Ezra 2:70 — Word Study
WLCוַיֵּשְׁב֣וּ הַכֹּהֲנִ֣ים וְ֠הַלְוִיִּם וּֽמִן־ הָעָ֞ם וְהַמְשֹׁרְרִ֧ים וְהַשּׁוֹעֲרִ֛ים וְהַנְּתִינִ֖ים בְּעָרֵיהֶ֑ם וְכָל־ יִשְׂרָאֵ֖ל בְּעָרֵיהֶֽם׃ ס
BSASo the priestskôhên [spiritual leaders, mediators] the LevitesLêvîyîy [assistants to the priests] the singersshîyr [worship leaders, musicians] the gatekeepersshôwʻêr [porters, doorkeepers] and the temple servantsNâthîyn [Nethinim, helpers] along with somemin of the peopleʻam [a portion of the nation] settledyâshab▸ [dwelt, resided] in their own townsʻîyr [cities, villages] and the restkôl [remainder, all] of the IsraelitesYisrâʼêl [descendants of Jacob, God's chosen people] settled [in their towns]ʻîyr [lived, dwelt, cities, communities]
| Greek | English | Parsing |
|---|---|---|
| וַיֵּשְׁב֣וּ | and they dwelt | Verb, Qal, sequential imperfect third person masculine plural |
| הַכֹּהֲנִ֣ים | the priests | Particle, noun common masculine plural absolute |
| וְ֠הַלְוִיִּם | and the Levites | Conjunction, particle, noun gentilic masculine plural absolute |
| וּֽמִן־ | and some of | Conjunction, preposition |
| הָעָ֞ם | the people | Particle, noun common masculine singular absolute |
| וְהַמְשֹׁרְרִ֧ים | and the singers | Conjunction, particle, verb piel participle (active) masculine plural |
| וְהַשּׁוֹעֲרִ֛ים | and the gatekeepers | Conjunction, particle, noun common masculine plural absolute |
| וְהַנְּתִינִ֖ים | and the temple servants | Conjunction, particle, noun common masculine plural absolute |
| בְּעָרֵיהֶ֑ם | in cities their | Preposition, noun common masculine plural construct, suffix |
| וְכָל־ | and all | Conjunction, noun common masculine singular construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| בְּעָרֵיהֶֽם׃ ס | in cities their | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the priests, the Levites, the singers, the gatekeepers, and the temple servants, along with some of the people, settled in their own towns; and the rest of the Israelites settled in their towns. |
| KJV | So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities. |
| ASV | So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinim, dwelt in their cities, and all Israel in their cities. |
| YLT | And the priests dwell, and the Levites, and of the people, and the singers, and the gatekeepers, and the Nethinim, in their cities; even all Israel in their cities. |
| WEB | So the priests and the Levites, with some of the people, the singers, the gatekeepers, and the temple servants, lived in their cities, and all Israel in their cities. |
| BBE | So the priests and the Levites and the people and the music-makers and the door-keepers and the Nethinim, took up their places in their towns; even all Israel in their towns. |
Where they part company is in the phrase 'the rest of the Israelites' — see How Translations Differ.
The main clause describes the settling of the priests and others, with a subordinate phrase adding detail about the people involved.
7 commentators on this verse
Gill, Trapp, Ellicott, AdamClarke & more — read them ›
clause
verbיָשַׁב
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 2:70
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 of the Exilesgenerated
Ezra 2:70 describes how the priests, Levites, singers, gatekeepers, and temple servants returned to their towns after the Babylonian exile. This verse highlights the re-establishment of religious and community life in Israel, as they settled back into their own cities, fulfilling their roles in the worship and service of God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 6:16–17 | Then the people of Israel—the priests, the Levites, and the rest of the exiles—celebrated the dedication of the house of God with joy. |
| 2 | 1 Chronicles 11:2 | Even in times past, while Saul was king, you were the one who led Israel out and brought them back. And the LORD your God said, ‘You will shepherd My people Israel, and you will be ruler over them.’” |
| 3 | Nehemiah 7:73 | |
| 4 | Nehemiah 11:3–36 | These are the heads of the provinces who settled in Jerusalem. (In the villages of Judah, however, each lived on his own property in their towns—the Israelites, priests, Levites, temple servants, and descendants of Solomon’s servants— |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יָשַׁב, vai.ye.she.Vugenerated
The verb יָשַׁב (yashab) means to dwell, sit, or remain. It indicates a sense of permanence and stability, emphasizing the act of settling in a place. The parsing as a sequential imperfect third person masculine plural shows that this action was performed by a group — the priests, Levites, and others.
This term captures the essence of returning home and establishing a community after a period of displacement. It is not merely about physical presence but also about the act of inhabiting and taking ownership of a space.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The finite verb יָשַׁב governs the main clause, indicating the action of settling. The structure includes several noun phrases that identify the groups involved: the priests, Levites, singers, gatekeepers, and temple servants, along with a portion of the people.
The sentence is structured to emphasize the collective action of these groups, showing their roles in the community as they return to their towns.
Septuagint Backgroundgenerated
The Septuagint translates יָשַׁב as ἐκάθισαν (ekathisan), meaning 'they sat down' or 'they settled.' This choice reflects a similar idea of establishing oneself in a place, though it may carry a slightly different nuance than the Hebrew.
This translation indicates a focus on the act of taking a seat or position, which aligns with the context of returning to their homes.
In plain words — the whole versegenerated
Ezra 2:70 tells us that the priests, Levites, singers, gatekeepers, and temple servants settled in their own towns, along with some of the people. The rest of the Israelites also settled in their towns. This shows the re-establishment of community and worship after the exile.
Frequently Asked Questionsgenerated
The priests served as spiritual leaders and mediators between the people and God, while the Levites assisted them in their duties.
The Nethinim were temple servants assigned to assist the Levites and priests in their temple duties.
Returning to their towns signifies the restoration of their identity and community after the Babylonian exile, allowing them to resume their religious practices.
This verse highlights a structured community with designated roles for spiritual leaders, musicians, and servants, indicating a well-organized return to worship.
Reflection Questionsgenerated
- How can I contribute to my community in a meaningful way, similar to the roles of the priests and Levites?
- What does it mean to settle in a place, both physically and spiritually, in my own life?
- In what ways can I support others in their spiritual journeys, like the temple servants supported the priests?
- How do the actions of the Israelites in this verse inspire me to engage with my own community?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the significance of the priests and Levites dwelling among the people, emphasizing the unity of all Israel in the context of worship.
The priests and Levites, therefore, dwelt among the people, etc. The whole of Israel is mentioned, not only the ten tribes that were once called Israel, to distinguish them from the two tribes that were called Judah;Early Church Fathers on Ezra 2 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ezra 2:70 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo the priests and the Levites, and some of the people, and the singers, and the Nethinims, dwelt in their cities,.... Which were assigned to them out of the several tribes, and in which they or
Read John Gill on Ezra 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 2:70 So the priests, and the Levites, and [some] of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities.Ver. 70. And some of the people] For not half of them, as may be probably thought, returned; but condemned the rest of rashness and weakness, to their no small prejudice.
Read John Trapp on Ezra 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(70) Some of the people.—Those of the people; placed by Nehemiah after all the others. All Israel in their cities.—The emphasis lies in the fact that, though Judah and Benjamin contributed the largest part, it was a national revival; and the constant repetition of “in their cities” has in it the same note of triumph.
Read Charles John Ellicott on Ezra 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 70. Dwelt in their cities] They all went to those cities which belonged originally to their respective families.
Read AdamClarke on Ezra 2 →CambridgeThe Cambridge Bible for Schools and Colleges70. This verse runs more smoothly as it appears in Nehemiah 7:73 ‘So the priests and the Levites, and the porters, and the singers, and some of the people, and the Nethinim, and all Israel dwelt in their cities’. The verse sums up the whole list. The words ‘and some of the people’ seem to be in the wrong place between ‘the Levites’ and ‘the singers’; but the mention of ‘the singers’ before ‘the porters’ agrees more closely with the order of the list given in the present chapter than the order given in Nehemiah 7:73. An awkwardness is presented by the words ‘in their cities’ occurring twice, especially as the distinction drawn between ‘some of the people with the priests and Levites’ and…
Read Cambridge on Ezra 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAll Israel - That the Israelites of the ten tribes returned to Palestine with Zerubbabel is apparent: (1) from 1 Chronicles 9:3; (2) from the enumeration of twelve chiefs (Nehemiah 7:7; 1 Esd.
Read Albert Barnes on Ezra 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible70. In their cities — The cities assigned them as their future homes. With many these cities were ancestral homes. All Israel — The entire community of returned exiles who now represented the Israelitish nation.
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
So the priests, the Levites, the singers, the gatekeepers, and the temple servants, along with some of the people, settled in their own towns; and the rest of the Israelites settled in their towns.
So the priests and the Levites, with some of the people, the singers, the gatekeepers, and the temple servants, lived in their cities, and all Israel in their cities.
So the priests, the Levites, the singers, the gatekeepers, and the temple servants, along with some of the people, settled in their own towns; and the rest of the Israelites settled in their towns.
The priests, the Levites, some of the people, the singers, the gatekeepers, and the temple servants lived in their towns, and all the rest of Israel lived in their towns.
Tyndale line
So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities.
So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinim, dwelt in their cities, and all Israel in their cities.
So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinim, dwelt in their cities, and all Israel in their cities.
So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities.
So the Priests and the Leuites, and a certeine of the people, and the singers, and the porters, and the Nethinims dwelt in their cities, and all Israel in their cities.
Strictly literal
And the priests, and the Levites, and [some] of the people, and the singers, and the doorkeepers, and the Nethinim dwelt in their cities, and all Israel in their cities.
And the priests dwell, and the Levites, and of the people, and the singers, and the gatekeepers, and the Nethinim, in their cities; even all Israel in their cities.
And the priests dwell, and the Levites, and of the people, and the singers, and the gatekeepers, and the Nethinim, in their cities; even all Israel in their cities.
And the priests, and the Levites, and some of the people, and the singers, and the gate-keepers, and the temple-servants, dwelt in their cities, and all Israel in their cities.
So the priests and Levites, the people, the temple singers and gatekeepers, and those assigned to serve in the temple inhabited their cities. All the people in Israel were in their cities.
From the Latin
So the priests and the Levites, and some of the people, and the singing men, and the porters, and the Nathinites dwelt in their cities, and all Israel in their cities.
Simplified
The priests, the Levites, the singers, the gatekeepers, the Temple servants, as well as some of the people went back to live in their specific towns. The others returned to their own towns throughout Israel.
So the priests and the Levites and the people and the music-makers and the door-keepers and the Nethinim, took up their places in their towns; even all Israel in their towns.
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 agree closely in their wording, with 12 of the 12 words matched. This consistency suggests a strong textual tradition in this verse.
וַיֵּשְׁב֣וּ הַכֹּהֲנִ֣ים וְ֠הַלְוִיִּם וּֽמִן־ הָעָ֞ם וְהַמְשֹׁרְרִ֧ים וְהַשּׁוֹעֲרִ֛ים וְהַנְּתִינִ֖ים בְּעָרֵיהֶ֑ם וְכָל־ יִשְׂרָאֵ֖ל בְּעָרֵיהֶֽם׃ ס
12 of the 12 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 2:70
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.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
לֵוִי (Leviy) refers to a Levite, a member of the tribe of Levi, which is the third son of Jacob and Leah. This term encompasses the descendants of Levi, who were set apart for religious duties. The word is linked to the Hebrew root for 'joining,' reflecting the tribe's special role in service to God. It first appears in Genesis 29:34.
לֵוִי 291 adj.gent. Levite
base
H3881 לֵוִי Levite
3881 Leviyiy lay-vee-ee'
or Leviy {lay-vee'}; patronymically from 3878; a Levite or
descendant of Levi:--Leviite.
see HEBREW for 03878
לֵוִי (le.viy.yi) — Levi.
Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115)
Another name of le.vi (לֵוִי "Levi" H3878)
§ Levite, of Levi "joined to"
1) the descendants of Levi, the 3rd son of Jacob by Leah
1a) the tribe descended from Levi specially set aside by God for His service
Conj | Art | Ngmpa — Conjunction · particle · noun gentilic masculine plural absoluteHC/Td/Ngmpa
le'-vits.
See PRIESTS AND LEVITES.
(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of "the priests the Levites." (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall…
All the descendants of Levi may be comprised under this name, Ex 6:16,25 Jos 3:3, (see LEVI;) but chiefly those who were employed in the lower services in the temple, by which they were distinguished from the priests, who were of the race of Levi by Aaron, and were employed in higher offices, Nu 3:6-10 18:2-7. God chose the Levites for the service of his tabernacle and temple, instead of the firstborn of all Israel, to whom such duties naturally belonged, and who were already sacred to God in memory of the great deliverance in Egypt. Ex 13:1-22 Nu 3:12,13,39-51. In the wilderness, the Levites took charge of the tabernacle…
→ (The descendants of Levi)
→ Set apart as ministers of religion Nu 1:47-54; 3:6-16; 16:9; 26:57-62; De 10:8; 1Ch 15:2
→ Substituted in the place of the firstborn children Nu 3:12,41-45; 8:14,16-18; 18:6
→ Religious zeal of Ex 32:26-28; De 33:9,10; Mal 2:4,5
→ Consecration of Nu 8:6-21
→ Sedition among, led by Korah, Dathan, Abiram, and On, on account of jealousy toward Moses and Aaron Nu 16; with 4:19,20
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Conj | Prep — Conjunction · prepositionHC/R
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…
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…
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
Conj | Art | V-o — Conjunction · particle · verb piel participle (active) masculine pluralHC/Td/Vprmpa
→ See MUSIC
שֹׁעֵר (sho'er) refers to a doorkeeper or porter, derived from the active participle form of a root meaning to guard or keep. The term is consistently defined across entries as a gatekeeper, emphasizing its role in overseeing entrances.
שֹׁעֵר 37 n.m. porter
base
H7778 שֹׁעֵר, שׁוֹעֵר
7778 show`er sho-are'
or shomer {sho-are'}: active participle of 8176 (as
denominative from 8179); a janitor:--doorkeeper, porter.
see HEBREW for 08176
see HEBREW for 08179
שֹׁעֵר (sho.er) — gatekeeper.
gatekeeper, porter
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
נְתִינִים (Nathiyn) refers to the Nethinim, a group of temple servants assigned to assist the Levites and priests in the sanctuary. The term is derived from the root meaning 'given,' indicating those who were given to this duty. It appears in the context of temple service, particularly in Ezra 8:17.
נְתִינִים n.m.pl. Nethinim (prop. those given to the service of the sanctuary)
base
H5411 נְתִינִים, נָתִין, נָתוּן
5411 Nathiyn naw-theen'
or Nathuwn (Ezra 8:17) {naw-thoon'} (the proper form as
passive participle), from 5414; one given, i.e. (in the plural
only) the Nethinim, or Temple-servants (as given to that
duty):--Nethinims.
see HEBREW for 05414
נְתִינִים (na.tin) — temple servant.
1) Nethinims
1a) temple slaves assigned to the Levites and priests for service in the sanctuary
Aramaic equivalent: ne.tin (נְתִין "temple servant" H5412)
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Prep | N-fp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
N-proper — Noun properHNpl
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.
The Hebrew word עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Prep | N-fp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3mp