Ezekiel 20:4 — Word Study
WLCהֲתִשְׁפֹּ֣ט אֹתָ֔ם הֲתִשְׁפּ֖וֹט בֶּן־ אָדָ֑ם אֶת־ תּוֹעֲבֹ֥ת אֲבוֹתָ֖ם הוֹדִיעֵֽם׃
BSAWill you judgeshâphaṭ▸ [condemn, declare guilty] themʼêth will you judge [them]shâphaṭ▸ [vindicate, punish] sonbên [descendant] of manʼâdâm [humanity, Adam] Confront them withyâdaʻ the abominationstôwʻêbah [detestable, disgusting] of their fathersʼâb [ancestors, forefathers]
| Greek | English | Parsing |
|---|---|---|
| הֲתִשְׁפֹּ֣ט | ¿ will you judge | Particle, verb qal imperfect second person masculine singular |
| אֹתָ֔ם | the object marker them | Particle, suffix |
| הֲתִשְׁפּ֖וֹט | ¿ will you judge | Particle, verb qal imperfect second person masculine singular |
| בֶּן־ | O son of | Noun common, masculine singular construct |
| אָדָ֑ם | humankind | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| תּוֹעֲבֹ֥ת | [the] abominations of | Noun common, feminine plural construct |
| אֲבוֹתָ֖ם | ancestors their | Noun common feminine plural construct, suffix |
| הוֹדִיעֵֽם׃ | make known to them | Verb hiphil imperative second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Will you judge them, will you judge them, son of man? Confront them with the abominations of their fathers |
| KJV | Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers: |
| ASV | Wilt thou judge them, son of man, wilt thou judge them? Cause them to know the abominations of their fathers; |
| YLT | Dost thou judge them? Dost thou judge, son of man? The abominations of their fathers cause them to know, |
| WEB | “Will you judge them, son of man? Will you judge them? Cause them to know the abominations of their fathers. |
| BBE | Will you be their judge, O son of man, will you be their judge? make clear to them the disgusting ways of their fathers, |
The translations agree on the concept of judgment, specifically using שָׁפַט as judge throughout.
The verse features a main clause followed by an imperative phrase, emphasizing the urgent call to judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Ezekiel 20:4
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 Call to Judgmentgenerated
Ezekiel 20:4 is part of a message where God instructs Ezekiel to address the elders of Israel. The elders have come to inquire of the Lord, but God emphasizes their need for judgment regarding their actions and the actions of their forefathers. This confrontation serves to remind them of their history and the consequences of their abominations, as seen in the broader context of the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 14:14–20 | then even if these three men—Noah, Daniel, and Job—were in it, their righteousness could deliver only themselves, declares the Lord GOD. |
| 2 | Ezekiel 22:2 | “As for you, son of man, will you judge her? Will you pass judgment on the city of bloodshed? Then confront her with all her abominations |
| 3 | Ezekiel 23:36–45 | Then the LORD said to me: “Son of man, will you pass judgment against Oholah and Oholibah? Then declare to them their abominations. |
| 4 | Isaiah 5:3 | “And now, O dwellers of Jerusalem and men of Judah, I exhort you to judge between Me and My vineyard. |
| 5 | Jeremiah 7:16 | As for you, do not pray for these people, do not offer a plea or petition on their behalf, and do not beg Me, for I will not listen to you. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שָׁפַט, ha.tish.Potgenerated
The verb שָׁפַט (shaphat) means to judge or govern and can imply actions like vindicating or punishing. In this context, it emphasizes the role of the judge in confronting wrongdoing and delivering justice.
The parsing indicates that it is in the qal imperfect form, suggesting an ongoing or repeated action, which aligns with the repetition in the verse: 'Will you judge them, will you judge them?' This repetition underscores the urgency and seriousness of the call to judgment.
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 verse consists of a series of commands and questions, beginning with the finite verb תִּשְׁפֹּ֣ט (will you judge), repeated for emphasis. This structure highlights the urgency of the call to judgment.
Following the verb, the sentence includes an object marker and a noun phrase that specifies the subject of the judgment, leading into a confrontation with the abominations of their ancestors. The structure emphasizes both the action of judgment and the content of what is to be judged.
Septuagint Backgroundgenerated
The Septuagint translates שָׁפַט as ἐκδικήσω, which means 'I will avenge' or 'I will judge'. This choice indicates a more active role of divine justice, suggesting a focus on the consequences of the people's actions.
This rendering may imply a stronger emphasis on the vindication aspect of judgment, reflecting the seriousness of the abominations being addressed.
In plain words — the whole versegenerated
Ezekiel 20:4 shows God instructing Ezekiel to judge the people by confronting them with the abominations committed by their ancestors. This highlights the importance of recognizing past sins and understanding their implications for the present.
Frequently Asked Questionsgenerated
Judging the people involves confronting them with their wrongdoings and the consequences of their actions, particularly those inherited from their ancestors.
God emphasizes these abominations to remind the people of their history and the need for repentance and accountability for their actions.
The title 'son of man' emphasizes Ezekiel's humanity and his role as a representative of the people, tasked with delivering God's messages.
This verse is part of a broader call for repentance and accountability, highlighting the need for the people to recognize their sins and return to God.
Reflection Questionsgenerated
- In what ways can I confront the wrongs in my own life or community, as Ezekiel was called to do?
- How can understanding the actions of my ancestors influence my own behavior and choices?
- What does it mean for me to take responsibility for my actions in light of my family's history?
- How can I seek justice and accountability in my own relationships and community?
The early church on this verse — how the Fathers read it
The early Church Father Jerome comments on this verse, interpreting it as a call for Ezekiel to judge and confront the people regarding their inquiries and doubts.
If you judge them: if you judge, O son of man. LXX: if I avenge them with vengeance, O son of man: They have indeed come to interrogate me, desiring to know about those things about which they are in doubt, and the future;Early Church Fathers on Ezekiel 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 20:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWilt thou judge them, son of man?.... Excuse them, patronise them, defend their cause, and plead for them?
Read John Gill on Ezekiel 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers: Wilt thou judge them, son of man? wilt thou judge them? The emphatic repetition expresses, 'Wilt thou not judge?
Read Robert Jamieson on Ezekiel 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWilt thou judge them? either, Wilt thou judge charitably, and, supposing they are upright and teachable, wilt thou plead with me for them? as , or as . Or else thus, Wilt thou argue with them, convince them, and reprove them? This is fittest to be done, and do this, handle them severely as they deserve. It is repeated, to whet the prophet, and quicken him to this work, and to intimate to us the great contumacy of the people. Cause them to know the abominations of their fathers: tell them somewhat that they may go away wiser than they came. They expect to know what will be their fate, tell them what hath been their fathers’ carriage towards me, which they imitate, nay exceed. Their curiosity…
Read Matthew Poole on Ezekiel 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 20:4 Wilt thou judge them, son of man, wilt thou judge [them]? cause them to know the abominations of their fathers:Ver. 4. Wilt thou judge them?] Or, Wilt thou excuse them? or, Wilt thou intercede for them? If thou hast never so good a mind to do so, yet do it not; rather reprove them for, and convince them of, their sins; spare thy charity, and exercise thine authority of "having in readiness to revenge their disobedience." An causam ageres eorum? Abigendi sunt potius quam docendi. Ostendit Dominus ulcus profundum esse. Cause them to know the abominations of their fathers.] By themselves avowed, abetted, augmented; their fathers’ iniquity they have drawn together with cart ropes…
Read John Trapp on Ezekiel 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Wilt thou judge them?—The form of the repeated question is equivalent to an imperative—judge them. Instead of allowing their enquiry and entreaty for the averting of judgment, the prophet is directed to set before them their long series of apostasies and provocations. “Judge” is used in the sense of “bring to trial,” “prefer charges.”
Read Charles John Ellicott on Ezekiel 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Wilt thou judge them] If thou wilt enter into any discussion with them, show them the abomination of their fathers. The whole chapter is a consecutive history of the unfaithfulness ingratitude, rebellion, and idolatry of the Jews, from the earliest times to that day; and vindicates the sentence which God had pronounced against them, and which he was about to execute more fully in delivering them and the city into the hands of the Chaldeans.
Read AdamClarke on Ezekiel 20 →CambridgeThe Cambridge Bible for Schools and Colleges4. wilt thou judge] The interr. seems to have the sense of an impatient imperative, and the repetition gives stronger expression to the imperative, cf. ch. Ezekiel 22:2, Ezekiel 23:36. “Judge” is explained by “cause them to know the abominations of their fathers.” To rehearse the history of the fathers is to hold the mirror up to themselves.
Read Cambridge on Ezekiel 20 →Albert Barnes1798–1870Barnes' Notes on the BibleWilt thou judge them? - We should rather say, Wilt thou not judge them? i. e., wilt thou not pronounce sentence upon them? Compare Ezekiel 22:2.
Read Albert Barnes on Ezekiel 20 →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
Will you judge them, will you judge them, son of man? Confront them with the abominations of their fathers
“Will you judge them, son of man? Will you judge them? Cause them to know the abominations of their fathers.
Will you judge them, will you judge them, son of man? Confront them with the abominations of their fathers
“Are you willing to pronounce judgment? Are you willing to pronounce judgment, son of man? Then confront them with the abominable practices of their fathers,
Tyndale line
Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers:
Wilt thou judge them, son of man, wilt thou judge them? Cause them to know the abominations of their fathers;
Wilt thou judge them, son of man, wilt thou judge them? Cause them to know the abominations of their fathers;
Wilt thou judge them, son of man, wilt thou judge them ? cause them to know the abominations of their fathers:
Wilt thou iudge them, sonne of man? wilt thou iudge them? cause them to vnderstand the abominations of their fathers,
Strictly literal
Wilt thou judge them, wilt thou judge, son of man? Cause them to know the abominations of their fathers,
Dost thou judge them? Dost thou judge, son of man? The abominations of their fathers cause them to know,
Do you judge them? Do you judge, son of man? Cause them to know the abominations of their fathers,
Wilt thou take them to task, wilt thou take them to task, son of man? then cause them to know the abominations of their fathers;
Will you judge them? Will you judge, son of man? Let them know about their fathers' abominations.
From the Latin
If thou judgest them, if thou judgest, son of man, declare to them the abominations of their fathers.
Simplified
Are you going to condemn them—will you do that, son of man? Remind them about the disgusting things their forefathers did,
Will you be their judge, O son of man, will you be their judge? make clear to them the disgusting ways of their fathers,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with seven of the nine words matching. The Septuagint's phrasing, however, reflects its own structure and interpretation, emphasizing the act of avenging rather than simply judging.
הֲתִשְׁפֹּ֣ט אֹתָ֔ם הֲתִשְׁפּ֖וֹט בֶּן־ אָדָ֑ם אֶת־ תּוֹעֲבֹ֥ת אֲבוֹתָ֖ם הוֹדִיעֵֽם׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 20:4
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.
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Part | V-Qal-Imperf-2ms — Particle · verb qal imperfect second person masculine singularHTi/Vqi2ms
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
Part | V-Qal-Imperf-2ms — Particle · verb qal imperfect second person masculine singularHTi/Vqi2ms
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
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.
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
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
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
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)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.
תּוֹעֵבַה 117 n.f. abomination
base
H8441 תּוֹעֵבַה abomination
8441 tow`ebah to-ay-baw'
or tonebah {to-ay-baw'}; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an
abhorrence; especially idolatry or (concretely) an idol:--
abominable (custom, thing), abomination.
see HEBREW for 08581
תּוֹעֵבַה (to.e.vah) — abomination.
1) a disgusting thing, abomination, abominable
1a) in ritual sense (of unclean food, idols, mixed marriages)
1b) in ethical sense (of wickedness etc)
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp3mp