Ezra 10:1 — Word Study
WLCוּכְהִתְפַּלֵּ֤ל עֶזְרָא֙ וּכְ֨הִתְוַדֹּת֔וֹ בֹּכֶה֙ וּמִתְנַפֵּ֔ל לִפְנֵ֖י בֵּ֣ית הָאֱלֹהִ֑ים נִקְבְּצוּ֩ אֵלָ֨יו מִיִּשְׂרָאֵ֜ל קָהָ֣ל רַב־ מְאֹ֗ד אֲנָשִׁ֤ים וְנָשִׁים֙ וִֽילָדִ֔ים כִּֽי־ בָכ֥וּ הָעָ֖ם הַרְבֵּה־ בֶֽכֶה׃ ס
BSAWhile EzraʻEzrâʼ [the priest and scribe] prayedpâlal [to intercede, to worship] and made this confessionyâdâh [a statement of wrongdoing, an acknowledgement of sin] weepingbâkâh [with sorrow, in grief] and falling facedownnâphal [prostrating, humbling, in reverence, in submission] beforepânîym the housebayith [the temple, the dwelling place] of Godʼĕlôhîym [Elohim, the supreme Creator] a verymᵉʼôd largerab [exceedingly great, numerous] assemblyqâhâl [a gathering, a congregation] of IsraelitesYisrâʼêl [the descendants of Jacob, God's chosen people] womenʼishshâh [females] and childrenyeled [youth, the young] gatheredqâbats■ around himʼêl and the peopleʻam [the nation, the community] wept bitterlybâkâh■ [cried out, mourned, with intense sorrow, in deep grief] as wellkîy
| Greek | English | Parsing |
|---|---|---|
| וּכְהִתְפַּלֵּ֤ל | and just as was praying | Conjunction, preposition, verb hithpael infinitive construct common |
| עֶזְרָא֙ | Ezra | Noun proper masculine |
| וּכְ֨הִתְוַדֹּת֔וֹ | and just as was confessing he | Conjunction, preposition, verb hithpael infinitive construct common |
| בֹּכֶה֙ | weeping | Verb, Qal, participle (active) masculine singular |
| וּמִתְנַפֵּ֔ל | and prostrating himself | Conjunction, verb hithpael participle (active) masculine singular |
| לִפְנֵ֖י | before | Preposition, noun common masculine plural construct |
| בֵּ֣ית | [the] house of | Noun common, masculine singular construct |
| הָאֱלֹהִ֑ים | God | Particle, noun common masculine plural absolute |
| נִקְבְּצוּ֩ | they gathered | Verb, Niphal, perfect third person common plural |
| אֵלָ֨יו | to him | Preposition, suffix |
| מִיִּשְׂרָאֵ֜ל | from Israel | Preposition, noun proper |
| קָהָ֣ל | a company | Noun common, masculine singular absolute |
| רַב־ | great | Adj |
| מְאֹ֗ד | very | Adv |
| אֲנָשִׁ֤ים | men | Noun common, masculine plural absolute |
| וְנָשִׁים֙ | and women | Conjunction, noun common masculine plural absolute |
| וִֽילָדִ֔ים | and children | Conjunction, noun common masculine plural absolute |
| כִּֽי־ | for | Particle |
| בָכ֥וּ | they wept | Verb, Qal, perfect third person common plural |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| הַרְבֵּה־ | great | Verb, Hiphil, infinitive absolute |
| בֶֽכֶה׃ ס | weeping | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | While Ezra prayed and made this confession, weeping and falling facedown before the house of God, a very large assembly of Israelites—men, women, and children—gathered around him, and the people wept bitterly as well. |
| KJV | Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. |
| ASV | Now while Ezra prayed and made confession, weeping and casting himself down before the house of God, there was gathered together unto him out of Israel a very great assembly of men and women and children; for the people wept very sore. |
| YLT | And at Ezra's praying, and at his making confession, weeping and casting himself down before the house of God, there have been gathered unto him out of Israel an assembly very great — men and women and children — for the people have wept, multiplying weeping. |
| WEB | Now while Ezra prayed and made confession, weeping and casting himself down before God’s house, there was gathered together to him out of Israel a very great assembly of men and women and children; for the people wept very bitterly. |
| BBE | Now while Ezra was making his prayer and his statement of wrongdoing, weeping and falling down before the house of God, a very great number of men and women and children out of Israel came together round him: for the people were weeping bitterly. |
The translations agree on the key elements of Ezra's prayer and the assembly's response, with no significant variations.
The sentence is structured around Ezra's actions, with the assembly's gathering and weeping as responses to his prayer.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֶזְרָא
verbבָּכָה
The sentence as the grammar sees it Open the tree ›
1 of 22 occurs nowhere else in the Old Testament — a word 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 — Ezra 10:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Ezra's Confession and the Assembly's Responsegenerated
Ezra 10:1 describes a poignant moment when Ezra, in deep prayer and confession, is surrounded by a large assembly of Israelites who share in his sorrow. This scene highlights the communal aspect of repentance as the people, including men, women, and children, gather to express their grief over their unfaithfulness to God. The context reveals a significant turning point for the nation as they acknowledge their wrongdoings and seek restoration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 9:3–4 | So I turned my attention to the Lord God to seek Him by prayer and petition, with fasting, sackcloth, and ashes. |
| 2 | Acts 10:30 | Cornelius answered: “Four days ago I was in my house praying at this, the ninth hour. Suddenly a man in radiant clothing stood before me |
| 3 | Leviticus 26:40–41 | But if they will confess their iniquity and that of their fathers in the unfaithfulness that they practiced against Me, by which they have also walked in hostility toward Me— |
| 4 | Psalm 32:5 | Then I acknowledged my sin to You and did not hide my iniquity. I said, “I will confess my transgressions to the LORD,” and You forgave the guilt of my sin. Selah |
| 5 | Hosea 14:2 | Bring your confessions and return to the LORD. Say to Him: “Take away all our iniquity and receive us graciously, that we may present the fruit of our lips. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — וּכְהִתְפַּלֵּ֤ל, u.khe.hit.pa.Lelgenerated
The verb פָּלַל (palal) means to pray or intercede, emphasizing the act of reaching out to God in supplication. It is often associated with both personal and communal prayer, as seen in the context of Ezra's leadership.
Ezra's prayer is not just a personal act; it serves as a model for communal confession, illustrating the importance of collective acknowledgment of sin and the need for divine mercy.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read from the Berean Standard Bible, which uses confession and weeping to convey the emotional weight of Ezra's actions.
Sentence Structuregenerated
The main verb וּכְהִתְפַּלֵּ֤ל governs the entire verse, with several phrases describing the actions and context: Ezra's prayer, his confession, and the assembly's response.
The structure emphasizes the sequence of actions: Ezra prays, confesses, and the people gather and weep, highlighting the communal nature of this moment.
Septuagint Backgroundgenerated
The Septuagint translates וּכְהִתְפַּלֵּ֤ל as προσηύχατο (proseuchato), which indicates a focus on the act of prayer but does not carry the same nuances of intercession found in the Hebrew.
This choice suggests a broader interpretation of Ezra's prayer, emphasizing its role as a formal act of worship rather than just personal supplication.
In plain words — the whole versegenerated
Ezra 10:1 shows Ezra praying and confessing to God while weeping. A large assembly of Israelites, including men, women, and children, gathered around him, sharing in the sorrow and weeping bitterly for their wrongdoings.
Frequently Asked Questionsgenerated
Ezra's prayer signifies a deep need for repentance and reconciliation with God, reflecting the collective sorrow of the Israelites for their unfaithfulness.
The large assembly indicates the seriousness of the situation and the communal nature of their confession, highlighting that many were affected by the sin of intermarriage.
The inclusion of men, women, and children emphasizes that the entire community is involved in the act of repentance, showing that everyone shares responsibility for the nation's actions.
The weeping represents genuine sorrow and mourning for sin, illustrating the emotional response to their collective unfaithfulness to God.
Reflection Questionsgenerated
- How can I apply the principle of communal confession in my own community?
- What are some ways I can lead others in prayer during times of collective sorrow?
- In what areas of my life do I need to seek reconciliation with God?
- How can I encourage others to acknowledge their wrongdoings and seek God's mercy?
The early church on this verse — how the Fathers read it
Bede comments on the effectiveness of Ezra's prayer, noting the immediate response of a large assembly gathering to him in sorrow.
Therefore, as Ezra prayed and implored, etc. The effectiveness of Ezra's prayer, weeping, and lamentation is shown when immediately a very large assembly of both sexes and all ages is reported to have gathered to him.Early Church Fathers on Ezra 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 10:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow when Ezra had prayed, and when he had confessed, weeping,.... Had confessed the sins of the people in prayer and supplication, with many tears: and casting himself down before the house of God;
Read John Gill on Ezra 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and
Read Robert Jamieson on Ezra 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEZRA CHAPTER 10 Shechaniah encourageth Ezra to reform the strange marriages, . All Israel swear to do accordingly, . Ezra, mourning, assembleth the people, . The people at the exhortation of Ezra repent, and promise amendment, . Their care to perform it, . The names of them that married strange wives, . Awakened by the words and example of this holy priest and great potentate. So inexpressible is the good which is done by the good example, and the evil which is done by the bad example, of a great person, or of a minister. The fame of his great passion of grief, and of his many and public expressions thereof in the court before the temple, being in an instant dispersed over all the city…
Read Matthew Poole on Ezra 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 10:1 Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.Ver. 1. Now when Ezra had prayed] Had presented himself as a suppliant (Hithpallel), and opened his cause to God the Judge, appealing to him, that he might determine. And when he had confessed] And begged pardon; deprecating the Divine displeasure, as the word signifieth. Weeping] Of this we read not in the former chapter, but of other effects of his passion, as rending his garments, tearing off the hair of his head and beard, &c. His sorrow at…
Read John Trapp on Ezra 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersX.(1-6) The covenant of repentance and amendment. Here the narrative assumes another form; and, in accordance with the solemnity of a great public transaction, Ezra adopts the third person. (1) Before the house of God.—Prostrating himself towards the Temple in the court, where all the people saw him and marked his distress. Wept very sore.—The evil penetrated domestic life, and the punishment, as was already foreseen by “the women bringing the children with them,” brought special family distress. (2) Shechaniah.—The son of one of the transgressors (Ezra 10:2), whose action as the representative of the people gives him an honourable memorial in Scripture. There is hope in Israel.—A noble…
Read Charles John Ellicott on Ezra 10 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER X The people are greatly afflicted by Ezra's prayer, 1. Shechaniah proposes that all who have taken strange wives should put them away, and the children they had by them; and make a covenant to serve God, 2-4. Ezra is encouraged; and make a proclamation to collect the people, to find who had transgressed, 5-8. They come together on the twentieth day of the ninth month, 9. Ezra exhorts them to put away their strange wives, 10. The people agree to it, and require time, 11-14. This being granted, the business is completed by the first of the first month, 15-17. Some of the priests had taken strange wives; their names, and the names of all who were in the same trespass, 18-44. NOTES ON…
Read AdamClarke on Ezra 10 →CambridgeThe Cambridge Bible for Schools and CollegesChap. Ezra 10:1-5. The People’s Confession and Oath1. Now when Ezra had prayed, and when he had confessed] R.V. Now while Ezra prayed and made confession. The Hebrew shows that the people were assembling during Ezra’s prayer. The report of Ezra’s public grief would quickly spread, and he had maintained his attitude of shame and humiliation throughout the day (Ezra 9:4). The Vulgate ‘Orante Esra et implorante’ is more correct than the LXX. ὡςπροσηύξατοἜσδραςκαὶὡςἐξηγόρευσε. It will be observed that the 1st person is here dropped, having been maintained since Ezra 7:27. Henceforward the Compiler only adapts instead of quoting Ezra’s memoirs, or perhaps he here makes use of other materials.…
Read Cambridge on Ezra 10 →Albert Barnes1798–1870Barnes' Notes on the BibleBefore the house of God - i. e., in front of the temple, praying toward it 1 Kings 8:30, 1 Kings 8:35; Daniel 6:10, and thus in the sight of all the people who happened at the time to be in the great court.
Read Albert Barnes on Ezra 10 →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
While Ezra prayed and made this confession, weeping and falling facedown before the house of God, a very large assembly of Israelites—men, women, and children—gathered around him, and the people wept bitterly as well.
Now while Ezra prayed and made confession, weeping and casting himself down before God’s house, there was gathered together to him out of Israel a very great assembly of men and women and children; for the people wept very bitterly.
While Ezra prayed and made this confession, weeping and falling facedown before the house of God, a very large assembly of Israelites—men, women, and children—gathered around him, and the people wept bitterly as well.
While Ezra was praying and confessing, weeping and throwing himself to the ground before the temple of God, a very large crowd of Israelites – men, women, and children alike – gathered around him. The people wept loudly.
Tyndale line
Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.
Now while Ezra prayed and made confession, weeping and casting himself down before the house of God, there was gathered together unto him out of Israel a very great assembly of men and women and children; for the people wept very sore.
Now while Ezra prayed, and made confession, weeping and casting himself down before the house of God, there was gathered together unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.
Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled to him out of Israel a very great congregation of men and women and children: for the people wept very bitterly.
Whiles Ezra prayed thus, and confessed himselfe weeping, and falling downe before the house of God, there assembled vnto him of Israel a very great Congregation of men and women and children: for the people wept with a great lamentation.
Strictly literal
And while Ezra prayed, and made confession, weeping and falling down before the house of God, there were gathered to him out of Israel a very great congregation of men and women and children; for the people wept very much.
And at Ezra's praying, and at his making confession, weeping and casting himself down before the house of God, there have been gathered unto him out of Israel an assembly very great — men and women and children — for the people have wept, multiplying weeping.
And at Ezra’s praying, and at his making confession, weeping and casting himself down before the house of God, there have been gathered to him out of Israel a very great assembly—men and women and children—for the people have wept, multiplying weeping.
Now when 'Ezra prayed, and when he made his confession, weeping and casting himself down before the house of God, there gathered themselves unto him out of Israel a very large assembly of men and women and children; for the people wept exceedingly much.
As Ezra prayed and confessed, he wept and threw himself down before God's house. A very great assembly of Israelite men, women, and children gathered to him, for the people were weeping very greatly.
From the Latin
Now when Esdras was thus praying, and beseeching, and weeping, and lying before the temple of God, there was gathered to him of Israel an exceeding great assembly of men and women and children, and the people wept with much lamentation.
Simplified
As Ezra was praying and confessing sins, weeping and falling down on his face before God's Temple, a very large crowd of Israelites, men, women, and children, gathered around him. The people were weeping bitterly as well.
Now while Ezra was making his prayer and his statement of wrongdoing, weeping and falling down before the house of God, a very great number of men and women and children out of Israel came together round him: for the people were weeping bitterly.
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 the Septuagint matching 21 of the 22 words from the Hebrew text. This strong correspondence indicates a shared understanding of the events described.
וּכְהִתְפַּלֵּ֤ל עֶזְרָא֙ וּכְ֨הִתְוַדֹּת֔וֹ בֹּכֶה֙ וּמִתְנַפֵּ֔ל לִפְנֵ֖י בֵּ֣ית הָאֱלֹהִ֑ים נִקְבְּצוּ֩ אֵלָ֨יו מִיִּשְׂרָאֵ֜ל קָהָ֣ל רַב־ מְאֹ֗ד אֲנָשִׁ֤ים וְנָשִׁים֙ וִֽילָדִ֔ים כִּֽי־ בָכ֥וּ הָעָ֖ם הַרְבֵּה־ בֶֽכֶה׃ ס
21 of the 22 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 Ezra 10:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
פָּלַל (palal) is a Hebrew verb that primarily means to intervene or interpose, with a significant focus on the act of praying. It encompasses various forms, including mediation and judgment, particularly in the Piel and Hithpael stems, which emphasize intercession and supplication. The entries suggest a connection to both personal and communal prayer, though no specific Old Testament verses are cited.
[פָּלַל] 84 vb. prob. intervene, interpose
Pi. mediate, judge
Hithp.
specif. intercede
gen. pray
pray
of poetical, liturgical prayer
base
H6419 פָּלַל prob. intervene, interpose
6419 palal paw-lal'
a primitive root; to judge (officially or mentally); by
extension, to intercede, pray:--intreat, judge(-ment), (make)
pray(-er, -ing), make supplication.
פָּלַל (pa.lal) — to pray.
1) to intervene, interpose, pray
1a) (Piel) to mediate, judge
1b)(Hithpael)
1b1) to intercede
1b2) to pray
Conj | Prep | V-Hithpael-Inf-a — Conjunction · preposition · verb hithpael infinitive construct commonHC/R/Vtcc
עֶזְרָא (Ezra) refers to a prominent figure in the Old Testament, specifically a priest and scribe who played a key role in the reforms of the returned exiles in Jerusalem. The name means 'help' and is associated with several individuals, including a priest with Zerubbabel. Ezra is first mentioned in Ezra 7:1 and Nehemiah 12:1.
base
H5830 עֶזְרָא
5830 `Ezra' ez-raw'
a variation of 5833; Ezra, an Israelite:--Ezra.
see HEBREW for 05833
עֶזְרָא (ez.ra) — Ezra.
A man of the tribe of Levi living at the time of Exile and Return, first mentioned at Ezr.7.1;
son of: Seraiah (H8304H);
brother of: Jehozadak (H3087)
Also named: ez.ra (עֶזְרָא "Ezra" H5831)
§ Ezra = "help"
1) the priest and scribe who led the reforms of the returned exiles in Jerusalem; co-worker with Nehemiah
2) a priest with Zerubbabel
3) another post-exilic Jew
עֶזְרָא (ez.ra) — Ezra.
A man living at the time of Exile and Return, first mentioned at Neh.12.1
§ Ezra = "help"
1) the priest and scribe who led the reforms of the returned exiles in Jerusalem; co-worker with Nehemiah
2) a priest with Zerubbabel
3) another post-exilic Jew
N-proper — Noun proper masculineHNpm
ez'-ra (Aramaic or Chaldee, `ezra', "help"; a hypocoristicon, or shortened form of Azariah, "Yahweh has helped." The Hebrew spells the name `ezrah, as in 1Ch 4:17, or uses the Aramaic spelling of the name, as in Ezr 7:1. The Greek form is Esdras):
(1) A priest who returned with Zerubbabel from Babylon (Ne 12:1). In Ne 10:2, Azariah, the full form of the name, is found.
(2) A descendant of Judah and father of Jethro and other sons (1Ch 4:17).
(3) The distinguished priest who is the hero of the Book of Ezra and co-worker with Nehemiah.
1. Family:
Ezra
Help. (1.) A priest among those that returned to Jerusalem under Zerubabel (Neh. 12:1).
(2.) The “scribe” who led the second body of exiles that returned from Babylon to Jerusalem B.C. 459, and author of the book of Scripture which bears his name. He was the son, or perhaps grandson, of Seraiah (2 Kings 25:18-21), and a lineal descendant of Phinehas, the son of Aaron (Ezra 7:1-5). All we know of his personal history is contained in the last four chapters of his book, and in Neh. 8 and 12:26.
In the seventh year of the reign of Artaxerxes Longimanus (see DARIUS), he obtained leave to go up to Jerusalem and to take with him a company of Israelites (Ezra 8). Artaxerxes manifested great interest in Ezra’s undertaking…
(help), called ESDRAS in the Apocrypha, the famous scribe and priest. He was a learned and pious priest residing at Babylon in the time of Artaxerxes Longimanus. The origin of his influence with the king does not appear, but in the seventh year of his reign he obtained leave to go to Jerusalem, and to take with him a company of Israelites. (B.C. 457.) The journey from Babylon to Jerusalem took just four months; and the company brought with them a large freewill offering of gold and silver, and silver vessels. It appears that Ezra’s great design was to effect a religious reformation among the Palestine Jews. His first step was to enforce separation upon all who had married foreign wives. (Ezra 10:1) ... This was effected in little more than six months after his arrival at Jerusalem. With the detailed account of this important…
A celebrated priest and leader of the Jewish nation. He was "a ready scribe in the law," a learned, able, and faithful man, and appears to have enjoyed great consideration in the Persian court. During the eighty years embraced in his narrative, most of the reign of Cyrus passed, and the whole reign of Cambyses, Smerdis, Darius Hystaspis, Xerxes, and eight years of Artaxerxes Longimanus. From this last king he received letters, money, and every desirable help, and went at the head of a large party of returning exiles to Jerusalem, B. C. 457. Here he instituted many reforms in the conduct of the people, and in the public worship, Ezr 8:1-10:44 Ne 8:1-18. After this he is generally believed to have collected and revised all the books of the Old Testament Scripture, which form the…
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
Conj | Prep | V-Hithpael-Inf-a | Suff — Conjunction · preposition · verb hithpael infinitive construct common · suffixHC/R/Vtcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
wep'-ing.
See BURIAL, IV, 4, 5, 6.
See FUNERAL.
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
Conj | V-Hithpael — Conjunction · verb hithpael participle (active) masculine singularHC/Vtrmsa
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
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…
קָבַץ (qabats) is a Hebrew verb meaning to gather or collect. It encompasses various forms, including assembling, being gathered, and taking away. The entries indicate its use in different stems, such as Qal, Niphal, Piel, Pual, and Hithpael, which reflect nuances in meaning and action.
קָבַץ 127 vb. gather, collect
Qal gather, collect
Niph.
intrans. assemble, gather
pass. be gathered
Pi. 51 gather together
Pu. of land
Hithp. gather together (intrans.), be gathered together
base
H6908 קָבַץ gather, collect
6908 qabats kaw-bats'
a primitive root; to grasp, i.e. collect:--assemble
(selves), gather (bring) (together, selves together, up),
heap, resort, X surely, take up.
קָבַץ (qa.vats) — to gather.
1) to gather, assemble
1a) (Qal) to gather, collect, assemble
1b) (Niphal)
1b1) to assemble, gather
1b2) to be gathered
1c) (Piel) to gather, gather together, take away
1d) (Pual) to be gathered together
1e) (Hithpael) to gather together, be gathered together
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
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.
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
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
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).
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)
Prep | Suff — Preposition · suffixHR/Sp3ms
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
קָהָל (qahal) refers to an assembly or congregation, often used in contexts like religious gatherings or groups formed for specific purposes, including war or counsel. It is derived from a root meaning to assemble. The term encompasses various forms of organized groups, including returning exiles.
קָהָל 123 n.m. assembly, convocation, congregation
base
H6951 קָהָל assembly, convocation, congregation
6951 qahal kaw-hawl'
from 6950; assemblage (usually concretely):--assembly,
company, congregation, multitude.
see HEBREW for 06950
קָהָל (qa.hal) — assembly.
1) assembly, company, congregation, convocation
1a) assembly
1a1) for evil counsel, war or invasion, religious purposes
1b) company (of returning exiles)
1c) congregation
1c1) as organised body
N-ms — Noun common · masculine singular absoluteHNcmsa
kum'-pa-ni: The fertility of the original languages in synonyms and varied shades of meaning is seen by the fact that 20 Hebrew and 12 Greek words are represented by this single term. An analysis of these words shows that "company" is both an indefinite and limitless term, signifying few or many, and all kinds of assemblages of people, e.g.:
(1) Caravan,
(a) migratory (Isa 21:13 the King James Version);
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAamsa
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
Adv — AdvHAcmsa
ver'-i: As adjective (from verus, "true"), "true," "real," "actual," etc. (Ge 27:21,24, "my very son Esau"; Jos 10:27, "this very day"; Joh 7:26, "the very Christ," etc.); chiefly as adverb, "in a high degree," "extremely." As ab adverb it is commonly in the Old Testament the translation of me'odh, and in the New Testament represents, as adjective and adverb, several Greek words, as alethos, "truly" (Joh 7:26, above), autos (Joh 14:11, "the very works' sake"; Ro 13:6), sphodra (Mt 18:31, "very sorry," the…
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Conj | N-fp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
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.'
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
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
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.
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)
Conj — ParticleHTc
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…
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
HVhaa — Verb · Hiphil · infinitive absoluteHVhaa
בֶּ֫כֶה n.[m.] a weeping, only Ezr 10:1
ref
H1059 בֶּ֫כֶה
1059 bekeh beh'-keh
from 1058; a weeping:--X sore.
see HEBREW for 01058
בֶּ֫כֶה (be.kheh) — bitterly.
a weeping
HNcmsa — Noun common · masculine singular absoluteHNcmsa
wep'-ing.
See BURIAL, IV, 4, 5, 6.
See FUNERAL.