Genesis 50:20 — Word Study
WLCוְאַתֶּ֕ם חֲשַׁבְתֶּ֥ם עָלַ֖י רָעָ֑ה אֱלֹהִים֙ חֲשָׁבָ֣הּ לְטֹבָ֔ה לְמַ֗עַן עֲשֹׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה לְהַחֲיֹ֥ת עַם־ רָֽב׃
BSA◂As for youʼattâh what you intendedchâshab■ [devised, planned] against meʻal for evilraʻ [moral or natural] ◂Godʼĕlôhîym [Elohim, the supreme God] intendedchâshab■ for goodṭôwb [spiritual or moral] in order tomaʻan accomplishʻâsâh a dayyôwm [a period of time, a season] like thiszeh to preserve the liveschâyâh [to keep alive, to sustain] of manyrab [a large number, numerous] peopleʻam [a nation, a group of individuals]
| Greek | English | Parsing |
|---|---|---|
| וְאַתֶּ֕ם | and you | Conjunction, pronoun |
| חֲשַׁבְתֶּ֥ם | you planned | Verb, Qal, perfect second person masculine plural |
| עָלַ֖י | on me | Preposition, suffix |
| רָעָ֑ה | harm | Noun common, feminine singular absolute |
| אֱלֹהִים֙ | God | Noun common, masculine plural absolute |
| חֲשָׁבָ֣הּ | he planned it | Verb qal perfect third person masculine singular, suffix |
| לְטֹבָ֔ה | for good | Preposition, noun common feminine singular absolute |
| לְמַ֗עַן | so as | Particle |
| עֲשֹׂ֛ה | to act | Verb, Qal, infinitive construct common |
| כַּיּ֥וֹם | as the day | Preposition, noun common masculine singular absolute |
| הַזֶּ֖ה | this | Particle, particle |
| לְהַחֲיֹ֥ת | to preserve alive | Preposition, verb hiphil infinitive construct common |
| עַם־ | a people | Noun common, masculine singular absolute |
| רָֽב׃ | numerous | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As for you, what you intended against me for evil, God intended for good, in order to accomplish a day like this—to preserve the lives of many people. |
| KJV | But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. |
| ASV | And as for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive. |
| YLT | As for you, ye devised against me evil — God devised it for good, in order to do as [at] this day, to keep alive a numerous people; |
| WEB | As for you, you meant evil against me, but God meant it for good, to save many people alive, as is happening today. |
| BBE | As for you, it was in your mind to do me evil, but God has given a happy outcome, the salvation of numbers of people, as you see today. |
Where they part company is חֲשַׁבְתֶּ֥ם — see How Translations Differ.
The sentence has a main clause with two subordinate clauses that elaborate on God's purpose and the intended outcome.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
verbחָשַׁב
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 — Genesis 50:20
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 — Joseph's Reassurance to His Brothersgenerated
Genesis 50:20 recounts Joseph's words to his brothers after their father's death. He reassures them that their intentions to harm him were transformed by God into a plan for good, highlighting the overarching sovereignty of God in their lives. This moment serves as a culmination of Joseph's journey from betrayal to reconciliation, emphasizing themes of forgiveness and divine purpose.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 37:4–18 | When Joseph’s brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him. |
| 2 | Psalm 56:5 | All day long they twist my words; all their thoughts are on my demise. |
| 3 | Genesis 45:5–8 | And now, do not be distressed or angry with yourselves that you sold me into this place, because it was to save lives that God sent me before you. |
| 4 | Psalm 76:10 | Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself. |
| 5 | Psalm 105:16–17 | He called down famine on the land and cut off all their supplies of food. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חֲשַׁבְתֶּ֥ם, cha.shav.Temgenerated
The verb חָשַׁב (chashab) means to plan or devise, often with a sense of intent. In this context, it reflects the brothers' calculated actions against Joseph, which they thought were harmful.
The parsing as a perfect second person masculine plural indicates that Joseph is directly addressing his brothers, emphasizing their collective responsibility in the act of plotting against him.
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 main clause is governed by the verb חֲשַׁבְתֶּ֥ם, you planned, with several phrases providing context: a prepositional phrase indicating the target of their plans, a noun phrase describing the nature of their intentions, and a second clause that contrasts their intentions with God's.
The structure highlights the opposition between human intent and divine purpose, with the main verb at the center of the sentence, emphasizing the brothers' actions and the subsequent divine intervention.
Septuagint Backgroundgenerated
The Septuagint uses ἐβουλεύσασθε to translate חֲשַׁבְתֶּ֥ם, indicating a deliberate counsel or decision. This choice suggests a more formal connotation of planning, aligning with the narrative of Joseph's brothers' scheming.
The use of πονηρά for רָעָה conveys a moral dimension, emphasizing the evil nature of their intentions, which contrasts with God's ultimate good.
In plain words — the whole versegenerated
Genesis 50:20 shows Joseph telling his brothers that although they planned to harm him, God used that very plan for good. This verse illustrates how God can turn negative intentions into positive outcomes, preserving many lives through Joseph's experiences.
Frequently Asked Questionsgenerated
Joseph is indicating that despite his brothers' malicious intentions, God had a greater plan that ultimately led to the preservation of many lives, including their own.
This verse suggests that human intentions can be flawed or evil, but God can redirect those intentions for a greater good, demonstrating His sovereignty.
Joseph's reassurance highlights themes of forgiveness, reconciliation, and the understanding that God's plans can transcend human actions.
This verse encourages us to trust that even in difficult situations where others may intend harm, God can work for our good and the good of many.
Reflection Questionsgenerated
- In what ways have I seen God turn negative situations into positive outcomes in my life?
- How can I practice forgiveness like Joseph did with his brothers?
- What does this passage teach me about the sovereignty of God over human actions?
- How can I trust God more deeply in difficult circumstances?
The early church on this verse — how the Fathers read it
John Chrysostom comments on Joseph's words, emphasizing the theme of divine providence and the call to respond to malice with kindness.
“Don’t be apprehensive or anxious,” Jacob says. “I belong to God,” and in imitation of my Lord I strive to reward with kindness those who are maliciously disposed to me—“I belong to God,” after all.Early Church Fathers on Genesis 50 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Genesis 50:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut as for you, ye thought evil against me,.... That must be said and owned, that their intentions were bad; they thought to have contradicted his dreams, and made them of none effect, to have token
Read John Gill on Genesis 50 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
Read Robert Jamieson on Genesis 50 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe thought evil against me, therefore I do not excuse your guilt, though I comfort you against despondency.
Read Matthew Poole on Genesis 50 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 50:20 But as for you, ye thought evil against me; [but] God meant it unto good, to bring to pass, as [it is] this day, to save much people alive.Ver. 20. But God meant it unto good.] God altereth the property, as of his people’ s sufferings, which in themselves are the fruit of sin and a piece of the curse, so of their misdoings, which also he turns to the best unto them and others; according to that sweetest text, Romans 8:28.
Read John Trapp on Genesis 50 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Ye thought . . . God meant.—The verb in the Heb. is the same, and contrasts man’s purpose with God’s purpose. In Genesis 45:7 Joseph had already pointed out that the Divine providence had overruled the evil intentions of his brethren for good. At the end of the verse “much people,” or a great people, means the Egyptians.
Read Charles John Ellicott on Genesis 50 →CambridgeThe Cambridge Bible for Schools and Colleges20. meant] i.e. devised or purposed. Joseph here, as in Genesis 45:7, points to the Divine purpose behind the petty schemes and wrong-doings of men. as it is this day] According to P’s chronology (Genesis 47:28) the famine was long past. Here, however, in E’s narrative, it is evidently still raging; as is shewn also, in the next verse, by the words “I will nourish you.” The E narrative, therefore, must have recorded Jacob’s death as occurring not long after his arrival in Egypt.
Read Cambridge on Genesis 50 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Ye thought evil against me; but God meant it unto good — “He accepts their confession of sin, but now again, as when he first made himself known to them, (Genesis 45:5-8,) generously strives to
Read Daniel Denison Whedon on Genesis 50 →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
As for you, what you intended against me for evil, God intended for good, in order to accomplish a day like this—to preserve the lives of many people.
As for you, you meant evil against me, but God meant it for good, to save many people alive, as is happening today.
As for you, what you intended against me for evil, God intended for good, in order to accomplish a day like this—to preserve the lives of many people.
As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day.
Tyndale line
But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.
And as for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive.
And as for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive.
But as for you, ye thought evil against me; but God meant it for good, to bring to pass, as it is this day, to save many people alive.
When ye thought euill against mee, God disposed it to good, that he might bring to passe, as it is this day, and saue much people aliue.
Strictly literal
Ye indeed meant evil against me: God meant it for good, in order that he might do as [it is] this day, to save a great people alive.
As for you, ye devised against me evil — God devised it for good, in order to do as [at] this day, to keep alive a numerous people;
As for you, you devised evil against me, [but] God devised it for good, in order to do as [at] this day, to keep alive a numerous people;
But as for you, though ye thought evil against me, God meant it unto good; in order to bring to pass, as it is this day, to save alive a numerous people.
As for you, you meant to harm me, but God meant it for good, to preserve the lives of many people, as you see today.
From the Latin
You thought evil against me: but God turned it into good, that he might exalt me, as at present you see, and might save many people.
Simplified
While you planned bad things for me, God planned it for good so that in the end many lives could be saved.
As for you, it was in your mind to do me evil, but God has given a happy outcome, the salvation of numbers of people, as you see today.
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 (MT) presents the verse as: 'וְאַתֶּ֕ם חֲשַׁבְתֶּ֥ם עָלַ֖י רָעָ֑ה אֱלֹהִים֙ חֲשָׁבָ֣הּ לְטֹבָ֔ה לְמַ֗עַן עֲשֹׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה לְהַחֲיֹ֥ת עַם־ רָֽב׃' The Septuagint (LXX) agrees closely with the MT, matching 13 of the 14 words, though it presents them in a different order and structure. The Samaritan Pentateuch differs from the MT in three words: it uses 'לטובה' (for good), 'עשׂות' (to make), and 'להחיות' (to be alive), instead of the MT's 'לְטֹבָ֔ה', 'עֲשֹׂ֛ה', and 'לְהַחֲיֹ֥ת'. These differences indicate slight variations in translation and interpretation, but the core message remains consistent across the witnesses.
וְאַתֶּ֕ם חֲשַׁבְתֶּ֥ם עָלַ֖י רָעָ֑ה אֱלֹהִים֙ חֲשָׁבָ֣הּ לְטֹבָ֔ה לְמַ֗עַן עֲשֹׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה לְהַחֲיֹ֥ת עַם־ רָֽב׃
13 of the 14 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.
אתם חשׁבתם עלי רעה והאלהים חשׁבה לטובה למען עשׂות כיום הזה להחיות עם רב
3 words differ from the Masoretic Text: טובה (what is good), עשׂות (make), החיות (be alive)
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 Genesis 50:20
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Conj | Pron — Conjunction · pronounHC/Pp2mp
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
V-Qal-Perf-2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
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 | Suff — Preposition · suffixHR/Sp1bs
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs — Noun common · feminine singular absoluteHNcfsa
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
V-Qal-Perf-3ms | Suff — Verb qal perfect third person masculine singular · suffixHVqp3ms/Sp3fs
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Prep | Adj — Preposition · noun common feminine singular absoluteHR/Ncfsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
חָיָה (chayah) is a Hebrew verb meaning to live or have life, encompassing both literal and figurative senses. It includes various nuances such as reviving, preserving life, and restoring health. The entries detail its use in different stems, with Qal focusing on living and being quickened, while Piel and Hiphil emphasize giving life and reviving. No specific verse references are provided.
חָיָה 283 vb. live
Qal 203
live
be quickened, revive
Pi.
preserve alive, let live
give life
quicken, revive, refresh
Hiph.
preserve alive, let live
quicken, revive
base
H2421 חָיָה live .. live
. be quickened, revive
. . preserve alive, let live
. give life
. quicken, revive, refresh
. . preserve alive, let live
. quicken, revive
2421 chayah khaw-yaw'
a primitive root (compare 2331, 2421); to live, whether
literally or figuratively; causatively, to revive:--keep
(leave, make) alive, X certainly, give (promise) life, (let,
suffer to) live, nourish up, preserve (alive), quicken,
recover, repair, restore (to life), revive, (X God) save
(alive, life, lives), X surely, be whole.
see HEBREW for 02331
see HEBREW for 02421
חָיָה (cha.yah) — to live.
1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health
1a) (Qal)
1a1) to live
1a1a) to have life
1a1b) to continue in life, remain alive
1a1c) to sustain life, to live on or upon
1a1d) to live (prosperously)
1a2) to revive, be quickened
1a2a) from sickness
1a2b) from discouragement
1a2c) from faintness
1a2d) from death
1b) (Piel)
1b1) to preserve alive, let live
1b2) to give life
1b3) to quicken, revive, refresh
1b3a) to restore to life
1b3b) to cause to grow
1b3c) to restore
1b3d) to revive
1c) (Hiphil)
1c1) to preserve alive, let live
1c2) to quicken, revive
1c2a) to restore (to health)
1c2b) to revive
1c2c) to restore to life
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
a-liv' (chai, "living"; zao, "to live," anazao, "to live again"): These Hebrew and Greek originals are the chief terms for life in both Testaments. They cover all life, including soul and spirit, although primarily referring to physical vitality. Striking examples may be cited: "Is your father yet alive?" (Ge 43:7); "To whom he also showed himself alive" (Ac 1:3). Often used of God: "the living God" (Jos 3:10); also of the resurrection life: "In Christ shall all be made alive" (1Co 15:22); of the soul's regenerate life: "Reckon .... yourselves .... alive unto God," "as those that are alive from the dead" (Ro 6:11:13 the…
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
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAamsa