Amos 5:26 — Word Study
WLCוּנְשָׂאתֶ֗ם אֵ֚ת סִכּ֣וּת מַלְכְּכֶ֔ם וְאֵ֖ת כִּיּ֣וּן צַלְמֵיכֶ֑ם כּוֹכַב֙ אֱלֹ֣הֵיכֶ֔ם אֲשֶׁ֥ר עֲשִׂיתֶ֖ם לָכֶֽם׃
BSAYou have taken alongnâsâʼ Sakkuthçikkûwth△ [a Babylonian deity] and KaiwanKîyûwn△ [Chiun, a statue or idol] your starkôwkâb godʼĕlôhîym [a celestial body] the idolstselem [images, illusions] you madeʻâsâh■ [created, fashioned]
| Greek | English | Parsing |
|---|---|---|
| וּנְשָׂאתֶ֗ם | and you will lift up | Verb, Qal, sequential perfect second person masculine plural |
| אֵ֚ת | the object marker | Particle |
| סִכּ֣וּת | Sikkuth | Noun proper masculine |
| מַלְכְּכֶ֔ם | king your | Noun common masculine singular construct, suffix |
| וְאֵ֖ת | and the object marker | Conjunction, particle |
| כִּיּ֣וּן | Kiyyun | Noun proper |
| צַלְמֵיכֶ֑ם | images your | Noun common masculine plural construct, suffix |
| כּוֹכַב֙ | [the] star of | Noun common, masculine singular construct |
| אֱלֹ֣הֵיכֶ֔ם | gods your | Noun common masculine plural construct, suffix |
| אֲשֶׁ֥ר | which | Particle |
| עֲשִׂיתֶ֖ם | you made | Verb, Qal, perfect second person masculine plural |
| לָכֶֽם׃ | for yourselves | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have taken along Sakkuth your king and Kaiwan your star god, the idols you made for yourselves. |
| KJV | But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves. |
| ASV | Yea, ye have borne the tabernacle of your king and the shrine of your images, the star of your god, which ye made to yourselves. |
| YLT | And ye bare Succoth your king, and Chiun your images, The star of your god, that ye made for yourselves. |
| WEB | You also carried the tent of your king and the shrine of your images, the star of your god, which you made for yourselves. |
| BBE | Truly, you will take up Saccuth your king and Kaiwan your images, the star of your god, which you made for yourselves. |
Where they part company is in the rendering of the names of the deities and the phrase structure — see How Translations Differ.
One main verb governs the clause, with three noun phrases detailing the objects of the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
The sentence as the grammar sees it Open the tree ›
2 of 12 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Amos 5:26
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 Judgment of Israelgenerated
Amos 5:26 addresses the unfaithfulness of Israel, pointing out their worship of foreign deities like Sakkuth and Kaiwan. This verse serves as a reminder of the consequences of turning away from the true God and embracing idols, which is a recurring theme in the prophetic literature. The surrounding verses emphasize the importance of justice and righteousness, contrasting the people's actions with God's expectations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 18:21 | You must not give any of your children to be sacrificed to Molech, for you must not profane the name of your God. I am the LORD. |
| 2 | Leviticus 20:2–5 | “Tell the Israelites, ‘Any Israelite or foreigner living in Israel who gives any of his children to Molech must be put to death. The people of the land are to stone him. |
| 3 | 1 Kings 11:33 | For they have forsaken Me to worship Ashtoreth the goddess of the Sidonians, Chemosh the god of the Moabites, and Milcom the god of the Ammonites. They have not walked in My ways, nor done what is right in My eyes, nor kept My statutes and judgments, as Solomon’s father David did. |
| 4 | 2 Kings 23:12–13 | He pulled down the altars that the kings of Judah had set up on the roof near the upper chamber of Ahaz, and the altars that Manasseh had set up in the two courtyards of the house of the LORD. The king pulverized them there and threw their dust into the Kidron Valley. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — סִכּוּת, si.Kutgenerated
The Hebrew word סִכּוּת (sikkuwth) refers to an idolatrous booth or tabernacle, derived from the word for 'tent.' It is associated with a Babylonian deity and serves as a warning against idolatry. Its singular use in the Bible highlights the seriousness of the sin of worshipping false gods.
The noun is used in a context that underscores the consequences of Israel's actions, indicating that they have chosen to lift up Sakkuth as their king, thus rejecting their covenant with Yahweh.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses Sakkuth and Kaiwan to maintain the original names of the deities, while the KJV and ASV also retain these names.
Sentence Structuregenerated
The main verb is וּנְשָׂאתֶם, and you have taken along, which governs the entire clause. This verb introduces the objects of the action: Sakkuth and Kaiwan, followed by the participial phrase describing the idols made by the people.
The structure emphasizes the direct objects of the verb, which are the idols and false gods, illustrating the focus on the people's actions and their consequences.
Septuagint Backgroundgenerated
The Septuagint translates סִכּוּת as μολοχ, indicating a specific interpretation of the idol as associated with the god Molech. This choice reflects a narrowing of the Hebrew term to a well-known figure in the Greek-speaking world.
The translation of כִּיּוּן as ραιφαν also shows a similar trend, linking the idols to recognized deities in the context of Hellenistic culture.
In plain words — the whole versegenerated
Amos 5:26 highlights Israel's sin of idolatry, accusing them of taking along Sakkuth and Kaiwan, which are false gods. The verse serves as a strong reminder of the consequences of turning away from God and worshipping idols made by their own hands.
Frequently Asked Questionsgenerated
Sakkuth is associated with a Babylonian deity, symbolizing the idolatry that Israel committed.
Amos emphasizes that the Israelites actively created these idols, showing their rejection of God and their choice to worship false gods.
Kaiwan, or Chiun, represents a star god, illustrating the extent of Israel's apostasy and their worship of celestial bodies.
The surrounding verses call for justice and righteousness, contrasting the people's idolatry with God's expectations for their behavior.
Reflection Questionsgenerated
- In what ways can I identify modern idols in my life that distract me from worshipping God?
- How can I ensure that my actions align with God's expectations of justice and righteousness?
- What steps can I take to turn away from influences that lead me toward idolatry?
- How does understanding the historical context of Israel's idolatry help me in my faith today?
The early church on this verse — how the Fathers read it
The early commentaries, such as those by Richard Challoner, address the idolatry referenced in this verse, linking it to Israel's unfaithfulness.
A tabernacle: All this alludes to the idolatry which they committed, when they were drawn away by the daughters of Moab to the worship of their gods. Num. 25.Early Church Fathers on Amos 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 5:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut ye have borne the tabernacle of your Moloch,.... The god of the Ammonites; [See comments on Amos 1:13]; and [See comments on Jeremiah 7:31]; called theirs, because they also worshipped it, and
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 BibleBut ye, the idolatrous children of idolatrous fathers, have borne, carried along with you in the wilderness, the tabernacle, or little chapel, or shrine, or canopy, in which the image of their idol was placed. Though others conjecture this to be the proper name of an idol, I conjecture it is the name of the portable temple or chapel in which the supposed deity was placed. Moloch; the great idol of the Ammonites, as Jupiter was of the Greeks and Romans; some ancient king among them, who was a famous founder, or raiser, and benefactor to their nation, though we know not who this was. Chiun: perhaps if we understand the whole apparatus or storehouse of their images, We shall not err. Their…
Read Matthew Poole on Amos 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 5:26 But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.Ver. 26. But ye have borne the tabernacle of your Moloch] That idols were wont to be carried upon men’ s shoulders we may see, Isaiah 56:7; Bar 6:3; Bar 2:5. That Moloch or Milcom was the abomination of the Ammonites (who called their king as the Israelites called the true God, Isaiah 44:6; Isaiah 33:22), see 1 Kings 11:5; that the Israelites should do thus in the wilderness (where they had God’ s tabernacle erected), carrying about them privily some portable chapels or pictures of these idols (as some hold they did, and Josephus seems to say as much), was…
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 26. But ye have borne] The preceding verse spoke of their fathers; the present verse speaks of the Israelites then existing, who were so grievously addicted to idolatry, that they not only worshipped at stated public places the idols set up by public authority, but they carried their gods about with them everywhere. The tabernacle of your Moloch] Probably a small portable shrine, with an image of their god in it, such as Moloch; and the star or representative of their god Chiun. For an ample exposition of this verse, See Clarke on Acts 7:42; to which let me add, that from Picart's Religious Ceremonies, vol. iii. p. 199, we find that there was an idol named Choun worshipped among the…
Read AdamClarke on Amos 5 →CambridgeThe Cambridge Bible for Schools and Colleges21–26. Do you think to win Jehovah’s favour by your religious services? On the contrary, He will have none of them: what He demands is not sacrifice, or even praise, but justice; in the wilderness your ancestors offered no sacrifices, without forfeiting Jehovah’s regard; your mistake is a fatal one, and its end will be exile.
Read Cambridge on Amos 5 →Albert Barnes1798–1870Barnes' Notes on the BibleBut ye have borne - Literally, “And ye bare the tabernacle of your Moloch” (literally, “your king,” from where the idol Moloch had its name.) He assigns the reason, why he had denied that they sacririced to God in the wilderness.
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
You have taken along Sakkuth your king and Kaiwan your star god, the idols you made for yourselves.
You also carried the tent of your king and the shrine of your images, the star of your god, which you made for yourselves.
You have taken along Sakkuth your king and Kaiwan your star god, the idols you made for yourselves.
You will pick up your images of Sikkuth, your king, and Kiyyun, your star god, which you made for yourselves,
Tyndale line
But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.
Yea, ye have borne the tabernacle of your king and the shrine of your images, the star of your god, which ye made to yourselves.
Yea, ye have borne Siccuth your king and Chiun your images, the star of your god, which ye made to yourselves.
But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.
But you haue borne Siccuth your King, and Chiun your images, and the starre of your gods, which ye made to your selues.
Strictly literal
Yea, ye took up the tabernacle of your Moloch, and Chiun your images, the star of your god, which ye had made to yourselves;
And ye bare Succoth your king, and Chiun your images, The star of your god, that ye made for yourselves.
And you bore Succoth your king, and Chiun your images, || The star of your god, that you made for yourselves.
Bear then the canopy of your chief idol, and the figure of your images, the star of your god, which ye have made for yourselves.
You have lifted up the images of Sikkuth, your king, and Kaiwan, your star god, which you made for yourselves.
From the Latin
But you carried a tabernacle for your Moloch, and the image of your idols, the star of your god, which you made to yourselves.
Simplified
But now you carry idols of Sakkuth your king and Kaiwan your star god that you made for yourselves.
Truly, you will take up Saccuth your king and Kaiwan your images, the star of your god, which you made for yourselves.
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 the wording of Amos 5:26, with only minor variations in the translation and order of words. The Septuagint's translation reflects a specific understanding of the idols referenced.
וּנְשָׂאתֶ֗ם אֵ֚ת סִכּ֣וּת מַלְכְּכֶ֔ם וְאֵ֖ת כִּיּ֣וּן צַלְמֵיכֶ֑ם כּוֹכַב֙ אֱלֹ֣הֵיכֶ֔ם אֲשֶׁ֥ר עֲשִׂיתֶ֖ם לָכֶֽם׃
10 of the 12 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 5:26
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 נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
סִכּוּת (sikkuwth) refers to an idolatrous booth or tabernacle, derived from the word for 'tent.' It is associated with a Babylonian deity and appears in Amos 5:26. The lexicons note its connection to the name Sakkut, linked to the god Saturn.
סִכּוּת n.pr.div. Am 5:26 = As. Sakkut (epithet of Adar-Ninip = Saturn)
ref
H5522 סִכּוּת
5522 cikkuwth sik-kooth'
feminine of 5519; an (idolatrous) booth:--tabernacle.
see HEBREW for 05519
סִכּוּת (sik.kut) — Sikkuth.
Sikkuth = "tent"
1) a Babylonian deity
2) (TWOT) Tabernacle
N-proper — Noun proper masculineHNpm
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HNcmsc/Sp2mp — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
כִּיּוּן (kiyūn) refers to a statue or idol, often associated with a heathen deity, possibly linked to the Assyrian-Babylonian god of Saturn. It appears in Amos 5:26 and symbolizes Israelite apostasy. The term may derive from a root meaning 'to establish' or 'to be firm,' with various interpretations and etymological connections noted among lexicographers.
כִּיּוּן n.pr.dei Am 5:26, prob. = As. kaivânu, planet Saturn (Ar. and Pers. Arabic, Syr. Syriac), regarded as god; orig. pronunc. כֵּיוָן Schr COT ad loc., cf. Kö ii. 151 (pointing כִּיּוּן intended to suggest √ כון as something established, firm); kaimânu = kaiânu, acc. to Jen Cosm. iii. 502 who der. fr. כון (cf. Thes; so Zim BP 17); > Hpt ZA ii. 266, 281 f. rds. כַּיָּוָן (for כְּאָמָן *), reading Babyl. name Kaʼâmânu; v. also M-A JBL 1892, xi. 86 n. 39.
done
H3594 כִּיּוּן
3594 Kiyuwn kee-yoon'
from 3559; properly, a statue, i.e. idol; but used (by
euphemism) for some heathen deity (perhaps corresponding to
Priapus or Baal-peor):--Chiun.
see HEBREW for 03559
כִּיּוּן (kiy.yun) — Kiyyun.
§ Chiun = "an image" or "pillar"
probably a statue of the Assyrian-Babylonian god of the planet Saturn and used to symbolise Israelite apostasy
N-proper — Noun properHNpt
צֶ֫לֶם (tselem) means 'image' or 'likeness,' and can refer to both physical representations and figurative concepts like illusion or semblance. It is derived from a root meaning to shade, suggesting a resemblance or representation. The term appears in contexts ranging from idols to mere appearances, with some entries noting its use in reference to images of tumors or heathen gods.
צֶ֫לֶם n.m. image
images
image, likeness, of resemblance
fig. = mere, empty, image, semblance
base
H6754 צֶ֫לֶם image . images
. image, likeness, of resemblance
. fig. = mere, empty, image, semblance
6754 tselem tseh'-lem
from an unused root meaning to shade; a phantom, i.e.
(figuratively) illusion, resemblance; hence, a representative
figure, especially an idol:--image, vain shew.
צֶ֫לֶם (tse.lem) — image.
1) image
1a) images (of tumours, mice, heathen gods)
1b) image, likeness (of resemblance)
1c) mere, empty, image, semblance (fig.)
Aramaic equivalent: tse.lem (צְלֵם "image" H6755)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
כּוֹכָב (kowkab) means 'star' and is likely derived from a root related to rolling or blazing. It can refer to a literal star or figuratively to a prince or significant figure, including associations with the Messiah and God's omniscience.
כּוֹכָב n.m. star
base
H3556 כּוֹכָב star
3556 kowkab ko-kawb'
probably from the same as 3522 (in the sense of rolling) or
3554 (in the sense of blazing); a star (as round or as
shining); figuratively, a prince:--star((-gazer)).
see HEBREW for 03522
see HEBREW for 03554
כּוֹכָב (ko.khav) — star.
1) star
1a) of Messiah, brothers, youth, numerous progeny, personification, God's omniscience (fig.)
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
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
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp