Amos 4:1 — Word Study
WLCשִׁמְע֞וּ הַדָּבָ֣ר הַזֶּ֗ה פָּר֤וֹת הַבָּשָׁן֙ אֲשֶׁר֙ בְּהַ֣ר שֹֽׁמְר֔וֹן הָעֹשְׁק֣וֹת דַּלִּ֔ים הָרֹצְצ֖וֹת אֶבְיוֹנִ֑ים הָאֹמְרֹ֥ת לַאֲדֹֽנֵיהֶ֖ם הָבִ֥יאָה וְנִשְׁתֶּֽה׃
BSAHearshâmaʻ [listen attentively, obey] thiszeh worddâbâr you cowspârâh [heifers, young female cows] of BashanBâshân [a fertile region, known for its fruitful land] on Mounthar SamariaShômᵉrôwn [a watch mountain, the capital city of the northern kingdom of Israel] you women who oppressʻâshaq [press upon, defraud] the poordal [those in need, weak] and crushrâtsats [break, bruise] the needyʼebyôwn [those who are oppressed, in need of help] who sayʼâmar [speak, command] to your husbandsʼâdôwn [lords, masters] Bring usbôwʼ [come, approach] more to drinkshâthâh▸ [to feast, indulge]
| Greek | English | Parsing |
|---|---|---|
| שִׁמְע֞וּ | hear | Verb, Qal, imperative second person masculine plural |
| הַדָּבָ֣ר | the word | Particle, noun common masculine singular absolute |
| הַזֶּ֗ה | this | Particle, particle |
| פָּר֤וֹת | O cows of | Noun common, feminine plural construct |
| הַבָּשָׁן֙ | Bashan | Particle, noun proper |
| אֲשֶׁר֙ | who | Particle |
| בְּהַ֣ר | [are] on [the] mountain of | Preposition, noun common masculine singular construct |
| שֹֽׁמְר֔וֹן | Samaria | Noun proper |
| הָעֹשְׁק֣וֹת | who oppress | Particle, verb qal participle (active) feminine plural |
| דַּלִּ֔ים | poor [people] | Adj |
| הָרֹצְצ֖וֹת | who crush | Particle, verb qal participle (active) feminine plural |
| אֶבְיוֹנִ֑ים | needy [people] | Adj |
| הָאֹמְרֹ֥ת | who say | Particle, verb qal participle (active) feminine plural |
| לַאֲדֹֽנֵיהֶ֖ם | to masters their | Preposition, noun common masculine plural construct, suffix |
| הָבִ֥יאָה | bring ! | Verb hiphil imperative second person masculine singular, suffix |
| וְנִשְׁתֶּֽה׃ | so we may drink | Conjunction, verb qal first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hear this word, you cows of Bashan on Mount Samaria, you women who oppress the poor and crush the needy, who say to your husbands, “Bring us more to drink.” |
| KJV | Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink. |
| ASV | Hear this word, ye kine of Bashan, that are in the mountain of Samaria, that oppress the poor, that crush the needy, that say unto their lords, Bring, and let us drink. |
| YLT | Hear this word, ye kine of Bashan, Who [are] in the mountain of Samaria, Who are oppressing the poor, Who are bruising the needy, Who are saying to their lords: 'Bring in, and we do drink.' |
| WEB | Listen to this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who tell their husbands, “Bring us drinks!” |
| BBE | Give ear to this word, you cows of Bashan, who are in the hill of Samaria, by whom the poor are kept down, and those in need are crushed; who say to their lords, Get out the wine and give us drink. |
The translations agree on the call to 'hear' and the imagery of 'cows of Bashan,' emphasizing the message of oppression.
The structure consists of a main clause followed by descriptive phrases and a subordinate clause, emphasizing the actions of the subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 — Amos 4:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy Against Israel's Oppressorsgenerated
Amos 4:1 highlights the injustices committed by the women of Bashan, who live in luxury while oppressing the poor and needy. This verse serves as a stark reminder of the social inequalities present in ancient Israel, as Amos calls for attention to the plight of the vulnerable. The following verses continue to address the consequences of such behavior, emphasizing God's judgment against those who exploit others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:14–15 | with curds from the herd and milk from the flock, with the fat of lambs, with rams from Bashan, and goats, with the choicest grains of wheat. From the juice of the finest grapes you drank the wine. |
| 2 | Psalm 22:12 | Many bulls surround me; strong bulls of Bashan encircle me. |
| 3 | Jeremiah 50:11–27 | “Because you rejoice, because you sing in triumph— you who plunder My inheritance— because you frolic like a heifer treading grain and neigh like stallions, |
| 4 | Ezekiel 39:18 | You will eat the flesh of the mighty and drink the blood of the princes of the earth as though they were rams, lambs, goats, and bulls—all the fattened animals of Bashan. |
| 5 | Amos 6:1 | Woe to those at ease in Zion and those secure on Mount Samaria, the distinguished ones of the foremost nation, to whom the house of Israel comes. |
The Treasury of Scripture Knowledge — 35 references, hung on the phrase they belong to
The Key Word — שִׁמְע֞וּ, shim.'Ugenerated
The Hebrew word שָׁמַע (shama`) means 'to hear' and implies not just listening but also obeying. In this imperative form, it commands the audience to pay attention and respond to the message being delivered.
This call to hear is significant as it sets the tone for the entire prophecy, urging the women of Bashan to recognize their wrongdoing and the impact of their actions on the less fortunate.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Hear this word, you cows of Bashan on Mount Samaria...' which aligns with the KJV and ASV, maintaining the imagery of oppression.
Sentence Structuregenerated
The main verb of the verse is שִׁמְע֞וּ, hear, which governs the entire construction. The sentence includes a noun phrase that identifies the subject ('you cows of Bashan') and several participial phrases that describe the actions of these women.
The structure emphasizes the call to listen, followed by a description of the subjects and their oppressive actions, creating a powerful indictment of their behavior.
Septuagint Backgroundgenerated
The Septuagint translates שִׁמְע֞וּ as ἀκούσατε, which also means 'hear' but carries a nuance of heeding or obeying, indicating a deeper call to action for the audience.
This choice reflects the urgency of the message Amos delivers, urging the listeners not only to hear but to respond appropriately to the call for justice.
In plain words — the whole versegenerated
Amos 4:1 tells us to listen to the message directed at the wealthy women of Bashan, who oppress the poor and needy while indulging themselves. The verse serves as a warning about the consequences of their actions, emphasizing the need for justice and care for the vulnerable.
Frequently Asked Questionsgenerated
This phrase refers to the wealthy women of Samaria, who live in luxury and are compared to cows that graze in fertile pastures.
Amos addresses the women because they symbolize the elite class that exploits the poor, highlighting their role in societal injustices.
The call to 'hear' emphasizes the urgency of the message and the need for the audience to recognize and change their oppressive behaviors.
This verse underscores the biblical theme of justice, calling out those in power who exploit the vulnerable and reminding the community of their responsibility to care for the needy.
Reflection Questionsgenerated
- In what ways do I see similar injustices happening in today's society?
- How can I be more aware of the needs of those who are vulnerable around me?
- What steps can I take to advocate for justice in my community?
- How does this passage challenge my understanding of wealth and responsibility?
The early church on this verse — how the Fathers read it
Early interpretations of this verse focus on the condemnation of the wealthy for their exploitation of the poor, as seen in quotes from Jerome and Richard Challoner.
Hear this word, you fat cows of Samaria, who oppress the poor, who crush the needy, who say to your husbands, 'Bring us something to drink!' The Lord God has sworn by his holiness: behold,Early Church Fathers on Amos 4 →
Fat kine: He means the great ones that lived in plenty and wealth.Early Church Fathers on Amos 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 4:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHear this word, ye kine of Bashan,.... Or "cows of Bashan" (n); a country beyond Jordan, inhabited by the tribes of Gad and Reuben, and the half tribe of Manasseh, very fruitful of pasturage, and
Read John Gill on Amos 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.
Read Robert Jamieson on Amos 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAMOS CHAPTER 4 Israel reproved for oppression, ; for idolatry, ,5; and for their incorrigibleness, . This verse is an introduction to all that follows in this chapter. Hear attentively, and consider the consequences of it; weigh both what and whose it is that is spoken. This word; prophecy, or sermon of reproof and threatening: see . Ye kine of Bashan: so Amos, bred among cattle, compares the mighty, proud, wanton, and oppressive riflers of Israel to those full-fed, strong, and wanton beasts, which in the herds did push at, hurt, and disturb the weaker cattle. Some will by this understand the court ladies of Israel in those times; but this perhaps is too nice: though, as in Ahab’ s time…
Read Matthew Poole on Amos 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 4:1 Hear this word, ye kine of Bashan, that [are] in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.Ver. 1. Hear this word, ye kine of Bashan] Obesae et bene pastae, ye fat bawsons (as we use to call them), ye that are “ Boeotum in patria, crassoque sub aere natae. ” Ye that have hearts as fat as grease, and delight not in God’ s law, Psalms 119:70. Ye that cover your faces with fatness, Job 15:27, till both your eyes stand out with it, Psalms 73:7-8 (as fulness breeds forgetfulness, Deuteronomy 32:15, the fed hawk forsakes his master), as untamed heifers fully fed, ye have been unruly and refractory, means of…
Read John Trapp on Amos 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Bashan.—This contained the rich pasture-lands east of the Jordan, between Hermon and the mountains of Gilead, where cattle flourished. The “strong bulls of Bashan” (Psalms 22:12) were descriptive of the malignant enemies of the ideal sufferer. The feminine “kine” refers to the luxurious self-indulgent women of fashion in Samaria. Which say to their masters (i.e., their husbands), Bring, and let us drink.—Their very debauch being paid for by the robbery of the poor. Some regard the feminines as sarcastic epithets, merely expressing effeminacy on the part of men. But this is not a probable explanation.
Read Charles John Ellicott on Amos 4 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER IV Israel reproved for their oppression, 1-3; idolatry, 4, 5; and for their impenitence under the chastising hand of God, 6-11. The omniscience and uncontrollable power of God, 12, 13. NOTES ON CHAP. IV Verse 1. Hear this word, ye kine of Bashan] Such an address was quite natural from the herdsman of Tekoa. Bashan was famous for the fertility of its soil, and its flocks and herds; and the prophet here represents the iniquitous, opulent, idle, lazy drones, whether men or women, under the idea of fatted bullocks, which were shortly to be led out to the slaughter.
Read AdamClarke on Amos 4 →Albert Barnes1798–1870Barnes' Notes on the BibleHear ye this, ye kine of Bashan - The pastures of Bashan were very rich, and it had its name probably from its richness of soil .
Read Albert Barnes on Amos 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Hear this word — As in Amos 3:1; Amos 5:1. Ye kine — Jerome, who was followed by some later writers, understood this to apply to the effeminate nobility, “the rulers of Israel and all the leading
Read Daniel Denison Whedon on Amos 4 →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
Hear this word, you cows of Bashan on Mount Samaria, you women who oppress the poor and crush the needy, who say to your husbands, “Bring us more to drink.”
Listen to this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who tell their husbands, “Bring us drinks!”
Hear this word, you cows of Bashan on Mount Samaria, you women who oppress the poor and crush the needy, who say to your husbands, “Bring us more to drink.”
Listen to this message, you cows of Bashan who live on Mount Samaria! You oppress the poor; you crush the needy. You say to your husbands, “Bring us more to drink!”
Tyndale line
Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.
Hear this word, ye kine of Bashan, that are in the mountain of Samaria, that oppress the poor, that crush the needy, that say unto their lords, Bring, and let us drink.
Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say unto their lords, Bring, and let us drink.
Hear this word, ye heifers of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.
Heare this worde, ye kine of Bashan that are in the mountaine of Samaria, which oppresse the poore, and destroy the needie, and they say to their masters, Bring, and let vs drinke.
Strictly literal
Hear this word, ye kine of Bashan, that are in the mountain of Samaria, that oppress the poor, that crush the needy, that say to their lords, Bring, and let us drink:
Hear this word, ye kine of Bashan, Who [are] in the mountain of Samaria, Who are oppressing the poor, Who are bruising the needy, Who are saying to their lords: 'Bring in, and we do drink.'
Hear this word, you cows of Bashan, || Who [are] on the mountain of Samaria, || Who are oppressing the poor, || Who are bruising the needy, || Who are saying to their lords: “Bring in, and we drink.”
Hear this word, O ye cows of Bashan, that are on the mount of Samaria, who oppress the poor, who crush the needy, who say to their lords, Bring, and let us drink.
Listen to this word, you cows of Bashan, you who are in the mountain of Samaria, you who oppress the poor, you who crush the needy, you who say to your husbands, “Bring us drinks.”
From the Latin
Hear this word, ye fat kine that are in the mountains of Samaria: you that oppress the needy, and crush the poor: that say to your masters: Bring, and we will drink.
Simplified
Listen to this message, you well-fed cows of Bashan who live on Mount Samaria, who oppress the poor and crush the needy, and who order your husbands, “Bring us drinks!”
Give ear to this word, you cows of Bashan, who are in the hill of Samaria, by whom the poor are kept down, and those in need are crushed; who say to their lords, Get out the wine and give us drink.
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 align closely, with 16 words matched in the Hebrew and Greek. The Dead Sea Scrolls show some restoration but confirm the overall message of oppression and the call to listen.
שִׁמְע֞וּ הַדָּבָ֣ר הַזֶּ֗ה פָּר֤וֹת הַבָּשָׁן֙ אֲשֶׁר֙ בְּהַ֣ר שֹֽׁמְר֔וֹן הָעֹשְׁק֣וֹת דַּלִּ֔ים הָרֹצְצ֖וֹת אֶבְיוֹנִ֑ים הָאֹמְרֹ֥ת לַאֲדֹֽנֵיהֶ֖ם הָבִ֥יאָה וְנִשְׁתֶּֽה׃
16 of the 16 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.
שמעו הדבר הזה פרות [הבשן] [אשר] [בהר] [שמרון] [העושקות] דלים [הרוצצות] [אביונים] [האומרות] [לאדוני׳המה] הביאו ונשתה
4 words on the leather — 3 partly restored, 9 supplied entire by an editor.
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 Amos 4:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
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
פָּרָה (parah) refers to a heifer or cow, specifically a female bovine. The entries consistently define it as a heifer or cow, with no significant disagreement among the lexicons.
פָּרָה 26 n.f. heifer, cow
base
H6510 פָּרָה heifer, cow
6510 parah paw-raw'
feminine of 6499; a heifer:--cow, heifer, kine.
see HEBREW for 06499
פָּרָה (pa.rah) — heifer.
cow, heifer
N-fp — Noun common · feminine plural constructHNcfpc
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…
בָּשָׁן (Bashan) refers to a fertile region east of the Jordan River, first noted as the kingdom of Og. It extends from the Jabboḳ stream to Mount Hermon, and is associated with smooth and fruitful land, significant for the half-tribe of Manasseh.
בָּשָׁן 60 n.pr.terr.m. (smooth (& fertile) land) Bashan, first mentioned as kingdom of Og, E. of Jordan, stretching from stream Jabboḳ (thus including northern Gilead) northward to Hermon, between Gennesaret (W) and mts of Hauran (E)
base
H1316 בָּשָׁן Bashan, first mentioned as kingdom of Og, E. of Jordan, stretching from stream Jabboḳ (thus including northern Gilead) northward to Hermon, between Gennesaret (W) and mts of Hauran (E)
1316 Bashan baw-shawn'
of uncertain derivation; Bashan (often with the article), a
region East of the Jordan:--Bashan.
בָּשָׁן (ba.shan) — Bashan.
§ Bashan = "fruitful"
a district east of the Jordan known for its fertility which was given to the half-tribe of Manasseh
Art | N-proper — Particle · noun properHTd/Npl
ba'-shan (ha-bashan, "the Bashan"; Basan): This name is probably the same in meaning as the cognate Arabic bathneh, "soft, fertile land," or bathaniyeh (batanaea), "this land sown with wheat" ("wheatland").
1. Boundaries:
It often occurs with the article, "the Bashan," to describe the kingdom of Og, the most northerly part of the land East of the Jordan. It stretched from the border of Gilead in the South to the slopes of Hermen in the North. Hermon itself is never definitely included in Bashan, although Og is said to have ruled in that mountain (Jos 12:5; 13:11). In De 3:10 Salecah and Edrei seem to indicate the East and West limits respectively. This would agree with Jos 12:5; 13:11, which seem to make Geshur and Maacath the…
Bashan
Light soil, first mentioned in Gen. 14:5, where it is said that Chedorlaomer and his confederates “smote the Rephaim in Ashteroth,” where Og the king of Bashan had his residence. At the time of Israel’s entrance into the Promised Land, Og came out against them, but was utterly routed (Num. 21:33-35; Deut. 3:1-7). This country extended from Gilead in the south to Hermon in the north, and from the Jordan on the west to Salcah on the east. Along with the half of Gilead it was given to the half-tribe of Manasseh (Josh. 13:29-31). Golan, one of its cities, became a “city of refuge” (Josh. 21:27). Argob, in Bashan, was…
(fruitful), a district on the east of Jordan. It is sometimes spoken of as the "land of Bashan," (1 Chronicles 5:11) and comp. Numb 21:33; 32:33 And sometimes as "all Bashan." (3:10,13; Joshua 12:5; 13:12,30) It was taken by the children of Israel after their conquest of the land of Sihon from Arnon to Jabbok. The limits of Bashan are very strictly defined. It extended from the "border of Gilead" on the south to Mount Hermon on the north, (3:3,10,14; Joshua 12:5; 1 Chronicles 5:23) and from the Arabah or Jordan valley on the west to Salchah (Sulkhad) and the border of the Geshurites and the Maachathites on the east. (Joshua…
Fat, fruitful, Nu 21:33, a rich hilly district lying east of the Jordan, and between the mountains of Hermon on the north, and those of Gilead and Ammon on the south. The country takes its name from its soft and sandy soil. It is celebrated in Scripture for its rich pasturage: "Rams, of the breed of Bashan," De 32:14; "Rams, bulls, goats, all of them fatlings of Bashan," Eze 39:18. The oaks of Bashan are mentioned in connection with the cedars of Lebanon, Isa 2:13. Modern travelers describe the country as still abounding with verdant and fertile meadows, valleys traversed by refreshing streams, hills crowned with forests, and pastures offering an abundance to the flocks…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
שִׁמְרוֹן (Shomrown) refers to Samaria, the capital of the northern kingdom of Israel established during Omri's reign. The name is derived from a root meaning 'watch-station' or 'watch mountain.' It denotes both the city and the surrounding region, which played a significant role in the history of Israel after the kingdom split.
שִׁמְרוֹן 109 n.pr.loc. capital of N. Isr. from Omri's time
base
H8111 שִׁמְרוֹן capital of N. Isr. from Omri's time
8111 Shomrown sho-mer-one'
from the active participle of 8104; watch-station; Shomeron,
a place in Palestine:--Samaria.
see HEBREW for 08104
שֹׁמְרוֹן (sho.me.ron) — Samaria.
§ Samaria = "watch mountain"
1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israel which split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam
2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem
N-proper — Noun properHNpl
Samaria
A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…
(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…
1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.
2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…
watch-mountain
עָשַׁק (ashaq) is a Hebrew verb meaning to oppress, wrong, or extort. It conveys actions of pressing upon, defrauding, and committing violence. The word can also imply being exploited or crushed in its passive form. It is rooted in a primitive form and is related to the concept of deceitful gain.
עָשַׁק oppress, wrong, extort
base
H6231 עָשַׁק oppress, wrong, extort
6231 `ashaq aw-shak'
a primitive root (compare 6229); to press upon, i.e. oppress,
defraud, violate, overflow:--get deceitfully, deceive,
defraud, drink up, (use) oppress((-ion)), -or), do violence
(wrong).
see HEBREW for 06229
עָשַׁק (a.shaq) — to oppress.
1) to press upon, oppress, violate, defraud, do violence, get deceitfully, wrong, extort
1a) (Qal)
1a1) to oppress, wrong, extort
1a2) to oppress
1b) (Pual) to be exploited, be crushed
Art | V-Qal — Particle · verb qal participle (active) feminine pluralHTd/Vqrfpa
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
רָצַץ (ratsats) means to crush, with various nuances including breaking, bruising, and oppressing. It can describe both literal and figurative actions, such as being crushed or oppressing others. The verb appears in multiple forms, indicating different aspects of crushing or being crushed, including reciprocal actions.
[רָצַץ] vb. crush
Qal crush
Niph. be crushed, broken
Pi. crush in pieces
Pō‛ēl acc. pers.
Hiph. she crushed his skull
Hithpō‛. recipr., the children crushed (thrust, struck) one another within her.
base
H7533 רָצַץ crush
7533 ratsats raw-tsats'
a primitive root; to crack in pieces, literally or
figuratively:--break, bruise, crush, discourage, oppress,
struggle together.
רָצַץ (ra.tsats) — to crush.
1) to crush, oppress
1a) (Qal)
1a1) to crush, get crushed, be crushed
1a2) to crush, oppress (fig)
1a3) crushed (participle passive)
1b) (Niphal) to be crushed, be broken
1c) (Piel)
1c1) to crush in pieces
1c2) to grievously oppress (fig)
1d) (Poel) to oppress (fig)
1e) (Hiphil) to crush
1f) (Hithpoel) to crush each other
Art | V-Qal — Particle · verb qal participle (active) feminine pluralHTd/Vqrfpa
The Hebrew word אֶבְיוֹן (*ebyown*) means needy or poor, derived from a root indicating want. It describes individuals who are destitute, oppressed, or in need of help, particularly from God. This term appears in various contexts in the Old Testament, often referring to the lowest social class and the importance of caring for such individuals.
אֶבְיוֹן adj. in want, needy, poor,—so, alw. abs., Dt 15:4 + 40 t.; אֶבְיֹנְךָ Ex 23:6 Dt 15:11; אֶבְיוֹנִים Am 4:1 + 14 t.; אֶבְיוֹנֵי (אֶבְיֹנֵי) Ex 23:11 Is 29:19; אֶבְיוֹנֶיהָ ψ 132:15—(Hex. only JED; mostly poet., 23 t. ψ) needy, chiefly poor (in material things); as adj. Dt 15:7, 7, 9; 24:14 ψ 109:16 (both ∥ עָנִי); elsewhere subst.; ψ 49:3 (∥ עָשִׁיר); Dt 15:4, 11; subj. to oppression & abuse Am 2:6…
Read the full entry →H34 אֶבְיוֹן in want, needy, poor
34 'ebyown eb-yone'
from 14, in the sense of want (especially in feeling);
destitute:--beggar, needy, poor (man).
see HEBREW for 014
אֶבְיוֹן (ev.yon) — needy.
1) in want, needy, chiefly poor, needy person
2) subject to oppression and abuse
3) needing help, deliverance from trouble, especially as delivered by God
4) general reference to lowest class
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Art | V-Qal — Particle · verb qal participle (active) feminine pluralHTd/Vqrfpa
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)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
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
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sh
dasha' = "to sprout," "spring" (Ge 1:11 the King James Version); sharats = "to wriggle," "swarm" (Ge 1:20 f; 9:7; Ex 8:3); yaladh = "to bear," "beget" (Ge 3:16; 2Ki 19:3; Job 15:35; 39:1,2; "what a day may bring forth," Pr 27:1; "before the decree bring forth," Ze 2:2); `anan = "to cloud over," "to darken" (Ge 9:14); shalach = "to send on," "to escort" (Ge 18:16); shubh = "to turn back," "bring" (again, back…
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
Conj | V-Qal-Imperf-1cp — Conjunction · verb qal first person common pluralHC/Vqu1cp
See FOOD; DRINK, STRONG.
Drink
The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.
To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.
The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE