalem, were the following: 1. The altar of burnt offerings. 2. The altar of incense. 3. The table of showbread, for…
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)
Prep | N-proper — Preposition · noun properHR/Npt