2 Kings 5:18 — Word Study
WLCלַדָּבָ֣ר הַזֶּ֔ה יִסְלַ֥ח יְהוָ֖ה לְעַבְדֶּ֑ךָ בְּב֣וֹא אֲדֹנִ֣י בֵית־ רִמּוֹן֩ לְהִשְׁתַּחֲוֹ֨ת שָׁ֜מָּה וְה֣וּא׀ נִשְׁעָ֣ן עַל־ יָדִ֗י וְהִֽשְׁתַּחֲוֵ֙יתִי֙ בֵּ֣ית רִמֹּ֔ן בְּהִשְׁתַּחֲוָיָ֙תִי֙ בֵּ֣ית רִמֹּ֔ן יִסְלַח־ יְהוָ֥ה לְעַבְדְּךָ֖ בַּדָּבָ֥ר הַזֶּֽה׃
BSAYet may the LORDYᵉhôvâh [Yehovah, The covenant Name of God] forgiveçâlach▸ [pardon, show mercy] your servantʻebed [one who serves, a bondservant] thiszeh one thingdâbâr When my masterʼâdôwn [lord, one in authority] goes intobôwʼ the templebayith [house, place of worship] of RimmonRimmôwn [a Syrian deity] to worshipshâchâh [bow down, pay homage] thereshâm ◂and hehûwʼ leansshâʻan [rests, trusts] onʻal my armyâd [hand] and I bow downshâchâh [prostrate myself, show respect] in the templebayith of RimmonRimmôwn the LORDYᵉhôvâh [Yehovah, God] forgiveçâlach▸ [show compassion, cancel debt] your servantʻebed [one who serves, a slave] in thiszeh matterdâbâr [thing, affair]
| Greek | English | Parsing |
|---|---|---|
| לַדָּבָ֣ר | to the matter | Preposition, noun common masculine singular absolute |
| הַזֶּ֔ה | this | Particle, particle |
| יִסְלַ֥ח | may he forgive | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| לְעַבְדֶּ֑ךָ | servant your | Preposition, noun common masculine singular construct, suffix |
| בְּב֣וֹא | when goes | Preposition, verb qal infinitive construct common |
| אֲדֹנִ֣י | master my | Noun common masculine singular construct, suffix |
| בֵית־ | [the] house of | Noun common, masculine singular construct |
| רִמּוֹן֩ | Rimmon | Noun proper |
| לְהִשְׁתַּחֲוֹ֨ת | to bow down | Preposition, verb pilpel infinitive construct common |
| שָׁ֜מָּה | there | Adverb, suffix |
| וְה֣וּא׀ | and he | Conjunction, pronoun |
| נִשְׁעָ֣ן | [is] supporting himself | Verb, Niphal, participle (active) masculine singular |
| עַל־ | on | Preposition |
| יָדִ֗י | hand my | Noun common both singular construct, suffix |
| וְהִֽשְׁתַּחֲוֵ֙יתִי֙ | and I will bow down | Verb pilpel, sequential perfect first person common singular |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| רִמֹּ֔ן | Rimmon | Noun proper |
| בְּהִשְׁתַּחֲוָיָ֙תִי֙ | when bow down I | Preposition, verb pilpel infinitive construct common, suffix |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| רִמֹּ֔ן | Rimmon | Noun proper |
| יִסְלַח־ | may he forgive | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֥ה | Yahweh | Noun proper |
| לְעַבְדְּךָ֖ | servant your | Preposition, noun common masculine singular construct, suffix |
| בַּדָּבָ֥ר | in the matter | Preposition, noun common masculine singular absolute |
| הַזֶּֽה׃ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet may the LORD forgive your servant this one thing: When my master goes into the temple of Rimmon to worship there, and he leans on my arm, and I bow down in the temple of Rimmon, may the LORD forgive your servant in this matter.” |
| KJV | In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing. |
| ASV | In this thing Jehovah pardon thy servant: when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, Jehovah pardon thy servant in this thing. |
| YLT | For this thing Jehovah be propitious to thy servant, in the coming in of my lord into the house of Rimmon to bow himself there, and he was supported by my hand, and I bowed myself [in] the house of Rimmon; for my bowing myself in the house of Rimmon Jehovah be propitious, I pray thee, to thy servant in this thing.' |
| WEB | In this thing may Yahweh pardon your servant: when my master goes into the house of Rimmon to worship there, and he leans on my hand, and I bow myself in the house of Rimmon. When I bow myself in the house of Rimmon, may Yahweh pardon your servant in this thing.” |
| BBE | But may your servant have the Lord's forgiveness for this one thing: when my master goes into the house of Rimmon for worship there, supported on my arm, and my head is bent in the house of Rimmon; when his head is bent in the house of Rimmon, may your servant have the Lord's forgiveness for this thing. |
Where they part company is יִסְלַח — see How Translations Differ.
The sentence has a main clause followed by several dependent clauses that provide context for Naaman's plea.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbסָלַח
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 — 2 Kings 5:18
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 — Naaman's Request for Forgivenessgenerated
2 Kings 5:18 finds Naaman, a foreign military leader, in a moment of vulnerability after being healed of leprosy. He acknowledges his dual loyalty to the LORD and to the Syrian god Rimmon, seeking divine forgiveness for his actions that may compromise his faith. This reflects the broader theme of God's mercy extending beyond Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 7:2–17 | But the officer on whose arm the king leaned answered the man of God, “Look, even if the LORD were to make windows in heaven, could this really happen?” “You will see it with your own eyes,” replied Elisha, “but you will not eat any of it.” |
| 2 | 2 Kings 17:35 | For the LORD had made a covenant with the Israelites and commanded them, “Do not worship other gods or bow down to them; do not serve them or sacrifice to them. |
| 3 | Exodus 20:5 | You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on their children to the third and fourth generations of those who hate Me, |
| 4 | 1 Kings 19:18 | Nevertheless, I have reserved seven thousand in Israel—all whose knees have not bowed to Baal and whose mouths have not kissed him.” |
| 5 | 2 Chronicles 30:18–19 | A large number of the people—many from Ephraim, Manasseh, Issachar, and Zebulun—had not purified themselves, yet they ate the Passover, contrary to what was written. But Hezekiah interceded for them, saying, “May the LORD, who is good, provide atonement for everyone |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יִסְלַח, yis.Lachgenerated
The verb סָלַח (sa.lach) means 'to forgive' or 'to pardon,' indicating an act of mercy or compassion. It is a Qal imperfect form, suggesting an ongoing or potential action — Naaman is asking for the LORD's forgiveness in a specific situation.
This verb captures the essence of divine mercy, a recurring theme in the Hebrew Scriptures, where forgiveness is often sought in the context of human failure and the need for restoration in one's relationship with God.
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 finite verb יִסְלַח governs the main clause: may he forgive. The structure includes a series of dependent phrases that elaborate on Naaman's situation and his request for forgiveness.
The word order emphasizes Naaman's plea, with the main action of seeking forgiveness placed prominently at the beginning, followed by the context of his actions in the temple of Rimmon.
Septuagint Backgroundgenerated
The Septuagint translates יִסְלַח as ἄφεσιν, meaning 'forgiveness' or 'release.' This choice reflects a broader understanding of forgiveness, possibly indicating a more formal or legal aspect of pardon.
This translation aligns with the themes of mercy and grace found throughout the Septuagint, highlighting the continuity of God's character in both the Hebrew and Greek texts.
In plain words — the whole versegenerated
2 Kings 5:18 shows Naaman asking the LORD to forgive him for a specific act of worship in the temple of Rimmon. He worries about his loyalty to both the LORD and his master, seeking mercy for his actions.
Frequently Asked Questionsgenerated
Naaman is acknowledging his actions in the temple of Rimmon and seeking the LORD's mercy for his divided loyalty, reflecting his desire for a right relationship with God.
Leaning on his arm signifies dependence on his master, indicating the conflict he feels between serving his earthly authority and his spiritual commitment to the LORD.
Yes, forgiveness is a significant theme, often linked to God's mercy and the need for humans to seek restoration in their relationship with Him.
Naaman's request shows his recognition of the LORD's authority and power, as he seeks forgiveness from the true God despite his cultural background.
Reflection Questionsgenerated
- What does this passage teach about the nature of forgiveness?
- How can we apply Naaman's understanding of loyalty to God in our own lives?
- In what ways do we sometimes struggle with divided loyalties like Naaman?
- How does this verse encourage us to seek God's mercy in our own shortcomings?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 5:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn this thing the Lord pardon thy servant,.... Which he next mentions, and on account of which he desires the prayers of Elisha for him, as the Vulgate Latin version; or it may be, this is a prayer
Read John Gill on 2 Kings 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down
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Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRimmon; a Syrian idol, called here by the LXX. Remman, and Remphan. On my hand; or, arm, as that word sometimes signifies, both in Scripture and other authors; or, shoulder; upon which the king leaned, either for state or for support. Compare . When I bow down myself in the house of Rimmon; not in honour to the idol, which I do here, and shall there, openly renounce; but only in compliance with the king’ s infirmity and conveniency, who cannot well bow if I stand upright. The Lord pardon thy servant in this thing: because there seemed to be an appearance of evil in this action, though done with an honest mind, he desires the prophet’ s prayers that God would not charge it upon him as…
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John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 5:18 In this thing the LORD pardon thy servant, [that] when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.Ver. 18. In this thing the Lord pardon thy servant.] He held it a sin then, and would have a dispensation for it, as it may seem. Young carpenters make many chips; so do young converts many faults, which God imputeth not. Let none by Naaman’ s example plead an upright soul in a prostrate body, pretend Nathanael in the skin of a Nicodemus. The words may be taken of the time past, and so some read, The Lord be…
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) In this thing.—Touching this thing (but in at the end of the verse). The LXX. and Syriac read, “and touching this thing,” an improvement in the connection. To worship.—To bow down (the same verb occurs thrice in the verse). The house of Rimmon.—The Assyrian Rammβnu (from ramβmu, “to thunder”). One of his epithets in the cuneiform is Rβmimu, “the thunderer;” and another is Barqu (=Bβriqu), “he who lightens.” Rimmon was the god of the atmosphere, called in Accadian, AN. IM (“god of the air or wind”), figured on bas-reliefs and cylinders as armed with the thunderbolt. His name is prominent in the story of the Flood (e.g., it is said Rammβnu irmum, “Rimmon thundered”); and one of his…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. In this thing the Lord pardon thy servant] It is useless to enter into the controversy concerning this verse. By no rule of right reasoning, nor by any legitimate mode of interpretation, can it be stated that Naaman is asking pardon for offenses which he may commit, or that he could ask or the prophet grant indulgence to bow himself in the temple of Rimmon, thus performing a decided act of homage, the very essence of that worship which immediately before he solemnly assured the prophet he would never practise. The original may legitimately be read, and ought to be read, in the past, and not in the future tense. "For this thing the Lord pardon thy servant, for that when my master…
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CambridgeThe Cambridge Bible for Schools and Colleges18. the Lord pardon thy servant] Naaman can see the inconsistency of his conduct. He will offer no more sacrifices to Rimmon. But the king his master worships in Rimmon’s temple, and Naaman must be in attendance, and must bow when the king bows down, or he will give offence. He sets his difficulty before Elisha, and Elisha, regarding the degree of his faith and obedience as all that could be expected from his amount of light, gives him a comforting answer. We must judge both Naaman and the prophet according to the times in which they lived. It was impossible for the former at once to cast away all his old ideas. His strongest wish, for some of the soil of the holy land to carry home…
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Albert Barnes1798–1870Barnes' Notes on the BibleRimmon is known to us as a god only by this passage. The name is connected with a root “to be high.” Hadad-rimmon Zechariah 12:11, the name of a place near Megiddo, points to the identity of Rimmon
Read Albert Barnes on 2 Kings 5 →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
Yet may the LORD forgive your servant this one thing: When my master goes into the temple of Rimmon to worship there, and he leans on my arm, and I bow down in the temple of Rimmon, may the LORD forgive your servant in this matter.”
In this thing may Yahweh pardon your servant: when my master goes into the house of Rimmon to worship there, and he leans on my hand, and I bow myself in the house of Rimmon. When I bow myself in the house of Rimmon, may Yahweh pardon your servant in this thing.”
Yet may the LORD forgive your servant this one thing: When my master goes into the temple of Rimmon to worship there, and he leans on my arm, and I bow down in the temple of Rimmon, may the LORD forgive your servant in this matter.”
May the Lord forgive your servant for this one thing: When my master enters the temple of Rimmon to worship, and he leans on my arm and I bow down in the temple of Rimmon, may the Lord forgive your servant for this.”
Tyndale line
In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.
In this thing Jehovah pardon thy servant: when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, Jehovah pardon thy servant in this thing.
In this thing the LORD pardon thy servant; when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, the LORD pardon thy servant in this thing.
In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.
Herein the Lord bee mercifull vnto thy seruant, that when my master goeth into the house of Rimmon, to worship there, and leaneth on mine hand, and I bowe my selfe in the house of Rimmon: when I doe bowe downe, I say, in the house of Rimmon, the Lord be mercifull vnto thy seruant in this point.
Strictly literal
In this thing Jehovah pardon thy servant: when my master goes into the house of Rimmon to bow down there, and he leans on my hand, and I bow down myself in the house of Rimmon — when I bow down myself in the house of Rimmon, Jehovah pardon thy servant, I pray thee, in this thing.
For this thing Jehovah be propitious to thy servant, in the coming in of my lord into the house of Rimmon to bow himself there, and he was supported by my hand, and I bowed myself [in] the house of Rimmon; for my bowing myself in the house of Rimmon Jehovah be propitious, I pray thee, to thy servant in this thing.'
For in this thing may YHWH be propitious to your servant, in the coming in of my lord into the house of Rimmon to bow himself there, and he was supported by my hand, and I bowed myself [in] the house of Rimmon; for my bowing myself in the house of Rimmon, may YHWH now be propitious to your servant in this thing.”
For this thing may the Lord pardon thy servant, that when my Lord goeth into the house of Rimmon to prostrate himself there, and he leaneth on my hand, and I prostrate myself also in the house of Rimmon: when I prostrate myself in the house of Rimmon, may the Lord pardon thy servant for this thing.
In this one thing may Yahweh pardon your servant, that is, when my king goes into the house of Rimmon to worship there, and he leans on my hand and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, may Yahweh pardon your servant in this matter.”
From the Latin
But there is only this, for which thou shalt entreat the Lord for thy servant, when my master goeth into the temple of Remmon, to worship: and he leaneth upon my hand, if I bow down in the temple of Remmon, when he boweth down in the same place, that the Lord pardon me thy servant for this thing.
Simplified
In addition, may the Lord forgive me for doing this: When my master goes into the temple of Rimmon to worship there, and I assist him, and I bow down in the temple of Rimmon, may the Lord forgive me for doing so.”
But may your servant have the Lord's forgiveness for this one thing: when my master goes into the house of Rimmon for worship there, supported on my arm, and my head is bent in the house of Rimmon; when his head is bent in the house of Rimmon, may your servant have the Lord's forgiveness for this thing.
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 in their wording, though the Septuagint's structure and phrasing differ slightly. The MT presents a direct plea, while the LXX may imply a broader theological context.
לַדָּבָ֣ר הַזֶּ֔ה יִסְלַ֥ח יְהוָ֖ה לְעַבְדֶּ֑ךָ בְּב֣וֹא אֲדֹנִ֣י בֵית־ רִמּוֹן֩ לְהִשְׁתַּחֲוֹ֨ת שָׁ֜מָּה וְה֣וּא׀ נִשְׁעָ֣ן עַל־ יָדִ֗י וְהִֽשְׁתַּחֲוֵ֙יתִי֙ בֵּ֣ית רִמֹּ֔ן בְּהִשְׁתַּחֲוָיָ֙תִי֙ בֵּ֣ית רִמֹּ֔ן יִסְלַח־ יְהוָ֥ה לְעַבְדְּךָ֖ בַּדָּבָ֥ר הַזֶּֽה׃
22 of the 26 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 2 Kings 5:18
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.
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
סָלַח (sa.lach) is a Hebrew verb meaning to forgive or pardon. It is a primitive root with forms in both the Qal and Niphal stems, indicating the act of forgiving and the state of being forgiven, respectively. The term appears in contexts related to forgiveness, including legal or ritual settings.
[סָלַח] vb. forgive, pardon
Qal forgive, pardon
Niph. term.techn. in code of P, it shall be forgiven him
base
H5545 סָלַח forgive, pardon
5545 calach saw-lakh'
a primitive root; to forgive:--forgive, pardon, spare.
סָלַח (sa.lach) — to forgive.
1) to forgive, pardon
1a) (Qal) to forgive, pardon
1b) (Niphal) to be forgiven
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רִמּוֹן (rimmon) means "pomegranate" and refers to a Syrian deity associated with wind, rain, and storms. It is also the name of a man from Benjamin, the father of Rechab and Baanah, and of several geographical locations in Palestine, including a cliff in Judah and a Levitical city in Zebulun.
רִמּוֹן n.pr.dei, in Aram.
base
רִמּוֹן n.pr.m. in Benj.
base
רִמּוֹן n.pr.loc.
cliff of R.
in S. Judah
in Zebulun
base
H7417a רִמּוֹן n. pr. dei, in Aram. H7417b רִמּוֹן in Benj. H7417c רִמּוֹן . cliff of R.
. in S. Judah
. in Zebulun
7417 Rimmown rim-mone'
or (shorter) Rimmon {rim-mone'}; or Rimmownow (1 Chronicles
6:62 (77)) {rim-mo-no'}; the same as 7416; Rimmon, the name of
a Syrian deity, also of five places in Palestine:--Remmon,
Rimmon. The addition "-methoar" (Josh. 19:13) is ham-mthonar
{ham-meth-o-awr'}; passive participle of 8388 with the
article; the (one) marked off, i.e. which pertains; mistaken
for part of the name.
see HEBREW for 077
see HEBREW for 07416
see HEBREW for 08388
רִמּוֹן (rim.mon) — Rimmon.
§ Rimmon = "pomegranate"
n pr dei
the deity of wind, rain, and storm, worshipped by the Syrians of Damascus
רִמּוֹן (rim.mon) — Rimmon.
A man living at the time of United Monarchy, first mentioned at 2Sa.4.2;
father of: Baanah (H1196), Rechab (H7394)
§ Rimmon = "pomegranate"
a Benjamite of Beeroth, the father of Rechab and Baanah, the murderers of Ishbosheth
רִמּוֹן (rim.mon) — (Rock of) Rimmon.
§ Rimmon = "pomegranate"
the Rock; a cliff or inaccessible natural fastness in which the 600 Benjamites who escaped the slaughter of Gibeah took refuge
רִמּוֹן (rim.mon) — Rimmon.
Rimmon = "pomegranate"
a town in the southern portion of Judah allotted to Simeon
Another name of a.yin (עַ֫יִן "Ain" H5871G)
רִמּוֹן, רִמּוֹנוֹ (rim.mon) — Rimmon.
Rimmon = "pomegranate"
N-proper — Noun properHNpt
Rimmon
Pomegranate. (1.) A man of Beeroth (2 Sam. 4:2), one of the four Gibeonite cities. (See Josh. 9:17.)
(2.) A Syrian idol, mentioned only in 2 Kings 5:18.
(3.) One of the “uttermost cities” of Judah, afterwards given to Simeon (Josh. 15:21, 32; 19:7; 1 Chr. 4:32). In Josh. 15:32 Ain and Rimmon are mentioned separately, but in 19:7 and 1 Chr. 4:32 (comp. Neh. 11:29) the two words are probably to be combined, as forming together the name of one place…
a deity worshipped by the Syrians of Damascus, where there was a temple or house of Rimmon. (2 Kings 5:18) Rimmon is perhaps the abbreviated form of Hadad-rimmon, Hadad being the sun-god of the Syrians. Combining this with the pomegranate which was his symbol, Hadad-rimmon would then he the sun-god of the late summer, who ripens the pomegranate and other fruits.
exalted; pomegranate
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
Prep | V-Hithpael-Inf-a — Preposition · verb pilpel infinitive construct commonHR/Vvcc
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 | Suff — Adverb · suffixHD/Sd
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
שָׁעַן (sha`an) is a Hebrew verb primarily meaning to lean or support oneself. It is noted in the Niphal form, indicating a reflexive action of relying or trusting, particularly in a figurative sense of trusting in God. The entries consistently emphasize the themes of leaning and support.
[שָׁעַן] vb. Niph. lean, support oneself
base
H8172 שָׁעַן Niph. lean, support oneself
8172 sha`an shaw-an'
a primitive root; to support one's self:--lean, lie, rely,
rest (on, self), stay.
שָׁעַן (sha.an) — to lean.
1) to lean on, trust in, support
1a) (Niphal) to lean, lean upon, support oneself
1a1) of trust in God (fig)
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1bs
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
Conj | V-v-1cs — Verb pilpel · sequential perfect first person common singularHc/Vvq1cs
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רִמּוֹן (rimmon) means "pomegranate" and refers to a Syrian deity associated with wind, rain, and storms. It is also the name of a man from Benjamin, the father of Rechab and Baanah, and of several geographical locations in Palestine, including a cliff in Judah and a Levitical city in Zebulun.
רִמּוֹן n.pr.dei, in Aram.
base
רִמּוֹן n.pr.m. in Benj.
base
רִמּוֹן n.pr.loc.
cliff of R.
in S. Judah
in Zebulun
base
H7417a רִמּוֹן n. pr. dei, in Aram. H7417b רִמּוֹן in Benj. H7417c רִמּוֹן . cliff of R.
. in S. Judah
. in Zebulun
7417 Rimmown rim-mone'
or (shorter) Rimmon {rim-mone'}; or Rimmownow (1 Chronicles
6:62 (77)) {rim-mo-no'}; the same as 7416; Rimmon, the name of
a Syrian deity, also of five places in Palestine:--Remmon,
Rimmon. The addition "-methoar" (Josh. 19:13) is ham-mthonar
{ham-meth-o-awr'}; passive participle of 8388 with the
article; the (one) marked off, i.e. which pertains; mistaken
for part of the name.
see HEBREW for 077
see HEBREW for 07416
see HEBREW for 08388
רִמּוֹן (rim.mon) — Rimmon.
§ Rimmon = "pomegranate"
n pr dei
the deity of wind, rain, and storm, worshipped by the Syrians of Damascus
רִמּוֹן (rim.mon) — Rimmon.
A man living at the time of United Monarchy, first mentioned at 2Sa.4.2;
father of: Baanah (H1196), Rechab (H7394)
§ Rimmon = "pomegranate"
a Benjamite of Beeroth, the father of Rechab and Baanah, the murderers of Ishbosheth
רִמּוֹן (rim.mon) — (Rock of) Rimmon.
§ Rimmon = "pomegranate"
the Rock; a cliff or inaccessible natural fastness in which the 600 Benjamites who escaped the slaughter of Gibeah took refuge
רִמּוֹן (rim.mon) — Rimmon.
Rimmon = "pomegranate"
a town in the southern portion of Judah allotted to Simeon
Another name of a.yin (עַ֫יִן "Ain" H5871G)
רִמּוֹן, רִמּוֹנוֹ (rim.mon) — Rimmon.
Rimmon = "pomegranate"
N-proper — Noun properHNpt
Rimmon
Pomegranate. (1.) A man of Beeroth (2 Sam. 4:2), one of the four Gibeonite cities. (See Josh. 9:17.)
(2.) A Syrian idol, mentioned only in 2 Kings 5:18.
(3.) One of the “uttermost cities” of Judah, afterwards given to Simeon (Josh. 15:21, 32; 19:7; 1 Chr. 4:32). In Josh. 15:32 Ain and Rimmon are mentioned separately, but in 19:7 and 1 Chr. 4:32 (comp. Neh. 11:29) the two words are probably to be combined, as forming together the name of one place…
a deity worshipped by the Syrians of Damascus, where there was a temple or house of Rimmon. (2 Kings 5:18) Rimmon is perhaps the abbreviated form of Hadad-rimmon, Hadad being the sun-god of the Syrians. Combining this with the pomegranate which was his symbol, Hadad-rimmon would then he the sun-god of the late summer, who ripens the pomegranate and other fruits.
exalted; pomegranate
The Hebrew word שָׁחָה (*shachah*) is a primitive root meaning to bow down or prostrate oneself, particularly in homage to a superior or in worship before God. It can also imply a figurative sense of being depressed by anxiety. The entries highlight its use in various contexts, including worship of both God and false gods.
[שָׁחָה] 172 vb. bow down
Qal bow down
Hiph. fig., anxiety depresses it
Hithpa‛lēl
bow down, prostrate oneself, before a monarch or superior, in homage, etc.
before God, in worship
before other gods
base
H7812 שָׁחָה bow down .bow down
. fig., anxiety depresses it
.. bow down, prostrate oneself, before a monarch or superior, in homage, etc.
. before God, in worship
. before other gods
7812 shachah shaw-khaw'
a primitive root; to depress, i.e. prostrate (especially
reflexive, in homage to royalty or God):--bow (self) down,
crouch, fall down (flat), humbly beseech, do (make) obeisance,
do reverence, make to stoop, worship.
שָׁחָה (sha.chah) — to bow.
1) to bow down
1a) (Qal) to bow down
1b)(Hiphil) to depress (fig)
1c) (Hithpael)
1c1) to bow down, prostrate oneself
1c1a) before superior in homage
1c1b) before God in worship
1c1c) before false gods
1c1d) before angel
HR/Vvcc/Sp1bs — Preposition · verb pilpel infinitive construct common · suffixHR/Vvcc/Sp1bs
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
HNcmsc — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רִמּוֹן (rimmon) means "pomegranate" and refers to a Syrian deity associated with wind, rain, and storms. It is also the name of a man from Benjamin, the father of Rechab and Baanah, and of several geographical locations in Palestine, including a cliff in Judah and a Levitical city in Zebulun.
רִמּוֹן n.pr.dei, in Aram.
base
רִמּוֹן n.pr.m. in Benj.
base
רִמּוֹן n.pr.loc.
cliff of R.
in S. Judah
in Zebulun
base
H7417a רִמּוֹן n. pr. dei, in Aram. H7417b רִמּוֹן in Benj. H7417c רִמּוֹן . cliff of R.
. in S. Judah
. in Zebulun
7417 Rimmown rim-mone'
or (shorter) Rimmon {rim-mone'}; or Rimmownow (1 Chronicles
6:62 (77)) {rim-mo-no'}; the same as 7416; Rimmon, the name of
a Syrian deity, also of five places in Palestine:--Remmon,
Rimmon. The addition "-methoar" (Josh. 19:13) is ham-mthonar
{ham-meth-o-awr'}; passive participle of 8388 with the
article; the (one) marked off, i.e. which pertains; mistaken
for part of the name.
see HEBREW for 077
see HEBREW for 07416
see HEBREW for 08388
רִמּוֹן (rim.mon) — Rimmon.
§ Rimmon = "pomegranate"
n pr dei
the deity of wind, rain, and storm, worshipped by the Syrians of Damascus
רִמּוֹן (rim.mon) — Rimmon.
A man living at the time of United Monarchy, first mentioned at 2Sa.4.2;
father of: Baanah (H1196), Rechab (H7394)
§ Rimmon = "pomegranate"
a Benjamite of Beeroth, the father of Rechab and Baanah, the murderers of Ishbosheth
רִמּוֹן (rim.mon) — (Rock of) Rimmon.
§ Rimmon = "pomegranate"
the Rock; a cliff or inaccessible natural fastness in which the 600 Benjamites who escaped the slaughter of Gibeah took refuge
רִמּוֹן (rim.mon) — Rimmon.
Rimmon = "pomegranate"
a town in the southern portion of Judah allotted to Simeon
Another name of a.yin (עַ֫יִן "Ain" H5871G)
רִמּוֹן, רִמּוֹנוֹ (rim.mon) — Rimmon.
Rimmon = "pomegranate"
HNpt — Noun properHNpt
Rimmon
Pomegranate. (1.) A man of Beeroth (2 Sam. 4:2), one of the four Gibeonite cities. (See Josh. 9:17.)
(2.) A Syrian idol, mentioned only in 2 Kings 5:18.
(3.) One of the “uttermost cities” of Judah, afterwards given to Simeon (Josh. 15:21, 32; 19:7; 1 Chr. 4:32). In Josh. 15:32 Ain and Rimmon are mentioned separately, but in 19:7 and 1 Chr. 4:32 (comp. Neh. 11:29) the two words are probably to be combined, as forming together the name of one place…
a deity worshipped by the Syrians of Damascus, where there was a temple or house of Rimmon. (2 Kings 5:18) Rimmon is perhaps the abbreviated form of Hadad-rimmon, Hadad being the sun-god of the Syrians. Combining this with the pomegranate which was his symbol, Hadad-rimmon would then he the sun-god of the late summer, who ripens the pomegranate and other fruits.
exalted; pomegranate
סָלַח (sa.lach) is a Hebrew verb meaning to forgive or pardon. It is a primitive root with forms in both the Qal and Niphal stems, indicating the act of forgiving and the state of being forgiven, respectively. The term appears in contexts related to forgiveness, including legal or ritual settings.
[סָלַח] vb. forgive, pardon
Qal forgive, pardon
Niph. term.techn. in code of P, it shall be forgiven him
base
H5545 סָלַח forgive, pardon
5545 calach saw-lakh'
a primitive root; to forgive:--forgive, pardon, spare.
סָלַח (sa.lach) — to forgive.
1) to forgive, pardon
1a) (Qal) to forgive, pardon
1b) (Niphal) to be forgiven
V-Qal-Juss-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
