Judges 9:5 — Word Study
WLCוַיָּבֹ֤א בֵית־ אָבִיו֙ עָפְרָ֔תָה וַֽיַּהֲרֹ֞ג אֶת־ אֶחָ֧יו בְּנֵֽי־ יְרֻבַּ֛עַל שִׁבְּעִ֥ים אִ֖ישׁ עַל־ אֶ֣בֶן אֶחָ֑ת וַיִּוָּתֵ֞ר יוֹתָ֧ם בֶּן־ יְרֻבַּ֛עַל הַקָּטֹ֖ן כִּ֥י נֶחְבָּֽא׃ ס
BSAHe wentbôwʼ▸ to his father’sʼâb [ancestral] housebayith in OphrahʻOphrâh and onʻal oneʼechâd stoneʼeben [a single rock, a large stone] murderedhârag▸ his seventyshibʻîym [exactly 70, a large number] brothersʼâch the sonsbên [descendants, male children] of JerubbaalYᵉrubbaʻal [Gideon, the one who contends with Baal] But JothamYôwthâm [Jehovah is perfect] the youngestqâṭân [smallest, most insignificant] sonbên of JerubbaalYᵉrubbaʻal survivedyâthar▸ [remained, was left] becausekîy he hid himselfchâbâʼ■ [concealed, secreted]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֤א | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| בֵית־ | [the] house of | Noun common, masculine singular construct |
| אָבִיו֙ | father his | Noun common masculine singular construct, suffix |
| עָפְרָ֔תָה | Ophrah towards | Noun proper, suffix |
| וַֽיַּהֲרֹ֞ג | and he killed | Verb, Qal, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| אֶחָ֧יו | brothers his | Noun common masculine plural construct, suffix |
| בְּנֵֽי־ | [the] sons of | Noun common, masculine plural construct |
| יְרֻבַּ֛עַל | Jerub-Baal | Noun proper masculine |
| שִׁבְּעִ֥ים | seventy | Noun common, masculine plural absolute |
| אִ֖ישׁ | man | Noun common, masculine singular absolute |
| עַל־ | on | Preposition |
| אֶ֣בֶן | stone | Noun common, feminine singular absolute |
| אֶחָ֑ת | one | Noun common, feminine singular absolute |
| וַיִּוָּתֵ֞ר | and he was left | Verb, Niphal, sequential imperfect third person masculine singular |
| יוֹתָ֧ם | Jotham | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| יְרֻבַּ֛עַל | Jerub-Baal | Noun proper masculine |
| הַקָּטֹ֖ן | young | Particle |
| כִּ֥י | for | Particle |
| נֶחְבָּֽא׃ ס | he hid himself | Verb, Niphal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He went to his father’s house in Ophrah, and on one stone murdered his seventy brothers, the sons of Jerubbaal. But Jotham, the youngest son of Jerubbaal, survived, because he hid himself. |
| KJV | And he went unto his father’s house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself. |
| ASV | And he went unto his father’s house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: but Jotham the youngest son of Jerubbaal was left; for he hid himself. |
| YLT | and he goeth into the house of his father at Ophrah, and slayeth his brethren, sons of Jerubbaal, seventy men, on one stone; and Jotham, youngest son of Jerubbaal, is left, for he was hidden. |
| WEB | He went to his father’s house at Ophrah, and killed his brothers the sons of Jerubbaal, being seventy persons, on one stone; but Jotham the youngest son of Jerubbaal was left, for he hid himself. |
| BBE | Then he went to his father's house at Ophrah, and put his brothers, the seventy sons of Jerubbaal, to death on the same stone; however, Jotham, the youngest, kept himself safe by going away to a secret place. |
The translations agree on the core narrative without significant differences.
The sentence consists of a main clause with several subordinate phrases detailing the actions and consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 9:5
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 Murder of Gideon's Sonsgenerated
Judges 9:5 recounts the brutal act of Abimelech, who murdered his seventy brothers in Ophrah, the house of his father, Jerubbaal. This act of violence leads to Jotham, the youngest son, hiding to escape the fate of his siblings. The narrative highlights themes of betrayal and survival amidst familial conflict, setting the stage for Jotham's later actions and the consequences of Abimelech's tyranny.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 6:24 | So Gideon built an altar to the LORD there and called it The LORD Is Peace. To this day it stands in Ophrah of the Abiezrites. |
| 2 | 2 Kings 10:17 | When Jehu came to Samaria, he struck down everyone belonging to Ahab who remained there, until he had destroyed them, according to the word that the LORD had spoken to Elijah. |
| 3 | 2 Kings 11:1–2 | When Athaliah the mother of Ahaziah saw that her son was dead, she proceeded to annihilate all the royal heirs. |
| 4 | 2 Chronicles 21:4 | When Jehoram had established himself over his father’s kingdom, he strengthened himself by putting to the sword all his brothers along with some of the princes of Israel. |
| 5 | Matthew 2:16–20 | When Herod saw that he had been outwitted by the Magi, he was filled with rage. Sending orders, he put to death all the boys in Bethlehem and its vicinity who were two years old and under, according to the time he had learned from the Magi. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נֶחְבָּא, nech.Ba'generated
The verb חָבָא (chaba') means to hide or withdraw, often for safety. It implies a deliberate action of concealment, suggesting that Jotham took measures to protect himself from Abimelech's murderous intent.
This verb appears in various forms, including Niph'al (to hide oneself), indicating that Jotham actively concealed himself from danger. The context of this verse emphasizes the significance of his survival in the face of violence.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse are consistent, all rendering the key actions and characters similarly.
Sentence Structuregenerated
The main verb of the sentence is וַיָּבֹ֤א (and he went), which governs the actions described in the following clauses. The structure includes a noun phrase indicating the destination (his father's house), followed by a detailed account of the violent act (murdering his brothers) and concluding with Jotham's survival.
This sentence structure emphasizes the sequence of actions and the contrast between Abimelech's brutality and Jotham's escape.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּבֹ֤א as εἰσῆλθεν, indicating 'he entered.' This choice underscores the physical act of entering his father's house, setting the stage for the subsequent violence.
The Greek translation retains the narrative's focus on Abimelech's actions, aligning closely with the Hebrew text while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Judges 9:5 describes how Abimelech went to his father's house in Ophrah and murdered his seventy brothers on a single stone. Jotham, the youngest son, survived by hiding himself from his brother's violent actions.
Frequently Asked Questionsgenerated
Abimelech sought to eliminate his brothers to secure his claim to power and authority, as they were potential rivals.
Jerubbaal means 'let Baal contend,' a name given to Gideon after he destroyed an altar to Baal.
Jotham survived by hiding from Abimelech, who was intent on killing all his brothers.
The stone symbolizes the place of murder and the brutal act committed by Abimelech against his own family.
Reflection Questionsgenerated
- What can we learn from Jotham's actions in hiding from danger?
- How does this narrative reflect the consequences of betrayal within families?
- In what ways can we apply the lessons of survival and cunning in our own lives?
- What does this story teach us about the nature of power and its effects on relationships?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Judges 9:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he went to his father's house at Ophrah,.... Which, according to Bunting (a), was ten miles from Shechem: and slew his brethren the sons of Jerubbaal, being seventy persons, upon one stone: in
Read John Gill on Judges 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.
Read Robert Jamieson on Judges 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe sons of Jerubbaal; the only persons who were likely to hinder him in establishing his tyranny. Threescore and ten persons; wanting one, who is here expressed; and these synecdochical expressions are frequent in Scripture: see 42:13 ,3 . Upon one stone; whereby he would signify that this was either, 1. An act of justice, in cutting them all off in an orderly manner, for some supposed crime probably as designing sedition and rebellion; or, 2. An act of religion, in avenging the dishonour and injury done to Baal by Gideon, ,28, upon his children, whom he offered up as so many sacrifices to Baal upon this stone, which served for an altar; and for this reason it seems the money was taken out…
Read Matthew Poole on Judges 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 9:5 And he went unto his father’ s house at Ophrah, and slew his brethren the sons of Jerubbaal, [being] threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.Ver. 5. And slew his brethren.] So did afterwards Joram, the degenerate son of good Jehoshaphat; Romulus, first king of Rome; Jugurtha, king of tbe Numidians; and so doth the great Turk to this day, so soon as he cometh to the kingdom, that he may have no competitors. Upon one stone.] Whereon, likely, they laid down their necks, and had their heads stricken off, under some pretence of justice, as if they had conspired against him, or against the state.…
Read John Trapp on Judges 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) And he went unto his father’s house at Ophrah.—Probably, like Absalom, he seized the opportunity of some local or family feast at which all his brethren would be assembled (2 Samuel 13:23); it may even have been the anniversary of Gideon’s vision. Slew his brethren . . .—This is the first mention in Scripture of the hideous custom, which is so common among all Oriental despots, of anticipating conspiracies by destroying all their brothers and near kinsmen. (Comp. Pope, Epistle to Arbuthnot: “Bear, like the Turk, no brother near the throne.”) There is little affection and much jealousy in polygamous households. Abimelech by this vile wickedness set a fatal precedent, which was followed…
Read Charles John Ellicott on Judges 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Slew his brethren] His brothers by the father's side, Judges 8:30. This was a usual way of securing an ill-gotten throne; the person who had no right destroying all those that had right, that he might have no competitors. Yet Jotham - was left] That is, all the seventy were killed except Jotham, if there were not seventy besides Jotham. All the histories of all the nations of the earth are full of cruelties similar to those of Abimelech: cousins, uncles, brothers, husbands, and fathers have been murdered by their cousins, nephews, brothers, wives, and children, in order that they might have the undisturbed possession of an ill-gotten throne. Europe, Asia, and Africa, can witness…
Read AdamClarke on Judges 9 →CambridgeThe Cambridge Bible for Schools and Colleges5. upon one stone] as if they were sacrificial victims (cf. 1 Samuel 14:33 f.); perhaps also to avoid promiscuous blood-shed. For this Oriental manner of inaugurating a new reign cf. 2 Kings 10:1 ff; 2 Kings 11:1. Jotham escaped, like Joash 2 Kings 11:2.
Read Cambridge on Judges 9 →Albert Barnes1798–1870Barnes' Notes on the BibleSuch wholesale slaughters have always been common in Eastern monarchies, and are among the fruits of polygamy.
Read Albert Barnes on Judges 9 →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
He went to his father’s house in Ophrah, and on one stone murdered his seventy brothers, the sons of Jerubbaal. But Jotham, the youngest son of Jerubbaal, survived, because he hid himself.
He went to his father’s house at Ophrah, and killed his brothers the sons of Jerubbaal, being seventy persons, on one stone; but Jotham the youngest son of Jerubbaal was left, for he hid himself.
He went to his father’s house in Ophrah, and on one stone murdered his seventy brothers, the sons of Jerubbaal. But Jotham, the youngest son of Jerubbaal, survived, because he hid himself.
He went to his father’s home in Ophrah and murdered his half-brothers, the seventy legitimate sons of Jerub-Baal, on one stone. Only Jotham, Jerub-Baal’s youngest son, escaped, because he hid.
Tyndale line
And he went unto his father’s house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.
And he went unto his father’s house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: but Jotham the youngest son of Jerubbaal was left; for he hid himself.
And he went unto his father’s house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: but Jotham the youngest son of Jerubbaal was left; for he hid himself.
And he went to his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being seventy persons, upon one stone; notwithstanding, yet Jotham the youngest son of Jerubbaal was left; for he hid himself.
And he went vnto his fathers house at Ophrah, and slew his brethren, the sonnes of Ierubbaal, about seuentie persons vpon one stone: yet Iotham the yongest sonne of Ierubbaal was left: for he hid himselfe.
Strictly literal
And he came to his father's house, to Ophrah, and slew his brethren the sons of Jerubbaal, seventy persons upon one stone; but there remained Jotham the youngest son of Jerubbaal; for he had hid himself.
and he goeth into the house of his father at Ophrah, and slayeth his brethren, sons of Jerubbaal, seventy men, on one stone; and Jotham, youngest son of Jerubbaal, is left, for he was hidden.
and he goes into the house of his father at Ophrah, and slays his brothers, sons of Jerubba‘al, seventy men, on one stone; and Jotham, youngest son of Jerubba‘al, is left, for he was hidden.
And he came unto his father's house at 'Ophrah, and slew his brothers the sons of Yeruhba'al, seventy persons, upon one stone; and there was yet left Yotham the youngest son of Yerubba'al; for he had hidden himself.
Abimelech went to his father's house at Ophrah, and upon one stone he murdered his seventy brothers, the sons of Jerub Baal. Only Jotham was left, the youngest son of Jerub Baal, for he hid himself.
From the Latin
And he came to his father’s house in Ephra, and slew his brethren the sons of Jerobaal, seventy men, upon one stone: and there remained only Joatham the youngest son of Jerobaal, who was hidden.
Simplified
He went to his father's house in Ophrah, and on one stone killed his seventy half-brothers, the sons of Jerub-baal. But Jotham, Jerub-baal's youngest son, escaped by going into hiding.
Then he went to his father's house at Ophrah, and put his brothers, the seventy sons of Jerubbaal, to death on the same stone; however, Jotham, the youngest, kept himself safe by going away to a secret place.
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 their wording, with 20 of the 21 words matched. The Dead Sea Scrolls provide partial restoration, indicating some differences in preservation but aligning with the core narrative.
וַיָּבֹ֤א בֵית־ אָבִיו֙ עָפְרָ֔תָה וַֽיַּהֲרֹ֞ג אֶת־ אֶחָ֧יו בְּנֵֽי־ יְרֻבַּ֛עַל שִׁבְּעִ֥ים אִ֖ישׁ עַל־ אֶ֣בֶן אֶחָ֑ת וַיִּוָּתֵ֞ר יוֹתָ֧ם בֶּן־ יְרֻבַּ֛עַל הַקָּטֹ֖ן כִּ֥י נֶחְבָּֽא׃ ס
20 of the 21 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.
ויבא [בית] [אבי׳ו] [עפרת׳ה] [ויהרג] [את] [אחי׳ו] [בני] [ירבעל] [שבעים] [איש] [על] [אבן] [אחת] [ויותר] יותם בן ירבעל [הקטן] [כי] [נחבא]
1 word on the leather — 3 partly restored, 17 supplied entire by an editor.
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 9:5
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
עָפְרָה (Ophrah) means "fawn" and refers to both a personal name and locations in ancient Israel. It is identified as a town in Benjamin and another in Manasseh, associated with Gideon. Additionally, there is mention of a man from Judah named Ophrah in 1 Chronicles 4:14.
עָפְרָה n.pr.
loc.
in Benj.
in Manasseh
m. in Judah
base
H6084 עָפְרָה
6084 `Ophrah of-raw'
feminine of 6082; female fawn; Ophrah, the name of an
Israelite and of two places in Palestine:--Ophrah.
see HEBREW for 06082
עׇפְרָה (oph.rah) — Ophrah.
Ophrah = "fawn"
a town of Benjamin approximately 5 miles (8 km) east of Bethel
Also named: bet le.aph.rah (בֵּית לְעַפְרָה "Beth-le-aphrah" H1036)
עׇפְרָה (oph.rah) — Ophrah.
Ophrah = "fawn"
a place in Manasseh, native place of Gideon; probably located close to Shechem
Also named: cha.pha.ra.yim (חֲפָרַיִם "Hapharaim" H2663)
עׇפְרָה (oph.rah) — Ophrah.
A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.14;
son of: Meonothai (H4587)
§ Ophrah = "fawn"
a Judaite, son of Meonothai
N-proper | Suff — Noun proper · suffixHNpl/Sd
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
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…
יְרֻבַּ֫עַל (Yrubba`al) is a name meaning 'Baal will contend,' associated with Gideon, a significant figure before Israel's monarchy. The name reflects Gideon's role in challenging Baal worship, as noted in Judges 6:11. It is derived from the roots meaning 'to contend' and 'Baal.' Gideon is also referred to as Jerubbesheth in 2 Samuel 11:21.
יְרֻבַּ֫עַל n.pr.m. name given to Gideon
base
H3378 יְרֻבַּ֫עַל
3378 Yrubba`al yer-oob-bah'-al
from 7378 and 1168; Baal will contend; Jerubbaal, a symbol.
name of Gideon:--Jerubbaal.
see HEBREW for 07378
see HEBREW for 01168
יְרֻבַּ֫עַל (ye.rub.ba.al) — Jerubbaal.
A man 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;
Another name of gid.on (גִּדְעוֹן "Gideon" H1439)
§ Jerubbaal = "let Baal contend"
name given to Gideon by his father when he destroyed the altar of Baal
N-proper — Noun proper masculineHNpm
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
שִׁבְעִים (shib`iym) means 'seventy' in Hebrew. It is derived from a root meaning 'seven' and is used to denote the number seventy, often referenced in contexts involving counting or enumeration.
שִׁבְעִים 91 n.pl. seventy
base
H7657 שִׁבְעִים seventy
7657 shib`iym. shib-eem'
multiple of 7651; seventy:--seventy, threescore and ten
(+ -teen).
see HEBREW for 07651
שִׁבְעִים (shiv.im) — seventy.
seventy
Adj — Noun common · masculine plural absoluteHNcmpa
sev'-n-ti (shibh`im; hebdomekonta).
See NUMBER.
→ The senate of the Israilites composed of seventy elders Ex 24:1,9; Nu 11:16,24,25
→ The seventy disciples sent forth by Jesus (though the best Greek mss. have “seventy-two”) Lu 10:1-17
→ The Jews in captivity in Babylon for seventy years Jer 25:11,12; 29:10; Da 9:2; Zec 1:12; 7:5
→ See ISRAEL
→ 70 Weeks in the vision of Daniel Da 9:24
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word אֶ֫בֶן (*eben*) means 'stone' and encompasses various types, including common stones, precious stones, and stones used as weights or tools. It can also refer to metaphorical uses, such as a hardened heart or sinking in water. The entries highlight its physical and symbolic significance, with no notable disagreements among lexicons.
אֶ֫בֶן 274 n.f. stone
in natural state
stone, as material
precious stone, gen. with modifying word
stone containing metal, = ore
a weight, as orig. stone
plummet
objects like stone
in sim. (mostly poet.) of sinking in water
In topogr. terms
base
H68 אֶ֫בֶן stone . in natural state
. stone, as material
. precious stone, gen. with modifying word
. stone containing metal, = ore
. a weight, as orig. stone
. plummet
. objects like stone
. in sim. (mostly poet.) of sinking in water
. In topogr. terms
68 'eben eh'-ben
from the root of 1129 through the meaning to build; a
stone:--+ carbuncle, + mason, + plummet, (chalk-, hail-,
head-, sling-)stone(-ny), (divers) weight(-s).
see HEBREW for 01129
אֶ֫בֶן (e.ven) — stone.
: stone
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
1e) weight
1f) plummet (stones of destruction) also made of metal
1g) stonelike objects, eg hailstones, stony heart, ice
1h) sacred object, as memorial Samuel set up to mark where God helped Israel to defeat the Philistines
1i) (simile)
1i1) sinking in water, motionlessness
1i2) strength, firmness, solidity
1i3) commonness
1j) (metaph)
1j1) petrified with terror
1j2) perverse, hard heart
אֶ֫בֶן (e.ven) — stone: weight.
: weight
1) stone (large or small)
1a) common stone (in natural state)
1b) stone, as material
1b1) of tablets
1b2) marble, hewn stones
1c) precious stones, stones of fire
1d) stones containing metal (ore), tool for work or weapon
N-fs — Noun common · feminine singular absoluteHNcfsa
Stone
Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…
The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.
It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular absoluteHNcfsa
wun.
See NUMBER.
יָתַר (yathar) is a Hebrew verb meaning to remain or be left over. It encompasses various nuances, including leaving a remnant, excelling, and preserving alive. The entries indicate that it can express both the idea of excess and the act of leaving something behind. There are no significant disagreements among the lexicons regarding its meanings.
[יָתַר] 107 vb. remain over
Qal Pt. the remainder
Niph. be left over, remain over
Hiph.
leave over, leave
abs. leave a remnant
save over, i.e. presevre alive
excel, shew pre-eminence
shew excess = have more than enough
base
H3498 [יָתַר] remain over .Pt. the remainder
. be left over, remain over
. . . leave over, leave
. abs. leave a remnant
. save over, i.e. presevre alive
. excel, shew pre-eminence
. shew excess = have more than enough
3498 yathar yaw-thar'
a primitive root; to jut over or exceed; by implication, to
excel; (intransitively) to remain or be left; causatively, to
leave, cause to abound, preserve:--excel, leave (a remnant),
left behind, too much, make plenteous, preserve, (be, let)
remain(-der, -ing, - nant), reserve, residue, rest.
יָתַר (ya.tar) — to remain.
1) to be left over, remain, remain over, leave
1a) (Qal) remainder (participle)
1b) (Niphal) to be left over, remain over, be left behind
1c) (Hiphil)
1c1) to leave over, leave
1c2) to save over, preserve alive
1c3) to excel, show pre-eminence
1c4) to show excess, have more than enough, have an excess
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…
The Hebrew word יוֹתָם (*Yowtham*) means 'Jotham' and is derived from the elements meaning 'Jehovah (is) perfect.' It refers to three individuals in the Old Testament: a king of Judah, the youngest son of Gideon, and another man from the tribe of Judah. The name is associated with significant biblical figures and events, including Jotham's reign and lineage.
יוֹתָם n.pr.m. (י׳ is perfect)
king of Judah, son of Azariah
youngest son of Jerubaal (Gideon)
a descendant of Caleb
base
H3147 יוֹתָם (י׳ is perfect)
3147 Yowtham yo-thawm'
from 3068 and 8535; Jehovah (is) perfect; Jotham, the name of
three Israelites:--Jotham.
see HEBREW for 03068
see HEBREW for 08535
יוֹתָם (yo.tam) — Jotham.
A man living before Israel's Monarchy, first mentioned at Jdg.9.5;
son of: Gideon (H1439);
brother of: Jether (H3500) and Abimelech (H0040H)
§ Jotham = "Jehovah is perfect"
1) son of king Uzziah of Judah by Jerushah; king of Judah for 16 years and contemporary with Isaiah and king Pekah of Israel
2) son of Jahdai and a descendant of Caleb and Judah
3) youngest son of Gideon who escaped from the massacre of his brothers
יוֹתָם (yo.tam) — Jotham.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.15.5;
son of: Uzziah (H5818) and Jerusha (H3388);
father of: Ahaz (H0271)
Also named: Iōatham (Ἰωάθαμ "Jotham" G2488)
§ Jotham = "Jehovah is perfect"
1) son of king Uzziah of Judah by Jerushah; king of Judah for 16 years and contemporary with Isaiah and king Pekah of Israel
N-proper — Noun proper masculineHNpm
jo'-tham (yotham, "Yahweh is perfect"; Ioatham):
(1) The youngest son of Gideon-Jerubbaal, the sole survivor of the massacre of his seventy brothers by Abimelech (Jud 9:5), and (by Jud 8:22) the legitimate ruler of Shechem after their death. Recognizing, however, that he is powerless to assert his claim, Jotham delivers from the summit of Gerizim his famous fable (Jud 9:7-15), applies it to the situation in hand, and then flees for his life to Beer (Jud 9:21). Nothing more is told of him, but the downfall of Abimelech is referred in part to his "curse" (Jud 9:57). The fable tells of the kingship of the trees which, after…
Jotham
Jehovah is perfect. (1.) The youngest of Gideon’s seventy sons. He escaped when the rest were put to death by the order of Abimelech (Judg. 9:5). When “the citizens of Shechem and the whole house of Millo” were gathered together “by the plain of the pillar” (i.e., the stone set up by Joshua, 24:26; comp. Gen. 35:4) “that was in Shechem, to make Abimelech king,” from one of the heights of Mount Gerizim he protested against their doing so in the earliest parable, that of the bramble-king. His words then spoken were prophetic. There came a recoil in the feelings of the people toward Abimelech, and then a terrible revenge, in which many were slain and the city of Shechem was destroyed by Abimelech (Judg. 9:45). Having…
(Jehovah is upright). The youngest son of Gideon, (Judges 9:5) who escaped from the massacre of his brethren. (B.C. after 1256.) His parable of the reign of the bramble is the earliest example of the kind. The son of King Uzziah or Azariah and Jerushah. After administering the kingdom for some years during his father’s leprosy, he succeeded to the throne B.C. 758, when he was 25 years old, and reigned 16 years in Jerusalem. He was contemporary with Pekah and with the prophet Isaiah. His history is contained in (2 Kings 15:1) ... and 2Chr 27:1 ... A descendant of Judah, son of Jahdai. (1 Chronicles 2:47)
1. The youngest son of Gideon, who escaped the massacre of his brethren by Abimelech, and afterwards boldly and prophetically denounced the Shechemites in the beautiful parable of the bramble and the other trees. He escaped to Beer, and probably lived to see his threatenings fulfilled, Jud 9:1-57. See ABIMELECH 3.
2. The son and successor of Uzziah, or Azariah, king of Judah, B. C. 758. He appears to have been for some years regent before the death of Uzziah his leprous father, but ascended the throne at the age of twenty-five years, and reigned sixteen years in the fear of God. The history of his wise and prosperous reign, and of his useful public works, is found in 2Ki 15:5,32,38 2Ch 26:21 27:9.
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…
יְרֻבַּ֫עַל (Yrubba`al) is a name meaning 'Baal will contend,' associated with Gideon, a significant figure before Israel's monarchy. The name reflects Gideon's role in challenging Baal worship, as noted in Judges 6:11. It is derived from the roots meaning 'to contend' and 'Baal.' Gideon is also referred to as Jerubbesheth in 2 Samuel 11:21.
יְרֻבַּ֫עַל n.pr.m. name given to Gideon
base
H3378 יְרֻבַּ֫עַל
3378 Yrubba`al yer-oob-bah'-al
from 7378 and 1168; Baal will contend; Jerubbaal, a symbol.
name of Gideon:--Jerubbaal.
see HEBREW for 07378
see HEBREW for 01168
יְרֻבַּ֫עַל (ye.rub.ba.al) — Jerubbaal.
A man 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;
Another name of gid.on (גִּדְעוֹן "Gideon" H1439)
§ Jerubbaal = "let Baal contend"
name given to Gideon by his father when he destroyed the altar of Baal
N-proper — Noun proper masculineHNpm
Baal
Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (
geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows: BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. BAALAH (mistress). A. Another name for KIRJATH-JEARIM, or KIRJATH BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called BALAH, and in the parallel list, (
Lord,
1. In the Old Testament denotes an idol of the Phoenicians, and particularly of the Tyrians, whose worship was also introduced with great solemnities among the Hebrews, and especially at Samaria, along with that of Astarte, Jud 6:25-32 2Ki 10:18,28. See ASHTORETH, plural ASH’TAROTH. The plural, Baalim, signifies images or statues of Baal, Jud 2:11 10:10. Of the extent to which the worship of this idol was domesticated among the Phoenicians and Carthaginians, we have an evidence in the proper names of persons; as, among the former, Ethbaal, Jerubbaal; and among the latter, Hannibal, Asdrubal, etc. Among the Babylonians, the same idol was worshipped under the name of BEL, which is only another form of the word Baal,
master; lord
קָטָן (qatan) means small, young, or unimportant. It can refer to size, quantity, or age, and is often used to describe something insignificant. The entries indicate that it is a diminutive form, with variations in spelling. The lexicons highlight its meanings consistently, without significant disagreement.
קָטָן adj. small, young, unimportant
base
קָטֹן 64 adj. small, insignificant
base
H6996a קָטָן small, young, unimportant H6996b קָטֹן small, insignificant
6996 qatan kaw-tawn'
or qaton {kaw-tone'}; from 6962; abbreviated, i.e.
diminutive, literally (in quantity, size or number) or
figuratively (in age or importance):--least, less(-er),
little (one), small(-est, one, quantity, thing),
young(-er, -est).
see HEBREW for 06962
קָטָן (qa.tan) — small.
young, small, unimportant
Another spelling of qa.ton (קָטֹן ": small" H6996B)
קָטֹן (qa.ton) — small.
: small
small, insignificant
קָטֹן (qa.ton) — small: young.
: young
small, insignificant
A sub-meaning of qa.ton (קָטֹן ": small" H6996B)
Art | Adj — ParticleHTd/Aamsa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
חָבָא (chaba') is a Hebrew verb meaning to withdraw or hide. It has various forms, including Niph'al (to hide oneself), Pual (to be forced into hiding), and Hiph'il (to hide something). The entries suggest a range of meanings from simply hiding to drawing together or thickening, indicating a nuanced use of the term in different contexts.
[חָבָא] vb. withdraw, hide (not in Qal)
Niph. hide oneself
Pu. have been hidden
Hiph. hide, trans.
Hoph. be hidden
Hithp.
draw back, hide oneself
draw together, thicken, harden
base
H2244 חָבָא withdraw, hide
2244 chaba' khaw-baw'
a primitive root (compare 2245); to secrete:--X held, hide
(self), do secretly.
see HEBREW for 02245
חָבָא (cha.va) — to hide.
1) to withdraw, hide
1a) (Niphal) to hide oneself
1b) (Pual) to be forced into hiding
1c) (Hiphil) to hide
1d) (Hophal) to be hidden
1e) (Hithpael)
1e1) to hide oneself, draw back
1e2) to draw together, thicken, harden
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms