Amos 7:1 — Word Study
WLCכֹּ֤ה הִרְאַ֙נִי֙ אֲדֹנָ֣י יְהוִ֔ה וְהִנֵּה֙ יוֹצֵ֣ר גֹּבַ֔י בִּתְחִלַּ֖ת עֲל֣וֹת הַלָּ֑קֶשׁ וְהִ֨נֵּה־ לֶ֔קֶשׁ אַחַ֖ר גִּזֵּ֥י הַמֶּֽלֶךְ׃
BSAThis is whatkôh the LordʼĂdônây [Adonay, the sovereign Master] GODYᵉhôvih [Yehovah] showed merâʼâh■ He was preparingyâtsar [forming, shaping] swarms of locustsgôwb [grasshoppers] just afterʼachar the king’smelek harvestgêz [mowings, the time of cutting] as the late spring cropʻâlâh [latter growth, the crop that grows after the main harvest] was coming uptᵉchillâh [ascending, rising]
| Greek | English | Parsing |
|---|---|---|
| כֹּ֤ה | thus | Adverb |
| הִרְאַ֙נִי֙ | he showed me | Verb hiphil perfect third person masculine singular, suffix |
| אֲדֹנָ֣י | [the] Lord | Noun proper |
| יְהוִ֔ה | Yahweh | Noun proper |
| וְהִנֵּה֙ | and there! | Conjunction, particle |
| יוֹצֵ֣ר | [he was] forming | Verb, Qal, participle (active) masculine singular |
| גֹּבַ֔י | locusts | Noun common, masculine singular absolute |
| בִּתְחִלַּ֖ת | at [the] beginning of | Preposition, noun common feminine singular construct |
| עֲל֣וֹת | [the] coming up of | Verb, Qal, infinitive construct common |
| הַלָּ֑קֶשׁ | the spring-crop | Particle, noun common masculine singular absolute |
| וְהִ֨נֵּה־ | and there! | Conjunction, particle |
| לֶ֔קֶשׁ | a spring-crop | Noun common, masculine singular absolute |
| אַחַ֖ר | after | Prep |
| גִּזֵּ֥י | [the] mowings of | Noun common, masculine plural construct |
| הַמֶּֽלֶךְ׃ | the king | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is what the Lord GOD showed me: He was preparing swarms of locusts just after the king’s harvest, as the late spring crop was coming up. |
| KJV | Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king’s mowings. |
| ASV | Thus the Lord Jehovah showed me: and, behold, he formed locusts in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king’s mowings. |
| YLT | Thus hath the Lord Jehovah shewed me, and lo, He is forming locusts at the beginning of the ascending of the latter growth, and lo, the latter growth [is] after the mowings of the king; |
| WEB | Thus the Lord Yahweh showed me: behold, he formed locusts in the beginning of the shooting up of the latter growth; and behold, it was the latter growth after the king’s harvest. |
| BBE | This is what the Lord God let me see: and I saw that, when the growth of the late grass was starting, he made locusts; it was the late growth after the king's cutting was done. |
Where they part company is יוֹצֵר — see How Translations Differ.
The main clause introduces the vision, followed by details about the locusts and their timing, creating a clear flow of information.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָלָה
verbהִנֵּה
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 7:1
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 Vision of Locustsgenerated
Amos 7:1 describes a vision given to the prophet Amos, where the Lord shows him swarms of locusts that are prepared to invade the land after the king's harvest. This vision serves as a warning of impending judgment upon Israel, emphasizing the consequences of their actions and the need for repentance. The context of this passage reflects the broader themes of divine judgment found throughout the book of Amos.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 7:4–7 | This is what the Lord GOD showed me: The Lord GOD was calling for judgment by fire. It consumed the great deep and devoured the land. |
| 2 | Amos 8:1 | This is what the Lord GOD showed me: I saw a basket of summer fruit. |
| 3 | Jeremiah 1:11–16 | And the word of the LORD came to me, asking, “Jeremiah, what do you see?” “I see a branch of an almond tree,” I replied. |
| 4 | Jeremiah 24:1 | After Nebuchadnezzar king of Babylon had carried away Jeconiah son of Jehoiakim king of Judah, as well as the officials of Judah and the craftsmen and metalsmiths from Jerusalem, and had brought them to Babylon, the LORD showed me two baskets of figs placed in front of the temple of the LORD. |
| 5 | Ezekiel 11:25 | I told the exiles everything the LORD had shown me. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יוֹצֵר, yo.Tzergenerated
The verb יָצַר (yatsar) means 'to form' or 'to shape', indicating an active role in creation or preparation. In this verse, it describes God's action in forming the locusts, highlighting His sovereignty over nature.
As a participle in the masculine singular form, it emphasizes an ongoing action. The imagery evokes the idea of a potter shaping clay, suggesting that God is deliberately orchestrating events for His purpose.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb הִרְאַ֙נִי֙ (he showed me) governs the entire verse, with several phrases describing what was shown. The structure is complex, with the subject אֲדֹנָ֣י (the Lord) and the object גֹּבַ֔י (locusts) clearly defined.
Hebrew word order places emphasis on the action of showing, leading with the verb and followed by the details of the vision, which helps convey the urgency of the message.
Septuagint Backgroundgenerated
The Septuagint translates יוֹצֵר as ἰδοὺ, which means 'behold' or 'look'. This choice shifts the focus from the act of forming to an imperative to observe, suggesting a call to attention regarding the vision's significance.
This rendering indicates a slight interpretative shift, emphasizing the importance of witnessing God's actions rather than simply describing them.
In plain words — the whole versegenerated
Amos 7:1 shows a vision where the Lord GOD reveals to Amos that He is preparing swarms of locusts to come after the king's harvest. This vision serves as a warning of judgment, emphasizing God's control over nature and the consequences of Israel's actions.
Frequently Asked Questionsgenerated
The vision signifies impending judgment on Israel, highlighting the consequences of their disobedience and the need for repentance.
The locusts are shown to come just after the king's harvest, indicating that the destruction will follow a time of plenty, emphasizing the severity of the judgment.
Amos serves as the prophet who receives and conveys God's message, acting as an intermediary between God and the people of Israel.
This passage reflects common themes in prophetic literature, where visions serve as warnings of judgment and calls to repentance.
Reflection Questionsgenerated
- What does this vision teach about God's sovereignty over nature?
- How can we apply the message of impending judgment to our own lives?
- In what ways can we be like Amos in sharing difficult messages with others?
- What does the timing of the locusts reveal about God's plans and purposes?
The early church on this verse — how the Fathers read it
The early church fathers comment on this passage, interpreting the locusts as symbols of divine judgment and the need for repentance, as seen in their writings.
The Lord God showed me these things: And behold, a swarming locust at the beginning of the late crops, after the king's mowings.Early Church Fathers on Amos 7 →
The locust: These judgments by locusts and fire, which, by the prophet's intercession, were moderated, signify the former invasions of the Assyrians under Phul and Theglathphalasar, before the utter desolation of Israel by Salmanasar.Early Church Fathers on Amos 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 7:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus hath the Lord showed unto me,.... What follows in this and the two chapters, before the prophet delivered what he heard from the Lord; now what he saw, the same thing, the ruin of the ten
Read John Gill on Amos 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king's mowings.
Read Robert Jamieson on Amos 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAMOS CHAPTER 7 The judgment of the grasshoppers, , and of the fire, are diverted by the intercession of Amos, . By a wall and plumbline is signified the desolation of Israel, . Amaziah complaineth of Amos, and forbiddeth him to prophesy at Beth-el, . Amos showeth his calling, ,15, and the judgment upon Amaziah, ,17. Thus: sometimes this refers to what went before, here it refers to what the prophet saw and is about to declare. Hath the Lord God showed unto me: this is the first of five visions or prophetic representations of what was coming upon this people for their sins. The Lord gave Amos a clear sight of the future calamity by this vision. Behold; I could not but observe, and it is…
Read Matthew Poole on Amos 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 7:1 Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, [it was] the latter growth after the king’ s mowings.Ver. 1. Thus hath the Lord God showed unto me] sc. In a prophetic vision: this being the first of those five that follow to the end of the prophecy; all foretelling the evils that should befall this people, to whom Amos is again sent, as Ahijah was to Jeroboam’ s wife, with heavy tidings, and as Ezekiel was afterwards to his rebellious countrymen, with a roll written full of lamentations, and mourning, and woe, Ezekiel 2:10. And, behold, he formed grasshoppers] Or, locusts, forerunners of…
Read John Trapp on Amos 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Each of the visions is introduced with closely resembling words. For “grasshopper,” read locusts. The phrase “king’s mowings” suggests that the king claimed tyrannically the first-fruits of the hay harvest, which was ordinarily followed by the early “rain upon the mown grass.” (Comp. 1 Kings 18:5.)
Read Charles John Ellicott on Amos 7 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VII In this chapter God represents to Amos, by three several visions, the judgments he is about to bring on Israel. The first is a plague of locusts, threatening to cut of the hopes of the harvest by attacking it in the time of the second growth; the first luxuriances of the crop being probably mowed for the king's horses, 1-3. The next vision threatens a judgment by fire, which would consume a great part, 4-6; and the third a total overthrow of Israel, levelling it as it were by a line, 7-9. The rest of the chapter is a denunciation of heavy judgments against Amaziah, priest of Beth-el, who had brought an accusation to the king against the prophet, 10-17. NOTES ON CHAP. VII Verse…
Read AdamClarke on Amos 7 →CambridgeThe Cambridge Bible for Schools and Colleges1–3. The first vision. The devouring locusts.
Read Cambridge on Amos 7 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd behold He formed - (that is, He was forming.) The very least things then are as much in His infinite Mind, as what we count the greatest.
Read Albert Barnes on Amos 7 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
This is what the Lord GOD showed me: He was preparing swarms of locusts just after the king’s harvest, as the late spring crop was coming up.
Thus the Lord Yahweh showed me: behold, he formed locusts in the beginning of the shooting up of the latter growth; and behold, it was the latter growth after the king’s harvest.
This is what the Lord GOD showed me: He was preparing swarms of locusts just after the king’s harvest, as the late spring crop was coming up.
The sovereign Lord showed me this: I saw him making locusts just as the crops planted late were beginning to sprout. (The crops planted late sprout after the royal harvest. )
Tyndale line
Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king’s mowings.
Thus the Lord Jehovah showed me: and, behold, he formed locusts in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king’s mowings.
Thus the Lord GOD shewed me: and, behold, he formed locusts in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king’s mowings.
Thus hath the Lord GOD shown to me; and behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and lo, it was the latter growth after the king's mowings.
Thus hath the Lord God shewed vnto mee, and beholde, he formed grashoppers in the beginning of ye shooting vp of the latter grouth: and loe, it was in the latter grouth after the Kings mowing.
Strictly literal
Thus did the Lord Jehovah shew unto me; and behold, he formed locusts in the beginning of the shooting up of the latter growth, and behold, it was the latter growth after the king's mowings.
Thus hath the Lord Jehovah shewed me, and lo, He is forming locusts at the beginning of the ascending of the latter growth, and lo, the latter growth [is] after the mowings of the king;
Thus Lord YHWH has showed me, and behold, He is forming locusts at the beginning of the ascending of the latter growth, and behold, the latter growth [is] after the mowings of the king [[or King Gog]];
Thus did the Lord Eternal show unto me: and, behold, he was forming locusts in the beginning of the sprouting up of the latter groweth; and, lo, it was the latter growth after the king's mowings [was over].
This is what the Lord Yahweh showed me. Look, he formed a locust swarm when the spring crop began to come up, and, look, it was the late crop after the king's harvest.
From the Latin
These things the Lord God shewed to me: and behold the locust was formed in the beginning of the shooting up of the latter rain, and lo, it was the latter rain after the king’s mowing.
Simplified
This is what the Lord God showed me. I saw that he was preparing a swarm of locusts just when the spring crops began to grow. (Spring crops begin to grow right after the time when the king's hay is cut.)
This is what the Lord God let me see: and I saw that, when the growth of the late grass was starting, he made locusts; it was the late growth after the king's cutting was done.
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 13 of the 15 words matched. The Dead Sea Scrolls contain partial restorations but agree with the main elements of the text, indicating consistency in the transmission of this verse.
כֹּ֤ה הִרְאַ֙נִי֙ אֲדֹנָ֣י יְהוִ֔ה וְהִנֵּה֙ יוֹצֵ֣ר גֹּבַ֔י בִּתְחִלַּ֖ת עֲל֣וֹת הַלָּ֑קֶשׁ וְהִ֨נֵּה־ לֶ֔קֶשׁ אַחַ֖ר גִּזֵּ֥י הַמֶּֽלֶךְ׃
13 of the 15 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.
כוה הרא׳ני אדוני [יהוה] [והנה] [יוצר] [גבי] [בתחלת] [עלות] [הלקש] [והנה] [לקש] [אחר] [גזי] המלכ
3 words on the leather — 1 partly restored, 11 supplied entire by an editor.
[כה] הרא׳ני אדוני [יהוה] [והנה] [יוצר] [גבי] [בתחלת] [עלות] [הלקש] והנה [לקש]
12 words of the verse are on this fragment — 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 7:1
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.
כֹּה (koh) is a demonstrative adverb meaning 'thus' or 'here.' It can indicate manner, place, or time, covering usages like 'thus,' 'here,' and 'until now.' The word is built from a prefix meaning 'like' and a root related to 'to be.' There is an Aramaic equivalent, כָּה (kah), which also means 'thus.'
כֹּה demonstr.adv. thus, here
of manner, thus
of place, here
of time, hitherto
base
H3541 כֹּה thus, here
3541 koh ko
from the prefix k and 1931; properly, like this, i.e. by
implication, (of manner) thus (or so); also (of place) here
(or hither); or (of time) now:--also, here, + hitherto, like,
on the other side, so (and much), such, on that manner, (on)
this (manner, side, way, way and that way), + mean while,
yonder.
see HEBREW for 01931
כֹּה (koh) — thus.
1) thus, here, in this manner
1a) thus, so
1b) here, here and there
1c) until now, until now...until then, meanwhile
Aramaic equivalent: kah (כָּה "thus" H3542)
Adv — AdverbHD
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Hiphil-Perf-3ms | Suff — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp1bs
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
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
H136 אָדוֹן 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.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HC/Tj — Conjunction · particleHC/Tj
The Hebrew word יָצַר (yatsar) means to form or fashion, often in the context of creation, whether by human or divine activity. It encompasses the act of shaping, as a potter does, and can refer to the formation of individuals or the people of Israel. The word also implies planning or preordaining in a figurative sense.
יָצַר vb. form, fashion
Qal
of human activity
of divine activity
Niph. before me a god was not formed (created)
Pu. days (that) were pre-ordained (in divine purpose)
Hoph. any weapon that is formed against thee will not prosper.
base
H3335 יָצַר form, fashion
3335 yatsar yaw-tsar'
probably identical with 3334 (through the squeezing into
shape); ((compare 3331)); to mould into a form; especially as
a potter; figuratively, to determine (i.e. form a
resolution):--X earthen, fashion, form, frame, make(-r),
potter, purpose.
see HEBREW for 03334
see HEBREW for 03331
יָצַר (ya.tsar) — to form: formed.
: formed
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
יָצַר (ya.tsar) — to form: potter.
: potter
1) to form, fashion, frame
1a) (Qal) to form, fashion
1a1) of human activity
1a2) of divine activity
1a2a) of creation
1a2a1) of original creation
1a2a2) of individuals at conception
1a2a3) of Israel as a people
1a2b) to frame, pre-ordain, plan (fig. of divine) purpose of a situation)
1b) (Niphal) to be formed, be created
1c) (Pual) to be predetermined, be pre-ordained
1d) (Hophal) to be formed
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word גּוֹב (*gowb*) means 'locusts' and is associated with the concept of judgment in the Old Testament. It is derived from a root meaning related to grubbing as a larvae. There is an alternate form, גֹּבַי (*gi.vay*), which also refers to locusts and is noted for its symbolic significance in the context of divine judgment.
H1462a גּוֹב locusts H1462b גֹּבַי, גּוֹבָ֑י locusts
1462 gowb gobe
from 1461; the locust (from its grubbing as a larvae):--
grasshopper, X great.
see HEBREW for 01461
גּוֹב (gov) — locust.
locusts
Another spelling of gi.vay (גֹּבַי "locust" H1462B)
גֹּבַי (gi.vay) — locust.
locusts, symbol of Yahweh's judgment on Isr. ; in sim. of disappearance of Assyrian leaders at destruction of Nineveh
Also means: gov (גּוֹב "locust" H1462A)
N-ms — Noun common · masculine singular absoluteHNcmsa
תְּחִלָּה (tchillah) means 'beginning' and is derived from a root that conveys the sense of opening or commencement. It covers meanings related to the start of something, including 'first' and 'the first time.' The term appears in contexts discussing beginnings, such as 'from the beginning' or 'in the beginning.'
תְּחִלָּה n.f. beginning
base
H8462 תְּחִלָּה beginning
8462 tchillah tekh-il-law'
from 2490 in the sense of opening; a commencement; rel.
original (adverb, -ly):--begin(-ning), first (time).
see HEBREW for 02490
תְּחִלָּה (te.chil.lah) — beginning.
1) beginning, first
1a) the first time
1b) from the beginning, in the beginning (with prep)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
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…
לֶ֫קֶשׁ n.[m.] prob. after-growth, after-math, i.e spring-crop—only (2 t.) Am 7:1
ref
H3954 לֶ֫קֶשׁ
3954 leqesh leh'-kesh
from 3953; the after crop:--latter growth.
see HEBREW for 03953
לֶ֫קֶשׁ (le.qesh) — spring crop.
after-growth, aftermath, spring-crop, late crop after-growth
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
(1) As noun the translation of mur'-ah (Le 1:16), which is the craw of a bird, especially of doves and pigeons, which had to be removed by the priest before he offered the birds as a burnt sacrifice.
(2) As a verb it is (Eze 17:4,22) the translation of qaTaph, which has the meaning of "cutting off," "cutting down," "plucking."
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
HC/Tj — Conjunction · particleHC/Tj
לֶ֫קֶשׁ n.[m.] prob. after-growth, after-math, i.e spring-crop—only (2 t.) Am 7:1
ref
H3954 לֶ֫קֶשׁ
3954 leqesh leh'-kesh
from 3953; the after crop:--latter growth.
see HEBREW for 03953
לֶ֫קֶשׁ (le.qesh) — spring crop.
after-growth, aftermath, spring-crop, late crop after-growth
HNcmsa — Noun common · masculine singular absoluteHNcmsa
(1) As noun the translation of mur'-ah (Le 1:16), which is the craw of a bird, especially of doves and pigeons, which had to be removed by the priest before he offered the birds as a burnt sacrifice.
(2) As a verb it is (Eze 17:4,22) the translation of qaTaph, which has the meaning of "cutting off," "cutting down," "plucking."
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmsc
גֵּז (gez) refers to shearing or mowing, particularly in the context of fleece or mown grass. It is derived from a root meaning to shear, and its usage encompasses both the act of shearing and the result, such as fleece or cut grass.
גֵּז n.[m.] shearing, mowing
base
H1488 גֵּז shearing, mowing
1488 gez gaze
from 1494; a fleece (as shorn); also mown grass:--fleece,
mowing, mown grass.
see HEBREW for 01494
גֵּז (gez) — fleece.
1) a shearing, mowing
1a) shearing, that sheared off
1b) a mowing, mown grass
N-mp — Noun common · masculine plural constructHNcmpc
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…
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…