Amos 5:25 — Word Study
WLCהַזְּבָחִ֨ים וּמִנְחָ֜ה הִֽגַּשְׁתֶּם־ לִ֧י בַמִּדְבָּ֛ר אַרְבָּעִ֥ים שָׁנָ֖ה בֵּ֥ית יִשְׂרָאֵֽל׃
BSADid you bringnâgash■ sacrificeszebach [offerings to atone for sin] and offeringsminchâh [gifts to honor God] fortyʼarbâʻîym [a significant period of testing] yearsshâneh in the wildernessmidbâr [a desert, a place of spiritual testing] O housebayith [family, descendants, a dwelling place] of IsraelYisrâʼêl [God's chosen people, descendants of Jacob]
| Greek | English | Parsing |
|---|---|---|
| הַזְּבָחִ֨ים | ¿ sacrifices | Particle, noun common masculine plural absolute |
| וּמִנְחָ֜ה | and grain offering[s] | Conjunction, noun common feminine singular absolute |
| הִֽגַּשְׁתֶּם־ | did you bring near | Verb, Hiphil, perfect second person masculine plural |
| לִ֧י | to me | Preposition, suffix |
| בַמִּדְבָּ֛ר | in the wilderness | Preposition, noun common masculine singular absolute |
| אַרְבָּעִ֥ים | forty | Noun common, masculine plural absolute |
| שָׁנָ֖ה | year[s] | Noun common, feminine singular absolute |
| בֵּ֥ית | O house of | Noun common, masculine singular construct |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Did you bring Me sacrifices and offerings forty years in the wilderness, O house of Israel? |
| KJV | Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel? |
| ASV | Did ye bring unto me sacrifices and offerings in the wilderness forty years, O house of Israel? |
| YLT | Sacrifices and offering did ye bring nigh to Me, In a wilderness forty years, O house of Israel? |
| WEB | “Did you bring to me sacrifices and offerings in the wilderness forty years, house of Israel? |
| BBE | Did you come to me with offerings of beasts and meal offerings in the waste land for forty years, O Israel? |
Translations agree on the meaning of the sacrifices and offerings mentioned in this verse.
The sentence structure features a main clause followed by prepositional and noun phrases that provide context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָגַשׁ
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 5:25
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 LORD's Charge Against Israelgenerated
Amos 5:25 reflects God's disappointment with Israel's worship practices during their time in the wilderness. He questions whether their sacrifices were genuine acts of worship or mere rituals devoid of true reverence. This passage serves as a reminder of the importance of sincerity in worship and the futility of empty rituals, as echoed in other scriptures like Isaiah 1:11-15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 17:7 | They must no longer offer their sacrifices to the goat demons to which they have prostituted themselves. This will be a permanent statute for them for the generations to come.’ |
| 2 | Deuteronomy 32:17–19 | They sacrificed to demons, not to God, to gods they had not known, to newly arrived gods, which your fathers did not fear. |
| 3 | Joshua 24:14 | Now, therefore, fear the LORD and serve Him in sincerity and truth; cast aside the gods your fathers served beyond the Euphrates and in Egypt, and serve the LORD. |
| 4 | Nehemiah 9:18–21 | Even when they cast for themselves an image of a calf and said, ‘This is your God who brought you up out of Egypt,’ and when they committed terrible blasphemies, |
| 5 | Isaiah 43:23–24 | You have not brought Me sheep for burnt offerings, nor honored Me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הַזְּבָחִ֨ים, ha.ze.va.Chimgenerated
The word זֶבַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts and covenant sacrifices. In this context, it highlights the ritual offerings made by Israel during their wilderness journey, which God questions as lacking true devotion.
The use of the plural form indicates a variety of sacrifices, suggesting that Israel engaged in multiple forms of worship. However, God's rhetorical question implies that these acts were not accompanied by genuine faith or obedience.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term sacrifices for הַזְּבָחִ֨ים and offerings for וּמִנְחָ֜ה.
Sentence Structuregenerated
The main verb is הִֽגַּשְׁתֶּם, did you bring near, which governs the entire verse. It is followed by two noun phrases: the first is the object of the verb, הַזְּבָחִ֨ים and וּמִנְחָ֜ה, and the second is a prepositional phrase indicating the location of the action, בַמִּדְבָּ֛ר.
The structure emphasizes the act of bringing sacrifices to God, questioning the sincerity of these offerings during the significant period of forty years.
Septuagint Backgroundgenerated
The Septuagint translates הַזְּבָחִ֨ים as σφάγια (sphagia), meaning 'slaughtered animals' or 'sacrifices.' This choice highlights the physical aspect of the offerings, while the Hebrew emphasizes the ritualistic nature.
For וּמִנְחָ֜ה, the LXX uses θυσίας (
In plain words — the whole versegenerated
Amos 5:25 questions the sincerity of Israel's sacrifices during their forty years in the wilderness. God asks if they truly brought offerings to Him or if their worship was merely ritualistic. This verse reminds us that God desires genuine worship rather than empty rituals.
Frequently Asked Questionsgenerated
God is highlighting that their sacrifices may not have been genuine acts of worship but rather empty rituals lacking true reverence.
The forty years symbolize a significant period of testing and spiritual formation for Israel, emphasizing the importance of their relationship with God during that time.
The sacrifices include various forms of offerings made to atone for sin and honor God, such as animal sacrifices and grain offerings.
This verse connects with other passages that emphasize the importance of sincere worship, such as Isaiah 1:11-15, where God expresses disdain for empty rituals.
Reflection Questionsgenerated
- In what ways can I ensure my worship is sincere and not merely ritualistic?
- How can the example of Israel's sacrifices inform my understanding of true devotion to God?
- What significant periods of testing have I experienced in my own life, and how did they affect my faith?
- How do I respond to God's call for genuine worship in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, noting the importance of sincere worship versus mere ritual, as seen in the quotations from Jerome and Richard Challoner.
Did you offer to Me sacrifices and offerings in the wilderness for forty years, O house of Israel? You also took along the tabernacle of Moloch and the star of your god Rephan, the images which you made for yourselves.Early Church Fathers on Amos 5 →
Did you offer: Except the sacrifices that were offered at the first, in the dedication of the tabernacle, the Israelites offered no sacrifices in the desert.Early Church Fathers on Amos 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 5:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave ye offered unto me sacrifices and offerings,.... No; they were not offered to God, but to devils, to the golden calf, and to the host of heaven: so their fathers did in the wilderness forty
Read John Gill on Amos 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHave ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel? Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
Read Robert Jamieson on Amos 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir fathers and they, though at so great distance of time, are one people, and so the prophet considers them in this place. Have ye offered? did you not frequently omit to offer, and yet were not reproved or plagued for the omission, when your frequent removes, and many other difficulties, made it unpracticable? so little is sacrifice with your God! and yet, when you did offer, was it to me only? or did you not sacrifice to idols and false gods, and provoked me? Will-worship and idolatry have been hereditary diseases in your generations; and it is well known, too, that these idolaters fell in the wilderness, and are made admonitions to you. Sacrifices of beasts slain, as the word properly…
Read Matthew Poole on Amos 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 5:25 Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?Ver. 25. Have ye offered unto me sacrifices, &c.] i.e. To me only, and not to other gods also? did ye not begin betime to play the idolaters? and do ye not "fill up the measure of your fathers?" Matthew 23:32. They sojourned in Egypt, and brought thence a golden calf: Jeroboam sojourned there, and brought home two; which were no sooner up than you were down upon your knees, where still you continue at your mawmet worship. Is it not even so, O house of Israel? And was it not even so in the wilderness, where and when I bore with your "evil manners" (ετροποφορησα) "about the time of…
Read John Trapp on Amos 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25, 26) Much uncertainty belongs to the interpretation of these verses and their connection in thought. Some commentators would treat Amos 5:25 as a statement, and not a question, the first word being read as a definite article, and not an interrogative prefix in the Hebrew. But the construction of the following words forbids this supposition, and nearly all exegetes follow the LXX., Vulg., Targ., in taking the sentence as interrogative. Is the expected answer negative or affirmative? Heb. usage points to the former. So Ewald and Keil According to the latter, the words apply to the nation as a whole, or to the great mass of the people, individual exceptions being passed by. The following…
Read Charles John Ellicott on Amos 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Have ye offered unto me sacrifices] Some have been led to think that "during the forty years which the Israelites spent in the wilderness, between Egypt and the promised land, they did not offer any sacrifices, as in their circumstances it was impossible; they offered none because they had none." But such people must have forgotten that when the covenant was made at Sinai, there were burnt-offerings and peace-offerings of oxen sacrificed to the Lord, Exodus 24:5; and at the setting up of the tabernacle the twelve princes of the twelve tribes offered each a young bullock, a ram, and a lamb, for a burnt-offering; a kid for a sin-offering; two oxen, five rams, five he-goats, and five…
Read AdamClarke on Amos 5 →CambridgeThe Cambridge Bible for Schools and Colleges25. Did ye bring unto me sacrifices &c.] The question evidently requires a negative answer; and the emphatic words in the sentence are not, as has been sometimes supposed, unto me (which hold in the Hebrew quite a subordinate position), but sacrifices and offerings (which follow immediately after the interrogative particle). The prophet shews that sacrifice is no indispensable element of religious service, from the fact that during the 40 years in the wilderness—which, nevertheless, was a period when, above all others, Jehovah manifested His love and favour towards Israel (Amos 2:9-10)—it was not offered. bring] of a sacrifice, as Exodus 32:6; Leviticus 8:14; 1 Samuel 13:9. sacrifices and…
Read Cambridge on Amos 5 →Albert Barnes1798–1870Barnes' Notes on the BibleHave ye offered - (better, “Did ye offer”) unto Me sacrifices and offerings? Israel justified himself to himself by his half-service. This had been his way from the first.
Read Albert Barnes on Amos 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
Did you bring Me sacrifices and offerings forty years in the wilderness, O house of Israel?
“Did you bring to me sacrifices and offerings in the wilderness forty years, house of Israel?
Did you bring Me sacrifices and offerings forty years in the wilderness, O house of Israel?
You did not bring me sacrifices and grain offerings during the forty years you spent in the wilderness, family of Israel.
Tyndale line
Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
Did ye bring unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
Did ye bring unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
Have ye offered to me sacrifices and offerings in the wilderness forty years, O house of Israel?
Haue ye offered vnto me sacrifices and offrings in the wildernesse fourtie yeeres, O house of Israel?
Strictly literal
Did ye bring unto me sacrifices and oblations in the wilderness forty years, O house of Israel?
Sacrifices and offering did ye bring nigh to Me, In a wilderness forty years, O house of Israel?
Did you bring sacrifices and offerings near to Me, || In a wilderness forty years, O house of Israel?
Have ye offered unto me sacrifices and meat-offerings in the wilderness [during] forty years, O house of Israel?
Did you bring me sacrifices and offerings in the wilderness for forty years, house of Israel?
From the Latin
Did you offer victims and sacrifices to me in the desert for forty years, O house of Israel?
Simplified
Did you bring me sacrifices during those forty years in the desert, people of Israel?
Did you come to me with offerings of beasts and meal offerings in the waste land for forty years, O Israel?
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 states, "הַזְּבָחִ֨ים וּמִנְחָ֜ה הִֽגַּשְׁתֶּם־ לִ֧י בַמִּדְבָּ֛ר אַרְבָּעִ֥ים שָׁנָ֖ה בֵּ֥ית יִשְׂרָאֵֽל׃" The Septuagint agrees with the Masoretic Text in meaning, as it matches 9 of the 9 words in a word-by-word correspondence, although the order and articles may differ. There are no significant differences in the core message between these witnesses.
הַזְּבָחִ֨ים וּמִנְחָ֜ה הִֽגַּשְׁתֶּם־ לִ֧י בַמִּדְבָּ֛ר אַרְבָּעִ֥ים שָׁנָ֖ה בֵּ֥ית יִשְׂרָאֵֽל׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Amos 5:25
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.
זֶ֫בַח (zebach) means 'sacrifice' and is derived from a root meaning 'to slaughter.' It encompasses various types of sacrifices, including those for feasts, covenant sacrifices, and thank offerings. The term appears in contexts related to both the God of Israel and other deities, indicating its broad use in ritual practices.
זֶ֫בַח 162 n.m. sacrifice
general name for all sacrifices eaten at feasts
of the God of Israel
of other deities
there are several kinds which are gradually distinguished
the covenant sacrifice, between Jacob and Laban
the passover
annual sacrifice
thank offering
in ritual of H & P
the slaughter of hostile nations
the verb used
base
H2077 זֶ֫בַח sacrifice
2077 zebach zeh'-bakh
from 2076; properly, a slaughter, i.e. the flesh of an
animal; by implication, a sacrifice (the victim or the
act):--offer(- ing), sacrifice.
see HEBREW for 02076
זֶ֫בַח (ze.vach) — sacrifice.
1) sacrifice
1a) sacrifices of righteousness
1b) sacrifices of strife
1c) sacrifices to dead things
1d) the covenant sacrifice
1e) the passover
1f) annual sacrifice
1g) thank offering
Part | N-mp — Particle · noun common masculine plural absoluteHTi/Ncmpa
מִנְחָה (minchah) refers to a gift or offering, particularly in a religious context. It encompasses a range of meanings including tribute, voluntary offerings, and specifically bloodless sacrifices, often grain offerings. The term is derived from a root meaning to apportion or bestow, indicating a donation or present, especially to God.
מִנְחָה 153 n.f. gift, tribute, offering
gift, present
tribute
offering made to God, of any kind, whether grain or animals
grain offering
grain-offering, always with this meaning in P
vbs. of offering are
base
H4503 מִנְחָה gift, tribute, offering
4503 minchah min-khaw'
from an unused root meaning to apportion, i.e. bestow; a
donation; euphemistically, tribute; specifically a sacrificial
offering (usually bloodless and voluntary):--gift, oblation,
(meat) offering, present, sacrifice.
מִנְחָה (min.chah) — offering.
: offering/sacrifice
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: gift.
: gift
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
מִנְחָה (min.chah) — offering: tribute.
: tribute
1) gift, tribute, offering, present, oblation, sacrifice, meat offering
1a) gift, present
1b) tribute
1c) offering (to God)
1d) grain offering
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
V-Hiphil-Perf-2mp — Verb · Hiphil · perfect second person masculine pluralHVhp2mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
מִדְבָּר (midbar) primarily means 'mouth' in the sense of an organ of speech, but it also refers to 'wilderness' or 'desert.' The word is derived from a root meaning to drive, suggesting open fields for pasturing cattle. It encompasses various forms of uninhabited land and is notably used in contexts related to the wilderness, such as the Wilderness of Sinai.
[מִדְבָּר] n.m. mouth, as organ of speech, Ct 4:3
ref
מִדְבָר 270 n.m. wilderness
tracts of land, used for the pasturage of flocks and herds
uninhabited land
large tracts of such land bearing various names, in certain districts of which there might be towns and cities
fig.
base
H4057a מִדְבָּר mouth, as organ of speech H4057b מִדְבָר wilderness
4057 midbar mid-bawr'
from 1696 in the sense of driving; a pasture (i.e. open
field, whither cattle are driven); by implication, a desert;
also speech (including its organs):--desert, south, speech,
wilderness.
see HEBREW for 01696
מִדְבָּר (mid.bar) — mouth.
1) mouth
1a) mouth (as organ of speech)
מִדְבָּר (mid.bar) — wilderness.
1) wilderness
1a) pasture
1b) uninhabited land, wilderness
1c) large tracts of wilderness (around cities)
1d) wilderness (fig.)
מִדְבָּר (mid.bar) — Wilderness (of Sinai).
This name means wilderness, uninhabited land
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wil'-der-nes.
See DESERT; JUDAEA, WILDERNESS OF; WANDERINGS OF ISRAEL.
Wilderness
(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (
See DESERT.
אַרְבָּעִים (arba`iym) simply means 'forty' in Hebrew. It is a multiple of the number 702 and is consistently defined across various lexicons. There are no significant disagreements among the entries regarding its meaning.
אַרְבָּעִים a forty
base
H705 אַרְבָּעִים a forty
705 'arba`iym ar-baw-eem'
multiple of 702; forty:---forty.
see HEBREW for 0702
אַרְבָּעִים (ar.ba.im) — forty.
forty
Adj — Noun common · masculine plural absoluteHNcmpa
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Noun common · feminine singular absoluteHNcfsa
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.