Ezra 2:59 — Word Study
WLCוְאֵ֗לֶּה הָֽעֹלִים֙ מִתֵּ֥ל מֶ֙לַח֙ תֵּ֣ל חַרְשָׁ֔א כְּר֥וּב אַדָּ֖ן אִמֵּ֑ר וְלֹ֣א יָֽכְל֗וּ לְהַגִּ֤יד בֵּית־ אֲבוֹתָם֙ וְזַרְעָ֔ם אִ֥ם מִיִּשְׂרָאֵ֖ל הֵֽם׃
BSAThe followingʼêl-leh [these specific individuals, they] came upʻâlâh from Tel-melahTêl Melach [a place in Babylonia, meaning mound of salt] Tel-harshaTêl Charshâʼ [a town in ancient Babylonia, possibly near the sea] CherubKᵉrûwb [also the name of a place in Babylon] AddanʼAddân△ [an Israelite, meaning strong or firm] and ImmerʼImmêr [the name of several Israelites] but they could notlôʼ provenâgad [show, demonstrate] that their familiesbayith [fathers' houses, lineage] were descendedzeraʻ from IsraelYisrâʼêl [the symbolic name of Jacob, also referring to his descendants]
| Greek | English | Parsing |
|---|---|---|
| וְאֵ֗לֶּה | and these | Conjunction, particle |
| הָֽעֹלִים֙ | [are] who came up | Particle, verb qal participle (active) masculine plural |
| מִתֵּ֥ל | from Tel | Preposition, noun proper |
| מֶ֙לַח֙ | Melah | Noun proper |
| תֵּ֣ל | Tel | Noun proper |
| חַרְשָׁ֔א | Harsha | Noun proper |
| כְּר֥וּב | Kerub | Noun proper |
| אַדָּ֖ן | Addon | Noun proper |
| אִמֵּ֑ר | Immer | Noun proper masculine |
| וְלֹ֣א | and not | Conjunction, particle |
| יָֽכְל֗וּ | they were able | Verb, Qal, perfect third person common plural |
| לְהַגִּ֤יד | to declare | Preposition, verb hiphil infinitive construct common |
| בֵּית־ | [the] house of | Noun common, masculine singular construct |
| אֲבוֹתָם֙ | ancestors their | Noun common feminine plural construct, suffix |
| וְזַרְעָ֔ם | and offspring their | Conjunction, noun common masculine singular construct, suffix |
| אִ֥ם | if | Particle |
| מִיִּשְׂרָאֵ֖ל | [were] from Israel | Preposition, noun proper |
| הֵֽם׃ | they | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The following came up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer, but could not prove that their families were descended from Israel: |
| KJV | And these were they which went up from Tel-melah, Tel-harsa, Cherub, Addan, and Immer: but they could not shew their father’s house, and their seed, whether they were of Israel: |
| ASV | And these were they that went up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer; but they could not show their fathers’ houses, and their seed, whether they were of Israel: |
| YLT | And these [are] those going up from Tel-Melah, Tel-Harsa, Cherub, Addan, Immer, and they have not been able to declare the house of their fathers, and their seed, whether they [are] of Israel: |
| WEB | These were those who went up from Tel Melah, Tel Harsha, Cherub, Addan, and Immer; but they could not show their fathers’ houses and their offspring, whether they were of Israel: |
| BBE | And these were the people who went up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer. But having no knowledge of their fathers' families or offspring, it was not certain that they were Israelites; |
Translations agree on the phrase יָֽכְל֗וּ meaning 'could not prove' — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate phrases that elaborate on the inability to prove lineage.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵם
verbיָכֹל
The sentence as the grammar sees it Open the tree ›
1 of 18 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 2:59
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 2:59 details the names of individuals who returned from Babylonian exile. It highlights the importance of lineage for the Israelites, as proving descent from Israel was crucial for re-establishing identity and rights in the returning community. This passage connects to the broader narrative of restoration and the rebuilding of the Jewish community in Jerusalem after the exile.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 7:61 | The following came up from Tel-melah, Tel-harsha, Cherub, Addon, and Immer, but could not prove that their families were descended from Israel: |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יָֽכְל֗וּ, ya.khe.Lugenerated
The verb יָכֹל (yakol) means 'to be able' or 'to have power.' It signifies the capacity to demonstrate or prove something, which is central to this verse as it relates to the ability of the returnees to establish their heritage.
The parsing indicates that this verb is in the perfect tense, third person plural, suggesting that the individuals mentioned were unable to prove their lineage at that specific time.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses could not prove for the Hebrew verb יָֽכְל֗וּ.
Sentence Structuregenerated
The main clause is governed by the subject אֵ֗לֶּה (these), followed by the verb עֹלִים֙ (who came up). The structure lists the places of origin and concludes with a subordinate clause that describes the inability to prove descent.
The sentence emphasizes the returnees' identity and the significance of lineage through its complex structure, combining multiple phrases to convey a single narrative.
Septuagint Backgroundgenerated
The Septuagint translates יָֽכְל֗וּ as ἠδυνάσθησαν, which conveys a similar meaning of inability or lack of power to prove their lineage. This choice reflects the translators' understanding of the context and the importance of lineage in the Jewish tradition.
The use of ἠδυνάσθησαν indicates a direct correlation to the Hebrew meaning, emphasizing the challenge faced by these individuals in establishing their heritage.
In plain words — the whole versegenerated
Ezra 2:59 lists the names of people who returned from Babylon but could not prove their descent from Israel. This highlights the importance of lineage for the Israelites, as establishing their identity was crucial for their community's restoration.
Frequently Asked Questionsgenerated
Proving descent was vital for re-establishing identity, rights, and roles within the returning community in Jerusalem.
Tel-melah means 'mound of salt' and is a place in Babylonia from where some exiles returned.
The individuals mentioned include those from Tel-melah, Tel-harsha, Cherub, Addan, and Immer, but they could not prove their Israelite lineage.
Lineage refers to the ancestry or family descent, indicating a person's heritage and connection to their forebears.
Reflection Questionsgenerated
- What significance does lineage have in your own family or community?
- How can understanding the importance of ancestry impact your view of identity?
- In what ways do you think proving descent affected the returning exiles?
- How does this passage reflect the broader themes of restoration and identity in the Bible?
The early church on this verse — how the Fathers read it
Bede comments on the grace of God shown in this passage, highlighting the inclusion of Gentiles in salvation as seen in the return from exile.
And those who came up from Thelmela, etc. In this place, even according to the letter, the grace of God, by which also in the Old Testament the Gentiles were received into salvation, is shown.Early Church Fathers on Ezra 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezra 2:59 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd these were they that went up from Telmelah, Telharsa,.... Places in the land of Babylon, see Isaiah 37:12.
Read John Gill on Ezra 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd these were they which went up from Telmelah, Telharsa, Cherub, Addan, and Immer: but they could not shew their father's house, and their seed, whether they were of Israel: These were they which went up from Telmelah.
Read Robert Jamieson on Ezra 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTel-mela, Tel-harsa; the names of the places whence they came, and where they had lived in the time of their captivity. Cherub, Addan, and Immer; the names either of the heads of the families living in the places last mentioned, or of other places where the persons here understood had dwelt.
Read Matthew Poole on Ezra 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 2:59 And these [were] they which went up from Telmelah, Telharsa, Cherub, Addan, [and] Immer: but they could not shew their father’ s house, and their seed, whether they [were] of Israel:Ver. 59. And these were they which went up from Telmelah, Telharsa, Cherub, &c.] Places in Chaldaea where these Jews were scattered; as at this day their posterity are up and down in Turkey, and some parts of Christendom, a dejected and despised people.
Read John Trapp on Ezra 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(59-63) Finally, those who had lost the records of their lineage are mentioned. Of the people, the children of three families from Tel-melah, Hill of salt, Tel-harsa, Hill of the wood, and a few other places, are mentioned. Of the priests, there are also three families without their genealogy.
Read Charles John Ellicott on Ezra 2 →CambridgeThe Cambridge Bible for Schools and Colleges59–63. Israelites and Priests of uncertain genealogy59. Tel-melah, Tel-harsa] R.V., Tel-melah, Tel-harsha i.e. Salthill and Forest-hill, probably names of localities in Babylonia. Cherub, Addan, and Immer] These are names not of people, but, in all probability, of three villages in one district of Babylonia. Rawlinson suggests that Cherub is the Cheripha of Ptolemy, and that Tel-melah is Telme. There are then three districts, Tel-melah, Tel-harsa, and Cherub-Addan-Immer, from which came the three families Delaiah, Tobiah and Nekoda. Addan] appears in Nehemiah 7:59 ‘Addon’. their fathers’ house] their fathers’ houses R.V. They were able to show their recent ancestry, but not their descent…
Read Cambridge on Ezra 2 →Albert Barnes1798–1870Barnes' Notes on the BibleTel-melah, Tel-harsa, Cherub, Addan, and Immer, were probably cities, or villages, of Babylonia, at which the Jews here spoken of had been settled.
Read Albert Barnes on Ezra 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible59. Tel-melah, Tel-harsa, Cherub, Addan, Immer — These are the names of cities or districts in Chaldea, but they have not been identified with modern sites. Some take the last three to be names of persons.
Read Daniel Denison Whedon on Ezra 2 →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
The following came up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer, but could not prove that their families were descended from Israel:
These were those who went up from Tel Melah, Tel Harsha, Cherub, Addan, and Immer; but they could not show their fathers’ houses and their offspring, whether they were of Israel:
The following came up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer, but they could not prove that their families were descended from Israel:
These are the ones that came up from Tel Melah, Tel Harsha, Kerub, Addon, and Immer (although they were unable to certify their family connection or their ancestry, as to whether they really were from Israel):
Tyndale line
And these were they which went up from Tel-melah, Tel-harsa, Cherub, Addan, and Immer: but they could not shew their father’s house, and their seed, whether they were of Israel:
And these were they that went up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer; but they could not show their fathers’ houses, and their seed, whether they were of Israel:
And these were they which went up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer: but they could not shew their fathers’ houses, and their seed, whether they were of Israel:
And these were they who went up from Tel-melah, Tel-harsa, Cherub, Addan, and Immer: but they could not show their fathers' house, and their seed, whether they were of Israel:
And these went vp from Telmelah, and from Telharsha, Cherub, Addan, and Immer, but they could not discerne their fathers house and their seede, whether they were of Israel.
Strictly literal
And these are they that went up from Tel-melah, Tel-harsha, Cherub-Addan, Immer; but they could not shew their fathers' house, nor their seed, whether they were of Israel.
And these [are] those going up from Tel-Melah, Tel-Harsa, Cherub, Addan, Immer, and they have not been able to declare the house of their fathers, and their seed, whether they [are] of Israel:
And these [are] those going up from Tel-Melah, Tel-Harsa, Cherub, Addan, Immer, and they have not been able to declare the house of their fathers, and their seed, whether they [are] of Israel:
And these are those who went up from Thel-melach, Thelcharsha, Kerub, Addan, and Immer; but they could not tell their family division, and their descent, whether they were of Israel:
Those who left Tel Melah, Tel Harsha, Kerub, Addon, and Immer—but were not able to prove their ancestry from Israel
From the Latin
And these are they that came up from Thelmela, Thelharsa, Cherub, and Adon, and Emer. And they could not shew the house of their fathers and their seed, whether they were of Israel.
Simplified
Those who came from the towns of Tel-melah, Tel-harsha, Kerub, Addan, and Immer could not prove their family genealogy, or even that they were descendants of Israel.
And these were the people who went up from Tel-melah, Tel-harsha, Cherub, Addan, and Immer. But having no knowledge of their fathers' families or offspring, it was not certain that they were Israelites;
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 content, with 15 of the 18 words matched. The Septuagint's phrasing may differ in order, but the essential meaning remains consistent with the Hebrew.
וְאֵ֗לֶּה הָֽעֹלִים֙ מִתֵּ֥ל מֶ֙לַח֙ תֵּ֣ל חַרְשָׁ֔א כְּר֥וּב אַדָּ֖ן אִמֵּ֑ר וְלֹ֣א יָֽכְל֗וּ לְהַגִּ֤יד בֵּית־ אֲבוֹתָם֙ וְזַרְעָ֔ם אִ֥ם מִיִּשְׂרָאֵ֖ל הֵֽם׃
15 of the 18 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 2:59
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.
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Conj | Pron — Conjunction · particleHC/Tm
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
תֵּל מֶ֫לַח n.pr.loc. in Babylonia
base
H8528 תֵּל מֶ֫לַח
8528 Tel Melach tale meh'-lakh
from 8510 and 4417; mound of salt; Tel-Melach, a place in
Babylonia:--Tel-melah.
see HEBREW for 08510
see HEBREW for 04417
תֵּל מֶ֫לַח (tel me.lach) — Tel-melah.
§ Tel-melah = "mound of salt"
a place in Babylon from which some exiles of unknown parentage came; returned to Jerusalem with Zerubbabel
N-proper — Preposition · noun properHR/Npl
תֵּל מֶ֫לַח n.pr.loc. in Babylonia
base
H8528 תֵּל מֶ֫לַח
8528 Tel Melach tale meh'-lakh
from 8510 and 4417; mound of salt; Tel-Melach, a place in
Babylonia:--Tel-melah.
see HEBREW for 08510
see HEBREW for 04417
תֵּל מֶ֫לַח (tel me.lach) — Tel-melah.
§ Tel-melah = "mound of salt"
a place in Babylon from which some exiles of unknown parentage came; returned to Jerusalem with Zerubbabel
HNpl — Noun properHNpl
תֵּל חַרְשָׁא n.pr.loc. in Babylonia
base
H8521 תֵּל חַרְשָׁא
8521 Tel Charsha' tale khar-shaw'
from 8510 and the feminine of 2798; mound of workmanship;
Tel-Charsha, a place in Babylonia:--Tel-haresha, Tel-harsa.
see HEBREW for 08510
see HEBREW for 02798
תֵּל חַרְשָׁא (tel char.sah) — Tel-harsha.
§ Tel-harsa or Tel-haresha = "mound of the deaf mute"
a town of Babylon
probably located in the low country near the sea
N-proper — Noun properHNpl
תֵּל חַרְשָׁא n.pr.loc. in Babylonia
base
H8521 תֵּל חַרְשָׁא
8521 Tel Charsha' tale khar-shaw'
from 8510 and the feminine of 2798; mound of workmanship;
Tel-Charsha, a place in Babylonia:--Tel-haresha, Tel-harsa.
see HEBREW for 08510
see HEBREW for 02798
תֵּל חַרְשָׁא (tel char.sah) — Tel-harsha.
§ Tel-harsa or Tel-haresha = "mound of the deaf mute"
a town of Babylon
probably located in the low country near the sea
HNpl — Noun properHNpl
(deaf). Bene-Harsha were among the families of Nethinim who came back from Babylon with Zerubbabel. (Ezra 2:52; Nehemiah 7:54)
workmanship; a wood
כְּרוּב (kerub) refers to a cherub, a type of celestial being associated with God's presence and glory. It is described as a living chariot and guards of the Garden of Eden, as well as serving roles in the temple and the throne of Yahweh. The term also connects to a place in Babylon. The lexicons note that 'cherub' can imply 'blessing' and mention its significance in various biblical contexts.
כְּרוּב 91 n.m. cherub
the living chariot of the theophanic God
as guards of the garden of Eden
as the throne of Yahweh Sabaoth
P gives an account
K and Ch describe the cherubim of the temple
Ezekiel describes the cherubim
base
H3743 כְּרוּב, כְּרוּב
3743 Kruwb ker-oob'
the same as 3742; Kerub, a place in Bab.: -Cherub.
see HEBREW for 03742
כְּרוּב (ke.ruv) — Cherub.
§ Cherub = "blessing"
an apparent exilic settlement in Babylonia from which some persons of doubtful extraction returned with Zerubbabel
N-proper — Noun properHNpl
אַדָּן (Addan) refers to a location in Babylon mentioned in Ezra 2:59, associated with exiles returning from captivity. The word is derived from a root meaning 'firm' or 'strong.' It is also linked to another name, אַדּוֹן (Addon), but the entries do not provide significant disagreement.
אַדָּן n.pr.loc. in Babylonia Ezr 2:59 (v. כְּרוּב n.pr.)
done
H135 אַדָּן
135 'Addan ad-dawn'
intensive from the same as 134; firm; Addan, an
Israelite:--Addan.
see HEBREW for 0134
אַדָּן (ad.dan) — Addan.
Addan = "strong, firm"
place in Babylon, from which exiles returned
Also named: ad.don (אַדּוֹן "Addon" H0114)
N-proper — Noun properHNpl
ad'-on.
See ADDAN.
Addon
Low, one of the persons named in Neh. 7:61 who could not “shew their father’s house” on the return from captivity. This, with similar instances (ver. 63), indicates the importance the Jews attached to their genealogies.
(lord). [ADDAN]
basis; foundation; the Lord
אִמֵּר (Immer) refers to a name associated with several priests in the Old Testament, particularly during the times of David and Jeremiah. The name means 'he hath said' and is linked to the lineage of Zadok the priest. The entries note that Immer is a significant figure in the priestly line, mentioned in contexts of exile and return.
אִמֵּר n.pr.m.
a priest assigned to Dvd’s time
ancestor of priest
priest in Jerem.’s time
father of Zadok
n.pr.loc. (?)
base
H564 אִמֵּר
564 'Immer im-mare'
from 559; talkative; Immer, the name of five
Israelites:--Immer.
see HEBREW for 0559
אִמֵּר (im.mer) — Immer.
A man of the tribe of Levi living at the time of Exile and Return, first mentioned at 1Ch.9.12;
father of: Meshillemith (H4921)
§ Immer = "he hath said"
1) a priest in David's time
2) a priest in Jeremiah's time
3) the father of Zadok the priest
4) an ancestor of a priest
אִמֵּר (im.mer) — Immer.
A man living at the time of Divided Monarchy, first mentioned at 1Ch.24.14
§ Immer = "he hath said"
1) a priest in David's time
2) a priest in Jeremiah's time
3) the father of Zadok the priest
4) an ancestor of a priest
אִמֵּר (im.mer) — Immer.
§ Immer = "he hath said"
birthplace of a priest
אִמֵּר (im.mer) — Immer.
A man living at the time of Exile and Return, only mentioned at Neh.3.29;
father of: Zadok (H6659K)
§ Immer = "he hath said"
1) a priest in David's time
2) a priest in Jeremiah's time
3) the father of Zadok the priest
4) an ancestor of a priest
N-proper — Noun proper masculineHNpm
(talkative). The founder of an important family of priests. (1 Chronicles 9:12; Nehemiah 11:13) This family had charge of, and gave its name to, the sixteenth course of the service. (1 Chronicles 24:14) (B.C. 1014.) Apparently the name of a place in Babylonia. (Ezra 2:59; Nehemiah 7:61)
saying; speaking; a lamb
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
HNcfpc/Sp3mp — Noun common feminine plural construct · suffixHNcfpc/Sp3mp
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3mp
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
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.
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp