Judges 5:16 — Word Study
WLCלָ֣מָּה יָשַׁ֗בְתָּ בֵּ֚ין הַֽמִּשְׁפְּתַ֔יִם לִשְׁמֹ֖עַ שְׁרִק֣וֹת עֲדָרִ֑ים לִפְלַגּ֣וֹת רְאוּבֵ֔ן גְּדוֹלִ֖ים חִקְרֵי־ לֵֽב׃
BSAWhymâh did you sityâshab■ [dwell, remain] amongbêyn the sheepfoldsmishpâth [sheep pens, folds for flocks] to hearshâmaʻ [listen, obey] the whistlingshᵉrûwqâh [piping, bleatings] for the flocksʻêder [herds, groups of animals] In the clanspᵉluggâh [divisions, tribes] of ReubenRᵉʼûwbên [the firstborn son of Jacob] there was greatgâdôwl [large, significant] indecisionchêqer [searchings of heart, uncertainty]
| Greek | English | Parsing |
|---|---|---|
| לָ֣מָּה | why? | Preposition, pronoun |
| יָשַׁ֗בְתָּ | did you sit | Verb, Qal, perfect second person masculine singular |
| בֵּ֚ין | between | Prep |
| הַֽמִּשְׁפְּתַ֔יִם | the fire-places | Particle, noun common masculine dual absolute |
| לִשְׁמֹ֖עַ | to hear | Preposition, verb qal infinitive construct common |
| שְׁרִק֣וֹת | [the] whistling of | Noun common, feminine plural construct |
| עֲדָרִ֑ים | [the] flocks | Noun common, masculine plural absolute |
| לִפְלַגּ֣וֹת | to [the] divisions of | Preposition, noun common feminine plural construct |
| רְאוּבֵ֔ן | Reuben | Noun proper masculine |
| גְּדוֹלִ֖ים | [were] great | Adj |
| חִקְרֵי־ | searchings of | Noun common, masculine plural construct |
| לֵֽב׃ | heart | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Why did you sit among the sheepfolds to hear the whistling for the flocks? In the clans of Reuben there was great indecision. |
| KJV | Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart. |
| ASV | Why sattest thou among the sheepfolds, To hear the pipings for the flocks? At the watercourses of Reuben There were great searchings of heart. |
| YLT | Why hast thou abode between the boundaries, To hear lowings of herds? For the divisions of Reuben, Great [are] the searchings of heart! |
| WEB | Why did you sit among the sheepfolds? To hear the whistling for the flocks? At the watercourses of Reuben, there were great searchings of heart. |
| BBE | Why did you keep quiet among the sheep, hearing nothing but the watchers piping to the flocks? |
Where they part company is יָשַׁ֗בְתָּ — see How Translations Differ.
The sentence contains a main clause and several subordinate phrases, emphasizing the contrast between inaction and the urgency of the situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁב
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 5:16
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 Deborahgenerated
Judges 5:16 reflects on the actions of the tribes during a battle led by Deborah and Barak. The verse questions why a member of Reuben remained passive, contrasting their indecision with the bravery of other tribes. This song serves to highlight the importance of unity and action in times of crisis, as seen in the surrounding verses where other tribes took decisive action.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 32:1–5 | Now the Reubenites and Gadites, who had very large herds and flocks, surveyed the lands of Jazer and Gilead, and they saw that the region was suitable for livestock. |
| 2 | Philippians 2:21 | For all the others look after their own interests, not those of Jesus Christ. |
| 3 | Philippians 3:19 | Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things. |
| 4 | Judges 5:15 | The princes of Issachar were with Deborah, and Issachar was with Barak, rushing into the valley at his heels. In the clans of Reuben there was great indecision. |
| 5 | Psalm 4:4 | Be angry, yet do not sin; on your bed, search your heart and be still. Selah |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יָשַׁ֗בְתָּ, ya.Shav.tagenerated
The verb יָשַׁב (yashab) means to sit, dwell, or remain. It indicates a state of being in a place rather than taking action. The parsing shows it as a perfect tense verb in the second person masculine singular, indicating that the speaker is directly addressing an individual.
In this context, the choice to sit among the sheepfolds implies a reluctance to engage in battle, contrasting sharply with the urgency of the situation. The word captures a sense of passivity that is critiqued in the song.
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 יָשַׁ֗בְתָּ governs the clause, with a prepositional phrase בֵּ֚ין indicating location and a second prepositional phrase לִשְׁמֹ֖עַ explaining purpose. This structure highlights the contrast between the subject's inaction and the urgency implied in the surrounding context.
The sentence structure is complex, with the main verb leading into several phrases that elaborate on the action and its implications. The emphasis is on the subject's choice to remain passive during a time of conflict.
Septuagint Backgroundgenerated
In the Septuagint, יָשַׁ֗בְתָּ is rendered as ἐκάθισαν (ekathisan), meaning 'they sat down.' This choice emphasizes the act of sitting as a communal decision, which may reflect a broader interpretation of the tribe's inaction rather than just an individual choice.
The translation choice suggests a more collective responsibility among the tribes, highlighting their failure to act decisively in the face of danger.
In plain words — the whole versegenerated
Judges 5:16 questions why someone from Reuben chose to sit among the sheepfolds instead of joining the battle. This reflects a theme of indecision and inaction during a crucial moment in Israel's history.
Frequently Asked Questionsgenerated
The sheepfolds symbolize safety and passivity, contrasting with the call to action during a time of conflict.
Reuben's indecision is emphasized to illustrate the failure of certain tribes to support their leaders and engage in battle, which is a central theme in the song.
The whistling represents a call to action or attention, which the speaker implies was ignored by those who chose to remain passive.
This verse highlights the consequences of inaction and the importance of unity and bravery among the tribes of Israel during a time of crisis.
Reflection Questionsgenerated
- In what areas of my life do I find myself hesitating to take action when needed?
- How can I encourage others to act decisively in times of challenge?
- What lessons can I learn from the tribes that chose to engage in battle?
- How does the theme of indecision resonate with my own experiences?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it as a critique of those who dwell between boundaries instead of taking action.
Why do you dwell between two boundaries, to hear the hissing of flocks? It is not read in Hebrew, 'between two', but rather 'between your boundaries', namely the boundaries of your neighboring tribes, to hear the hissing of flocks;Early Church Fathers on Judges 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 5:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhy abodest thou among the sheepfolds, to hear the bleatings of the flocks?.... This tribe abounded with flocks and herds, and therefore chose the country on the other side Jordan, as suitable for
Read John Gill on Judges 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhy abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart. Why abodest thou among the sheepfolds?
Read Robert Jamieson on Judges 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhy wast thou so unworthy and cowardly, so void of all zeal for God, and compassion towards thy brethren, and care for the recovery of thy own liberties and privileges, that thou wouldst not engage thyself in so just, so necessary, and so noble a cause, but didst prefer the care of thy sheep, and thy own present case and safety, before this generous undertaking? Reuben thought neutrality their wisest course, being very rich in cattle, . They were loth to run the hazard of so great a loss, by taking up arms against so potent an enemy as Jabin was; and the bleatings of their sheep were so loud in their ears, that they could not hear the call of Deborah and Barak to this expedition.
Read Matthew Poole on Judges 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 5:16 Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart.Ver. 16. Why abodest thou among the sheepfolds?] Minding only thine own wealth and ease. Of the Portuguese it is said, that they are ready to obey any, so they may be rich. The Spaniards, while their lords, were wont to say of them, that they were Pocos y locos, few and foolish. These Reubenites were neither few, but a numerous tribe, nor fools, in their own opinion at least, but of deep reach for their own private ends. Howbeit here they are sharply reproved for their selfishness and baseness of spirit: for that they were toti in se…
Read John Trapp on Judges 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Sheepfolds.—Literally, hurdles (mishpethaim), the dual form being due to some method of their construction. Hence the Vulgate renders, inter duos terminos.The bleatings of the flocks.—Rather, the sounds of shepherds’ flutes or pastoral pipings (“Shepherds delighting in syrinx-pipes,” Hom., Il. xviii. 525). There is a contrast between these peaceful flutings and the battle-horns to which they ought to have been listening. It is as though Deborah would say to Reuben— “Sound, sound the clarion, shrill the fife; To all the sensual world proclaim, One crowded hour of glorious life Is worth an age without a name.” For the divisions.—It should be, as before, “By the streams of Reuben.”…
Read Charles John Ellicott on Judges 5 →CambridgeThe Cambridge Bible for Schools and Colleges16. among the sheepfolds] Genesis 49:14, cf. Psalms 68:13; the meaning is uncertain; it ought to be ‘fire-places’ or ‘ash-heaps,’ according to the etymology of the Hebr. word. the pipings for the flocks] The root is used of whistling, hissing, in order to call together, Isaiah 5:26; Isaiah 7:18; Zechariah 10:8; cf. pastoria sibila of Ovid, Met. xiii. 785 (Moore); it does not mean ‘to play on the flute.’ The last line of this verse is incorrectly repeated from Judges 5:15 b. Reuben was settled E. of the Jordan, N. of Moab, and probably became to a great extent merged in the native population; see the prayer in Deuteronomy 33:6. Already the tribe was losing political importance; it preferred…
Read Cambridge on Judges 5 →Albert Barnes1798–1870Barnes' Notes on the BibleGreat searchings - (thoughts, Judges 5:15) of heart Deborah means to say that at first the Reubenites made magnanimous resolutions to help their brethren against Jabin. But they stayed at home, and let the opportunity slip.
Read Albert Barnes on Judges 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Double sheepfolds — The word is in the dual number, and designates the enclosures made of hurdles, left open at the top, and usually separated by a hurdle into two parts for the two different
Read Daniel Denison Whedon 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
Why did you sit among the sheepfolds to hear the whistling for the flocks? In the clans of Reuben there was great indecision.
Why did you sit among the sheepfolds? To hear the whistling for the flocks? At the watercourses of Reuben, there were great searchings of heart.
Why did you sit among the sheepfolds to hear the whistling for the flocks? In the clans of Reuben there was great indecision.
Why do you remain among the sheepfolds, listening to the shepherds playing their pipes for their flocks? As for the clans of Reuben – there was intense searching of heart.
Tyndale line
Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart.
Why sattest thou among the sheepfolds, To hear the pipings for the flocks? At the watercourses of Reuben There were great searchings of heart.
Why satest thou among the sheepfolds, to hear the pipings for the flocks? At the watercourses of Reuben there were great searchings of heart.
Why abodest thou among the sheep-folds, to hear the bleatings of the flocks? For the divisions of Reuben there were great searchings of heart.
Why abodest thou among the sheepefolds, to heare the bleatings of the flockes? for the diuisions of Reuben were great thoughts of heart.
Strictly literal
Why abodest thou among the sheepfolds, To hear the bleating of the flocks? In the divisions of Reuben there were great deliberations of heart!
Why hast thou abode between the boundaries, To hear lowings of herds? For the divisions of Reuben, Great [are] the searchings of heart!
Why have you abided between the boundaries, || To hear lowings of herds? For the divisions of Reuben, || The searchings of heart [are] great!
Why didst thou sit among the sheepfolds to hear the bleatings of the flocks? At the streams of Reuben there were great searchings of heart.
Why did you sit between the fireplaces, listening to the shepherds playing their pipes for their flocks? As for the clans of Reuben there were great searchings of heart.
From the Latin
Why dwellest thou between two borders, that thou mayest hear the bleatings of the flocks? Ruben being divided against himself, there was found a strife of courageous men.
Simplified
Why did you stay at home in the sheepfolds, listening to shepherds whistling for their flocks? The tribe of Reuben really couldn't decide what to do.
Why did you keep quiet among the sheep, hearing nothing but the watchers piping to the flocks?
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 in their wording, with all twelve words matched. This indicates a strong consistency in the transmission of this verse across these ancient texts.
לָ֣מָּה יָשַׁ֗בְתָּ בֵּ֚ין הַֽמִּשְׁפְּתַ֔יִם לִשְׁמֹ֖עַ שְׁרִק֣וֹת עֲדָרִ֑ים לִפְלַגּ֣וֹת רְאוּבֵ֔ן גְּדוֹלִ֖ים חִקְרֵי־ לֵֽב׃
12 of the 12 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 5:16
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
Prep | Part — Preposition · pronounHR/Pi
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
מִשְׁפְּתַ֫יִם (mishpath) likely refers to dual structures, possibly meaning fire-places or ash-heaps, though its exact meaning is uncertain. It is also associated with sheepfolds and saddlebags. The word is derived from a root that suggests a connection to a stall for cattle.
מִשְׁפְּתַ֫יִם n.[m.]du. prob. fire-places or ash-heaps
base
H4942 מִשְׁפְּתַ֫יִם prob. fire-places or ash-heaps
4942 mishpath mish-pawth'
from 8192; a stall for cattle (only dual):--burden,
sheepfold.
see HEBREW for 08192
מִשְׁפְּתַ֫יִם (mish.pat) — sheepfold.
1) fire-places, ash-heaps
1a) meaning uncertain
2) (CLBL) sheepfolds, saddlebags
2a) meaning uncertain
Art | N-md — Particle · noun common masculine dual absoluteHTd/Ncmda
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
שְׁרִיקָה (shruqah) refers to a feminine noun meaning a whistling or hissing sound, often associated with scorn. It is derived from the root word for whistling, and can also imply piping or bleating. The entries consistently emphasize its auditory characteristics without significant disagreement.
[שְׁרִיקָה] n.[f.] hissing, perhaps also whistling, piping
base
H8292 שְׁרִיקָה, שְׁרוּקָה
8292 shruwqah sher-oo-kaw'
or (by permutation) shriyqah {sher-ee- kaw'}; feminine
passive participle of 8319; a whistling (in scorn); by
analogy, a piping:--bleating, hissing.
see HEBREW for 08319
שְׁרִיקָה (she.ru.qah) — piping.
piping, whistling, hissing
N-fp — Noun common · feminine plural constructHNcfpc
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…
עֵ֫דֶר (eder) refers to a flock or herd of animals. It is derived from a root meaning to arrange or muster, indicating a gathering of livestock. The term encompasses both flocks and herds, highlighting its use in contexts related to groups of animals.
עֵ֫דֶר n.m. flock, herd
base
H5739 עֵ֫דֶר flock, herd
5739 `eder ay'-der
from 5737; an arrangement, i.e. muster (of animals):--drove,
flock, herd.
see HEBREW for 05737
עֵ֫דֶר (e.der) — flock.
1) flock, herd
1a) flock
1b) herds, flocks and herds
N-mp — Noun common · masculine plural absoluteHNcmpa
See SHEEP.
פְּלֻגָּה (pluggah) refers to a division or section, particularly in the context of priests and their service. It is derived from the root word meaning 'to divide' and is noted in 2 Chronicles 35:5. The term also has an Aramaic equivalent, indicating its broader usage in related languages.
[פְּלֻגָּה] n.f. division, of priests, for service;—pl. cstr. 2 Ch 35:5.
ref
H6391 פְּלֻגָּה
6391 pluggah pel-oog-gaw'
from 6385; a section:--division.
see HEBREW for 06385
פְּלֻגָּה (pe.lug.gah) — division.
division
Aramaic equivalent: pe.lug.gah (פְּלֻגָּה "division" H6392)
Prep | N-fp — Preposition · noun common feminine plural constructHR/Ncfpc
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…
רְאוּבֵן (Reuben) refers to the eldest son of Jacob and Leah, meaning 'behold a son.' He is the ancestor of the tribe of Reuben, which is mentioned in the context of the Old Testament. The name is derived from the imperative of the verb for 'see' and the word for 'son.' Reuben is first mentioned in Genesis 29:32.
רְאוּבֵן 71 n.pr.m. Reuben
eldest son of Jacob and Leah
as name of clan or tribe
base
H7205 רְאוּבֵן Reuben
7205 R'uwben reh-oo-bane'
from the imperative of 7200 and 1121; see ye a son; Reuben, a
son of Jacob:--Reuben.
see HEBREW for 07200
see HEBREW for 01121
רְאוּבֵן (re.u.ven) — Reuben.
A man of the tribe of Reuben living at the time of the Patriarchs, first mentioned at Gen.29.32;
son of: Israel (H3478) and Leah (H3812);
brother of: Simeon (H8095), Levi (H3878), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144);
father of: Hanoch (H2585J), Pallu (H6396), Hezron (H2696) and Carmi (H3756)
§ Reuben = "behold a son"
1) the eldest son of Jacob by Leah
2) the tribe descended from Reuben
3) the territory inhabited by the tribe of Reuben
N-proper — Noun proper masculineHNpm
roo'-ben, ru'-ben (re'ubhen; Rhouben): The eldest son of Jacob, born to him by Leah in Paddan-aram (Ge 29:32).
1. Jacob's Oldest Son:
This verse seems to suggest two derivations of the name. As it stands in Massoretic Text it means "behold a son"; but the reason given for so calling him is "The Lord hath looked upon my affliction," which in Hebrew is ra'ah be`onyi, literally, "He hath seen my affliction." Of his boyhood we have only the story of the mandrakes (Ge 30:14). As the firstborn he should really have been leader among his father's sons. His birthright was forfeited by a deed of peculiar infamy (Ge 35:22), and as far as we know his tribe never took the lead in Israel. It is named first, indeed, in
Reuben
Behold a son!, the eldest son of Jacob and Leah (Gen. 29:32). His sinful conduct, referred to in Gen. 35:22, brought down upon him his dying father’s malediction (48:4). He showed kindness to Joseph, and was the means of saving his life when his other brothers would have put him to death (37:21,22). It was he also who pledged his life and the life of his sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his family went down into Egypt (46:8) no further mention is made of Reuben beyond what is recorded in ch. 49:3,4.
(behold a son), Jacob’s firstborn Child, (Genesis 29:32) the son of Leah. (B.C. 1753.) The notices of the patriarch Reuben give, on the whole a favorable view of his disposition. To him and him alone the preservation of Joseph’s life appears to have been due and afterward he becomes responsible for his safety. (Genesis 37:18-30; 42:37) Of the repulsive crime which mars his history, and which turned the blessing of his dying father into a curse --his adulterous connection with Bilhah-- we know from the Scriptures only the fact. (Genesis 35:22) He was of an ardent, impetuous, unbalanced but not ungenerous nature; not crafty and cruel, as were Simeon and Levi, but rather, to use the metaphor of the dying patriarch, boiling up…
Behold, a son! The eldest son of Jacob and Leah, so-called in reference to the sentiment of his mother, "The Lord hath looked on my affliction," Ge 29:32. Reuben, having defiled his father’s concubine Bilhah, lost his birthright and all the privileges of primogeniture, the preeminence in the family being given to Judah, and the double portion to the two sons of Joseph, Ge 35:22 48:5 49:3,4,8,10 1Ch 5:1,2. He shared in his brother’s jealousy of Joseph, and yet interposed to save his life at Dothan with the design of restoring him privately to his father, Ge 37:18-30. See also his well-meant proposal in Ge 42:27. His…
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAampa
חֵ֫קֶר (cheqer) refers to the act of searching or investigating, encompassing concepts like examination and enumeration. It is derived from the root word meaning to search out. The entries collectively highlight its use in contexts related to inquiry and discovery.
חֵ֫קֶר n.m. searching, thing (to be) searched out
base
H2714 חֵ֫קֶר searching, thing (to be) searched out
2714 cheqer khay'-ker
from 2713; examination, enumeration, deliberation:--finding
out, number, (un-)search(-able, -ed, out, -ing).
see HEBREW for 02713
חֵ֫קֶר (che.qer) — search.
a search, investigation, searching, enquiry, thing to be searched out
N-mp — Noun common · masculine plural constructHNcmpc
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 לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;