Isaiah 56:3 — Word Study
WLCוְאַל־ יֹאמַ֣ר בֶּן־ הַנֵּכָ֗ר הַנִּלְוָ֤ה אֶל־ יְהוָה֙ לֵאמֹ֔ר הַבְדֵּ֧ל יַבְדִּילַ֛נִי יְהוָ֖ה מֵעַ֣ל עַמּ֑וֹ וְאַל־ יֹאמַר֙ הַסָּרִ֔יס הֵ֥ן אֲנִ֖י עֵ֥ץ יָבֵֽשׁ׃ ס
BSALet noʼal foreignerbên [son of the stranger, non-Jewish person] who has joined himselflâvâh■ [dedicated, devoted] toʼêl the LORDYᵉhôvâh [Yehovah, The covenant Name of God] sayʼâmar▸ The LORDYᵉhôvâh [the supreme God, Yehovah] ◂will utterly exclude mebâdal [completely, totally, separate, divide] fromʻal His peopleʻam [nation, community] And let the eunuchçârîyç [high-ranking official, one unable to have children] notʼal sayʼâmar▸ Iʼănîy am buthên [look, behold] a dryyâbêsh [barren, unfruitful] treeʻêts [a tree; wood, timber, a plank]
| Greek | English | Parsing |
|---|---|---|
| וְאַל־ | and may not | Conjunction, particle |
| יֹאמַ֣ר | he say | Verb, Qal, jussive third person masculine singular |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| הַנֵּכָ֗ר | foreignness | Particle, noun common masculine singular absolute |
| הַנִּלְוָ֤ה | who has joined himself | Particle, verb niphal perfect third person masculine singular |
| אֶל־ | to | Preposition |
| יְהוָה֙ | Yahweh | Noun proper |
| לֵאמֹ֔ר | saying | Preposition, verb qal infinitive construct common |
| הַבְדֵּ֧ל | certainly | Verb, Hiphil, infinitive absolute |
| יַבְדִּילַ֛נִי | he will separate me | Verb hiphil imperfect third person masculine singular, suffix |
| יְהוָ֖ה | Yahweh | Noun proper |
| מֵעַ֣ל | from with | Preposition, preposition |
| עַמּ֑וֹ | people his | Noun common masculine singular construct, suffix |
| וְאַל־ | and may not | Conjunction, particle |
| יֹאמַר֙ | he say | Verb, Qal, jussive third person masculine singular |
| הַסָּרִ֔יס | the eunuch | Particle, noun common masculine singular absolute |
| הֵ֥ן | here! | Particle |
| אֲנִ֖י | I | Pronoun |
| עֵ֥ץ | [am] a tree | Noun common, masculine singular absolute |
| יָבֵֽשׁ׃ ס | dry | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let no foreigner who has joined himself to the LORD say, “The LORD will utterly exclude me from His people.” And let the eunuch not say, “I am but a dry tree.” |
| KJV | ¶ Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. |
| ASV | Neither let the foreigner, that hath joined himself to Jehovah, speak, saying, Jehovah will surely separate me from his people; neither let the eunuch say, Behold, I am a dry tree. |
| YLT | Nor speak let a son of the stranger, Who is joined unto Jehovah, saying: 'Jehovah doth certainly separate me from His people.' Nor say let the eunuch, 'Lo, I am a tree dried up,' |
| WEB | Let no foreigner who has joined himself to Yahweh speak, saying, “Yahweh will surely separate me from his people.” Do not let the eunuch say, “Behold, I am a dry tree.” |
| BBE | And let not the man from a strange country, who has been joined to the Lord, say, The Lord will certainly put a division between me and his people: and let not the unsexed man say, See, I am a dry tree. |
All translations agree on the essential meaning of the verse.
The structure includes a main clause followed by two jussive clauses, emphasizing prohibitions against negative self-perceptions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 — Isaiah 56:3
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 — God's Promise of Inclusiongenerated
Isaiah 56:3 addresses the concerns of those who might feel excluded from God's people, specifically foreigners and eunuchs. The surrounding verses highlight the blessings for those who keep God's commandments, emphasizing that all who are faithful can find a place in His community, regardless of their background or status.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 18:4–7 | They are to join you and attend to the duties of the Tent of Meeting, doing all the work at the Tent; but no outsider may come near you. |
| 2 | Deuteronomy 23:1–3 | No man with crushed or severed genitals may enter the assembly of the LORD. |
| 3 | Zechariah 8:20–23 | This is what the LORD of Hosts says: “Peoples will yet come—the residents of many cities— |
| 4 | Matthew 8:10–11 | When Jesus heard this, He marveled and said to those following Him, “Truly I tell you, I have not found anyone in Israel with such great faith. |
| 5 | Acts 8:27 | So he started out, and on his way he met an Ethiopian eunuch, a court official in charge of the entire treasury of Candace, queen of the Ethiopians. He had gone to Jerusalem to worship, |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — יֹאמַ֣ר, yo.Margenerated
The verb אָמַר (amar) means 'to say' or 'to speak', and it is used here in the jussive form, indicating a wish or command. This form emphasizes the importance of the statement being made, as it expresses a prohibition against speaking negatively about one's status before God.
The use of this word in the context of the verse highlights the significance of self-perception in relation to God's acceptance. It invites the reader to consider the power of words and the truth of God's promises.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we compare translations from the Berean Standard Bible (BSB), King James Version (KJV), American Standard Version (ASV), Young's Literal Translation (YLT), World English Bible (WEB), and Bible in Basic English (BBE).
Sentence Structuregenerated
The main verb יֹאמַ֣ר (yo.mar) governs the entire verse, establishing the focus on what is being said. The sentence structure includes a series of phrases that clarify who is speaking and what they are saying.
The construction emphasizes the negative statements made by both the foreigner and the eunuch, highlighting their feelings of exclusion and God's response to those feelings.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יֹאמַ֣ר is rendered as λεγέτω (legētō), which also means 'let him say'. This choice reflects a similar intent, maintaining the jussive mood and emphasizing the importance of the statement being made.
The translation choice indicates a continuity in the message of inclusion and the importance of affirming one's place in God's community.
In plain words — the whole versegenerated
Isaiah 56:3 reassures foreigners and eunuchs that they are not excluded from God's people. It emphasizes that God welcomes all who join Him, regardless of their background or status.
Frequently Asked Questionsgenerated
It means that a non-Jewish person commits to following God and His commandments, becoming part of His community.
Eunuchs were often marginalized in society, and this verse emphasizes that they too are included in God's promises and community.
This phrase expresses feelings of barrenness and exclusion, indicating a belief that one cannot bear fruit or be part of God's people.
It illustrates God's desire for all people, regardless of their status, to be included in His covenant and to find acceptance in Him.
Reflection Questionsgenerated
- In what ways do I sometimes feel excluded from God's community?
- How can I remind others of their value and inclusion in God's family?
- What steps can I take to welcome those who feel like outsiders?
- How does understanding God's acceptance change my view of myself and others?
The early church on this verse — how the Fathers read it
Early Church Fathers, including Jerome, reflect on this verse to emphasize the inclusion of eunuchs and foreigners in God's kingdom, arguing for their acceptance based on God's promises.
This barrenness is made fruitful by virginity, this eunuch forces entry to the kingdom of God and forcefully snatches it. Who is the observer of the sabbaths that never does the works of marriage? Such a person chooses what the Lord…Early Church Fathers on Isaiah 56 →
Those who please me are those who choose to be eunuchs voluntarily.… Who can receive this teaching, let him receive it. It is a matter of great faith and great virtue to be the purest kind of temple of God,Early Church Fathers on Isaiah 56 →
And let not the son of the stranger, who adheres to the Lord, say, 'The Lord will surely separate me from His people.' And let not the eunuch say, 'Behold, I am a dry tree.' LXX: Neither let the foreigner, who is joined to the Lord, say,Early Church Fathers on Isaiah 56 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 56:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither let the son of the stranger,.... A Gentile, that is so by birth, the son of one that is an alien from the commonwealth of Israel, a stranger from the covenants of promise, and so had no right
Read John Gill on Isaiah 56 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNeither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.
Read Robert Jamieson on Isaiah 56 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe son of the stranger; the stranger, as the son of man is the same with the man, ; the Gentile, who by birth is a stranger to God, and to the commonwealth of Israel. That hath joined himself to the Lord; that hath turned from dumb idols to the living God, and to the true religion; for such shall be as acceptable to me as the Israelites themselves, and the partition-wall between Jews and Gentiles shall be taken down, and repentance and remission of sins shall be preached and offered to men of all nations. The eunuch; who is here joined with the stranger, because he was forbidden to enter into the congregation of the Lord, , as the stranger was, and by his barrenness might seem no less than…
Read Matthew Poole on Isaiah 56 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 56:3 Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.Ver. 3. Neither let the son of the stranger.] If a proselyte, let not him add extra words to the covenant of grace in Christ, and say, It belongeth not to me. Let not him turn the back of his hand to the promise, as if he were not concerned in it, because no Jew born; for now the wall of partition is by Christ to be broken down, and the rigour of that old prohibition taken away. Neither let the eunuch.]
Read John Trapp on Isaiah 56 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Neither let the son of the stranger . . .—Two classes of persons were likely to suffer specially from Manasseh’s policy—(1) the heathen proselytes, who, as in Psalms 87, had been admitted as citizens of Zion under Hezekiah’s special protection; and (2) in the highest degree, those of that body who had been taken, as Ebed-Melech afterwards was (Jeremiah 38:7), into the king’s household as eunuchs. The courtiers of Manasseh would taunt them as aliens, and in the second case would press the letter of Deu 23:2. The principle of Isaiah’s teaching was, of course, applicable to the Israelites who, like Daniel and his friends, had been mutilated against their will by heathen conquerors (Daniel…
Read Charles John Ellicott on Isaiah 56 →CambridgeThe Cambridge Bible for Schools and Colleges3. the son of the stranger means simply the individual foreigner (R.V. the stranger), not one whose father was a foreigner. The Lord hath utterly separated] Render with R.V., will surely separate. The case supposed is that of a foreigner who has joined himself to the Lord, i.e. has become a proselyte by accepting the symbols of Jewish nationality (circumcision, &c.), but now has reason to fear that his qualifications will be disallowed. This anxiety is hardly to be explained by the law of Deu 23:3-8; for the regulations there laid down apply only to Moabites, Ammonites, Egyptians and Edomites; and the general tendency of the legislation is in favour of the religious rights of proselytes.…
Read Cambridge on Isaiah 56 →Albert Barnes1798–1870Barnes' Notes on the BibleNeither let the son of the stranger - The foreigner who shall become a proselyte to the true religion. That hath joined himself - That has embraced the true faith, and become a worshipper of the true God.
Read Albert Barnes on Isaiah 56 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Son of… stranger — Any foreigner, or one not born of the race of Israel, yet desiring to embrace the true religion.
Read Daniel Denison Whedon on Isaiah 56 →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
Let no foreigner who has joined himself to the LORD say, “The LORD will utterly exclude me from His people.” And let the eunuch not say, “I am but a dry tree.”
Let no foreigner who has joined himself to Yahweh speak, saying, “Yahweh will surely separate me from his people.” Do not let the eunuch say, “Behold, I am a dry tree.”
Let no foreigner who has joined himself to the LORD say, “The LORD will utterly exclude me from His people.” And let the eunuch not say, “I am but a dry tree.”
No foreigner who becomes a follower of the Lord should say, ‘The Lord will certainly exclude me from his people.’ The eunuch should not say, ‘Look, I am like a dried-up tree.’”
Tyndale line
¶ Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.
Neither let the foreigner, that hath joined himself to Jehovah, speak, saying, Jehovah will surely separate me from his people; neither let the eunuch say, Behold, I am a dry tree.
Neither let the stranger, that hath joined himself to the LORD, speak, saying, The LORD will surely separate me from his people: neither let the eunuch say, Behold, I am a dry tree.
Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree.
And let not the sonne of the stranger, which is ioyned to the Lord, speake and say, The Lord hath surely separate me from his people: neither let the Eunuch say, Beholde, I am a drye tree.
Strictly literal
And let not the son of the alien, that hath joined himself to Jehovah, speak saying, Jehovah hath entirely separated me from his people; neither let the eunuch say, Behold, I am a dry tree;
Nor speak let a son of the stranger, Who is joined unto Jehovah, saying: 'Jehovah doth certainly separate me from His people.' Nor say let the eunuch, 'Lo, I am a tree dried up,'
Do not let a son of the stranger speak, || Who is joined to YHWH, saying, “YHWH certainly separates me from His people.” Nor let the eunuch say, “Behold, I am a dried up tree,”
And let not say the son of the stranger, that joineth himself unto the Lord, saying, Surely the Lord will exclude me from his people; nor let the eunuch say, Behold, I am a dry tree.
Let no foreigner who has become a follower of Yahweh say, “Yahweh will certainly exclude me from his people.” The eunuch should not say, “See, I am a dry tree.”
From the Latin
And let not the son of the stranger, that adhereth to the Lord, speak, saying: The Lord will divide and separate me from his people. And let not the eunuch say: Behold I am a dry tree.
Simplified
Don't allow foreigners who have dedicated themselves to the Lord say, “The Lord will definitely exclude me from his people.” And don't allow eunuchs to say, “Look at me—I'm as worthless as a dried-up tree because I'm childless.”
And let not the man from a strange country, who has been joined to the Lord, say, The Lord will certainly put a division between me and his people: and let not the unsexed man say, See, I am a dry tree.
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 aligns closely with the Septuagint, with 18 of the 20 words matching. The Dead Sea Scrolls also support the Masoretic Text, with minor restorations indicating the text's consistency over time.
וְאַל־ יֹאמַ֣ר בֶּן־ הַנֵּכָ֗ר הַנִּלְוָ֤ה אֶל־ יְהוָה֙ לֵאמֹ֔ר הַבְדֵּ֧ל יַבְדִּילַ֛נִי יְהוָ֖ה מֵעַ֣ל עַמּ֑וֹ וְאַל־ יֹאמַר֙ הַסָּרִ֔יס הֵ֥ן אֲנִ֖י עֵ֥ץ יָבֵֽשׁ׃ ס
18 of the 20 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.
ואל יאמר בן הנכר הנלוה על יהוה לאמר הבדל יבדיל׳ני יהוה מעל עמ׳ו [ואל] יאמר הסריס הן אני עץ יבש
14 words on the leather — 5 partly restored, 1 supplied entire by an editor.
אל יואמר בן הנכר הנלוא אל יהוה לאמור הבדל יבדיל׳ני יהוה מעל עמ׳ו ואל יואמר הסריס הנה אנוכי עץ יבש
20 words on the leather.
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 Isaiah 56:3
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נֵכָר (nekar) refers to something foreign or alien, encompassing the concepts of foreignness and foreigners. It can also denote foreign gods or vanities. The word is derived from a root meaning to recognize or acknowledge, suggesting a distinction from the familiar.
נֵכָר n.[m.] that which is foreign, foreignness
base
H5236 נֵכָר that which is foreign, foreignness
5236 nekar nay-kawr'
' from 5234; foreign, or (concretely) a foreigner, or
(abstractly) heathendom:--alien, strange (+ -er).
see HEBREW for 05234
נֵכָר (ne.khar) — foreign.
1) foreign, alien, foreignness, that which is foreign
1a) foreignness, foreign gods
1b) alien, foreigner
1c) foreign (vanities)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
לָוָה (lavah) is a Hebrew verb with two main meanings: to join or be joined, and to borrow or lend. It can imply a sense of unity or obligation in relationships, as well as financial transactions. The word is built from the idea of twining or uniting, and it appears in various forms, such as joining oneself or causing someone to borrow.
[לָוָה] join (intr.), be joined
Qal (late) be joined to, attend
Niph. join oneself or be joined unto
base
[לָוָה] vb. borrow
Qal borrow
Hiph. cause to borrow, i.e. lend to
base
H3867a לָוָה join intr., be joined H3867b לָוָה borrow
3867 lavah law-vaw'
a primitive root; properly, to twine, i.e. (by implication)
to unite, to remain; also to borrow (as a form of obligation)
or (caus.) to lend:--abide with, borrow(-er), cleave, join
(self), lend(-er).
לָוָה (la.vah) — to join.
1) to join, be joined
1a) (Qal) to join, be joined, attend
1b) (Niphal) to join oneself to, be joined unto
לָוָה (la.vah) — to borrow.
1) to borrow, lend
1a) (Qal) to borrow
1b) (Hiphil) to cause to borrow, lend to
Art | V-Niphal-Perf-3ms — Particle · verb niphal perfect third person masculine singularHTd/VNp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Juss-3ms — Preposition · verb qal infinitive construct commonHR/Vqcc
בָּדַל (badal) is a Hebrew verb meaning to divide or separate. It encompasses various senses, including making distinctions between clean and unclean or holy and profane. The word can also imply setting apart or severing, with reflexive forms indicating self-separation. The entries consistently highlight its use in both literal and figurative contexts.
[בָּדַל] vb. be divided, separate
Hiph. divide, separate
divide, separate, subj. God
separate, set apart
make a distinction between clean and unclean, holy and profane
divide into parts
Niph.
(reflex. of Hiph. 2)
pass. be separated
base
H914 בָּדַל be divided, separate . divide, separate . divide, separate, subj. God
. separate, set apart
. make a distinction between clean and unclean, holy and profane
. divide into parts
. . (reflex. of Hiph. 2)
. pass. be separated
914 badal baw-dal'
a primitive root; to divide (in variation senses literally or
figuratively, separate, distinguish, differ, select, etc.):--
(make, put) difference, divide (asunder), (make) separate
(self, -ation), sever (out), X utterly.
בָּדַל (ba.dal) — to separate.
1) to divide, separate
1a) (Hiphil)
1a1) to divide, separate, sever
1a2) to separate, set apart
1a3) to make a distinction, difference
1a4) to divide into parts
1b) (Niphal)
1b1) to separate oneself from (reflexive of 1a2)
1b2) to withdraw from
1b3) to separate oneself unto
1b4) to be separated
1b5) to be excluded
1b6) to be set apart
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
בָּדַל (badal) is a Hebrew verb meaning to divide or separate. It encompasses various senses, including making distinctions between clean and unclean or holy and profane. The word can also imply setting apart or severing, with reflexive forms indicating self-separation. The entries consistently highlight its use in both literal and figurative contexts.
[בָּדַל] vb. be divided, separate
Hiph. divide, separate
divide, separate, subj. God
separate, set apart
make a distinction between clean and unclean, holy and profane
divide into parts
Niph.
(reflex. of Hiph. 2)
pass. be separated
base
H914 בָּדַל be divided, separate . divide, separate . divide, separate, subj. God
. separate, set apart
. make a distinction between clean and unclean, holy and profane
. divide into parts
. . (reflex. of Hiph. 2)
. pass. be separated
914 badal baw-dal'
a primitive root; to divide (in variation senses literally or
figuratively, separate, distinguish, differ, select, etc.):--
(make, put) difference, divide (asunder), (make) separate
(self, -ation), sever (out), X utterly.
בָּדַל (ba.dal) — to separate.
1) to divide, separate
1a) (Hiphil)
1a1) to divide, separate, sever
1a2) to separate, set apart
1a3) to make a distinction, difference
1a4) to divide into parts
1b) (Niphal)
1b1) to separate oneself from (reflexive of 1a2)
1b2) to withdraw from
1b3) to separate oneself unto
1b4) to be separated
1b5) to be excluded
1b6) to be set apart
HVhi3ms/Sp1bs — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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 | Prep — Preposition · prepositionHR/R
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HVqj3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
סָרִיס (sārîs) means 'eunuch' and is derived from a root implying castration. It can also refer to an official or minister of state, particularly one serving in female quarters. The term appears in contexts related to royal or governmental roles.
סָרִיס 45 n.m. eunuch
base
H5631 סָרִיס eunuch
5631 cariyc saw-reece'
or caric {saw-reece'}; from an unused root meaning to
castrate; a eunuch; by implication, valet (especially of the
female apartments), and thus, a minister of
state:--chamberlain, eunuch, officer. Compare 7249.
see HEBREW for 07249
סָרִיס (sa.ris) — eunuch.
official, eunuch
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
u'-nuk (caric; spadon; eunouchos):
Primarily and literally, a eunuch is an emasculated man (De 23:1). The Hebrew word caric seems, however, to have acquired a figurative meaning, which is reflected in English Versions of the Bible where "officer" and "chamberlain" are found as renderings (compare Ge 37:36; 39:1, where caric is applied to married men; Es 4:4). The barbarous practice of self-mutilation and the mutilation of others in this way was prevalent throughout the Orient. The religious disabilities under which men thus deformed labored under the Mosaic law had the effect of making the practice abominable to the Jews as a people (De 23:1;
Eunuch
Literally bed-keeper or chamberlain, and not necessarily in all cases one who was mutilated, although the practice of employing such mutilated persons in Oriental courts was common (2 Kings 9:32; Esther 2:3). The law of Moses excluded them from the congregation (Deut. 23:1). They were common also among the Greeks and Romans. It is said that even to-day there are some in Rome who are employed in singing soprano in the Sistine Chapel. Three classes of eunuchs are mentioned in Matt. 19:12.
"The English form of the Greek word which means bed-keeper . In the strict and proper sense they were the persons who had charge of the bed-chambers in palaces and larger houses. But as the jealous and dissolute temperament of the East required this charge to be in the hands of persons who had been deprived of their virility, the word eunuch came naturally to denote persons in that condition. But as some of these rose to be confidential advisers of their royal master or mistresses, the word was occasionally employed to denote persons in such a position, without indicating anything of their proper manhood." -Abbott.
In the courts of oriental monarchs, the charge of the female and interior apartments is committed to eunuchs. Hence the word came to signify merely a court officer. Such were Potiphar, Joseph’s master, Ge 39:17, and the treasurer of Queen Candace, Ac 8:27. Our Savior speaks of some who "have made themselves eunuchs for the kingdom of heaven’s sake;" that is, who have voluntarily abstained from marriage, in order more effectually to labor for the kingdom of God, Mt 19:12; and the apostle Paul commends the same abstinence in certain exceptional cases in time of persecution, 1Co 7:26,27. See GAZA.
הֵן (hen) is a demonstrative adverb or interjection meaning 'lo!' or 'behold!'. It is primarily used to draw attention to a fact that prompts action or leads to a conclusion. The word can also express surprise and is less common than its counterpart הִנֵּה (hinneh). Additionally, it can function hypothetically as 'if'.
הֵן 100 demonstr.adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
base
H2005 הֵן demonstr. adv. or interj. lo!, behold (on etym. v. הִנֵּה), less widely used than הִנֵּה, and in prose mostly confined to calling attention to some fact upon which action is to be taken, or a conclusion based
2005 hen hane
a primitive particle; lo!; also (as expressing surprise)
if:--behold, if, lo, though.
הֵן (hen) — look!.
interj
1) behold, lo, though hypothetical part
2) if
Aramaic equivalent: hen (הֵן "look!" H2006A)
Part — ParticleHTj
her, in composition:
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
N-ms — Noun common · masculine singular absoluteHNcmsa
יָבֵשׁ (yabesh) means 'dry' or 'dried.' It is derived from the root word for 'dry' (H3001) and can function as both an adjective and a verb. The entries consistently emphasize its meaning related to dryness without significant disagreement.
יָבֵשׁ adj.verb. or pt. dry, dried
base
H3002 יָבֵשׁ dry, dried
3002 yabesh yaw-bashe'
from 3001; dry:--dried (away), dry.
see HEBREW for 03001
יָבֵשׁ (ya.vesh) — dry.
1) dry
2) dried
Adj — AdjHAamsa