Judges 21:7 — Word Study
WLCמַה־ נַּעֲשֶׂ֥ה לָהֶ֛ם לַנּוֹתָרִ֖ים לְנָשִׁ֑ים וַאֲנַ֙חְנוּ֙ נִשְׁבַּ֣עְנוּ בַֽיהוָ֔ה לְבִלְתִּ֛י תֵּת־ לָהֶ֥ם מִבְּנוֹתֵ֖ינוּ לְנָשִֽׁים׃
BSAWhatmâh [how, in what manner] should we doʻâsâh▸ about wivesʼishshâh [women, female partners] for the survivorsyâthar [those who remain, the remnant] ◂since weʼănachnûw have swornshâbaʻ■ [made a vow, taken an oath] by the LORDYᵉhôvâh [Yehovah, the covenant God] notbiltîy to givenâthan [bestow, provide] our daughtersbath [female children, women] in marriageʼishshâh [as wives, in matrimony]
| Greek | English | Parsing |
|---|---|---|
| מַה־ | what? | Pronoun |
| נַּעֲשֶׂ֥ה | will we do | Verb, Qal, imperfect first person common plural |
| לָהֶ֛ם | for them | Preposition, suffix |
| לַנּוֹתָרִ֖ים | for [those who] remain | Preposition, verb niphal participle (active) masculine plural |
| לְנָשִׁ֑ים | for wives | Preposition, noun common masculine plural absolute |
| וַאֲנַ֙חְנוּ֙ | and we | Conjunction, pronoun |
| נִשְׁבַּ֣עְנוּ | we have sworn | Verb, Niphal, perfect first person common plural |
| בַֽיהוָ֔ה | by Yahweh | Preposition, noun proper |
| לְבִלְתִּ֛י | to not | Preposition, noun common both singular absolute |
| תֵּת־ | to give | Verb, Qal, infinitive construct common |
| לָהֶ֥ם | to them | Preposition, suffix |
| מִבְּנוֹתֵ֖ינוּ | any of daughters our | Preposition, noun common feminine plural construct, suffix |
| לְנָשִֽׁים׃ | to wives | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | What should we do about wives for the survivors, since we have sworn by the LORD not to give them our daughters in marriage?” |
| KJV | How shall we do for wives for them that remain, seeing we have sworn by the LORD that we will not give them of our daughters to wives? |
| ASV | How shall we do for wives for them that remain, seeing we have sworn by Jehovah that we will not give them of our daughters to wives? |
| YLT | what do we do for them — for those who are left — for wives, and we — we have sworn by Jehovah not to give to them of our daughters for wives?' |
| WEB | How shall we provide wives for those who remain, since we have sworn by Yahweh that we will not give them of our daughters to wives?” |
| BBE | What are we to do about wives for those who are still living? For we have taken an oath by the Lord that we will not give them our daughters for wives. |
The translations agree on the key terms and concepts in this verse.
The sentence is structured around a main question with supporting phrases that clarify the context and constraints of the situation.
5 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectאֲנַחְנוּ
verbעָשָׂה
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 21:7
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 Dilemma of the Israelitesgenerated
Judges 21:7 presents a situation where the Israelites are grappling with the consequences of their vow not to give their daughters in marriage to the surviving Benjamites. This dilemma arises after a significant conflict that has left a tribe nearly extinct. The Israelites are concerned about how to fulfill their obligations while adhering to their oath, highlighting the tension between their commitments and the needs of their community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 21:1–18 | Now the men of Israel had sworn an oath at Mizpah, saying, “Not one of us will give his daughter in marriage to a Benjamite.” |
| 2 | 1 Samuel 14:28–29 | Then one of the soldiers told him, “Your father bound the troops with a solemn oath, saying, ‘Cursed is the man who eats food today.’ That is why the people are faint.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — נִשְׁבַּ֣עְנוּ, nish.Ba'.nugenerated
The verb שָׁבַע (shaba`) means 'to swear' or 'to take an oath.' In this context, it indicates a serious commitment made by the Israelites, binding them to their word. The Niphal form suggests that the act of swearing is done in a way that emphasizes the seriousness of the vow.
This form is used in the perfect tense, indicating a completed action that has present implications. The Israelites are not just recalling a past promise; they are actively considering how to navigate the consequences of that oath.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses sworn to reflect the commitment made by the Israelites.
Sentence Structuregenerated
The main verb of the verse is נַּעֲשֶׂ֥ה, will we do, which governs the entire clause. The structure is built around this verb, with several phrases providing context: a prepositional phrase indicating the beneficiaries of the action, a participial phrase describing the survivors, and additional prepositional phrases detailing their vow and the objects of their commitment.
The Hebrew word order emphasizes the urgency of the question posed by the Israelites, reflecting their immediate concern and the weight of their promise.
Septuagint Backgroundgenerated
The Septuagint translates the key verb with ποιήσωμεν (poiēsōmen), meaning 'let us do'. This choice indicates a collective decision-making process, emphasizing the communal aspect of the Israelites' dilemma.
The Greek rendering captures the essence of the Hebrew text while also reflecting the interpretative choices of the translators, who sought to convey the urgency and seriousness of the situation.
In plain words — the whole versegenerated
Judges 21:7 shows the Israelites facing a tough decision about how to provide wives for the remaining Benjamites after a conflict. They had sworn not to give their daughters in marriage, creating a dilemma. They are trying to figure out a way to honor their vow while addressing the needs of their community.
Frequently Asked Questionsgenerated
This indicates a serious commitment made in the presence of God, binding the Israelites to their promise not to give their daughters in marriage.
The conflict has left the tribe of Benjamin nearly extinct, and the Israelites are concerned about the future of the tribe and the continuation of their lineage.
The vow complicates their ability to provide for the survivors, as they must find a solution that adheres to their commitment while still addressing the needs of their community.
It highlights their commitment to their oaths and the importance of community, even in the face of difficult decisions.
Reflection Questionsgenerated
- What commitments have I made that might affect my decisions today?
- How can I balance my promises with the needs of others in my community?
- In what ways can I seek wisdom when faced with difficult choices?
- How do our community values shape our decisions and promises?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Judges 21:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow shall we do for wives for them that remain,.... By which it seems, as well as by what is after related, that they knew of the six hundred men hid in the rock Rimmon: seeing we have sworn by the
Read John Gill on Judges 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow shall we do for wives for them that remain, seeing we have sworn by the LORD that we will not give them of our daughters to wives? No JFB commentary on this verse.
Read Robert Jamieson on Judges 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 21:7 How shall we do for wives for them that remain, seeing we have sworn by the LORD that we will not give them of our daughters to wives?Ver. 7. How shall we do for wives? &c.] All this difficulty, say our interpreters, did arise from their gross ignorance in those dark times: for they had no other cause to perplex themselves about their oath, but to stop the outcry of a superstitious conscience: since their oath being wicked, they were not bound at all to keep it, &c.
Read John Trapp on Judges 21 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. How shall we do for wives for them] From this it appears that they had destroyed all the Benjamitish women and children! They had set out with the purpose of exterminating the whole tribe, and therefore they massacred the women, that if any of the men escaped, they might neither find wife nor daughter; and they bound themselves under an oath not to give any of their females to any of the remnant of this tribe, that thus the whole tribe might utterly perish.
Read AdamClarke on Judges 21 →CambridgeThe Cambridge Bible for Schools and Colleges7. wives for them that remain] Cf. the parallel version in Judges 21:16.
Read Cambridge on Judges 21 →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
What should we do about wives for the survivors, since we have sworn by the LORD not to give them our daughters in marriage?”
How shall we provide wives for those who remain, since we have sworn by Yahweh that we will not give them of our daughters to wives?”
What should we do about wives for the survivors, since we have sworn by the LORD not to give them our daughters in marriage?”
How can we find wives for those who are left? After all, we took an oath in the Lord’s name not to give them our daughters as wives.”
Tyndale line
How shall we do for wives for them that remain, seeing we have sworn by the LORD that we will not give them of our daughters to wives?
How shall we do for wives for them that remain, seeing we have sworn by Jehovah that we will not give them of our daughters to wives?
How shall we do for wives for them that remain, seeing we have sworn by the LORD that we will not give them of our daughters to wives?
How shall we do for wives for them that remain, seeing we have sworn by the LORD, that we will not give them of our daughters for wives?
How shall we do for wiues to them that remaine, seeing we haue sworne by the Lord, that we will not giue them of our daughters to wiues?
Strictly literal
What shall we do for wives for them that remain? since we have sworn by Jehovah that we will not give them of our daughters for wives.
what do we do for them — for those who are left — for wives, and we — we have sworn by Jehovah not to give to them of our daughters for wives?'
what do we do for them—for those who are left—for wives, since we have sworn by YHWH not to give to them from our daughters for wives?”
What shall we do as respecteth wives for those that remain, since we have sworn by the Lord that we will give none of our daughters unto them for wives?
Who will provide wives for those who are left, since we have made a promise to Yahweh that we will not let any of them marry our daughters?”
From the Latin
Whence shall they take wives? For we have all in general sworn, not to give our daughters to them.
Simplified
What shall we do about wives for those who are left, since we have sworn an oath before the Lord that we will not allow any of our daughters to marry them?”
What are we to do about wives for those who are still living? For we have taken an oath by the Lord that we will not give them our daughters for wives.
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 is consistent with the Septuagint, with all words matched in the translation. This agreement indicates a shared understanding of the text's meaning across these ancient witnesses.
מַה־ נַּעֲשֶׂ֥ה לָהֶ֛ם לַנּוֹתָרִ֖ים לְנָשִׁ֑ים וַאֲנַ֙חְנוּ֙ נִשְׁבַּ֣עְנוּ בַֽיהוָ֔ה לְבִלְתִּ֛י תֵּת־ לָהֶ֥ם מִבְּנוֹתֵ֖ינוּ לְנָשִֽׁים׃
13 of the 13 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 21:7
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
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-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including leaving a remnant, excelling, and preserving alive. The entries indicate that it can express both the idea of excess and the act of leaving something behind. There are no significant disagreements among the lexicons regarding its meanings.
[יָתַר] 107 vb. remain over
Qal Pt. the remainder
Niph. be left over, remain over
Hiph.
leave over, leave
abs. leave a remnant
save over, i.e. presevre alive
excel, shew pre-eminence
shew excess = have more than enough
base
H3498 [יָתַר] remain over .Pt. the remainder
. be left over, remain over
. . . leave over, leave
. abs. leave a remnant
. save over, i.e. presevre alive
. excel, shew pre-eminence
. shew excess = have more than enough
3498 yathar yaw-thar'
a primitive root; to jut over or exceed; by implication, to
excel; (intransitively) to remain or be left; causatively, to
leave, cause to abound, preserve:--excel, leave (a remnant),
left behind, too much, make plenteous, preserve, (be, let)
remain(-der, -ing, - nant), reserve, residue, rest.
יָתַר (ya.tar) — to remain.
1) to be left over, remain, remain over, leave
1a) (Qal) remainder (participle)
1b) (Niphal) to be left over, remain over, be left behind
1c) (Hiphil)
1c1) to leave over, leave
1c2) to save over, preserve alive
1c3) to excel, show pre-eminence
1c4) to show excess, have more than enough, have an excess
Prep | V-Niphal-Inf-c — Preposition · verb niphal participle (active) masculine pluralHRd/VNrmpa
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fp — Preposition · noun common masculine plural absoluteHR/Ncmpa
אֲנַ֫חְנוּ (anachnuw) is the first-person plural pronoun meaning 'we' or 'ourselves.' It is used for emphasis and is derived from another Hebrew word, אֲנִי (ani), meaning 'I.' The entries consistently define it as a pronoun without significant disagreement.
אֲנַ֫חְנוּ, אֲנָ֑חְנוּ pron. 1pl. comm. we
base
H587 אֲנַ֫חְנוּ, אֲנָ֑חְנוּ we
587 'anachnuw an-akh'-noo
apparently from 595; we:--ourselves, us, we.
see HEBREW for 0595
אֲנַ֫חְנוּ (a.nach.nu) — we.
we (first pers. pl. -usually used for emphasis)
Conj | Pron — Conjunction · pronounHC/Pp1bp
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Perf-1cp — Verb · Niphal · perfect first person common pluralHVNp1cp
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)
Prep | N-proper — Preposition · noun properHR/Npt
בִּלְתִּי (bilti) is a Hebrew word primarily functioning as a negative particle meaning 'not' or 'except.' It can also convey meanings like 'without' or 'until not,' and is often used with prepositional prefixes. The word is derived from the concept of failure, and its usage is consistent across various contexts in the Old Testament.
בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
adv. not
after a preceding negation, not = except
conj. (likewise after a neg., expressed or implied)
With preps.
base
H1115 בֵ֫לֶת subst. prop. failure, hence used as particle of negation, not, except
1115 biltiy bil-tee'
constructive feminine of 1086 (equivalent to 1097); properly,
a failure of, i.e. (used only as a negative particle, usually
with a prepositional prefix) not, except, without, unless,
besides, because not, until, etc.:--because un(satiable),
beside, but, + continual, except, from, lest, neither, no
more, none, not, nothing, save, that no, without.
see HEBREW for 01086
see HEBREW for 01097
בִּלְתִּי (bil.ti) — lest.
subst
1) not, except
adv
2) not
3) except (after preceding negation)
conj
4) except (after an implied or expressed negation)
with prep
5) so as not, in order not
6) an account of not, because...not
7) until not
Prep | Conj — Preposition · noun common both singular absoluteHR/Ncbsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
Prep | N-fp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp1bp
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
Prep | N-fp — Preposition · noun common masculine plural absoluteHR/Ncmpa