Menu

Amos 7:14 — Word Study

Depth

WLCוַיַּ֤עַן עָמוֹס֙ וַיֹּ֣אמֶר אֶל־ אֲמַצְיָ֔ה לֹא־ נָבִ֣יא אָנֹ֔כִי וְלֹ֥א בֶן־ נָבִ֖יא אָנֹ֑כִי כִּֽי־ בוֹקֵ֥ר אָנֹ֖כִי וּבוֹלֵ֥ס שִׁקְמִֽים׃

BSAIʼânôkîy was notlôʼ [by profession or training] a prophetnâbîyʼ AmosʻÂmôwç repliedʻânâh [nor was I] the sonbên [a descendant or member] of a prophetnâbîyʼ ratherkîy Iʼânôkîy was a herdsmanbôwqêr [cattle-tender, someone who takes care of livestock] [and]ʼânôkîy a tenderbâlaç [gatherer, cultivator] of sycamore-fig treesshiqmâh [a type of fig tree, like the one Zacchaeus climbed]

Word
Listen & take awayAmos 7
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 14 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (shik.Mim) — no per-word recordings of the Hebrew exist to link to.
Take it away
Amos 7:14quick helps
In a sentenceAmos explains that he is not a prophet by profession or lineage, but rather a herdsman and fig tree tender.
Who is speakingAmos, responding to Amaziah.
Where we areIn the context of Amos defending his prophetic role against opposition.
The hard wordנָבִיא
Take awayAmos emphasizes his humble background while affirming his calling.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectעָמוֹס verbעָנָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

2 of 17 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 7:14

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 — Amos Defends His Prophetic Callinggenerated

13But never prophesy at Bethel again, because it is the sanctuary of the king and the temple of the kingdom.”
14“I was not a prophet,” Amos replied, “nor was I the son of a prophet; rather, I was a herdsman and a tender of sycamore-fig trees.
15But the LORD took me from following the flock and said to me, ‘Go, prophesy to My people Israel.’
16Now, therefore, hear the word of the LORD. You say: ‘Do not prophesy against Israel; do not preach against the house of Isaac.’

Amos 7:14 shows Amos responding to Amaziah, a priest who challenges his authority as a prophet. Amos clarifies that he does not come from a prophetic lineage or profession but instead has a humble background as a herdsman and fig tree tender. This context highlights the theme of divine calling and the unexpected choice of God in selecting His messengers, regardless of their social status or background.


Cross References

ReferenceText (BSB)
11 Kings 20:35Meanwhile, by the word of the LORD, one of the sons of the prophets said to his companion, “Strike me, please!” But the man refused to strike him.
22 Kings 2:3–5Then the sons of the prophets at Bethel came out to Elisha and said, “Do you know that the LORD will take your master away from you today?” “Yes, I know,” he replied. “Do not speak of it.”
32 Kings 4:38When Elisha returned to Gilgal, there was a famine in the land. As the sons of the prophets were sitting at his feet, he said to his attendant, “Put on the large pot and boil some stew for the sons of the prophets.”
42 Kings 6:1Now the sons of the prophets said to Elisha, “Please take note that the place where we meet with you is too small for us.
52 Chronicles 16:7At that time Hanani the seer came to King Asa of Judah and told him, “Because you have relied on the king of Aram and not on the LORD your God, the army of the king of Aram has escaped from your hand.

The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to


The Key Word נָבִיא, na.Vi'generated

The Hebrew word נָבִיא (*nabi'*) means 'prophet' and refers to someone who speaks on behalf of God. It is derived from a root that implies bubbling forth, indicating a connection to prophecy as a divine utterance.

In this verse, Amos uses the term to assert that he is not a prophet by profession or heritage, but rather someone called by God despite his humble origins. This distinction is significant in understanding the nature of prophetic authority in the Hebrew Bible.


How Translations Differ — measured against the Berean Standard Biblegenerated

All translations agree on the core meaning of Amos's statement regarding his identity.


Sentence Structuregenerated

The main verb of the verse is וַיַּ֤עַן, and he answered, which governs the entire sentence. The structure includes a series of clauses that detail Amos's identity and profession, emphasizing his humble beginnings.

The sentence is constructed with a clear sequence: Amos first denies being a prophet, then states his humble occupation, creating a contrast that highlights his unexpected role as a prophet chosen by God.


Septuagint Backgroundgenerated

The Septuagint translates נָבִיא as προφήτης, which carries the same meaning of 'prophet.' This choice reflects the continuity of the term's significance across the Hebrew and Greek texts.

The use of ἀπεκρίθη for וַיַּ֤עַן shows a straightforward rendering that maintains the essence of Amos's response to Amaziah.


In plain words — the whole versegenerated

Amos 7:14 shows Amos responding to the priest Amaziah, stating that he is not a prophet by profession or lineage. Instead, he identifies himself as a herdsman and a tender of sycamore-fig trees, emphasizing his humble background while affirming his divine calling.


Frequently Asked Questionsgenerated

What does Amos mean when he says he is not a prophet?

Amos is clarifying that he does not come from a prophetic background or profession, but he has been called by God to deliver His messages.

Why is Amos's background significant?

Amos's humble background as a herdsman and fig tree tender highlights that God can choose anyone, regardless of their social status, to fulfill His purposes.

What does the term 'prophet' imply in the context of the Bible?

A prophet is someone who speaks on behalf of God, delivering messages that can include warnings, guidance, or declarations of God's will.

How does this verse reflect the theme of divine calling?

This verse illustrates that God's calling is not limited to those of high status or formal training, as seen in Amos's unexpected role as a prophet despite his humble origins.


Reflection Questionsgenerated

  1. What does Amos's response teach us about God's choice of messengers?
  2. How can we recognize and embrace our own unique callings, regardless of our backgrounds?
  3. In what ways does this verse challenge our understanding of authority and legitimacy in spiritual matters?
  4. How can we support those who feel called by God but may not fit traditional expectations?

The early church on this verse — how the Fathers read it

Early Church Fathers reference this verse to discuss the nature of prophetic calling and authority, highlighting Amos's humble background as significant in God's plan.

Jeromev. 14 onwards c. 347–420
And Amos answered and said to Amaziah, 'I am not a prophet, nor am I the son of a prophet, but I am a herdsman and a gatherer of sycamore fruit.
Early Church Fathers on Amos 7 →
John ChrysostomHOMILIES ON 2 Corinthians 24:3 c. 347–407
Amos also said, “I was no prophet, nor the son of a prophet, but only a herdsman, a gatherer of sycamore fruit. And God took me.” He did not say this to exalt himself but to stop their mouths that suspected him as no prophet,
Early Church Fathers on Amos 7 →
Gregory the DialogistFORTY GOSPEL HOMILIES 30 c. 540–604
How good it is to raise up eyes of faith to the power of this worker, the Holy Spirit, and to look here and there at our ancestors in the Old and New Testaments.
Early Church Fathers on Amos 7 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Amos 7:14 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Then answered Amos, and said to Amaziah,.... With much freedom, boldness, and intrepidity, and yet with modesty and humility; not at all moved by his frowns or his flattery: I [was] no prophet,

Read John Gill on Amos 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit: Then answered Amos, and said to Amaziah, I was no

Read Robert Jamieson on Amos 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Then answered Amos: so soon as this false accuser had under the vizard of friendship given advice, and withal intimated his resolution to use his authority to make Amos desist if he did not do it voluntarily, Amos gives him answer readily, boldly, and yet smoothly, and outshoots the court pontiff in his own bow. Said to Amaziah; not fearing his person or his power. I was no prophet; not originally, or by succession, or by study, or by any human designation and preparation, as many have been; neither was I a prophet’ s son; my father was no prophet, nor was I bred up in the school of the prophets, such as ,5,7,15 4:38 6:1. Though you call me seer, whether ironically or seriously, I matter…

Read Matthew Poole on Amos 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Amos 7:14 Then answered Amos, and said to Amaziah, I [was] no prophet, neither [was] I a prophet’ s son; but I [was] an herdman, and a gatherer of sycomore fruit:Ver. 14. Then answered Amos and said to Amaziah] With no less courage, I suppose, than Paul and Barnabas used to the stubborn Jews, Acts 13:46; see John 1:19; John 1:21; or Basil to Valent, the emperor, or Johannes Sarisburieusis to the Pope, A.D. 1540; or Bishop Ridley, when offering to preach before the Lady Mary, and receiving a repulse, he was brought by Sir Thomas Wharton, her servant, to the dining place, and desired to drink, which after he had done, he paused a while, looking very sadly; and suddenly broke out into these…

Read John Trapp on Amos 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(14) I was . . .—An interesting biographical touch. Prophecy, like other occupations, tended to form a hereditary guild, but Amos was not by birth a prophet. The word for “gatherer” is rendered in the LXX. and Vulg. “nipper,” or “pincher.” There was a custom mentioned in Theophrastus, Hist. Plant., iv. 2, Pliny, Hist. Nat., xiii. 14, of pinching or scratching the mulberry-fig in order to make it ripen. But it is very doubtful whether this is the meaning of the Hebrew word here, which is nowhere else employed.

Read Charles John Ellicott on Amos 7 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 14. I was no prophet] I am an extraordinary messenger of God. I am not called to the prophetic office but for this occasion. I have no message to Judah, and therefore need not go there. I have a message to Israel alone, and I must faithfully deliver it. For the account which Amos gives here of himself, see the introduction. See Clarke on Amos 1:1.

Read AdamClarke on Amos 7 →
CambridgeThe Cambridge Bible for Schools and Colleges

10–17. A historical episode, intimately connected with the preceding visions, and arising out of them. In particular, Amos, in explaining the last of these visions, had spoken so unambiguously, even, in appearance, threatening the person of the king, that Amaziah, the priest of Beth-el, denounces him to Jeroboam II., upon a charge of conspiracy; and upon the king’s taking no notice of the accusation, takes it upon himself to bid the prophet leave Israel and return to his own country. Amos replies that he has been commissioned by Jehovah to speak as he has done, and re-affirms, with even greater emphasis, his former prediction, with reference in particular to the fate in store for Amaziah’s…

Read Cambridge on Amos 7 →
Albert Barnes1798–1870Barnes' Notes on the Bible

I was no prophet - The order of the words is emphatic. “No prophet I, and no prophet’s son I, for a herdsman I, and dresser of sycamores.” It may be, Amos would meet, for the people’s sake, Amaziah’s taunt.

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

BSBBerean Standard Bible2020

“I was not a prophet,” Amos replied, “nor was I the son of a prophet; rather, I was a herdsman and a tender of sycamore-fig trees.

WEBWorld English Bible2000

Then Amos answered Amaziah, “I was no prophet, neither was I a prophet’s son, but I was a herdsman, and a farmer of sycamore figs;

MSBMajority Standard Bible2022

“I was not a prophet,” Amos replied, “nor was I the son of a prophet; rather, I was a herdsman and a tender of sycamore-fig trees.

NETBNew English Translation2006

Amos replied to Amaziah, “I was not a prophet by profession. No, I was a herdsman who also took care of sycamore fig trees.

Tyndale line

KJVKing James Version1611

¶ Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a gatherer of sycomore fruit:

ASVAmerican Standard Version1901

Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was a herdsman, and a dresser of sycomore-trees:

RVARevised Version, American1894

Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a dresser of sycomore trees:

NWBWebster's Bible1833

Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit:

GNVGeneva Bible1599

Then answered Amos, and said to Amaziah, I was no Prophet, neither was I a prophets sonne, but I was an herdman, and a gatherer of wilde figs.

Strictly literal

DBYDarby Translation1890

And Amos answered and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit.

YLTYoung's Literal Translation1862

And Amos answereth and saith unto Amaziah, 'I [am] no prophet, nor a prophet's son [am] I, but a herdsman I [am], and a cultivator of sycamores,

LSVLiteral Standard Version2020

And Amos answers and says to Amaziah, “I [am] no prophet, nor [am] I a prophet’s son, but I [am] a herdsman, and a cultivator of sycamores,

ILTInterlinear Literal Translation2000

Then answered 'Amos, and said to Amazyah, I am no prophet, nor am I a prophet's son; but I am a herdman, and a gatherer of wild figs;

ULBUnlocked Literal Bible2017

Then Amos said to Amaziah, “I am not a prophet nor a prophet's son. I am a herdsman, and I take care of sycamore fig trees.

From the Latin

DRADouay-Rheims (Challoner)1899

And Amos answered and said to Amasias: I am not a prophet, nor am I the son of a prophet: but I am a herdsman plucking wild figs.

Simplified

FBVFree Bible Version2020

But Amos replied, “I'm not a trained prophet, or the son of a prophet. I was just a shepherd, and also took care of fig trees.

BBEBible in Basic English1949

Then Amos in answer said to Amaziah, I am no prophet, or one of the sons of the prophets; I am a herdman and one who takes care of sycamore-trees:

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.

וַandclauseverbיַּ֤עַןhe.answeredsubjectעָמוֹס֙Amosוַandclauseverbיֹּ֣אמֶרhe.saidprepositional phrase · prepositionalאֶלtoאֲמַצְיָ֔הAmaziahclauseadverbialלֹאnotpredicateנָבִ֣יא[am].a.prophetsubjectאָנֹ֔כִיIוְandclauseadverbialלֹ֥אnotnoun phrase · predicateבֶן[am].a.sonנָבִ֖יאof.a.prophetsubjectאָנֹ֑כִיIכִּֽי(dm)clauseclausepredicateבוֹקֵ֥ר[was].a.herdsmansubjectאָנֹ֖כִיIוּandclausenoun phrase · predicateבוֹלֵ֥סa.fig.pickerשִׁקְמִֽיםof.sycamores

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, with the Septuagint providing a word-for-word correspondence for most of the verse. The Dead Sea Scrolls show some variations, with certain words partly restored or supplied by an editor, but they align closely with the Masoretic Text in meaning.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיַּ֤עַן עָמוֹס֙ וַיֹּ֣אמֶר אֶל־ אֲמַצְיָ֔ה לֹא־ נָבִ֣יא אָנֹ֔כִי וְלֹ֥א בֶן־ נָבִ֖יא אָנֹ֑כִי כִּֽי־ בוֹקֵ֥ר אָנֹ֖כִי וּבוֹלֵ֥ס שִׁקְמִֽים׃

Septuagintthe Greek the translators chose, word by word
וַיַּ֤עַןἀπεκρίθηעָמוֹס֙αμωςוַיֹּ֣אמֶרεἶπενאֶל־πρὸςאֲמַצְיָ֔הαμασιανלֹא־οὐκנָבִ֣יאπροφήτηςאָנֹ֔כִיἐγὼוְלֹ֥אοὐδὲבֶן־υἱὸςנָבִ֖יאπροφήτουכִּֽי־ἀλλ’בוֹקֵ֥רαἰπόλοςאָנֹ֖כִיἤμηνוּבוֹלֵ֥סκνίζωνשִׁקְמִֽים׃συκάμινα

16 of the 17 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.

Dead Sea Scrolls — 4Q78a copy a thousand years older than the Leningrad Codex

ויען עמוס [ויאמר] אל אמציה [לא] [נביא] [אנכי] [ולא] [בן] [נביא] [אנכי] [כי] [בוקר] [אנכי] [ובולס] שיקמים

4 words on the leather — 1 partly restored, 12 supplied entire by an editor.

Dead Sea Scrolls — Mur88a copy a thousand years older than the Leningrad Codex

[ויען] עמוס ויאמר [אל] אמציה לא [נביא] אנכי ולא בן נביא אנכי [כי] [בוקר] [אנכי] [ובולס] שקמים

3 words on the leather — 7 partly restored, 7 supplied entire by an editor.

Dead Sea Scrolls — 4Q82a copy a thousand years older than the Leningrad Codex

[ויען] [ויאמר] [אל] [אמציה] [לא] [נביא] [אנוכי] [ולוא] [בן] נביא אנוכי כי בוקר [אנכי] [ובולס] [שקמים]

16 words of the verse are on this fragment — 1 partly restored, 12 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.

Amos 7:14עוּןand he answand he answeredעוּןעָמוֹסAmosAmosעָמוֹסאָמַרand he saidand he saidאָמַראֶלtotoאֶלאֲמַצְיָ֫הוּAmaziahAmaziahאֲמַצְיָ֫הוּלֹאnotnotלֹאנָבִיא[am] a prop[am] a prophetנָבִיאאָֽנֹכִ֫יIIאָֽנֹכִ֫ילֹאand notand notלֹאבֵּן[am] a son [am] a son ofבֵּןנָבִיאa propheta prophetנָבִיאאָֽנֹכִ֫יIIאָֽנֹכִ֫יכִּיforforכִּיבּוֹקֵר[was] a her[was] a herdsmaבּוֹקֵראָֽנֹכִ֫יIIאָֽנֹכִ֫יבָּלַסand a fig pand a fig pickeבָּלַסשִׁקְמָהsycamoressycamoresשִׁקְמָהנָבָאto prophesto prophesyנָבָאעָנָהbe occupiebe occupiedעָנָהעָמַסto liftto liftעָמַסאָמֵץto strengtto strengthenאָמֵץבָּנָהto buildto buildבָּנָהבָּקַרto enquireto enquireבָּקַרבָּקַרcattlecattleבָּקַרצָוָהto commandto commandצָוָהמִצְוָהcommandmencommandmentמִצְוָהיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדנָתָןNathanNathanנָתָןחֲנַנְיָ֫הוּHananiahHananiahחֲנַנְיָ֫הוּאִיּוֹבJobJobאִיּוֹבשָׁוַעto cryto cryשָׁוַעאֲמַצְיָ֫הוּAmaziahAmaziahאֲמַצְיָ֫הוּמָהwhat?what?מָהכֹּהthusthusכֹּה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Amos 7:14

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.

and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
וַיַּ֤עַןvai.Ya.'an and he answered H6030 Verb · Qal · sequential imperfect third person masculine singular
332× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to sing or make music, but also to respond or give an answer. In the Bible, it is used to describe praising God in song or responding to a question. The KJV translates it as 'sing' or 'answer'.
Tyndale gloss
to dwell
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.

Brown-Driver-Briggs Hebrew Lexicon (full)

[עוּן] vb. dwell

base

עָנָה 316 vb. answer, respond

Qal

answer, respond to sthg. said, actual or implied

respond to an occasion, speak in view of circumstances

money meets all demands

specif. respond as a witness, testify

less oft. make response as one accused (respondent)

Niph.

make answer

be answered

Hiph. wholly dub.; causes all things to respond in the joy of his heart

base

עָנָה vb. sing

Qal sing, utter tunefully

Pi. sing sweetly of it

base

Brown-Driver-Briggs glosses

H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied

. . respond to an occasion, speak in view of circumstances

. money meets all demands

. . specif. respond as a witness, testify

. less oft. make response as one accused (respondent)

. . make answer

. be answered

. wholly dub.; causes all things to respond in the joy of his heart

H6030c עָנָה sing

Strong's Hebrew Dictionary

6030 `anah aw-naw'

a primitive root; properly, to eye or (generally) to heed,

i.e. pay attention; by implication, to respond; by extens. to

begin to speak; specifically to sing, shout, testify,

announce:--give account, afflict (by mistake for 6031),

(cause to, give) answer, bring low (by mistake for 6031), cry,

hear, Leannoth, lift up, say, X scholar, (give a) shout, sing

(together by course), speak, testify, utter, (bear) witness.

See also 1042, 1043.

see HEBREW for 06031

see HEBREW for 06031

see HEBREW for 01042

see HEBREW for 01043

Translators Brief Hebrew Lexicon

עוּן (un) — to dwell.

(Qal) to dwell

עָנָה (a.nah) — to answer.

1) to answer, respond, testify, speak, shout

1a) (Qal)

1a1) to answer, respond to

1a2) to testify, respond as a witness

1b) (Niphal)

1b1) to make answer

1b2) to be answered, receive answer

Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)

עָנָה (a.nah) — to sing.

(Qal) to sing, utter tunefully

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
עָמוֹס֙'a.mOs Amos H5986 Noun proper masculine
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Amos was a prophet of God who lived during the Divided Monarchy. He wrote the book of Amos and prophesied to the northern kingdom of Israel. Amos was a shepherd from Tekoa in Judah.
Tyndale gloss
Amos
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָמוֹס (Amowc) refers to Amos, an Israelite prophet known for his burdensome messages. He lived during the Divided Monarchy and is first mentioned in Amo. 1.1. The name itself means 'burden.' He was a shepherd from Tekoa in Judah and authored the biblical book named after him.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָמוֹס n.pr.m. Amos the prophet

base

Brown-Driver-Briggs glosses

H5986 עָמוֹס

Strong's Hebrew Dictionary

5986 `Amowc aw-moce'

from 6006; burdensome; Amos, an Israelite prophet:--Amos.

see HEBREW for 06006

Translators Brief Hebrew Lexicon

עָמוֹס (a.mos) — Amos.

A man living at the time of Divided Monarchy, first mentioned at Amo.1.1

§ Amos = "burden"

a prophet of the Lord who prophesied in the northern kingdom; native of Tekoa in Judah near Bethlehem and a shepherd by trade; author of the prophetic book by his name

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
Easton's Bible Dictionary

Amos

Borne; a burden, one of the twelve minor prophets. He was a native of Tekota, the modern Tekua, a town about 12 miles south-east of Bethlehem. He was a man of humble birth, neither a “prophet nor a prophet’s son,” but “an herdman and a dresser of sycomore trees,” R.V. He prophesied in the days of Uzziah, king of Judah, and was contemporary with Isaiah and Hosea (Amos 1:1; 7:14, 15; Zech. 14:5), who survived him a few years. Under Jeroboam II. the kingdom of Israel rose to the zenith of its prosperity; but that was followed by the prevalence of luxury and vice and idolatry. At this period Amos was called from his obscurity to remind the people of the law of God’s retributive justice, and to call them to repentance.

The Book of Amos consists of three parts:

Smith's Bible Dictionary

(burden), native of Tekoa in Judah, about six miles south of Bethlehem, originally a shepherd and dresser of sycamore trees, who was called by God s Spirit to be a prophet, although not trained in any of the regular prophetic schools. (Amos 1:1; 7:14,15) He travelled from Judah into the northern kingdom of Israel or Ephraim, and there exercised his ministry, apparently not for any long time. (His date cannot be later than B.C. 808 for he lived in the reigns of Uzziah king of Judah and Jeroboam king of Israel; but his ministry probably took place at an earlier date, perhaps about the middle of Jeroboam’s reign Nothing is known of the time or manner of his death.--ED.)

American Tract Society Bible Dictionary

1. The fourth of the minor prophets, was a herdsman of Tekoah, a small town of Judah, about twelve miles south of Jerusalem. He prophesied, however, concerning Israel, at Bethel, in the days of Uzziah, king of Judah, and Jeroboam II, king of Israel, about B. C. 787, and was thus a contemporary of Hosea, Joel, and Isaiah. The first two chapters contain predictions against the surrounding nations, enemies of the people of God. But the ten tribes of Israel were the chief subjects of his prophecies. Their temporary prosperity under Jeroboam led to gross idolatry, injustice, and corruption; for which sins he denounces the judgments of God upon them: but he closes with cheering words of consolation. His holy boldness in reproving sin drew on him the wrath of the priests, who labored to procure his banishment, Am 7:10-17. In regard to…

Hitchcock's Bible Names Dictionary

loading; weighty

and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
וַיֹּ֣אמֶרvai.Yo.mer and he said H559 Verb · Qal · sequential imperfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
אֶל־'el- to H413 Preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
HR — Preposition
HR
and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
אֲמַצְיָ֔ה'a.matz.Yah Amaziah H558 Noun proper masculine
40× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Amaziah was a common name in Israel, meaning Jehovah is mighty. It was given to a king of Judah, a priest, a Levite singer, and a Simeonite. These men lived during different times.
Tyndale gloss
Amaziah
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲמַצְיָ֫הוּ (*Amatsyah*) means 'Jehovah is mighty' and refers to several individuals, primarily a king of Judah who was the son of Joash and father of Azariah. The entries note that he is mentioned in contexts related to the Divided Monarchy, including roles as a priest and a Levite singer. There is no significant disagreement among the lexicons regarding its meanings or references.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲמַצְיָ֫הוּ, אֲמַצְיָה n.pr.m. (י׳ has been mighty).

king of Jud., son of Joash, father of Azariah

a Sineonite

id., a Levite

priest of Bethel, under Jerob. II

base

Brown-Driver-Briggs glosses

H558 אֲמַצְיָ֫הוּ, אֲמַצְיָה

Strong's Hebrew Dictionary

558 'Amatsyah am-ats-yaw'

or mAmatsyahuw {am-ats-yaw'-hoo}; from 553 and 3050; strength

of Jah; Amatsjah, the name of four Israelites:--Amaziah.

see HEBREW for 0553

see HEBREW for 03050

Translators Brief Hebrew Lexicon

אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.

A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.12.21;

son of: Joash (H3101I) and Jehoaddan (H3086); married to Jecoliah (H3203);

father of: Uzziah (H5818)

§ Amaziah = "Jehovah is mighty"

1) a king of Judah, son Joash, father of Azariah

2) a priest of Bethel under Jeroboam II

3) father of Joshah, of the tribe of Simeon

4) a Levite tabernacle singer in David's day

אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.

A man of the tribe of Simeon(?) living at the time of Divided Monarchy, only mentioned at 1Ch.4.34;

father of: Joshah (H3144)

§ Amaziah = "Jehovah is mighty"

1) a king of Judah, son Joash, father of Azariah

2) a priest of Bethel under Jeroboam II

3) father of Joshah, of the tribe of Simeon

4) a Levite tabernacle singer in David's day

אֲמַצְיָ֫הוּ (a.mats.yah) — Amaziah.

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HNpm — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

am-a-zi'-a ('amatsyah, 'amatsyahu, "Yahweh is mighty"; 2Ki 14:1-20; 2Ch 25). Son of Jehoash, and tenth king of Judah. Amaziah had a peaceable accession at the age of 25. A depleted treasury, a despoiled palace and temple, and a discouraged people were among the consequences of his father's war with Hazael, king of Syria. When settled on the throne, Amaziah brought to justice the men who had assassinated his father. Amaziah verbal citation of De 24:16 in 2Ki 14:6, forbidding the punishment of children for a father's offense, shows that the laws of this book were then known, and were recognized as authoritative, and, in theory, as governing the nation. His accession may be dated circa 812 (some put later).

1. The Edomite War:

Easton's Bible Dictionary

Amaziah

Strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of the descendants of Ethan the Merarite (1 Chr. 6:45).

(2.) The son and successor of Joash, and eighth king of the separate kingdom of Judah (2 Kings 14:1-4). He began his reign by punishing the murderers of his father (5-7; 2 Chr. 25:3-5). He was the first to employ a mercenary army of 100,000 Israelite soldiers, which he did in his attempt to bring the Edomites again under the yoke of Judah (2 Chr. 25:5, 6). He was commanded by a prophet of the Lord to send back the mercenaries, which he did (2 Chr. 25:7-10, 13), much to their annoyance. His obedience to…

Smith's Bible Dictionary

(the strength of the Lord). Son of Joash, and eighth king of Judah, reigned B.C. 837-809. He succeeded to the throne at the age of 25, on the murder of his father, and punished the murderers. In order to restore his kingdom to the greatness of Jehoshaphat’s days, he made war on the Edomites, defeated them in the Valley of Salt, south of the Dead Sea, and took their capital, Selah or Petra, to which he gave the name of Jokteel, i.e. "God-subdued." Flushed with his success, he challenged Joash king of Israel to battle, but was completely defeated, and himself was taken prisoner and conveyed by Joash to Jerusalem, which opened its gates to the conqueror. Amaziah lived 15 years after the death of Joash; and in the 29th year of his reign was murdered by conspirators at Lachish, whither he had retired from Jerusalem for safety. (2 Chronicles…

and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
לֹא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Amplified meaning
by profession or training
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Conj | Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
נָבִ֣יאna.Vi' [am] a prophet H5030 Noun common · masculine singular absolute
315× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A prophet is someone who speaks for God, like a spokesperson. This word is used in the Bible to describe true and false prophets, like those in 1 and 2 Kings.
Tyndale gloss
prophet
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָבִיא 306 n.m. spokesman, speaker, prophet

genuine prophet of י׳

false prophets

heathen prophets

base

Brown-Driver-Briggs glosses

H5030 נָבִיא spokesman, speaker, prophet

Strong's Hebrew Dictionary

5030 nabiy' naw-bee'

from 5012; a prophet or (generally) inspired man:--prophecy,

that prophesy, prophet.

see HEBREW for 05012

Translators Brief Hebrew Lexicon

נָבִיא (na.vi) — prophet.

1) spokesman, speaker, prophet

1a) prophet

1b) false prophet

1c) heathen prophet

Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Prophet

(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…

Smith's Bible Dictionary

The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…

and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
אָנֹ֔כִי'a.No.khi I H595 Pronoun
359× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This simple Hebrew word just means 'I', referring to the speaker, like in Genesis 27 where Esau says 'I' when talking to his father Isaac.
Tyndale gloss
I
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I

base

Brown-Driver-Briggs glosses

H595 אָֽנֹכִ֫י, אָנֹ֑כִי I

Strong's Hebrew Dictionary

595 'anokiy aw-no-kee'

sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X

which.

Translators Brief Hebrew Lexicon

אָֽנֹכִ֫י (a.no.khi) — I.

I (first pers. sing.)

Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp1bs
and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
וְלֹ֥אve.Lo' and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
HC/Tn — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
בֶן־ven- [am] a son of H1121 Noun common · masculine singular construct
4,943× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Amplified meaning
a descendant or member
Tyndale gloss
son: child
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.

Brown-Driver-Briggs Hebrew Lexicon (full)

בֵּן 4870 n.m. son

son, male child, born of a woman

children (male and female)

youth, young men

the young of animals

of plant shoots

fig. of lifeless things, sparks, stars, arrows

member of a guild, order or class

of animals son of (the) herd

ב׳ as n. relat. followed by word of quality, characteristic, etc.

n. relat. of age

base

בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.

done

Brown-Driver-Briggs glosses

H1121a בֵּן son . son, male child, born of a woman

. children (male and female)

. youth, young men

. the young of animals

. of plant shoots

. fig. of lifeless things, sparks, stars, arrows

. . member of a guild, order or class

. of animals son of (the) herd

. ב׳ as n. relat. followed by word of quality, characteristic, etc.

. n. relat. of age

H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son

Strong's Hebrew Dictionary

1121 ben bane

from 1129; a son (as a builder of the family name), in the

widest sense (of literal and figurative relationship,

including grandson, subject, nation, quality or condition,

etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)

(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,

(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,

bough, branch, breed, + (young) bullock, + (young) calf, X

came up in, child, colt, X common, X corn, daughter, X of

first, + firstborn, foal, + very fruitful, + postage, X in, +

kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)

people, + rebel, + robber, X servant born, X soldier, son, +

spark, + steward, + stranger, X surely, them of, + tumultuous

one, + valiant(-est), whelp, worthy, young (one), youth.

see HEBREW for 01129

see HEBREW for 01

see HEBREW for 0251

Translators Brief Hebrew Lexicon

בֵּן (ben) — son: child.

: child/son

בְּנוֹ (be.no) — Beno.

A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;

son of: Jaaziah (H3269);

brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)

§ Beno = "his son"

the sons of Jaaziah and the sons of Merari by Jaahziah (his son)

בֵּן (ben) — son: descendant/people.

: descendant, people, tribe, nation

A sub-meaning of ben (בֵּן ": child" H1121)

§ : child/son

בֵּן (ben) — son: young animal.

: calf/lamb/young(ANIMAL)

A sub-meaning of ben (בֵּן ": child" H1121)

§ : descendant

בֵּן (ben) — son: type of.

: rebel/son(Belial)

A sub-meaning of ben (בֵּן ": child" H1121)

§ : people/men/nation/tribe

בֵּן (ben) — son.

: [inheriting]son/heir

A sub-meaning of ben (בֵּן ": child" H1121)

בֵּן (ben) — son: warrior.

: warrior/son(strong)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
נָבִ֖יאna.Vi' a prophet H5030 Noun common · masculine singular absolute
315× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A prophet is someone who speaks for God, like a spokesperson. This word is used in the Bible to describe true and false prophets, like those in 1 and 2 Kings.
Tyndale gloss
prophet
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָבִיא 306 n.m. spokesman, speaker, prophet

genuine prophet of י׳

false prophets

heathen prophets

base

Brown-Driver-Briggs glosses

H5030 נָבִיא spokesman, speaker, prophet

Strong's Hebrew Dictionary

5030 nabiy' naw-bee'

from 5012; a prophet or (generally) inspired man:--prophecy,

that prophesy, prophet.

see HEBREW for 05012

Translators Brief Hebrew Lexicon

נָבִיא (na.vi) — prophet.

1) spokesman, speaker, prophet

1a) prophet

1b) false prophet

1c) heathen prophet

Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Prophet

(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…

Smith's Bible Dictionary

The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…

and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
אָנֹ֑כִי'a.No.khi I H595 Pronoun
359× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This simple Hebrew word just means 'I', referring to the speaker, like in Genesis 27 where Esau says 'I' when talking to his father Isaac.
Tyndale gloss
I
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I

base

Brown-Driver-Briggs glosses

H595 אָֽנֹכִ֫י, אָנֹ֑כִי I

Strong's Hebrew Dictionary

595 'anokiy aw-no-kee'

sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X

which.

Translators Brief Hebrew Lexicon

אָֽנֹכִ֫י (a.no.khi) — I.

I (first pers. sing.)

Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp1bs
and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
כִּֽי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
בוֹקֵ֥רvo.Ker [was] a herdsman H951 Noun common · masculine singular absolute
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A herdsman or cattle-tender, someone who takes care of livestock. In the Bible, it's a common occupation, like that of the prophet Amos who was a herdman before becoming a prophet.
Amplified meaning
cattle-tender, someone who takes care of livestock
Tyndale gloss
herdsman
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בּוֹקֵר (boqer) means 'herdsman' and is derived from the root words related to cattle-tending. The term is consistently defined across lexicons, focusing solely on its role as a caretaker of livestock.

Brown-Driver-Briggs Hebrew Lexicon (full)

בּוֹקֵר n.m.denom. herdsman

base

Brown-Driver-Briggs glosses

H951 בּוֹקֵר

Strong's Hebrew Dictionary

951 bowker bo-kare'

properly, active participle from 1239 as denominative from

1241; a cattle-tender:--herdman.

see HEBREW for 01239

see HEBREW for 01241

Translators Brief Hebrew Lexicon

בּוֹקֵר (bo.qer) — herdsman.

herdsman

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hurdz'-man (boqer; the King James Version, the English Revised Version "herdman"): A cowherd (Am 7:14). The same word is used in Syria today. ro`eh, has its equivalent in the language of Syria and Palestine (Arabic ra'i), and is a general term for any kind of a herdsman (Ge 13:7,8; 26:20; 1Sa 21:7). noqedh, occurs in one passage (Am 1:1); literally it means one who spots or marks the sheep, hence, a herdsman. Spotting the wool with different dyes is still the method of distinguishing between the sheep of different flocks. The herdsman is seldom the owner of the sheep, but a hireling.

See SHEEP; SHEEP TENDING.

James A. Patch

Easton's Bible Dictionary

Herdsman

In Egypt herdsmen were probably of the lowest caste. Some of Joseph’s brethren were made rulers over Pharaoh’s cattle (Gen. 47:6, 17). The Israelites were known in Egypt as “keepers of cattle;” and when they left it they took their flocks and herds with them (Ex. 12:38). Both David and Saul came from “following the herd” to occupy the throne (1 Sam. 9; 11:5; Ps. 78:70). David’s herd-masters were among his chief officers of state. The daughters also of wealthy chiefs were wont to tend the flocks of the family (Gen. 29:9; Ex. 2:16). The “chief of the herdsmen” was in the time of the monarchy an officer of high…

and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
אָנֹ֖כִי'a.No.khi I H595 Pronoun
359× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This simple Hebrew word just means 'I', referring to the speaker, like in Genesis 27 where Esau says 'I' when talking to his father Isaac.
Tyndale gloss
I
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I

base

Brown-Driver-Briggs glosses

H595 אָֽנֹכִ֫י, אָנֹ֑כִי I

Strong's Hebrew Dictionary

595 'anokiy aw-no-kee'

sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X

which.

Translators Brief Hebrew Lexicon

אָֽנֹכִ֫י (a.no.khi) — I.

I (first pers. sing.)

Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)

Morphologythe parsing behind the code
Berean parsing
Pron — Pronoun
HPp1bs
and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
וּבוֹלֵ֥סu.vo.Les and a fig picker of H1103 Conjunction · verb qal participle (active) masculine singular common
1× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To gather or tend figs, like in a garden, is the meaning of this Hebrew word. It appears in the Bible as a job, a gatherer of figs. This task requires care and attention to help the figs ripen.
Amplified meaning
gatherer, cultivator
Tyndale gloss
to gather/tend figs
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בָּלַס (balac) is a verb meaning to gather figs or tend sycamore trees. It is derived from a primitive root and specifically refers to the process of pinching sycamore figs to aid in their ripening. The term appears in Amos 7:14.

Brown-Driver-Briggs Hebrew Lexicon (full)

[בָּלַס] vb. denom. gather figs, tend fig-trees, sycamores—Am 7:14

ref

Brown-Driver-Briggs glosses

H1103 בָּלַס vb. denom. gather figs, tend fig-trees, sycamores

Strong's Hebrew Dictionary

1103 balac baw-las'

a primitive root; to pinch sycamore figs (a process necessary

to ripen them):--gatherer.

Translators Brief Hebrew Lexicon

בָּלַס (ba.las) — to gather/tend figs.

(Qal) to gather figs, tend sycamore trees

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singular common
HC/Vqrmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

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…

and he answered Amos and he said to Amaziah not [am] a prophet I and not [am] a son of a prophet I for [was] a herdsman I and a fig picker of sycamores
שִׁקְמִֽים׃shik.Mim sycamores H8256 Noun common · masculine plural absolute
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A sycamore tree is a type of fig tree, mentioned in the Bible as a common tree in Israel, like the one Zacchaeus climbed in Luke 19. It was a notable landmark and provided shade.
Amplified meaning
a type of fig tree, like the one Zacchaeus climbed
Tyndale gloss
sycamore
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שִׁקְמָה (shiqmah) refers to a sycamore tree, specifically one that bears figs. The entries indicate that its derivation is uncertain, but it consistently denotes the same type of tree across sources.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שִׁקְמָה] n.f. sycomore tree

base

Brown-Driver-Briggs glosses

H8256 [שִׁקְמָה] sycomore tree

Strong's Hebrew Dictionary

8256 shaqam shaw-kawm'

or (feminine) shiqmah {shik-maw'}; of uncertain derivation; a

sycamore (usually the tree):--sycamore (fruit, tree).

Translators Brief Hebrew Lexicon

שִׁקְמָה (shiq.mah) — sycamore.

sycamore tree (bearing figs)

Morphologythe parsing behind the code
Berean parsing
N-fp — Noun common · masculine plural absolute
HNcmpa
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

Everything we make is available for free because of a generous community of supporters.

Donate