Judges 1:22 — Word Study
WLCוַיַּעֲל֧וּ בֵית־ יוֹסֵ֛ף גַּם־ הֵ֖ם בֵּֽית־ אֵ֑ל וַֽיהוָ֖ה עִמָּֽם׃
BSAThe housebayith [dwelling place, family] of JosephYôwçêph [Jehovah has added] alsogam [too, even] attackedʻâlâh▸ [went up against] BethelBêyth-ʼÊl [house of God] and the LORDYᵉhôvâh [Yehovah, The covenant Name of God] was with themʻim [together, in accompaniment]
| Greek | English | Parsing |
|---|---|---|
| וַיַּעֲל֧וּ | and they went up | Verb, Qal, sequential imperfect third person masculine plural |
| בֵית־ | [the] house of | Noun common, masculine singular construct |
| יוֹסֵ֛ף | Joseph | Noun proper masculine |
| גַּם־ | also | Adverb |
| הֵ֖ם | they | Pronoun |
| בֵּֽית־ | Beth- | Noun proper |
| אֵ֑ל | -el | Noun proper |
| וַֽיהוָ֖ה | and Yahweh | Conjunction, noun proper |
| עִמָּֽם׃ | [was] with them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The house of Joseph also attacked Bethel, and the LORD was with them. |
| KJV | ¶ And the house of Joseph, they also went up against Beth-el: and the LORD was with them. |
| ASV | And the house of Joseph, they also went up against Beth-el; and Jehovah was with them. |
| YLT | And the house of Joseph go up — even they — to Beth-El, and Jehovah [is] with them; |
| WEB | The house of Joseph also went up against Bethel, and Yahweh was with them. |
| BBE | And the family of Joseph went up against Beth-el, and the Lord was with them. |
Where they part company is עָלָה — see How Translations Differ.
The sentence has a main clause followed by a conjunction and a predicate, clearly stating the action and the divine support.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbעָלָה
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 — Judges 1:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Conquest of Canaangenerated
Judges 1:22 describes the house of Joseph attacking Bethel, a significant city in the land of Canaan. This event is part of the larger narrative of the Israelites' conquest of the Promised Land, where they faced various tribes and cities. The mention of the LORD being with them emphasizes divine support in their military endeavors, reflecting the ongoing theme of God's faithfulness to His people during their struggles.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 1:10–32 | from the sons of Joseph: from Ephraim, Elishama son of Ammihud, and from Manasseh, Gamaliel son of Pedahzur; |
| 2 | Joshua 14:4 | The descendants of Joseph became two tribes, Manasseh and Ephraim. And no portion of the land was given to the Levites, except for cities in which to live, along with pasturelands for their flocks and herds. |
| 3 | Joshua 16:1–4 | The allotment for the descendants of Joseph extended from the Jordan at Jericho to the waters of Jericho on the east, through the wilderness that goes up from Jericho into the hill country of Bethel. |
| 4 | 1 Chronicles 7:29 | And along the borders of Manasseh were Beth-shean, Taanach, Megiddo, and Dor, together with their villages. The descendants of Joseph son of Israel lived in these towns. |
| 5 | Revelation 7:8 | from the tribe of Zebulun 12,000, from the tribe of Joseph 12,000, and from the tribe of Benjamin 12,000. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עָלָה, vai.ya.'a.Lugenerated
The verb עָלָה (alah) means 'to ascend' or 'to go up.' It is a Qal verb in the sequential imperfect tense, indicating an action that is ongoing or incomplete. This term can refer to physical ascent, such as climbing or attacking, and carries connotations of elevation or increase in various contexts.
In this verse, it signifies the action of the house of Joseph as they went up to attack Bethel, highlighting their initiative and the divine backing they received in their military campaign.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיַּעֲל֧וּ governs the main clause — and they went up — with a noun phrase as the subject: בֵית־יוֹסֵף, the house of Joseph. The structure indicates a clear action taken by the subject, followed by a prepositional phrase indicating the target of the action.
The word order places emphasis on the subject's action, leading directly to the mention of Bethel, which is critical in understanding the narrative's progression.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּעֲל֧וּ as ἀνέβησαν (anebēsan), meaning 'they ascended' or 'they went up.' This choice reflects a direct correspondence to the Hebrew meaning of ascent, maintaining the sense of movement towards a goal.
This translation choice aligns with the Greek tradition of emphasizing the action of rising or attacking, consistent with the narrative's focus on military conquest.
In plain words — the whole versegenerated
Judges 1:22 tells us that the house of Joseph attacked Bethel, a city in Canaan, with the assurance that the LORD was with them. This highlights the importance of divine support during their conquest, showing that they were not alone in their efforts.
Frequently Asked Questionsgenerated
It signifies the military action taken by the descendants of Joseph against a city that was part of the land they were conquering, demonstrating their commitment to fulfilling God's promise.
It emphasizes that their success in battle was not solely due to their own strength but was supported by divine presence and guidance.
Bethel, meaning 'house of God,' is significant as a place of worship and encounter with God, marking it as an important site in Israel's history.
This verse illustrates the ongoing struggle of the Israelites to take possession of the land promised to them, highlighting both their military efforts and reliance on God's support.
Reflection Questionsgenerated
- In what ways do I see God's support in my own challenges?
- How can I be more aware of God's presence in my daily life?
- What does it mean for me to 'attack' the challenges I face with faith?
- How can I learn from the example of Joseph's house in pursuing my goals?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 1:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the house of Joseph, they also went up against Bethel,.... Which lay upon the borders of the sons of Joseph, Ephraim and Manasseh, Joshua 16:1; and though it seems to have been taken when Ai was,
Read John Gill on Judges 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the house of Joseph, they also went up against Bethel: and the LORD was with them. The house of Joseph - the tribe of Ephraim, as distinguished from Manasseh (Judges 1:27).
Read Robert Jamieson on Judges 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe house of Joseph, i.e. the tribe of Ephraim, as appears from their opposition to the tribe of Manasseh, .
Read Matthew Poole on Judges 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments22 And of some have compassion, making a difference: Ver. 22. And of some] Or (according to other copies), "Retell their false reasonings," and dispute them out of their errors, ελεειτε, alias ελεγχετε.
Read John Trapp on Judges 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) The house of Joseph.—Ephraim and Manasseh. The narrative now leaves the conquest of southern for that of central Palestine (Joshua 16, 17). Beth-el.—The position of this town on the “highway” between Hebron and Shechem—the main thoroughfare of Palestine (Judges 20:31; Judges 21:19)—gave it great importance, as did also its sacred connection with events in the life of Abraham (Genesis 12:8-9; Genesis 13:3-4; Genesis 12:8) and Jacob (Genesis 28:10-17). For its subsequent history, see Judges 20:18-26, and the history of the northern kingdom, Hosea 10:8; Amos 5:21-23; Amos 7:10; 1 Kings 12, 13; 2 Kings 2:3, &c. It is now the wretched village of Beitin. Bethel belonged properly to Benjamin…
Read Charles John Ellicott on Judges 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. The house of Joseph, they also went up against Bethel] That is, the tribe of Ephraim and the half tribe of Manasseh, who dwelt beyond Jordan. Beth-el was not taken by Joshua, though he took Ai, which was nigh to it. Instead of בית יוסף beith Yoseph, "the house of Joseph," ten of Dr. Kennicott's MSS. and six of De Rossi's have בני יוסף beney Yoseph, "the children of Joseph;" and this is the reading of both the Septuagint and Arabic, as well as of two copies in the Hexapla of Origen.
Read AdamClarke on Judges 1 →CambridgeThe Cambridge Bible for Schools and Colleges22–26. The fortunes of the house of Joseph The account of the capture of Beth-el (Judges 1:22-26) has all the marks of antiquity, like the early fragments preserved in Judges 1:1-21. After the invasion of the South comes the invasion of Central Palestine, and, as this ancient version of the history shews, the two were independent of one another. The narrative knows nothing of such a leader as Joshua, though tradition connected him with the house of Joseph (Joshua 19:50 JE, Joshua 24:1 [Shechem], Joshua 24:30 E; Judges 2:9), and with the taking of Ai near Beth-el (Joshua 8).
Read Cambridge on Judges 1 →Albert Barnes1798–1870Barnes' Notes on the BibleBethel was within the borders of Benjamin, but was captured, as we here learn, by the house of Joseph, who probably retained it.
Read Albert Barnes on Judges 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The house of Joseph also attacked Bethel, and the LORD was with them.
The house of Joseph also went up against Bethel, and Yahweh was with them.
The house of Joseph also attacked Bethel, and the LORD was with them.
When the men of Joseph attacked Bethel, the Lord was with them.
Tyndale line
¶ And the house of Joseph, they also went up against Beth-el: and the LORD was with them.
And the house of Joseph, they also went up against Beth-el; and Jehovah was with them.
And the house of Joseph, they also went up against Beth-el: and the LORD was with them.
And the house of Joseph, they also went up against Beth-el: and the LORD was with them.
They also that were of the house of Ioseph, went vp to Beth-el, and the Lord was with them,
Strictly literal
And the house of Joseph, they also went up against Bethel; and Jehovah was with them.
And the house of Joseph go up — even they — to Beth-El, and Jehovah [is] with them;
And the house of Joseph goes up—even they—to Beth-El, and YHWH [is] with them;
And the house of Joseph, these also, went up against Beth-el; and the Lord was with them.
The house of Joseph prepared to attack Bethel, and Yahweh was with them.
From the Latin
The house of Joseph also went up against Bethel, and the Lord was with them.
Simplified
The descendants of Joseph went and attacked the town of Bethel, and the Lord was with them.
And the family of Joseph went up against Beth-el, and the Lord was with them.
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 reads: וַיַּעֲל֧וּ בֵית־יוֹסֵ֛ף גַּם־ הֵ֖ם בֵּֽית־ אֵ֑ל וַֽיהוָ֖ה עִמָּֽם׃. The Septuagint matches 7 of the 9 words, indicating a strong agreement between the two texts, though the word order and articles differ, reflecting the Greek translators' stylistic choices.
וַיַּעֲל֧וּ בֵית־ יוֹסֵ֛ף גַּם־ הֵ֖ם בֵּֽית־ אֵ֑ל וַֽיהוָ֖ה עִמָּֽם׃
7 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Judges 1:22
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יוֹסֵף (Yowceph) means 'he adds' or 'increases' and refers primarily to Joseph, the eldest son of Jacob and Rachel. The name appears in various contexts, including other individuals named Joseph, such as a man of Issachar, a son of Asaph, and a priest. The entries highlight his familial relationships and roles during different periods, including the Exile and Return.
יוֹסֵף 212 and יְהוֹסֵף n.pr.m. (he adds, increases)
elder son of Jacob and Rachael
a man of Issachar
a son of Asaph
one of those who took strange wives
a priest
base
H3130 יוֹסֵף and יְהוֹסֵף (he adds, increases) . elder son of Jacob and Rachael
. a man of Issachar
. a son of Asaph
. one of those who took strange wives
. a priest
3130 Yowceph yo-safe'
future of 3254; let him add (or perhaps simply active
participle adding); Joseph, the name of seven
Israelites:--Joseph. Compare 3084.
see HEBREW for 03254
see HEBREW for 03084
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of the Patriarchs, first mentioned at Gen.30.24;
son of: Israel (H3478) and Rachel (H7354);
brother of: Benjamin (H1144);
half-brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); married to Asenath (H0621);
father of: Manasseh (H4519) and Ephraim (H0669); also called Zaphenath-paneah at Gen.41.45;
§ Joseph = "Jehovah has added"
1) the eldest son of Jacob by Rachel
2) father of Igal, who represented the tribe of Issachar among the spies
3) a son of Asaph
4) a man who took a foreign wife in the time of Ezra
5) a priest of the family of Shebaniah in the time of Nehemiah
יוֹסֵף (yo.seph) — Joseph.
A man living at the time of Egypt and Wilderness, only mentioned at Num.13.7;
father of: Igal (H3008)
N-proper — Noun proper masculineHNpm
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
HPp3mp — PronounHPp3mp
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
N-proper — Noun properHNpl
Beth
Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:
the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word.
House, forms a part of many compounds names of places, and sometimes means the place or dwelling; and at others the temple. This word becomes Beit in modern Arabic.
בֵּֽיתְאֵל (Bethel) means 'house of God' and refers to a significant ancient location in Palestine, identified with Luz. It is described as a seat of worship situated in Ephraim on the border of Benjamin, as well as a place in the southern region of Judah.
בֵּֽיתְאֵל 71 n.pr.loc. Bethel
ancient place and seat of worship in Ephraim on border of Benjamin, identif. with Luz (former name)
place in south country of Judah, not far from Beersheba & Ziklag
base
H1008 בֵּֽיתְאֵל Bethel
1008 Beyth-'El bayth-ale'
from 1004 and 410; house of God; Beth-El, a place in
Palestine:--Beth-el.
see HEBREW for 01004
see HEBREW for 0410
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
ancient place and seat of worship in Ephraim on border of Benjamin, identified with Luz (former name)
בֵּֽיתְ־אֵל (bet-el) — Bethel.
§ Bethel = "house of God"
a place in south country of Judah
HNpl — Noun properHNpl
See GOD, NAMES OF.
Strength, one of the names of God, especially in poetry,
Ge 33:18-20. It is very often found in proper names, as Bethel, Daniel, Elijah, etc. Eloi, like Eli, means, My God.
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)
Conj | N-proper — Conjunction · noun properHC/Npt
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep | Suff — Preposition · suffixHRd/Sp3mp