Ezra 10:19 — Word Study
WLCוַיִּתְּנ֥וּ יָדָ֖ם לְהוֹצִ֣יא נְשֵׁיהֶ֑ם וַאֲשֵׁמִ֥ים אֵֽיל־ צֹ֖אן עַל־ אַשְׁמָתָֽם׃ ס
BSAThey pledgednâthan▸ [gave their hand, made a vow] to send their wivesʼishshâh [women, female partners] awayyâtsâʼ and for their guiltʼâshêm [being guilty, having sin] [they presented] a ramʼayil [offered, gave, strong male sheep] from the flocktsôʼn [a group of sheep or goats] asʻal a guilt offeringʼashmâh [a sacrifice for their trespass, to atone for their sin]
| Greek | English | Parsing |
|---|---|---|
| וַיִּתְּנ֥וּ | and they gave | Verb, Qal, sequential imperfect third person masculine plural |
| יָדָ֖ם | hand their | Noun common both singular construct, suffix |
| לְהוֹצִ֣יא | to send out | Preposition, verb hiphil infinitive construct common |
| נְשֵׁיהֶ֑ם | wives their | Noun common masculine plural construct, suffix |
| וַאֲשֵׁמִ֥ים | and [being] guilty | Conjunction |
| אֵֽיל־ | a ram of | Noun common, masculine singular construct |
| צֹ֖אן | [the] flock | Noun common, both singular absolute |
| עַל־ | on | Preposition |
| אַשְׁמָתָֽם׃ ס | guilt their | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They pledged to send their wives away, and for their guilt they presented a ram from the flock as a guilt offering. |
| KJV | And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass. |
| ASV | And they gave their hand that they would put away their wives; and being guilty, they offered a ram of the flock for their guilt. |
| YLT | and they give their hand to send out their wives, and, being guilty, a ram of the flock, for their guilt. |
| WEB | They gave their hand that they would put away their wives; and being guilty, they offered a ram of the flock for their guilt. |
| BBE | And they gave their word that they would put away their wives; and for their sin, they gave an offering of a male sheep of the flock. |
Where they part company is in the choice of words for נָתַן — see How Translations Differ.
The sentence is structured around a main action, with additional phrases providing context and details about the offering and the reason for it.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 — Ezra 10:19
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 Return from Exilegenerated
Ezra 10:19 describes the actions of the Israelites who returned from exile, as they recognized their marriages to foreign women as a breach of their covenant with God. In their repentance, they pledged to send their wives away and offered a ram as a guilt offering, seeking to restore their relationship with God. This moment reflects a commitment to purity and adherence to the Law, echoing themes found in earlier texts like Deuteronomy 7:3 regarding intermarriage.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 10:15 | When he left there, he found Jehonadab son of Rechab, who was coming to meet him. Jehu greeted him and asked, “Is your heart as true to mine as my heart is to yours?” “It is!” Jehonadab replied. “If it is,” said Jehu, “give me your hand.” So he gave him his hand, and Jehu helped him into his chariot, |
| 2 | 1 Chronicles 29:24 | All the officials and mighty men, as well as all of King David’s sons, pledged their allegiance to King Solomon. |
| 3 | 2 Chronicles 30:8 | Now do not stiffen your necks as your fathers did. Submit to the LORD and come to His sanctuary, which He has consecrated forever. Serve the LORD your God, so that His fierce anger will turn away from you. |
| 4 | Lamentations 5:6 | We submitted to Egypt and Assyria to get enough bread. |
| 5 | Galatians 2:9 | And recognizing the grace that I had been given, James, Cephas, and John—those reputed to be pillars—gave me and Barnabas the right hand of fellowship, so that we should go to the Gentiles, and they to the circumcised. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נָתַן, vai.yi.te.Nugenerated
The verb נָתַן (natan) means 'to give' and encompasses a wide range of applications, such as putting, setting, and making. In this context, it signifies the act of making a vow or commitment, specifically to send their wives away.
The parsing indicates that it is a sequential imperfect verb in the third person masculine plural, showing that the action is ongoing and performed by a group. This reflects the collective responsibility and action of the returning exiles.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יִּתְּנ֥וּ (they gave) governs the entire verse, with a series of phrases detailing the action and its implications. The structure shows a main clause followed by a prepositional phrase and additional clauses providing context.
The Hebrew word order places emphasis on the collective action of the people, highlighting their commitment to send away their wives and the subsequent offering made for their guilt.
Septuagint Backgroundgenerated
In the Septuagint, the verb נָתַן is rendered as ἔδωκαν (edōkan), which also means 'they gave.' This choice maintains the sense of giving a vow but does not specify the nature of the commitment as clearly as the Hebrew.
The translation choices in the LXX reflect a broader interpretation, focusing on the act of giving rather than the specific cultural implications of the vow made in the Hebrew text.
In plain words — the whole versegenerated
Ezra 10:19 tells us that the returning exiles made a vow to send away their foreign wives. They recognized their guilt and presented a ram from their flock as a guilt offering to atone for their sins. This act of repentance reflects their desire to restore their relationship with God.
Frequently Asked Questionsgenerated
This pledge reflects a commitment to adhere to God's laws regarding marriage, as the Israelites recognized that their foreign marriages were against God's commands.
The ram served as a guilt offering to atone for their sins, fulfilling the requirement for sacrifice in the context of their wrongdoing.
This act signifies a serious step towards repentance and a desire to restore their covenant relationship with God by removing influences that led them away from His commands.
This verse highlights the themes of restoration and obedience to God's law, which are central to the narrative of Ezra as the Israelites return from exile.
Reflection Questionsgenerated
- What steps can I take to address areas in my life where I may be straying from God's commands?
- How can I demonstrate repentance in my own life, similar to the actions of the returning exiles?
- What does it mean to me to offer something to atone for my mistakes?
- In what ways can I support others who are seeking to make amends and restore their relationships with God?
The early church on this verse — how the Fathers read it
Bede comments on this verse, interpreting the actions of the people as a necessary step toward purity and restoration before God.
And they gave their hands, to cast out their wives, etc. First, they reject the illicit wives from themselves, and thus they offer a ram for themselves, so that, with the crime removed, they could approach the altar in purity.Early Church Fathers on Ezra 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 10:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVer. 19-43. And they gave their hands that they would put away their wives,.... They proposed to do it, and actually did it: and being guilty; of which they were fully convinced: they offered a ram
Read John Gill on Ezra 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass.
Read Robert Jamieson on Ezra 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey gave their hand, i.e. they covenanted or swore by giving their hand; which was the usual gesture in those cases; of which see .
Read Matthew Poole on Ezra 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 10:19 And they gave their hands that they would put away their wives; and [being] guilty, [they offered] a ram of the flock for their trespass.Ver. 19. And they gave their hands] i.e. They plighted their troth, and assured the assent of their hearts, 2 Kings 10:15. That they would put away their wives] Though as dear to them, haply, as was George Carpenter’ s (martyr), burnt at Munchen, in Bavaria; My wife and children, said he, are so dear unto me, that they cannot be bought from me for all the riches and possessions of the duke of Bavaria: but for the love of my Lord God I will willingly forsake them. Let us do so by our dilecta delicta, our dearest and most delicious sins. They…
Read John Trapp on Ezra 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18-44) List of the transgressors. (19) They gave their hands.—The four members of the high priest’s family were peculiarly dealt with. They gave their distinct pledge, and offered each a special trespass offering. It is one among a multitude of similar tokens of authenticity in the history; and inventor would have given some reason for the peculiarity. (22) Pashur.—Comparing Ezra 2:36-39, we find that all the priestly families that returned with Zerub-babel were implicated in the national offence. (25) Of Israel.—Of the laity eighty-six are mentioned, belonging to ten races which returned with Zerubbabel. (34) Bani.—Probably this should be some other name, as Bani occurs before. The…
Read Charles John Ellicott on Ezra 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. They gave their hands] They bound themselves in the most solemn manner to do as the rest of the delinquents had done; and they made all acknowledgment of their iniquity to God by offering each a ram for a trespass-offering.
Read AdamClarke on Ezra 10 →CambridgeThe Cambridge Bible for Schools and Colleges19. they gave their hands] R.V. their hand. The Hebrew has the singular. On this symbol of a promise or pledge compare 2 Kings 10:15 ‘If it be, give me thine hand. And he gave him his hand’. Ezekiel 17:18 ‘And behold, he had given his hand, and yet hath done all these things’. Lamentations 5:6 ‘We have given the hand to the Egyptians’. 2 Chronicles 30:8 ‘But yield yourselves (Heb. give the hand) unto the Lord’. and being guilty, &c.] It has been supposed that whereas the solemn pledge or promise, to put away the strange women, was made by all, the priests alone had to offer the sacrifice of a ram. The sacrifice of a ram for a guilt offering is enjoined, ‘if anyone commit a trespass and sin…
Read Cambridge on Ezra 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. Gave their hands — As a solemn form of indicating their acceptance of the covenant, (Ezra 10:3,) and of binding themselves to put away their wives.
Read Daniel Denison Whedon 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
They pledged to send their wives away, and for their guilt they presented a ram from the flock as a guilt offering.
They gave their hand that they would put away their wives; and being guilty, they offered a ram of the flock for their guilt.
They pledged to send their wives away, and for their guilt they presented a ram from the flock as a guilt offering.
(They gave their word to send away their wives; their guilt offering was a ram from the flock for their guilt.)
Tyndale line
And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass.
And they gave their hand that they would put away their wives; and being guilty, they offered a ram of the flock for their guilt.
And they gave their hand that they would put away their wives; and being guilty, they offered a ram of the flock for their guilt.
And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass.
And they gaue their hads, that they would put away their wiues, and they that had trespassed, gaue a ramme for their trespasse.
Strictly literal
And they gave their hand to send away their wives; and they offered a ram of the flock, as trespass-offering for their guilt.
and they give their hand to send out their wives, and, being guilty, a ram of the flock, for their guilt.
and they give their hand to send out their wives, and being guilty, a ram of the flock for their guilt.
And they gave their hand to put away their wives, and being guilty, [they offered] a ram of the flock for their trespass.
So they determined to send their wives away. Since they were guilty, they offered a ram from the flock for their guilt.
From the Latin
And they gave their hands to put away their wives, and to offer for their offence a ram of the flock.
Simplified
They vowed to send their wives away, and they presented a ram from the flock as a guilt offering for their guilt.
And they gave their word that they would put away their wives; and for their sin, they gave an offering of a male sheep of the flock.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint align closely in their wording, with all nine words matched in the Septuagint. This indicates a strong consistency in the transmission of this verse across different textual traditions.
וַיִּתְּנ֥וּ יָדָ֖ם לְהוֹצִ֣יא נְשֵׁיהֶ֑ם וַאֲשֵׁמִ֥ים אֵֽיל־ צֹ֖אן עַל־ אַשְׁמָתָֽם׃ ס
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezra 10:19
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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbsc/Sp3mp — Noun common both singular construct · suffixHNcbsc/Sp3mp
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
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)
N-fp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
אָשֵׁם (ashem) means 'guilty' and is derived from the root word for 'fault' or 'guilt.' It refers to someone who is at fault and, as a result, is required to present a sin offering. The entries consistently emphasize its connection to guilt and the obligation to offer a guilt-offering.
אָשֵׁם adj. guilty
base
H818 אָשֵׁם guilty
818 'ashem aw-shame'
from 816; guilty; hence, presenting a sin- offering:--one
which is faulty, guilty.
see HEBREW for 0816
אָשֵׁם (a.shem) — guilty.
guilty, faulty (and obliged to offer a guilt-offering)
Conj | Adj — ConjunctionHC/Aampa
gil'-ti: In addition to the general discussion under GUILT (which see), several New Testament passages demand special notice because the word "guilty" is not used in the principal sense of blameworthy, but with one of the two lesser meanings noted above which go to make up the complete idea. In 3 of these passages the King James Version renders "guilty" and the Revised Version (British and American) gives another rendering. In Mt 26:66 the King James Version, Jesus' foes declare he is "guilty of death" (enochos, "liable to"). Here "guilty" simply means the one who is legally held, and the reference is not to the blame but to the consequence. This is a true use of the word in the lower and legal sense. It does not correspond with our higher usage, and so we have it in the Revised Version (British and American) "worthy of death." So…
אַ֫יִל (ayil) encompasses several meanings, including 'ram,' 'projecting pillar or pilaster,' 'leader or chief,' and 'terebinth.' It is derived from a root meaning strength, suggesting a connection to might and support. The term appears in various contexts, reflecting its diverse applications in the Old Testament.
אַ֫יִל 156 n.m. ram (as leader of flock)
base
אַ֫יִל n.[m.] projecting pillar or pilaster
base
[אַ֫יִל ?] n.m. leader, chief
base
[אַ֫יִל ?] n.m. terebinth
base
H352a אַ֫יִל ram H352b אַ֫יִל projecting pillar or pilaster H352c אַ֫יִל leader, chief H352d אַ֫יִל terebinth
352 'ayil ah'-yil
from the same as 193; properly, strength; hence, anything
strong; specifically a chief (politically); also a ram (from
his strength); a pilaster (as a strong support); an oak or
other strong tree:--mighty (man), lintel, oak, post, ram,
tree.
see HEBREW for 0193
אַ֫יִל (a.yil) — ram.
1) ram
1a) ram (as food)
1b) ram (as sacrifice)
1c) ram (skin dyed red, for tabernacle)
אַ֫יִל (a.yil) — pillar.
pillar, door post, jambs, pilaster
אַ֫יִל (a.yil) — leader.
strong man, leader, chief
אַ֫יִל (a.yil) — terebinth.
mighty tree, terebinth
Aramaic equivalent: i.lan (אִילָן "tree" H0363)
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…
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
N-cs — Noun common · both singular absoluteHNcbsa
See CATTLE.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
אַשְׁמָה (ashmah) refers to guiltiness or wrongdoing, encompassing concepts of offense and sin. It can denote the act of committing a trespass, the state of being guilty, or the presentation of a guilt-offering. The term is feminine and is derived from a related root, אשם (asham), which also relates to guilt.
אַשְׁמָה n.f. wrong-doing, guiltiness
doing wrong, committing a trespass of offence
becoming guilty
bringing a trespass-offering
base
H819 אַשְׁמָה
819 'ashmah ash-maw'
feminine of 817; guiltiness, a fault, the presentation of a
sin-offering:--offend, sin, (cause of) trespass(-ing,
offering).
see HEBREW for 0817
אַשְׁמָה (ash.mah) — guiltiness.
1) guiltiness, guilt, offense, sin, wrong-doing
1a) doing wrong, committing a trespass or offense
1b) becoming guilty, guilt
1c) bringing a guilt-offering
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp