Ezekiel 31:9 — Word Study
WLCיָפֶ֣ה עֲשִׂיתִ֔יו בְּרֹ֖ב דָּֽלִיּוֹתָ֑יו וַיְקַנְאֻ֙הוּ֙ כָּל־ עֲצֵי־ עֵ֔דֶן אֲשֶׁ֖ר בְּגַ֥ן הָאֱלֹהִֽים׃ ס
BSAI madeʻâsâh■ ◂it beautifulyâpheh [exceedingly, fair, lovely] with its manyrôb [abundant, numerous] branchesdâlîyâh [thin shoots] the envyqânâʼ▸ [jealousy, resentment] of allkôl [every] the treesʻêts [strong and firm objects] of EdenʻÊden [the garden of pleasure] whichʼăsher [that] were in the gardengan [enclosed area, paradise] of Godʼĕlôhîym [Elohim, the supreme Creator]
| Greek | English | Parsing |
|---|---|---|
| יָפֶ֣ה | beautiful | Adj |
| עֲשִׂיתִ֔יו | I made it | Verb qal perfect first person common singular, suffix |
| בְּרֹ֖ב | in [the] abundance of | Preposition, noun common masculine singular construct |
| דָּֽלִיּוֹתָ֑יו | branches its | Noun common feminine plural construct, suffix |
| וַיְקַנְאֻ֙הוּ֙ | and they envied it | Verb piel sequential imperfect third person masculine plural, suffix |
| כָּל־ | all | Noun common, masculine singular construct |
| עֲצֵי־ | [the] trees of | Noun common, masculine plural construct |
| עֵ֔דֶן | Eden | Noun proper |
| אֲשֶׁ֖ר | which | Particle |
| בְּגַ֥ן | [were] in [the] garden of | Preposition, noun common both singular construct |
| הָאֱלֹהִֽים׃ ס | God | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I made it beautiful with its many branches, the envy of all the trees of Eden, which were in the garden of God.’ |
| KJV | I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him. |
| ASV | I made it fair by the multitude of its branches, so that all the trees of Eden, that were in the garden of God, envied it. |
| YLT | Fair I have made him in the multitude of his thin shoots, And envy him do all trees of Eden that [are] in the garden of God. |
| WEB | I made it beautiful by the multitude of its branches, so that all the trees of Eden, that were in the garden of God, envied it.’ |
| BBE | I made it beautiful with its mass of branches: so that all the trees in the garden of God were full of envy of it. |
Where they part company is יָפֶ֣ה — see How Translations Differ.
The sentence has a main clause followed by descriptive phrases that elaborate on the beauty and location of the tree.
6 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 31:9
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 Beauty of God's Creationgenerated
Ezekiel 31:9 presents a vivid image of a tree that stands out in beauty and abundance among others in the garden of God. This tree, described as the envy of all the trees of Eden, symbolizes the splendor of God's creation. The surrounding context highlights God's sovereignty and the fate of the proud, as seen in the verses before and after this passage.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 16:14 | Your fame spread among the nations on account of your beauty, for it was perfect in the splendor I bestowed on you, declares the Lord GOD. |
| 2 | Exodus 9:16 | But I have raised you up for this very purpose, that I might display My power to you, and that My name might be proclaimed in all the earth. |
| 3 | Psalm 75:6–7 | For exaltation comes neither from east nor west, nor out of the desert, |
| 4 | Daniel 2:21–37 | He changes the times and seasons; He removes kings and establishes them. He gives wisdom to the wise and knowledge to the discerning. |
| 5 | Daniel 4:22–25 | you, O king, are that tree! For you have become great and strong; your greatness has grown to reach the sky, and your dominion extends to the ends of the earth. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — יָפֶה, ya.Pehgenerated
The Hebrew word יָפֶה (yapheh) means 'beautiful' and conveys a sense of fairness and loveliness. It is derived from the root יָפָה (yafah), which also carries connotations of beauty. This word is often used in both literal and figurative contexts, emphasizing aesthetic appeal.
In this verse, יָפֶה describes the tree's visual splendor, suggesting that it is not only physically attractive but also evokes admiration and envy among other trees. The use of this word underscores the significance of beauty in creation, as seen throughout the biblical narrative.
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. The BSB has beautiful, which is also the rendering in the BBE, NETB, and WEB.
Where others part company with the BSB is in the rendering of יָפֶ֣ה — fair (ASV, KJV, YLT) carries a slightly different nuance, suggesting a more traditional or poetic quality compared to the more modern beautiful.
Sentence Structuregenerated
The main verb of the verse is עֲשִׂיתִ֔יו, I made, which governs the description of the tree's beauty and its branches. The structure presents a clear subject-verb-object format, with the beauty and branches elaborated upon in the following phrases.
The prepositional phrases provide context, linking the tree's beauty to its abundance and the envy it incites among the trees of Eden. The arrangement emphasizes the tree's significance in the garden of God.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יָפֶה is rendered as καλός, which also means 'beautiful.' This choice maintains the aesthetic quality of the original Hebrew while potentially broadening the concept to include moral beauty.
The translation reflects the Greek understanding of beauty, which encompasses both physical appearance and moral virtue, aligning with the biblical theme of creation reflecting God's glory.
In plain words — the whole versegenerated
Ezekiel 31:9 tells us that God made a tree beautiful with many branches, making it the envy of all the trees in Eden. This verse highlights the splendor of God's creation and how it stands out in the garden.
Frequently Asked Questionsgenerated
It signifies that the tree's beauty and abundance were unmatched, illustrating how God's creation can evoke admiration and jealousy.
This verse showcases God's ability to create beauty and abundance, emphasizing His artistry in the natural world.
The garden of God represents a place of perfection and beauty, where God's creations thrive and reflect His glory.
Similar to the Song of Solomon, this verse highlights the theme of beauty in creation, celebrating the joy and delight that beautiful things bring.
Reflection Questionsgenerated
- What aspects of God's creation do I find most beautiful and why?
- How can I appreciate the beauty around me as a reflection of God's artistry?
- In what ways do I see envy or competition in my own life, similar to the trees in this passage?
- How can I cultivate beauty in my own life and surroundings, reflecting God's creativity?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 31:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have made him fair by the multitude of his branches,.... Or provinces, the extensiveness of his dominions: all his power and strength, riches and wealth, grandeur and glory, and the vast dominions
Read John Gill on Ezekiel 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him. I have made him fair - it was all due to my free grace.
Read Robert Jamieson on Ezekiel 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have made him fair; all this greatness, wealth, and glory I have given him. By the multitude of his branches; the numbers of his provinces, and multitude of his subjects, high and low, great and small. Envied him; either did when they saw his greatness, or would have envied if they had seen it; or if there may be a seeming justifiableness in wondering at another’ s glory, and wishing it our own, here it might be found.
Read Matthew Poole on Ezekiel 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 31:9 I have made him fair by the multitude of his branches: so that all the trees of Eden, that [were] in the garden of God, envied him. Ver. 9. So that all the trees of Eden … envied him.] Summa petit livor. The tallest trees are weakest in the tops, and envy always aimeth at the highest.
Read John Trapp on Ezekiel 31 →CambridgeThe Cambridge Bible for Schools and Colleges9. have made him fair] I made him fair. But the idea of his beauty being conferred by God is foreign to the connexion. His stateliness was due to his great waters, beside which he was planted; it was the fruit of nature, which in this passage is rather contrasted with God. The words are wanting in LXX., and may be a marginal gloss on “beauty,” which a reader attributed to God. If the words be omitted, the last clause of Eze 31:8 should probably be closely connected with Ezekiel 31:9 : “and no tree in the garden of God was like unto him, because of (in) the multitude of his branches.”
Read Cambridge on Ezekiel 31 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8, 9. This was the greatest of all trees, its twigs being greater than fir trees (or, cypress; compare Ezekiel 27:5), and its great branches reaching farther than the chestnut (or, “plane,” LXX.; Genesis 30:37).
Read Daniel Denison Whedon on Ezekiel 31 →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
I made it beautiful with its many branches, the envy of all the trees of Eden, which were in the garden of God.’
I made it beautiful by the multitude of its branches, so that all the trees of Eden, that were in the garden of God, envied it.’
I made it beautiful with its many branches, the envy of all the trees of Eden, which were in the garden of God.’
I made it beautiful with its many branches; all the trees of Eden, in the garden of God, envied it.
Tyndale line
I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.
I made it fair by the multitude of its branches, so that all the trees of Eden, that were in the garden of God, envied it.
I made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.
I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.
I made him faire by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, enuied him.
Strictly literal
I had made him fair by the multitude of his branches; and all the trees of Eden, that were in the garden of God, envied him.
Fair I have made him in the multitude of his thin shoots, And envy him do all trees of Eden that [are] in the garden of God.
I have made him beautiful in the multitude of his thin shoots, || And all trees of Eden that [are] in the garden of God envy him.
Beautiful had I made it by the multitude of its light branches: so that all the trees of 'Eden that were in the garden of God, envied it.
I made it beautiful with its many branches and all the trees of Eden that were in the garden of God envied it.
From the Latin
For I made him beautiful and thick set with many branches: and all the trees of pleasure, that were in the paradise of God, envied him.
Simplified
I made it beautiful with its many branches. All the trees of Eden in God's garden envied it.
I made it beautiful with its mass of branches: so that all the trees in the garden of God were full of envy of it.
Word by word, the decisions they made
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 share a significant portion of the wording, with six of the eleven words matched. However, the Septuagint's word order and articles differ, indicating a distinct interpretative approach while still conveying the essence of the original Hebrew.
יָפֶ֣ה עֲשִׂיתִ֔יו בְּרֹ֖ב דָּֽלִיּוֹתָ֑יו וַיְקַנְאֻ֙הוּ֙ כָּל־ עֲצֵי־ עֵ֔דֶן אֲשֶׁ֖ר בְּגַ֥ן הָאֱלֹהִֽים׃ ס
6 of the 11 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 31:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word יָפֶה (yapheh) means 'fair' or 'beautiful,' and can describe something that is aesthetically pleasing or attractive. It is derived from the root word יָפָה (yafah). The entries consistently emphasize its use in both literal and figurative contexts.
יָפֶה adj. fair, beautiful
base
H3303 יָפֶה fair, beautiful
3303 yapheh yaw-feh'
from 3302; beautiful (literally or figuratively):--+
beautiful, beauty, comely, fair(-est, one), + goodly,
pleasant, well.
see HEBREW for 03302
יָפֶה (ya.pheh) — beautiful.
fair, beautiful, handsome
Adj — AdjHAamsa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp3ms
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
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…
דָּלִיּוֹת (daliyot) refers to branches or boughs, particularly in a figurative sense related to Israel, often associated with trees like the olive or vine. It is derived from the root word for something that dangles, indicating a physical characteristic of branches.
[דָּלִיּוֹת] pl. of [דָּלִית] n.f. branch, bough
base
H1808 דָּלִיּוֹת, דָּלִית, דָּלִיָּה
1808 daliyah daw-lee-yaw'
from 1802; something dangling, i.e. a bough:--branch.
see HEBREW for 01802
דָּלִיּוֹת (da.liy.yah) — branch.
1) branch, bough
1a) of Israel (fig.) (used with olive tree, vine, cedar tree)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
The Hebrew word קָנָא (qana') is a verb that conveys meanings related to jealousy and zeal. It can mean to be jealous, envious, or zealous, and can also imply provoking jealousy or anger. The entries highlight its use in different forms, particularly the Piel and Hiphil stems, indicating both personal feelings and actions that incite jealousy.
[קָנָא] vb. denom.
Pi. be jealous, zealous
be jealous of
be envious of
be zealous for
excite to jealous anger
Hiph. provoke to jealous anger
base
H7065 קָנָא vb. denom. Pi. be jealous, zealous
7065 qana' kaw-naw'
a primitive root; to be (causatively, make) zealous, i.e. (in
a bad sense) jealous or envious:--(be) envy(-ious), be (move
to, provoke to) jealous(-y), X very, (be) zeal(-ous).
קָנָא (qa.na) — be jealous.
1) to envy, be jealous, be envious, be zealous
1a) (Piel)
1a1) to be jealous of
1a2) to be envious of
1a3) to be zealous for
1a4) to excite to jealous anger
1b) (Hiphil) to provoke to jealous anger, cause jealousy
Conj | V-Piel-ConsecImperf-3mp | Suff — Verb piel sequential imperfect third person masculine plural · suffixHc/Vpw3mp/Sp3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
N-mp — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word עֵ֫דֶן (*Eden*) refers to both a geographical region, identified as the home of Adam and Eve, and a Levite name found in 2 Chronicles 29:12 and 31:15. The term is associated with the meaning 'pleasure.' The entries highlight its dual use as a place and a personal name, with no significant disagreement among the lexicons.
עֵ֫דֶן n.pr.m. Levite name 2 Ch 29:12 (𝔊 Ιω(α)δαν), 31:15 (𝔊 Οδαμ, 𝔊L Ιαδαν).
done
עֵ֫דֶן n.pr.terr. (prob. associated by Heb. with I. עֵ֫דֶן);—district in which lay garden of י׳, home of Adam and Eve
base
H5731a עֵ֫דֶן Levite name H5731b עֵ֫דֶן n. pr. terr. (prob. associated by Heb. with I. עֵ֫דֶן);—district in which lay garden of י׳, home of Adam and Eve
5731 `Eden ay'-den
the same as 5730 (masculine); Eden, the region of Adam's
home:--Eden.
see HEBREW for 05730
עֵ֫דֶן (e.den) — Eden.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.29.12;
son of: Joah (H3098L)
§ Eden= "pleasure"
a Gershonite Levite, son of Joah in the days of king Hezekiah of Judah
עֵ֫דֶן (e.den) — Eden.
§ Eden= "pleasure"
the first habitat of man after the creation
עֵ֫דֶן (e.den) — Eden.
A man living at the time of Divided Monarchy, only mentioned at 2Ch.31.15
§ Eden= "pleasure"
the first habitat of man after the creation
N-proper — Noun properHNpl
e'-d'-n (`edhen, "delight"; Edem):
(1) The land in which "Yahweh God planted a garden," where upon his creation "he put the man whom he had formed" (Ge 2:8).
In the Assyrian inscriptions idinu (Accadian, edin) means "plain" and it is from this that the Biblical word is probably derived. Following are the references to Eden in the Bible, aside from those in Ge 2 and 3: Ge 4:16; Isa 51:3; Eze 28:13; 31:9,16,18; 36:35; Joe 2:3. The Garden of Eden is said to be "eastward, in Eden" Ge (2:8); where the vegetation was luxurious (2:9) and the fig tree indigenous (3:7), and where it was watered by irrigation.
Eden
Delight. (1.) The garden in which our first parents dewlt (Gen. 2:8-17). No geographical question has been so much discussed as that bearing on its site. It has been placed in Armenia, in the region west of the Caspian Sea, in Media, near Damascus, in Palestine, in Southern Arabia, and in Babylonia. The site must undoubtedly be sought for somewhere along the course of the great streams the Tigris and the Euphrates of Western Asia, in “the land of Shinar” or Babylonia. The region from about lat. 33 degrees 30’ to lat. 31 degrees, which is a very rich and fertile tract, has been by the most competent authorities agreed on as the probable site of Eden. “It is a region where streams abound, where they divide and re-unite, where alone in the Mesopotamian tract can be found the phenomenon of a single river parting into four arms, each…
A Gershonite Levite, son of Joah, in the days of Hezekiah. (2 Chronicles 29:12) (B.C. 727.) Also a Levite, probably identical with the preceding. (2 Chronicles 31:15)
A province in Asia, in which was Paradise. "The Lord God planted a garden eastward in Eden, and there he put the man whom he had formed," Ge 2:8. The topography of Eden is thus described: "And a river went out of Eden to water the garden, and from thence it was parted, and became into four heads. The name of the first is Pison," etc.
This obscure passage has received many different explanations and applications, none of which are fully satisfactory; and now it is impossible to say with certainty where Eden lay. Most writers have sought for it in some elevated and central region, the heights of which would give rise to various rivers flowing off in different directions through lower grounds to their outlets. Such a region exists in the high lands of Armenia, west of Mount Ararat and 5,000 feet above the sea. Here, within a circle but a…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
גַּן (gan) means 'garden' or 'enclosure' and can refer to a physical garden or, figuratively, to a bride. It is derived from a root meaning to fence in. The term is used in various contexts, including the Garden of Eden and specific locations like Beth-haggan.
גַּן n.m. & f. enclosure, garden
base
H1588 גַּן enclosure, garden
1588 gan gan
from 1598; a garden (as fenced):--garden.
see HEBREW for 01598
גַּן (gan) — Garden (of Uzza).
This name means garden, enclosure
גַּן (gan) — (Beth)-haggan.
Combined with ba.yit (בַּ֫יִת "Beth" H1004H)
גַּן (gan) — garden.
1) garden, enclosure
1a) enclosed garden
1a1) (fig. of a bride)
1b) garden (of plants)
1c) Garden of Eden
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…