Judges 8:23 — Word Study
WLCוַיֹּ֤אמֶר אֲלֵהֶם֙ גִּדְע֔וֹן לֹֽא־ אֶמְשֹׁ֤ל אֲנִי֙ בָּכֶ֔ם וְלֹֽא־ יִמְשֹׁ֥ל בְּנִ֖י בָּכֶ֑ם יְהוָ֖ה יִמְשֹׁ֥ל בָּכֶֽם׃
BSABut GideonGidʻôwn repliedʼâmar▸ Iʼănîy [as a humble leader] will notlôʼ rulemâshal▸ [have dominion or authority] norlôʼ willmâshal▸ my sonbên [my descendant or heir] ◂The LORDYᵉhôvâh [Yehovah, the sovereign God] shall rulemâshal▸ [govern or reign]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֲלֵהֶם֙ | to them | Preposition, suffix |
| גִּדְע֔וֹן | Gideon | Noun proper masculine |
| לֹֽא־ | not | Particle |
| אֶמְשֹׁ֤ל | I will rule | Verb, Qal, imperfect first person common singular |
| אֲנִי֙ | I | Pronoun |
| בָּכֶ֔ם | over you | Preposition, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| יִמְשֹׁ֥ל | he will rule | Verb, Qal, imperfect third person masculine singular |
| בְּנִ֖י | son my | Noun common masculine singular construct, suffix |
| בָּכֶ֑ם | over you | Preposition, suffix |
| יְהוָ֖ה | Yahweh | Noun proper |
| יִמְשֹׁ֥ל | he will rule | Verb, Qal, imperfect third person masculine singular |
| בָּכֶֽם׃ | over you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But Gideon replied, “I will not rule over you, nor will my son. The LORD shall rule over you.” |
| KJV | And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you. |
| ASV | And Gideon said unto them, I will not rule over you, neither shall my son rule over you: Jehovah shall rule over you. |
| YLT | And Gideon saith unto them, 'I do not rule over you, nor doth my son rule over you; Jehovah doth rule over you.' |
| WEB | Gideon said to them, “I will not rule over you, neither shall my son rule over you. Yahweh shall rule over you.” |
| BBE | But Gideon said to them, I will not be a ruler over you, and my son will not be a ruler over you: it is the Lord who will be ruler over you. |
Where they part company is יִּמְשֹׁ֥ל — see How Translations Differ.
The structure consists of a main clause followed by two subordinate phrases detailing Gideon's refusal and the assertion of the LORD's rule.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectגִּדְעוֹן
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 8:23
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 — Gideon's Response to Leadershipgenerated
Judges 8:23 recounts Gideon's refusal to rule over Israel, emphasizing that true authority belongs to the LORD. This moment highlights the importance of divine leadership over human authority, as Gideon acknowledges his role as a humble leader rather than a king. The context illustrates the Israelites' desire for a ruler following their victory over the Midianites, reflecting their need for guidance and governance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 2:18 | Whenever the LORD raised up a judge for the Israelites, He was with that judge and saved them from the hands of their enemies while the judge was still alive; for the LORD was moved to pity by their groaning under those who oppressed them and afflicted them. |
| 2 | Judges 10:18 | And the rulers of Gilead said to one another, “Whoever will launch the attack against the Ammonites will be the head of all who live in Gilead.” |
| 3 | Judges 11:9–11 | But Jephthah asked them, “If you take me back to fight the Ammonites and the LORD gives them to me, will I really be your leader?” |
| 4 | Luke 22:24–27 | A dispute also arose among the disciples as to which of them would be considered the greatest. |
| 5 | 2 Corinthians 1:24 | Not that we lord it over your faith, but we are fellow workers with you for your joy, because it is by faith that you stand firm. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יִּמְשֹׁ֥ל, yim.Sholgenerated
The verb מָשַׁל (mashal) means to rule or have dominion. It indicates authority and control, often associated with kingship or leadership. In this verse, the imperfect form shows an ongoing or future action, suggesting that the act of ruling is expected or intended.
Gideon's declaration that he will not rule, but the LORD will, underscores the distinction between human authority and divine sovereignty. This choice of verb reflects Gideon's humility and recognition of God's ultimate authority over Israel.
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 יֹּ֤אמֶר, he said, which introduces Gideon's response. The structure includes multiple clauses: Gideon states his refusal to rule, mentions his son, and asserts that the LORD will rule over the people.
The sentence structure emphasizes Gideon's role as a speaker and the subjects of his statements, with a clear separation between human leadership and divine authority.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יִּמְשֹׁ֥ל is rendered as ἄρχει (archei), meaning 'to rule' or 'to govern.' This choice reflects a consistent understanding of the authority implied in the Hebrew text, maintaining the emphasis on leadership.
The translation choice indicates a direct correlation between the Hebrew and Greek concepts of governance, reinforcing the idea of divine sovereignty.
In plain words — the whole versegenerated
Judges 8:23 shows Gideon rejecting the offer to rule over Israel, stating that neither he nor his son will take on that role. Instead, he affirms that the LORD will be their ruler. This highlights the importance of divine leadership over human authority.
Frequently Asked Questionsgenerated
Gideon emphasizes humility and acknowledges that true governance belongs to the LORD, not to himself or his descendants.
This indicates that God's authority and sovereignty are paramount, and He is the ultimate leader of His people.
Gideon's refusal to accept kingship shows his humility and recognition of God's rightful place as the ruler of Israel.
It reflects their desire for human leadership and guidance after their victory, but Gideon's response redirects that focus back to God.
Reflection Questionsgenerated
- In what ways do I acknowledge God's authority in my life?
- How can I demonstrate humility in leadership roles I may have?
- What does it mean for me to submit to God's rule in my daily decisions?
- How can I encourage others to recognize God's sovereignty over their lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 8:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Gideon said unto them, I will not rule over you,.... Not that he declined the government of them as a judge, to which he was raised of God, but as a king, for which he had no authority and call
Read John Gill on Judges 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you. The Lord shall rule over you.
Read Robert Jamieson on Judges 8 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI will not rule over you, to wit, as a king, which you desire. The Lord shall rule over you, in a special manner, as he hath hitherto done, by judges, whom God did particularly appoint and direct, even by Urim and Thummim, and assist upon all occasions; whereas kings had a greater power, and only a general dependence upon God, as other kings had. Compare ,7.
Read Matthew Poole on Judges 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 8:23 And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.Ver. 23. I will not rule over you.] Since I cannot without manifest wrong done to God. This modesty of his in refusing such an offer was very commendable; as it was afterwards in Alphonsus, King of Arragon, and Frederick, the Elector of Saxony, who might have been chosen emperors of Germany, but would not. Rodolphus, Duke of Suevia, was too forward to accept of the empire offered him by Pope Hildebrand; and all too late repented it. So was Silvester II, who for seven years’ enjoyment of the popedom, gave his soul to the devil.
Read John Trapp on Judges 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) The Lord shall rule over you.—Numbers 23:21; Deuteronomy 33:5; 1 Samuel 6:12. Gideon refused the splendid temptation of an hereditary crown, though, in strict accordance with Divine guidance, he was willing to be their judge ( Shaphat, as in Judges 10:2-3; Judges 12:7, &c.). Cassel compares the remark of Washington when he accepted the Presidency, because he would “obey the voice of the people.” saying that “no people could be more bound to acknowledge and adore the invisible hand which conducts the affairs of men than the people of the United States” (Marshall’s Life of Washington, 2:146). The day anticipated in Deuteronomy 17:14-20 had not yet come. Up to this point “we feel all the…
Read Charles John Ellicott on Judges 8 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. The Lord shall rule over you] Few with such power at their command would have acted as Gideon. His speech calls them back to their first principles, and should have excited in them both shame and contrition. How different is this speech from that of Oliver Cromwell when the commons offered him the crown of England!
Read AdamClarke on Judges 8 →
CambridgeThe Cambridge Bible for Schools and Colleges23. I will not rule over you] But ch. 9 implies that Gideon did exercise some kind of supremacy, at any rate in his own district, and his sons claimed to inherit his position, Judges 9:2. These words, then, either mean that Gideon seized the power, but rejected the title, of king; or they represent the view, which apparently came to the front in the closing years of the Northern Kingdom, that earthly kingship was inconsistent with the sovereignty of Jehovah; cf. 1 Samuel 8:7; 1 Samuel 10:19; 1 Samuel 12:12; 1 Samuel 12:17; 1 Samuel 12:19 (E source), Hosea 13:10 f. The latter is the explanation most generally accepted.
Read Cambridge on Judges 8 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. The Lord shall rule over you — Your king shall still be Jehovah, not Gideon. By choosing a Gideon or a Saul the nation would be choosing a human instead of a divine sovereign.
Read Daniel Denison Whedon on Judges 8 →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
But Gideon replied, “I will not rule over you, nor will my son. The LORD shall rule over you.”
Gideon said to them, “I will not rule over you, neither shall my son rule over you. Yahweh shall rule over you.”
But Gideon replied, “I will not rule over you, nor will my son. The LORD shall rule over you.”
Gideon said to them, “I will not rule over you, nor will my son rule over you. The Lord will rule over you.”
Tyndale line
And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.
And Gideon said unto them, I will not rule over you, neither shall my son rule over you: Jehovah shall rule over you.
And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.
And Gideon said to them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you.
And Gideon sayde vnto them, I will not reigne ouer you, neither shall my childe reigne ouer you, but the Lord shall reigne ouer you.
Strictly literal
And Gideon said to them, I will not rule over you, neither shall my son rule over you: Jehovah will rule over you.
And Gideon saith unto them, 'I do not rule over you, nor doth my son rule over you; Jehovah doth rule over you.'
And Gideon says to them, “I do not rule over you, nor does my son rule over you; YHWH rules over you.”
And Gid'on said unto them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you.
Gideon said to them, “I will not rule over you, neither will my son rule over you. Yahweh will rule over you.”
From the Latin
And he said to them: I will not rule over you, neither shall my son rule over you, but the Lord shall rule over you.
Simplified
“I won't be your ruler, and my son won't either,” Gideon replied. “The Lord will be your ruler.”
But Gideon said to them, I will not be a ruler over you, and my son will not be a ruler over you: it is the Lord who will be ruler over you.
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 largely agree in content, with 13 of the 14 words matched. The Septuagint's word order differs, but it conveys the same essential message regarding Gideon's refusal of kingship and the LORD's authority.
וַיֹּ֤אמֶר אֲלֵהֶם֙ גִּדְע֔וֹן לֹֽא־ אֶמְשֹׁ֤ל אֲנִי֙ בָּכֶ֔ם וְלֹֽא־ יִמְשֹׁ֥ל בְּנִ֖י בָּכֶ֑ם יְהוָ֖ה יִמְשֹׁ֥ל בָּכֶֽם׃
13 of the 14 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 8:23
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/Sp3mp — Preposition · suffixHRd/Sp3mp
גִּדְעוֹן (gid'on) refers to Gideon, a judge of Israel known for leading the Israelites against the Midianites. The name is derived from a root meaning 'feller' or 'warrior.' Gideon is first mentioned in Judges 6:11 and is also called Jerubbaal in several passages.
גִּדְעוֹן n.pr.m. judge of Israel
base
H1439 גִּדְעוֹן
1439 Gid`own ghid-ohn'
from 1438; feller (i.e. warrior); Gidon, an
Israelite:--Gideon.
see HEBREW for 01438
גִּדְעוֹן (gid.on) — Gideon.
A Judge living before Israel's Monarchy, first mentioned at Jdg.6.11;
son of: Joash (H3101);
father of: Jether (H3500), Abimelech (H0040H) and Jotham (H3147); also called Jerubbaal at Jdg.6.32; 7.1; 8.29,35; 9.1,2,5,16,19,24,28,57; 1xJerubbesheth at 2Sa.11.21;
§ Gideon = "hewer"
youngest son of Joash of the Abiezrites, fifth judge of Israel who led the Israelites against the Midianites
N-proper — Noun proper masculineHNpm
gid'-e-un (gidh`on, "cutter down," "feller" or "hewer"):
1. His Family and Home:
Also named Jerubbaal (Jud 6:32) and Jerubbesheth (2Sa 11:21), youngest son of Joash, of the clan of Abiezer in the tribe of Manasseh. His home was at Ophrah, and his family an obscure one. He became the chief leader of Manasseh and the fifth recorded judge of Israel. The record of his life is found in Jud 6-8.
Joash was an idolater, and sacrifices to Baal were common among the entire clan. Gideon seems to have held this worship in contempt, and to have pondered deeply the causes of Israel's reverses and the injuries wrought upon his own family by the hand of the Midianites.
2. The Midianite Oppression:
Gideon
Called also Jerubbaal (Judg. 6:29, 32), was the first of the judges whose history is circumstantially narrated (Judg. 6-8). His calling is the commencement of the second period in the history of the judges. After the victory gained by Deborah and Barak over Jabin, Israel once more sank into idolatry, and the Midianites (q.v.) and Amalekites, with other “children of the east,” crossed the Jordan each year for seven successive years for the purpose of plundering and desolating the land. Gideon received a direct call from God to undertake the task of delivering the land from these warlike invaders. He was of the family of Abiezer (Josh. 17:2; 1 Chr. 7:18), and of the little township of Ophrah (
(he that cuts down), youngest son of Joash of the Abiezrites, an undistinguished family who lived at Ophrah, a town probably on the west of Jordan, (Judges 6:15) in the territory of Manasseh, near Shechem. He was the fifth recorded judge of Israel, and for many reasons the greatest of them all. When we first hear of him he was grown up and had sons, (Judges 6:11; 8:20) and from the apostrophe of the angel, ch. (Judges 6:12) we may conclude that he had already distinguished himself in war against the roving bands of nomadic robbers who had oppressed Israel for seven years. When the angel appeared, Gideon was threshing wheat with a flail in the wine-press, to conceal it from the predatory tyrants. His call to be a deliverer, and…
he that bruises or breaks; a destroyer
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
