Judges 4:20 — Word Study
WLCוַיֹּ֣אמֶר אֵלֶ֔יהָ עֲמֹ֖ד פֶּ֣תַח הָאֹ֑הֶל וְהָיָה֩ אִם־ אִ֨ישׁ יָב֜וֹא וּשְׁאֵלֵ֗ךְ וְאָמַ֛ר הֲיֵֽשׁ־ פֹּ֥ה אִ֖ישׁ וְאָמַ֥רְתְּ אָֽיִן׃
BSAStandʻâmad [at attention, firmly] at the entrancepethach [doorway] to the tentʼôhel [tabernacle, dwelling place] he saidʼâmar▸ andhâyâh ifʼim ◂anyoneʼîysh [a man, any person] comesbôwʼ▸ and asks youshâʼal Is thereyêsh [exists, is present] ◂a manʼîysh [male, individual] herepôh [in this place, present] sayʼâmar Noʼayin [nothing, not present]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֵלֶ֔יהָ | to her | Preposition, suffix |
| עֲמֹ֖ד | stand | Verb, Qal, imperative second person masculine singular |
| פֶּ֣תַח | [the] opening of | Noun common, masculine singular construct |
| הָאֹ֑הֶל | the tent | Particle, noun common masculine singular absolute |
| וְהָיָה֩ | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| אִם־ | if | Particle |
| אִ֨ישׁ | anyone | Noun common, masculine singular absolute |
| יָב֜וֹא | he will come | Verb, Qal, imperfect third person masculine singular |
| וּשְׁאֵלֵ֗ךְ | and he will ask you | Verb qal sequential perfect third person masculine singular, suffix |
| וְאָמַ֛ר | and he will say | Verb, Qal, sequential perfect third person masculine singular |
| הֲיֵֽשׁ־ | ¿ [is] there | Particle |
| פֹּ֥ה | here | Adverb |
| אִ֖ישׁ | anyone | Noun common, masculine singular absolute |
| וְאָמַ֥רְתְּ | and you will say | Verb, Qal, sequential perfect second person feminine singular |
| אָֽיִן׃ | no | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Stand at the entrance to the tent,” he said, “and if anyone comes and asks you, ‘Is there a man here?’ say, ‘No.’” |
| KJV | Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and enquire of thee, and say, Is there any man here? that thou shalt say, No. |
| ASV | And he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, Is there any man here? that thou shalt say, No. |
| YLT | And he saith unto her, 'Stand at the opening of the tent, and it hath been, if any doth come in, and hath asked thee, and said, Is there a man here? that thou hast said, There is not.' |
| WEB | He said to her, “Stand in the door of the tent, and if any man comes and inquires of you, and says, ‘Is there any man here?’ you shall say, ‘No.’” |
| BBE | And he said to her, Take your place at the door of the tent, and if anyone comes and says to you, Is there any man here, say, No. |
Where they part company is אִישׁ — see How Translations Differ.
The sentence contains a main clause followed by several subordinate clauses detailing the command and the conditions under which it is to be executed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
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 — Judges 4:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Jael and Siseragenerated
Judges 4:20 describes a pivotal moment where Sisera, the commander of the Canaanite army, instructs Jael to stand at the entrance of the tent and to deny his presence if anyone inquires about him. This moment is crucial as it sets the stage for Jael's subsequent actions that lead to Sisera's demise, showcasing themes of cunning and bravery in the narrative.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 2:3–5 | So the king of Jericho sent to Rahab and said, “Bring out the men who came to you and entered your house, for they have come to spy out the whole land.” |
| 2 | 2 Samuel 17:20 | When Absalom’s servants came to the woman at the house, they asked, “Where are Ahimaaz and Jonathan?” “They have crossed over the brook,” she replied. The men searched but did not find them, so they returned to Jerusalem. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — עֲמֹ֖ד, 'a.Modgenerated
The Hebrew word עָמַד (amad) means 'to stand' and conveys a sense of firmness and readiness. It is used in various contexts, including standing in battle or remaining in a position. The imperative form here indicates a direct command to Jael, highlighting her role in the unfolding events.
The Qal form suggests a straightforward action of standing, but it also carries connotations of endurance and taking a stand, which is significant in the context of Jael's loyalty and bravery.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is וַיֹּ֣אמֶר, and he said, which governs the entire sentence. This is followed by a series of clauses that detail the command given to Jael, including a prepositional phrase indicating where she should stand and a conditional clause describing what to say if someone comes.
The structure emphasizes the command's urgency and clarity, with each clause building on the previous one to create a coherent directive.
Septuagint Backgroundgenerated
The Septuagint translates וַיֹּ֣אמֶר as εἶπεν, he said, which aligns closely with the Hebrew meaning. This choice reinforces the authority of Sisera's command.
The translation of עֲמֹ֖ד as στῆθι also captures the imperative nature of the command, indicating a call to action that is both immediate and decisive.
In plain words — the whole versegenerated
Judges 4:20 recounts Sisera telling Jael to stand at the entrance of the tent and to deny the presence of any man if someone asks. This moment is crucial as it leads to Jael's brave actions that ultimately defeat Sisera.
Frequently Asked Questionsgenerated
Sisera tells Jael to stand at the entrance of the tent and to deny the presence of any man if asked.
Jael's actions are pivotal as they lead to the defeat of Sisera, showcasing her bravery and cunning in a time of war.
The command emphasizes vigilance and readiness, indicating the importance of her position in the unfolding events.
This moment is part of the larger story of Israel's battles against Canaan, highlighting themes of courage and strategic deception.
Reflection Questionsgenerated
- What does standing firm mean in the context of your life?
- How can you apply the lesson of vigilance from Jael's story in your daily decisions?
- In what ways can you demonstrate bravery in challenging situations?
- How can you support others in their moments of need, as Jael did?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 4:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said unto her, stand in the door of the tent,.... This he said, not in an imperious way, as some think, but by entreaty: and it shall be, when any man shall come and inquire of thee; seeing
Read John Gill on Judges 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAgain he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, Is there any man here? that thou shalt say, No. No JFB commentary on this verse.
Read Robert Jamieson on Judges 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe speaks imperiously to her; but it is observable, that she gives him no promise to do so, nor makes him any answer; possibly because though she knew her design upon him was warrantable, yet she had proceeded too far in using dissimulation therein.
Read Matthew Poole on Judges 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 4:20 Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and enquire of thee, and say, Is there any man here? that thou shalt say, No.Ver. 20. That thou shalt say, No.] An officious lie is held a peccadillo; but God’ s children are such as will not lie. Jael made him no promise to do as he desired, but said within herself, likely, as that good woman in Jerome did, Ideo mentiri nolo, ne peccem, I will do anything sooner than lie: for that were to sin against God.
Read John Trapp on Judges 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Stand.—The imperative here used has the masculine, not the feminine termination, but probably only because it is used generally. That thou shalt say, No.—In that age, and among those nations, and under such circumstances, a lie would have been regarded as perfectly natural and justifiable; even under the Christian dispensation, many casuists declare a lie for self-preservation to be venial, though it is to be hoped that there are millions who, without condemning such a falsehood in others, would suffer any extremity rather than be guilty of it themselves. Under any circumstances, it would be very unfair to judge by the standard of Christianity the words and actions of ignorant nomads…
Read Charles John Ellicott on Judges 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Stand in the door of the tent] As no man would intrude into the women's apartment without permission, her simply saying, there is no man in my tent, would preclude all search.
Read AdamClarke on Judges 4 →Albert Barnes1798–1870Barnes' Notes on the BibleStand in the door ... - The characteristic duplicity of the Oriental character, both in Sisera and Joel, is very forcibly depicted in this narrative. It is only by the light of the Gospel that the law of truth is fully revealed.
Read Albert Barnes on Judges 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Thou shalt say, No — On these words Bush has the following: “The custom adopted in some families of instructing servants to say, ‘Not at home,’ when a master or mistress does not wish to receive
Read Daniel Denison Whedon on Judges 4 →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
“Stand at the entrance to the tent,” he said, “and if anyone comes and asks you, ‘Is there a man here?’ say, ‘No.’”
He said to her, “Stand in the door of the tent, and if any man comes and inquires of you, and says, ‘Is there any man here?’ you shall say, ‘No.’”
“Stand at the entrance to the tent,” he said, “and if anyone comes and asks you, ‘Is there a man here?’ say, ‘No.’”
He said to her, “Stand watch at the entrance to the tent. If anyone comes along and asks you, ‘Is there a man here?’ say ‘No.’”
Tyndale line
Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and enquire of thee, and say, Is there any man here? that thou shalt say, No.
And he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, Is there any man here? that thou shalt say, No.
And he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, Is there any man here? that thou shalt say, No.
Again he said to her, stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, Is there any man here? that thou shalt say, No.
Againe he sayde vnto her, Stande in the doore of the tent, and when any man doth come and enquire of thee, saying, Is any man there? thou shalt say, Nay.
Strictly literal
And he said to her, Stand in the door of the tent, and it shall be if any one come and inquire of thee, and say, Is there any man here? that thou shalt say, No.
And he saith unto her, 'Stand at the opening of the tent, and it hath been, if any doth come in, and hath asked thee, and said, Is there a man here? that thou hast said, There is not.'
And he says to her, “Stand at the opening of the tent, and it has been, if any comes in, and has asked you and said, Is there a man here? That you have said, There is not.”
And he said unto her, Stand at the door of the tent; and it shall be, that, when any man should come and ask of thee, and say, Is there any man here? thou shalt say, No.
He said to her, “Stand at the opening of the tent. If someone comes and asks you, 'Is anyone here?', say 'No'.”
From the Latin
And Sisara said to her: Stand before the door of the tent, and when any shall come and inquire of thee, saying: Is there any man here? thou shalt say: There is none.
Simplified
“Stand guard at the tent door,” he told her. “If anybody comes and asks you, ‘Is there is anyone here?’ just say no.”
And he said to her, Take your place at the door of the tent, and if anyone comes and says to you, Is there any man here, say, No.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all 16 words matched. This agreement suggests a strong consistency in the transmission of this passage across different textual traditions.
וַיֹּ֣אמֶר אֵלֶ֔יהָ עֲמֹ֖ד פֶּ֣תַח הָאֹ֑הֶל וְהָיָה֩ אִם־ אִ֨ישׁ יָב֜וֹא וּשְׁאֵלֵ֗ךְ וְאָמַ֛ר הֲיֵֽשׁ־ פֹּ֥ה אִ֖ישׁ וְאָמַ֥רְתְּ אָֽיִן׃
16 of the 16 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 4:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
פֶּ֫תַח (pethach) refers to an opening, such as a doorway or entrance. It is derived from a root meaning to open and encompasses terms like gate and entrance way. The entries consistently highlight its literal and figurative uses, but do not provide specific verse references.
פֶּ֫תַח 164 n.m. opening, doorway, entrance
base
H6607 פֶּ֫תַח opening, doorway, entrance
6607 pethach peh'-thakh
from 6605; an opening (literally), i.e. door (gate) or
entrance way:--door, entering (in), entrance (-ry), gate,
opening, place.
see HEBREW for 06605
פֶּ֫תַח (pe.tach) — entrance.
opening, doorway, entrance
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…
The Hebrew word אֹ֫הֶל (*ohel*) means 'tent' and is derived from a root meaning 'to be conspicuous.' It encompasses various meanings, including a nomad's tent, a dwelling or home, and specifically refers to the sacred tent used for worship, known as the tabernacle. The entries consistently highlight its association with transience and habitation.
אֹ֫הֶל 343 n.m. tent
tent of nomad
dwelling, habitation
the sacred tent used in worship of God
base
H168 אֹ֫הֶל tent
168 'ohel o'-hel
from 166; a tent (as clearly conspicuous from a
distance):--covering, (dwelling)(place), home, tabernacle,
tent.
see HEBREW for 0166
אֹ֫הֶל (o.hel) — tent.
: tent
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Also means: o.hel (אֹ֫הֶל ": home" H0168H)
אֹ֫הֶל (o.hel) — tent: home.
: home
1) tent
1a) nomad's tent, and thus symbolic of wilderness life, transience
1b) dwelling, home, habitation
1c) the sacred tent of Jehovah (the tabernacle)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
tent ('ohel; skene; 'ohel is a derivative of 'ahal, "to be clear," "to shine"; hence, 'ohel, "to be conspicuous from a distance"): In the great stretches of uncultivated lands in the interior of Syria or Arabia, which probably have much the same aspect today as in Abraham's time, it is an easy matter to espy an encampment of roving Bedouin, "a nation .... that dwelleth without care .... that have neither gates nor bars" (Jer 49:31). The peaks of their black (compare So 1:5) goats' hair tents stand out in contrast against the lighter colors of the soil.
There seems to be little doubt about the antiquity of the Arab tent, and one can rightly believe that-the dwelling-places of Abraham, Sarah, Jacob, and their descendants were made on the same pattern and of the same materials (
Tent
(1.) Heb. ‘ohel (Gen. 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it denotes the covering of goat’s hair which was placed over the mishcan.
(2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2), the grave (
Among the leading characteristics of the nomad races, those two have always been numbered whose origin has been ascribed to Jabal the son of Lameth, (Genesis 4:20) viz., to be tent-dwellers and keepers of cattle. The same may be said of the forefathers of the Hebrew race; nor was it until the return into Canaan from Egypt that the Hebrews became inhabitants of cities. An Arab tent is called beit , "house;" its covering consists of stuff, about three quarters of a yard broad, made of black goat’s-hair, (Solomon 1:5) laid parallel with the tent’s length. This is sufficient to resist the heaviest rain. The tent-poles or columns are usually nine in number, placed in three groups; but many tents have only one pole, others two or three. The ropes which hold the tent in its place are fastened, not to the tent-cover itself, but to loops…
Dwelling in tents was very general in ancient times among Eastern nations, Ge 4:20; their way of life being pastoral, locomotion became necessary for pasturage, and dwellings adapted for such a life became indispensable, Isa 38:12. The patriarchs Abraham, Isaac, and Jacob dwelt in tents, Ge 18:1 Heb 11:9; and on the exodus of the Israelites from Egypt, throughout their peregrinations until they obtained the promised land, and to some extent afterwards, they adopted the same kind of habitation. See BOOTHS. Hence the expression. "Every man to his tents, O Israel," etc.,
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
שָׁאַל (sha'al) means to ask or inquire, often in the context of requesting a favor or borrowing. It covers a range of uses, including seeking counsel, consulting deities, and even begging. The verb can appear in different forms, such as asking for oneself or granting requests. There is a noted Aramaic equivalent, שְׁאֵל (she.el), meaning 'to ask'.
שָׁאַל 170 vb. ask, inquire
Qal
ask, ask for
specif. ask as a fovour, for temporary use, i.e. borrow
in weakened sense, seek, desire (late)
inquire of
inquire of, consult, deity, oracle, etc.
in weakened sense, seek, desire (late)
Niph. ask for oneself
Pi.
inquire carefully
beg, practise beggary
Hiph. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
base
H7592 שָׁאַל ask, inquire .. . ask, ask for
. specif. ask as a fovour, for temporary use, i.e. borrow
. in weakened sense, seek, desire (late)
. . inquire of
. inquire of, consult, deity, oracle, etc.
. in weakened sense, seek, desire (late)
. ask for oneself
. . inquire carefully
. beg, practise beggary
. (prop. let one ask [successfully], give, or lend, on request, then) grant, make over to (as a favour, with or without request)
7592 sha'al shaw-al'
or shael {shaw-ale'}; a primitive root; to inquire; by
implication, to request; by extension, to demand:--ask
(counsel, on), beg, borrow, lay to charge, consult, demand,
desire, X earnestly, enquire, + greet, obtain leave, lend,
pray, request, require, + salute, X straitly, X surely, wish.
שָׁאַל (sha.al) — to ask.
1) to ask, enquire, borrow, beg
1a) (Qal)
1a1) to ask, ask for
1a2) to ask (as a favour), borrow
1a3) to enquire, enquire of
1a4) to enquire of, consult (of deity, oracle)
1a5) to seek
1b) (Niphal) to ask for oneself, ask leave of absence
1c) (Piel)
1c1) to enquire, enquire carefully
1c2) to beg, practise beggary
1d) (Hiphil)
1d1) to be given on request
1d2) to grant, make over to, let (one) ask (successfully) or give or lend on request (then) grant or make over to
Aramaic equivalent: she.el (שְׁאֵל "to ask" H7593)
Conj | V-Qal-3ms | Suff — Verb qal sequential perfect third person masculine singular · suffixHc/Vqq3ms/Sp2fs
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)
Conj | V-Qal-2fs — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
Part | Part — ParticleHTi/Acbsa
פֹּה (poh) means 'here' or 'hither' in Hebrew. It is derived from a primitive particle indicating location. The word is used to denote a specific place, as seen in Job 38:11. Various lexicons confirm its meaning, with no significant disagreement among them.
פֹּה 58, and פּוֹ, also פֹּא, adv.loc. here, hither
base
H6311 פֹּה, and פּוֹ, also פֹּא here, hither
6311 poh po
or po6 (Job 38:11) {po}; or pow {po}; probably from a
primitive inseparable particle "p" (of demonstrative force)
and 1931; this place (French ici), i.e. here or hence:--here,
hither, the one (other, this, that) side.
see HEBREW for 0po6
see HEBREW for 01931
פֹּה (poh) — here.
1) here, from here, hither
1a) here
1b) hither
Adv — AdverbHD
her, in composition:
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
Hc/Vqq2fs — Verb · Qal · sequential perfect second person feminine singularHc/Vqq2fs
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular absoluteHNcmsa
no.
See NO-AMON.
No
Or No-A’mon, the home of Amon, the name of Thebes, the ancient capital of what is called the Middle Empire, in Upper or Southern Egypt. “The multitude of No” (Jer. 46:25) is more correctly rendered, as in the Revised Version, “Amon of No”, i.e., No, where Jupiter Amon had his temple. In Ezek. 30:14, 16 it is simply called “No;” but in ver. 15 the name has the Hebrew Hamon prefixed to it, “Hamon No.” This prefix is probably the name simply of the god usually styled Amon or Ammon. In Nah. 3:8 the “populous No” of the Authorized Version is in the Revised Version correctly rendered “No-Amon.”
[NO-AMON]
stirring up; forbidding