Judges 5:1 — Word Study
WLCוַתָּ֣שַׁר דְּבוֹרָ֔ה וּבָרָ֖ק בֶּן־ אֲבִינֹ֑עַם בַּיּ֥וֹם הַה֖וּא לֵאמֹֽר׃
BSAOn thathûwʼ dayyôwm [in that specific time, at that moment] DeborahDᵉbôwrâh [a prophetess and judge, known for her wisdom] and BarakBârâq [meaning lightning, a deliverer] sonbên [a descendant, offspring] of AbinoamʼĂbîynôʻam [an Israelite, Barak's father] sang this songshîyr▸ [to sing, uttering praise, a hymn, a poetic expression]
| Greek | English | Parsing |
|---|---|---|
| וַתָּ֣שַׁר | and she sang | Verb, Qal, sequential imperfect third person feminine singular |
| דְּבוֹרָ֔ה | Deborah | Noun proper feminine |
| וּבָרָ֖ק | and Barak | Conjunction, noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| אֲבִינֹ֑עַם | Abinoam | Noun proper masculine |
| בַּיּ֥וֹם | on the day | Preposition, noun common masculine singular absolute |
| הַה֖וּא | that | Particle, pronoun |
| לֵאמֹֽר׃ | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | On that day Deborah and Barak son of Abinoam sang this song: |
| KJV | Then sang Deborah and Barak the son of Abinoam on that day, saying, |
| ASV | Then sang Deborah and Barak the son of Abinoam on that day, saying, |
| YLT | And Deborah singeth — also Barak son of Abinoam — on that day, saying: — |
| WEB | Then Deborah and Barak the son of Abinoam sang on that day, saying, |
| BBE | At that time Deborah and Barak, the son of Abinoam, made this song, saying: |
Where they part company is in the interpretation of the song's significance — see How Translations Differ.
This sentence has a straightforward structure, focusing on the action of singing by the two main figures.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשִׁיר
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 5:1
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 Song of Deborah and Barakgenerated
Judges 5:1 recounts a moment of celebration after a significant victory in battle. Deborah and Barak, prominent leaders in Israel, express their gratitude and joy through song, highlighting the importance of divine intervention in their triumph over the Canaanites. This song serves as a reminder of God’s faithfulness and power in delivering His people, similar to the songs of praise found in Exodus 15:1-21 and 1 Samuel 2:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 15:1–21 | Then Moses and the Israelites sang this song to the LORD: “I will sing to the LORD, for He is highly exalted. The horse and rider He has thrown into the sea. |
| 2 | Numbers 21:17 | Then Israel sang this song: “Spring up, O well, all of you sing to it! |
| 3 | 1 Samuel 2:1 | At that time Hannah prayed: “My heart rejoices in the LORD in whom my horn is exalted. My mouth speaks boldly against my enemies, for I rejoice in Your salvation. |
| 4 | 2 Chronicles 20:21–27 | Then Jehoshaphat consulted with the people and appointed those who would sing to the LORD and praise the splendor of His holiness. As they went out before the army, they were singing: “Give thanks to the LORD, for His loving devotion endures forever.” |
| 5 | Job 38:7 | while the morning stars sang together and all the sons of God shouted for joy? |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — וַתָּ֣שַׁר, va.Ta.shargenerated
The verb שִׁיר (shiyr) means 'to sing' and is used to describe the act of singing, often in a context of praise. It is a Qal verb in the sequential imperfect form, indicating an action that is ongoing or completed in the past. This word encompasses various forms of singing and is often associated with worship and celebration.
In this verse, the act of singing by Deborah and Barak signifies a response to God's deliverance. Their song is a communal expression of joy and acknowledgment of God's role in their victory, reflecting the biblical tradition of using song to commemorate significant events.
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 of the verse is וַתָּ֣שַׁר, and she sang, which governs the entire clause. This verb is followed by the subjects, Deborah and Barak, and provides a clear focus on their action in the context of the day they are celebrating.
The structure emphasizes the act of singing as a pivotal moment, with the subjects directly tied to the verb, showcasing their leadership and the significance of their song in Israel's history.
Septuagint Backgroundgenerated
The Septuagint translates וַתָּ֣שַׁר as ᾖσαν, which carries the meaning of 'they sang.' This choice reflects a straightforward rendering of the Hebrew action without additional interpretive nuances, maintaining the focus on the act of singing.
This translation shows continuity in the act of praise across both the Hebrew and Greek texts, emphasizing the importance of song in worship and celebration.
In plain words — the whole versegenerated
Judges 5:1 tells us that on a significant day, Deborah and Barak sang a song of praise. This moment celebrates their victory over the Canaanites and highlights their leadership in Israel. Their song expresses gratitude for God's help, similar to other songs of praise found in the Bible.
Frequently Asked Questionsgenerated
The song celebrates God's deliverance of Israel from their enemies, specifically the Canaanites, and acknowledges the leadership of Deborah and Barak.
Singing is often used in the Bible as a form of worship and praise, expressing joy, gratitude, and communal celebration of God's deeds.
Deborah was a prophetess and judge, known for her wisdom and leadership, guiding Israel during a time of oppression.
This song is similar to other victory songs in the Bible, such as the song of Moses in Exodus 15, which also celebrates God's deliverance and power.
Reflection Questionsgenerated
- What does this song teach us about the importance of remembering and celebrating God's victories in our lives?
- How can we use song and praise to express our gratitude for God's help and guidance?
- In what ways can we follow Deborah's example of leadership and courage in our own lives?
- How does understanding the context of this song enhance our appreciation for its message?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the significance of Deborah and Barak's song in the context of Israel's history and divine intervention.
The fourth song is in the book of Judges. Concerning it there is written, “And Deborah and Barak the son of Abinoam sang on that day, saying, ‘That the princes took the lead in Israel, that the people offered themselves willingly,Early Church Fathers on Judges 5 →
And Deborah and Barak son of Abinoam sang. Barak is said to have been a man of Deborah the prophetess. Barak himself is also called Barak son of Lapidoth. For Lapidoth means lightning, and Barak, thunder.Early Church Fathers on Judges 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 5:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen sang Deborah and Barak the son of Abinoam,.... Deborah is first mentioned, because she was, as Kimchi says, the root or foundation of the work, the chief person in it, both in the direction of
Read John Gill on Judges 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen sang Deborah and Barak the son of Abinoam on that day, saying, Then sang Deborah and Barak ... on that day.
Read Robert Jamieson on Judges 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleJUDGES CHAPTER 5 Deborah exhorts to praise; she begins; recounts the former wonders and mercies of God to his people, . From the miseries of former times glories in their present state, . Excites the governors, &c. to praise the Lord, . Commends the chief of the tribes who went forth willingly to this battle, and checks the unwilling who tarried at home, . Describes the victory in all its circumstances, . Curseth Meroz for not coming to their assistance, . Extols Jael and her act, . Derideth Sisera’ s court ladies, . Prays for like judgment on their enemies, and prosperity to God’ s people, . Deborah was the composer of this song as may be gathered from .
Read Matthew Poole on Judges 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 5:1 Then sang Deborah and Barak the son of Abinoam on that day, saying,Ver. 1. Then sang Deborah and Barak.] Like as before had done Moses and Miriam in Exodus 15:1-21, which chapter and this are by one called monumental chapters. Deborah was a poetess as well as a prophetess, learned, eloquent, industrious, far beyond Sappho or Procatia, who was called Musa Lyrica, and five various times got the better of Pindarus in versifying. On that day.] While the deliverance was fresh and their hearts well affected. So did Jehoshaphat and his army at Berachah. So did Hezekiah newly recovered. So did Zacharias so soon as his mouth was opened. If this be not done speedily, benefits will soon wax…
Read John Trapp on Judges 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Then sang Deborah.—She was a prophetess, I and the word for “prophet,” like the Latin vates, involved gifts which were closely allied to those of the poet. And Barak.—Doubtless Deborah was the sole author of the song, as is implied by the singular verb (Judges 5:3); but no doubt Barak joined in antiphon when it was sung, just as Moses, at the head of the warriors, and Miriam, at the head of the women, sang the song of Moses, in Exodus 15. As the English version requires some correction, I have appended a translation at the end of the chapter, which must be regarded as a kind of running commentary.
Read Charles John Ellicott on Judges 5 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER V The triumphant song of Deborah and Barak, after the defeat of Sisera, captain of the armies of Jabin, king of Canaan. NOTES ON CHAP. V Verse 1. Then sang Deborah, and Barak] There are many difficulties in this very sublime song; and learned men have toiled much to remove them. That there are several gross mistakes in our version will be instantly acknowledged by all who can critically examine the original. Dr. Kennicott has distributed it into parts, assigned to Deborah and Barak alternately. But his division is by far too artificial. Dr. Hales has also given a version of it which, perhaps, comes nearer to the simplicity of the original; but it also leaves several difficulties…
Read AdamClarke on Judges 5 →CambridgeThe Cambridge Bible for Schools and Colleges1. The title says that the Ode was sung by Deborah and Barak, no doubt on account of the 1st person in Judges 5:3; Judges 5:9; Judges 5:13, and the verb rendered I arose in Judges 5:7. But in Judges 5:12 Deborah herself is addressed by name (cf. Judges 5:15), and in Judges 5:7 the verb can just as correctly be rendered thou didst arise; while the 1st person in Judges 5:3; Judges 5:9; Judges 5:13 is readily explained by the love of personification so common in the O.T. (see on Judges 1:3): the poet acts as the mouthpiece of his victorious countrymen. The title represents a traditional view of the Song, but it does not carry more weight than the title of the Song of Moses Exodus 15, or the…
Read Cambridge on Judges 5 →Albert Barnes1798–1870Barnes' Notes on the BibleDeborah, as “a prophetess,” both composed and sang this noble ode, which, for poetic spirit and lyric fire, is not surpassed by any of the sacred songs in the Bible.
Read Albert Barnes on Judges 5 →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
On that day Deborah and Barak son of Abinoam sang this song:
Then Deborah and Barak the son of Abinoam sang on that day, saying,
On that day Deborah and Barak son of Abinoam sang this song:
On that day Deborah and Barak son of Abinoam sang this victory song:
Tyndale line
Then sang Deborah and Barak the son of Abinoam on that day, saying,
Then sang Deborah and Barak the son of Abinoam on that day, saying,
Then sang Deborah and Barak the son of Abinoam on that day, saying,
Then sang Deborah and Barak the son of Abinoam on that day, saying,
Then sang Deborah, and Barak the sonne of Abinoam the same day, saying,
Strictly literal
Then sang Deborah and Barak, the son of Abinoam, on that day, saying,
And Deborah singeth — also Barak son of Abinoam — on that day, saying: —
And Deborah sings—also Barak son of Abinoam—on that day, saying,
Then sang Deborah with Barak the son of Abino'am on that day, saying,
On that day Deborah and Barak son of Abinoam sang this song:
From the Latin
In that day Debbora and Barac son of Abinoem sung, and said:
Simplified
That day Deborah and Barak, son of Abinoam, sang this song:
At that time Deborah and Barak, the son of Abinoam, made this song, saying:
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 וַתָּ֣שַׁר דְּבוֹרָ֔ה וּבָרָ֖ק בֶּן־ אֲבִינֹ֑עַם בַּיּ֥וֹם הַה֖וּא לֵאמֹֽר׃, which aligns closely with the Septuagint, where all words match, indicating a strong consistency between these ancient witnesses.
וַתָּ֣שַׁר דְּבוֹרָ֔ה וּבָרָ֖ק בֶּן־ אֲבִינֹ֑עַם בַּיּ֥וֹם הַה֖וּא לֵאמֹֽר׃
8 of the 8 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 5:1
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.
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
דְּבוֹרָה (Deborah) refers to two notable women in the Old Testament: the nurse of Rebekah and a prophetess who judged Israel. The name means 'bee.' The entries indicate her significance during the time of the Patriarchs and in the period before Israel's monarchy, with references to Genesis 35:8 and Judges 4:4.
דְּבוֹרָה n.pr.f. (bee)
the nurse of Rebekah
the prophetess
base
H1683 דְּבוֹרָה . the nurse of Rebekah
. the prophetess
1683 Dbowrah deb-o-raw'
or (shortened) Dborah {deb-o-raw'}; the same as 1682;
Deborah, the name of two Hebrewesses:--Deborah.
see HEBREW for 01682
דְּבוֹרָה (de.bo.rah) — Deborah.
A judge living at the time of the Patriarchs, only mentioned at Gen.35.8
§ Deborah = "bee"
1) the nurse of Rebekah who accompanied her from the house of Bethuel
2) a prophetess who judged Israel
דְּבוֹרָה (de.bo.rah) — Deborah.
A woman living before Israel's Monarchy, first mentioned at Jdg.4.4; married to Lappidoth (H3941)
§ Deborah = "bee"
1) the nurse of Rebekah who accompanied her from the house of Bethuel
2) a prophetess who judged Israel
N-proper — Noun proper feminineHNpf
deb'-o-ra (debhorah, signifying "bee"):
(1) Rebekah's nurse, who died near Bethel and was buried under "the oak of weeping" (Ge 35:8 margin).
(2) A prophetess, fourth in the order of the "judges." In aftertime a palm tree, known as the "palm tree of Deborah," was shown between Ramah and Bethel, beneath which the prophetess was wont to administer justice. Like the rest of the "judges" she became a leader of her people in times of national distress. This time the oppressor was Jabin, king of Hazor, whose general was Sisera. Deborah summoned Barak of Kedesh-naphtali and delivered to him the Divine message to meet Sisera in battle by the brook Kishon. Barak induced Deborah to accompany him; they were joined by 10,000 men of Zebulun and Naphtali. The battle took place by the brook Kishon, and Sisera's army was thoroughly routed. While Barak…
Deborah
A bee. (1.) Rebekah’s nurse. She accompanied her mistress when she left her father’s house in Padan-aram to become the wife of Isaac (Gen. 24:59). Many years afterwards she died at Bethel, and was buried under the “oak of weeping”, Allon-bachuth (35:8).
(2.) A prophetess, “wife” (woman?) of Lapidoth. Jabin, the king of Hazor, had for twenty years held Israel in degrading subjection. The spirit of patriotism seemed crushed out of the nation. In this emergency Deborah roused the people from their lethargy. Her fame spread far and wide. She became a “mother in Israel” (Judg. 4:6, 14; 5:7), and “the children of Israel came up to her for judgment” as she sat in her tent under the palm tree “between Ramah and Bethel.” Preparations were everywhere made by her direction for…
(a bee). (B.C. 1857.) The nurse of Rebekah. (Genesis 35:8) Deborah accompanied Rebekah from the house of Bethuel, (Genesis 24:59) and is only mentioned by name on the occasion of her burial under the oak tree of Bethel, which was called in her honor Allon-bachuth. A prophetess who judged Israel. Judges 4,5. (B.C, 1316.) She lived under the palm tree of Deborah between Ramah and Bethel in Mount Ephraim, (Judges 4:5) which, as palm trees were rare in Palestine, "is mentioned as a well-known and solitary landmark." She was probably a woman of Ephraim. Lapidoth was probably her husband, and not Barak as some say. She was not so much a judge as one gifted with prophetic command (
1. A prophetess, and wife of Lapidoth, judged the Israelites, and dwelt under a palm-tree between Ramah and Bethel, Jud 4:4,5. She sent for Barak, directed him to attack Sisera, and promised him victory. Barak, however, refused to go unless she accompanied him, which she did, but told him that the success of the expedition would be imputed to a woman and not to him. After the victory, Deborah composed a splendid triumphal song, which is preserved in Jud 5:1- 31.
2. The nurse of Rebekah, whom she accompanied from Aram into Canaan, Ge 24:1-67. At her death, near Bethel, she was buried with honorable marks of affection, Ge 35:8. There is something very beautiful in this simple and…
בָּרָק (Barak) refers to a man from before Israel's monarchy, specifically the son of Abinoam. He is noted for leading the Israelites against the Canaanites, as mentioned in Judges 4:6. The name is derived from a term meaning 'lightning' or 'lightning flash,' reflecting a possible characteristic of his leadership.
בָּרָק n.pr.m. (lightning-flash) son of Abinoam, & leader of Israel
base
H1301 בָּרָק
1301 Baraq baw-rawk'
the same as 1300; Barak, an Israelite:--Barak.
see HEBREW for 01300
בָּרָק (ba.raq) — Barak.
A man living before Israel's Monarchy, first mentioned at Jdg.4.6;
son of: Abinoam (H0042)
§ Barak = "lightning" or "lightning flash"
son of Abinoam of Kedesh who, incited by Deborah, a prophetess of Ephraim, delivered the Israelites from the yoke of Jabin by routing the Canaanites in the plain of Jezreel
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
ba'-rak (baraq, "lightning flash"): The name occurs in Sabeanbarqac, in Palmyrene baraq, and in Punic Barcas, as surname of Hamilcar; and as Divine name in Assyrian Ramman-Birqu and Gibil-Birqu (Del. Assyrian, HWB, 187). Barak was the son of Abinoam of Kedesh, a refuge city in Mt. Naphtali. He was summoned by the prophetess Deborah to lead his countrymen to war against the Canaanites under the leadership of Sisera. From the celebrated ode of Deborah we gather that Israel suffered at the hand of the enemy; the caravan roads were in danger, traffic almost ceased; the cultivated country was plundered (Jud 5:6,7). The fighting men in Israel were disarmed, a shield was not to be seen nor a spear among forty thousand men (Jud 5:8). The prophetess raised the signal of struggle for…
Barak
Lightning, the son of Abinoam (Judg. 4:6). At the summons of Deborah he made war against Jabin. She accompanied him into the battle, and gave the signal for the little army to make the attack; in which the host of Jabin was completely routed. The battle was fought (Judg. 4:16) in the plain of Jezreel (q.v.). This deliverance of Israel is commemorated in Judg. 5. Barak’s faith is commended (Heb. 11:32). “The character of Barak, though pious, does not seem to have been heroic. Like Gideon, and in a sense Samson, he is an illustration of the words in Heb. 11:34, ’Out of weakness were made strong.’” (See DEBORAH.)
(lightning), son of Abinoam of Kedesh, a refuge city in Mount Naphtali, was incited by Deborah, a prophetess of Ephraim, to deliver Israel from the yolk of Jabin. Judges 4. He utterly routed the Canaanites int eh plain of Jezreel (Esdraelon). (B.C. 1291-1251.)
The son of Abinoam, of Kedesh in the tribe of Naphtali. God summoned him, by means of Deborah the prophetess, to release Israel from the yoke of Jabin king of Canaan. Having first secured the attendance of the prophetess, he gathered 10,000 men, and stationed them on Mount Tabor, perhaps to avoid the enemies’ 900 chariots of iron, Jud 4:3. God fought for Israel in the battle, which ensued, and the song of Deborah and Barak, Jud 5:1-31 chronicles their victory. The name of Barak is enrolled among those illustrious for faith, He 12:29.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֲבִינֹ֫עַם (Abiyno`am) means 'my father is delight' and refers to an Israelite man, specifically the father of Barak, mentioned in Judges 4:6. The name is constructed from the words for 'father' and 'pleasantness.' The entries consistently identify Abinoam as a figure from before Israel's Monarchy and a descendant of Naphtali.
אֲבִינֹ֫עַם n.pr.m. (my father is delight) father of Barak
base
H42 אֲבִינֹ֫עַם
42 'Abiyno`am ab-ee-no'-am
from 1 and 5278; father of pleasantness (i.e. gracious);
Abinoam, an Israelite:--Abinoam.
see HEBREW for 01
see HEBREW for 05278
אֲבִינֹ֫עַם (a.vi.no.am) — Abinoam.
A man living before Israel's Monarchy, first mentioned at Jdg.4.6;
father of: Barak (H1301)
§ Abinoam = "my father is delight"
father of Barak, descendant of Naphtali
N-proper — Noun proper masculineHNpm
a-bin'-o-am, ab-i-no'-am ('abhino`am, "father of pleasantness," or, "my father is pleasantness"): A man of Kedesh-naphtali, the father of Barak who defeated the army of Jabin and Sisera (Jud 4:6,12; 5:1,12).
Abinoam
Father of kindness, the father of Barak (Judg. 4:6; 5:1).
the father of Barak. (Judges 4:6,12; 5:1,12) (B.C. 1300.)
father of beauty
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
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)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc