Jeremiah 26:20 — Word Study
WLCוְגַם־ אִ֗ישׁ הָיָ֤ה מִתְנַבֵּא֙ בְּשֵׁ֣ם יְהוָ֔ה אֽוּרִיָּ֙הוּ֙ בֶּֽן־ שְׁמַעְיָ֔הוּ מִקִּרְיַ֖ת הַיְּעָרִ֑ים וַיִּנָּבֵ֞א עַל־ הָעִ֤יר הַזֹּאת֙ וְעַל־ הָאָ֣רֶץ הַזֹּ֔את כְּכֹ֖ל דִּבְרֵ֥י יִרְמְיָֽהוּ׃
BSANow there washâyâh■ ◂another manʼîysh [a prophet, one who speaks for God] prophesyingnâbâʼ [speaking under the influence of the divine spirit] in the nameshêm [the character and authority] of the LORDYᵉhôvâh [Yehovah, the self-existent God] UriahʼÛwrîyâh sonbên of ShemaiahShᵉmaʻyâh [heard by God] fromQiryath Yᵉʻârîym Kiriath-jearimQiryath Yᵉʻârîym [the city of forests] He prophesiednâbâʼ▸ [spoke words of warning and judgment] againstʻal thiszôʼth cityʻîyr [the place of human dwelling and governance] and againstʻal thiszôʼth landʼerets [the territory and nation of God's people] the same thingskôl [all the words and messages] that Jeremiah [did]Yirmᵉyâh [whom God has appointed, as a prophet and messenger of God]
| Greek | English | Parsing |
|---|---|---|
| וְגַם־ | and also | Conjunction, adverb |
| אִ֗ישׁ | a man | Noun common, masculine singular absolute |
| הָיָ֤ה | he was | Verb, Qal, perfect third person masculine singular |
| מִתְנַבֵּא֙ | prophesying | Verb, Hithpael, participle (active) masculine singular |
| בְּשֵׁ֣ם | in [the] name of | Preposition, noun common masculine singular construct |
| יְהוָ֔ה | Yahweh | Noun proper |
| אֽוּרִיָּ֙הוּ֙ | Uriah | Noun proper masculine |
| בֶּֽן־ | [the] son of | Noun common, masculine singular construct |
| שְׁמַעְיָ֔הוּ | Shemaiah | Noun proper masculine |
| מִקִּרְיַ֖ת | from Kiriath | Preposition, noun proper |
| הַיְּעָרִ֑ים | Jearim | Particle, noun proper |
| וַיִּנָּבֵ֞א | and he prophesied | Verb, Niphal, sequential imperfect third person masculine singular |
| עַל־ | on | Preposition |
| הָעִ֤יר | the city | Particle, noun common feminine singular absolute |
| הַזֹּאת֙ | this | Particle, particle |
| וְעַל־ | and on | Conjunction, preposition |
| הָאָ֣רֶץ | the land | Particle, noun common feminine singular absolute |
| הַזֹּ֔את | this | Particle, particle |
| כְּכֹ֖ל | like all | Preposition, noun common masculine singular construct |
| דִּבְרֵ֥י | [the] words of | Noun common, masculine plural construct |
| יִרְמְיָֽהוּ׃ | Jeremiah | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now there was another man prophesying in the name of the LORD, Uriah son of Shemaiah from Kiriath-jearim. He prophesied against this city and against this land the same things that Jeremiah did. |
| KJV | And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjath-jearim, who prophesied against this city and against this land according to all the words of Jeremiah: |
| ASV | And there was also a man that prophesied in the name of Jehovah, Uriah the son of Shemaiah of Kiriath-jearim; and he prophesied against this city and against this land according to all the words of Jeremiah. |
| YLT | 'And also there hath been a man prophesying in the name of Jehovah, Urijah son of Shemaiah, of Kirjath-Jearim, and he prophesieth against this city, and against this land according to all the words of Jeremiah, |
| WEB | There was also a man who prophesied in Yahweh’s name, Uriah the son of Shemaiah of Kiriath Jearim; and he prophesied against this city and against this land according to all the words of Jeremiah. |
| BBE | And there was another man who was a prophet of the Lord, Uriah, the son of Shemaiah of Kiriath-jearim; he said against this town and against this land all the words which Jeremiah had said: |
The translations agree on Uriah's prophetic role and the content of his message.
The sentence has a main clause followed by two subordinate clauses that elaborate on Uriah's identity and actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbהָיָה
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 — Jeremiah 26:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy of Uriahgenerated
Jeremiah 26:20 presents Uriah as a prophet who, like Jeremiah, delivered God's message against the city and land. His actions reflect the ongoing prophetic tradition in Judah, where messages of warning were crucial during a time of moral decline. The context emphasizes the dangers faced by prophets like Uriah, who spoke truth in a hostile environment, as seen in the subsequent verses where he faced death for his words.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 15:60 | Kiriath-baal (that is, Kiriath-jearim), and Rabbah—two cities, along with their villages. |
| 2 | Joshua 18:14 | On the west side the border curved southward from the hill facing Beth-horon on the south and came out at Kiriath-baal (that is, Kiriath-jearim), a city of the sons of Judah. This was the western side. |
| 3 | 1 Samuel 7:2 | And from that day a long time passed, twenty years in all, as the ark remained at Kiriath-jearim. And all the house of Israel mourned and sought after the LORD. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מִתְנַבֵּא, mit.na.Be'generated
The verb מִתְנַבֵּא (mit.na.Be') is a Hithpael participle meaning 'prophesying' or 'speaking under divine influence.' It indicates an active role in delivering God's message, often in a context of warning or judgment. This form suggests a continuous action, emphasizing that Uriah was engaged in prophetic activity.
The root נָבָא (naba') encompasses the broad concept of prophecy, which includes speaking forth God's words, whether they be predictive or declarative. In this verse, Uriah's prophetic role aligns him closely with Jeremiah, both serving as vessels for divine communication.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that Uriah prophesied in the name of the LORD, reflecting the same underlying meaning across versions.
Sentence Structuregenerated
The main verb of the verse is הָיָה, he was, which introduces the subject, Uriah, and establishes the context of his prophetic activity. The structure includes several clauses that detail who Uriah is, what he did, and against whom he prophesied.
The sentence flows from Uriah's introduction to his actions, with the clauses building upon each other to provide a complete picture of his prophetic ministry.
Septuagint Backgroundgenerated
The Septuagint translates מִתְנַבֵּא as προφητεύων (prophēteuōn), which carries a similar meaning of prophesying. This choice reflects the translators' understanding of Uriah's role as a prophet, emphasizing his divine commission.
The use of προφητεύων suggests continuity in the prophetic tradition, aligning Uriah with other prophets in the narrative.
In plain words — the whole versegenerated
Jeremiah 26:20 tells us about Uriah, a prophet who spoke against the city and land, delivering a message similar to that of Jeremiah. His actions highlight the challenges faced by prophets during this time, as he ultimately fled to Egypt to escape death.
Frequently Asked Questionsgenerated
Prophesying in the name of the LORD means that Uriah was speaking on God's behalf, delivering messages that were divinely inspired and authoritative.
Uriah's prophecy was significant because it echoed Jeremiah's warnings, reinforcing the urgent call for repentance in Judah during a time of moral decline.
After prophesying, Uriah faced threats from King Jehoiakim and ultimately fled to Egypt to escape death.
Uriah's story parallels Jeremiah's in that both were prophets delivering similar messages of warning against the city and land, highlighting the dangers faced by those who spoke God's truth.
Reflection Questionsgenerated
- What can we learn from Uriah's courage in speaking God's message despite the risks?
- How does the prophetic tradition in Judah reflect God's ongoing communication with His people?
- In what ways can we be bold in sharing our beliefs, like Uriah and Jeremiah?
- What does this passage teach us about the consequences of prophetic ministry?
The early church on this verse — how the Fathers read it
Jerome comments on Uriah's prophecy, noting its alignment with Jeremiah's message and the significance of his role as a prophet.
There was also a prophet man in the name of the Lord, Uriah, the son of Shemai from Kiriath-Jearim, and he prophesied against this city and against this land, according to all the words of Jeremiah.Early Church Fathers on Jeremiah 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 26:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd there was also a man that prophesied in the name of the Lord,.... These are not the words of the same persons continued; because the following instance is against them; but of some other persons
Read John Gill on Jeremiah 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjath-je'arim, who prophesied against this city and against this land according to all the words of
Read Robert Jamieson on Jeremiah 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is a piece of story which we have recorded in no other part of Scripture. Some judge these words were the words of the same that spake before; but this is not likely, for then they had brought one instance for acquitting him, another for the condemning of him. They are therefore rather to be interpreted as the words of some others, either of the court, who were enemies to Jeremiah, or of his accusers, or their counsel, urging a later precedent, in the time of Jehoiakim, the king that at this time reigned, who also pretended to speak in the name of the Lord, and whose prophecy was the same in substance with this of Jeremiah.
Read Matthew Poole on Jeremiah 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 26:20 And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjathjearim, who prophesied against this city and against this land according to all the words of Jeremiah:Ver. 20. And there was also a man.] This seemeth to be the plea of the adverse party, producing an example opposite to the former, and showing what the way was now, whatever it had been heretofore. New lords, new laws. According to all the words of Jeremiah.] Whose contemporary he was, and his memory was yet fresh bleeding.
Read John Trapp on Jeremiah 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) And there was also a man that prophesied . . .—The verses that follow, seeing that they state a fact which tends in the opposite direction, cannot be regarded as part of the argument of the “elders” of Jeremiah 26:17. Nor is there any sufficient reason for supposing, in the absence of any statement to that effect, that the case of Urijah was alleged in a counter-argument by the priests and prophets. Jeremiah 26:24 shows rather that Jeremiah, or the compiler of the book, wished to record the fact that he did not stand absolutely alone, and that at least one prophet had been, as an Abdiel,—“faithful found among the faithless,”—who had courage to follow his example. He took up the strain…
Read Charles John Ellicott on Jeremiah 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Urijah - who prophesied] The process against Jeremiah is finished at the nineteenth verse; and the case of Urijah is next brought on, for he was also to be tried for his life; but hearing of it he fled to Egypt. He was however condemned in his absence; and the king sent to Egypt, and brought him thence and slew him, and caused him to have an ignominious burial, Jeremiah 26:21-23.
Read AdamClarke on Jeremiah 26 →CambridgeThe Cambridge Bible for Schools and Colleges20–24. See introd. summary to ch. The story is introduced by the compiler (probably Baruch) to illustrate the risk to which Jeremiah was exposed; perhaps also to contrast Jeremiah’s courage and Uriah’s cowardice. Du. suggests that the occurrence took place at the same Feast, but at a moment when the king was himself present, and that Uriah’s words may have specially pointed at him as the protégé of Egypt. Co. holds that, as the incident can hardly have occurred before Jeremiah’s prophecy—otherwise the latter would not have produced such an excitement—it must be considered to have been subsequent to it. He places Jeremiah 26:24, as being the natural ending of the narrative concerning…
Read Cambridge on Jeremiah 26 →Albert Barnes1798–1870Barnes' Notes on the BibleThis narrative of Urijah’s fate was no part of the speech of the elders, who would not be likely to contrast the behavior of the reigning king so unfavorably with that of Hezekiah.
Read Albert Barnes on Jeremiah 26 →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
Now there was another man prophesying in the name of the LORD, Uriah son of Shemaiah from Kiriath-jearim. He prophesied against this city and against this land the same things that Jeremiah did.
There was also a man who prophesied in Yahweh’s name, Uriah the son of Shemaiah of Kiriath Jearim; and he prophesied against this city and against this land according to all the words of Jeremiah.
Now there was another man prophesying in the name of the LORD, Uriah son of Shemaiah from Kiriath-jearim. He prophesied against this city and against this land the same things that Jeremiah did.
Now there was another man who prophesied as the Lord’s representative against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim.
Tyndale line
And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjath-jearim, who prophesied against this city and against this land according to all the words of Jeremiah:
And there was also a man that prophesied in the name of Jehovah, Uriah the son of Shemaiah of Kiriath-jearim; and he prophesied against this city and against this land according to all the words of Jeremiah.
And there was also a man that prophesied in the name of the LORD, Uriah the son of Shemaiah of Kiriath-jearim; and he prophesied against this city and against this land according to all the words of Jeremiah:
And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjath-jearim, who prophesied against this city and against this land according to all the words of Jeremiah:
And there was also a man that prophecied in the Name of the Lord, one Vriiah the sonne of Shemaiah, of Kiriath-iarem, who prophecied against this citie, and against this lande, according to all the wordes of Ieremiah.
Strictly literal
And there was also a man that prophesied in the name of Jehovah, Urijah the son of Shemaiah of Kirjath-jearim: and he prophesied against this city and against this land according to all the words of Jeremiah;
'And also there hath been a man prophesying in the name of Jehovah, Urijah son of Shemaiah, of Kirjath-Jearim, and he prophesieth against this city, and against this land according to all the words of Jeremiah,
And there has also been a man prophesying in the Name of YHWH, Urijah son of Shemaiah, of Kirjath-Jearim, and he prophesies against this city, and against this land according to all the words of Jeremiah,
And there was also a man that prophesied in the name of the Lord, Uriyah the son of Shema'yahu of Kiryath-ye'arim, who prophesied against this city and against this land in accordance with all the words of Jeremiah;
Meanwhile there was another man who prophesied in the name of Yahweh—Uriah son of Shemaiah from Kiriath Jearim—he also prophesied against this city and this land, agreeing with all of Jeremiah's words.
From the Latin
There was also a man that prophesied in the name of the Lord, Urias the son of Semei of Cariathiarim: and he prophesied against this city, and against this land, according to all the words of Jeremias.
Simplified
At around that time there was another man prophesying in the name of the Lord, Uriah, son of Shemaiah, from Kiriath-jearim. He prophesied against Jerusalem and against the country just as Jeremiah did.
And there was another man who was a prophet of the Lord, Uriah, the son of Shemaiah of Kiriath-jearim; he said against this town and against this land all the words which Jeremiah had said:
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 17 of the 21 words matched. This indicates a strong textual consistency between the Hebrew and Greek traditions, affirming the reliability of Uriah's prophetic account.
וְגַם־ אִ֗ישׁ הָיָ֤ה מִתְנַבֵּא֙ בְּשֵׁ֣ם יְהוָ֔ה אֽוּרִיָּ֙הוּ֙ בֶּֽן־ שְׁמַעְיָ֔הוּ מִקִּרְיַ֖ת הַיְּעָרִ֑ים וַיִּנָּבֵ֞א עַל־ הָעִ֤יר הַזֹּאת֙ וְעַל־ הָאָ֣רֶץ הַזֹּ֔את כְּכֹ֖ל דִּבְרֵ֥י יִרְמְיָֽהוּ׃
17 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.
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 Jeremiah 26:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HC/D — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
prophesy under influence of divine spirit
of false prophets
cf. heathen prophets
Hithp.
prophesy under influence of divine spirit
of heathen prophets of Baal in ecstatic state
of false prophets
base
H5012 נָבָא vb. denom. prophesy
5012 naba' naw-baw'
a primitive root; to prophesy, i.e. speak (or sing) by
inspiration (in prediction or simple
discourse):--prophesy(-ing), make self a prophet.
נָבָא (na.va) — to prophesy.
1) to prophesy
1a) (Niphal)
1a1) to prophesy
1a1a) under influence of divine spirit
1a1b) of false prophets
1b)(Hithpael)
1b1) to prophesy
1b1a) under influence of divine spirit
1b1b) of false prophets
Aramaic equivalent: ne.va (נבא "to prophesy" H5013)
V-Hithpael — Verb · Hithpael · participle (active) masculine singularHVtrmsa
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
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
אוּרִיָּה (Uwriyah) means "flame of Jah" or "my light is Yah." It refers to several individuals, including a Hittite husband of Bathsheba and a prophet slain by Jehoiakim. The name appears in various contexts throughout the Old Testament, with specific mentions in 2 Samuel, Jeremiah, and Nehemiah.
אוּרִיָּה n.pr.m. (flame of Yah or my light is Yah v. יָהּ).
Hittite husband of Bathsheba
priest in reign of Ahaz
priest in time of Nehemiah
base
אוּרִיָּ֫הוּ n.pr.m. (flame of Yahweh or my light is Yahweh v. יהוה) a prophet slain by Jehoiakim Je 26:20.
done
H223a אוּרִיָּה H223b אוּרִיָּ֫הוּ
223 'Uwriyah oo-ree-yaw'
or (prolonged) Uwriyahuw {oo-ree-yaw'-hoo}; from 217 and
3050; flame of Jah; Urijah, the name of one Hittite and five
Israelites:--Uriah, Urijah.
see HEBREW for 0217
see HEBREW for 03050
אוּרִיָּה (u.riy.yah) — Uriah.
A man living at the time of United Monarchy, first mentioned at 2Sa.11.3; married to Bathsheba (H1339)
Also named: Ourias (Οὐρίας "Uriah" G3774)
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
1) Hittite husband of Bathsheba
2) a priest who built king Ahaz' heathen altar
3) a priest who rebuilt Jerusalem's wall
אוּרִיָּ֫הוּ (u.riy.ya.hu) — Uriah.
A prophet living at the time of Divided Monarchy, first mentioned at Jer.26.20;
son of: Shemaiah (H8098X)
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
a prophet slain by Jehoiakim
אוּרִיָּה (u.riy.yah) — Uriah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.16.10
§ Uriah or Urijah = "Jehovah (Yahweh) is my light (flame)"
a prophet slain by Jehoiakim
אוּרִיָּה (u.riy.yah) — Uriah.
N-proper — Noun proper masculineHNpm
Uriah
The Lord is my light. (1.) A Hittite, the husband of Bathsheba, whom David first seduced, and then after Uriah’s death married. He was one of the band of David’s “mighty men.” The sad story of the curel wrongs inflicted upon him by David and of his mournful death are simply told in the sacred record (2 Sam. 11:2-12:26). (See BATHSHEBA; DAVID.)
(light of Jehovah). One of the thirty commanders of the thirty bands into which the Israelite army of David was divided. (1 Chronicles 11:41; 2 Samuel 23:39) Like others of David’s officers he was a foreigner--a Hittite. His name, however and his manner of speech (2 Samuel 11:11) indicate that he had adopted the Jewish religion. He married Bath-sheba a woman of extraordinary beauty, the daughter of Eliam--possibly the same as the son of Ahithophel, and one of his brother officers, (2 Samuel 23:34) and hence, perhaps, Uriah’s first acquaintance with Bath-sheba. It may be inferred from Nathan’s parable, (2 Samuel 12:3)…
A Hittie in David’s army, renowned for his valor. To save Bathsheba Uriah’s wife from death for adultery, and secure her for himself, David caused Uriah to be exposed to death, 2Sa 11:1-27; 12:9; 23:29; 1Ki 15:5.
or Urijah, the Lord is my light or fire
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…
שְׁמַעְיָ֫ה (Shma`yah) means 'Jah has heard' and refers to a name associated with numerous individuals in the Old Testament, particularly prophets and Levites. The entries highlight its use for a prophet during King Rehoboam's reign and various descendants, including those in the time of Jeremiah and Nehemiah. Notably, it is mentioned in contexts involving both true and false prophets.
שְׁמַעְיָ֫ה(וּ) n.pr.m.
prophet, Rehob.’s time
Jer.’s time
a prophet’s father
descendant of Zerub.
in Simeon
in Reuben
Levites
companions of Ezra
of Neh.
priests
a prince
base
H8098 שְׁמַעְיָ֫ה(וּ), שְׁמַעְיָה, שְׁמַעְיָהוּ
8098 Shma`yah shem-aw-yaw'
or Shmamyahuw {shem-aw-yaw'-hoo}; from 8085 and 3050; Jah has
heard; Shemajah, the name of twenty-five
Israelites:--Shemaiah.
see HEBREW for 08085
see HEBREW for 03050
שְׁמַעְיָ֫הוּ (she.ma.yah) — Shemaiah.
A prophet living at the time of United Monarchy, first mentioned at 1Ki.12.22
§ Shemaiah = "heard by Jehovah"
1) a prophet of the Lord in the reign of king Rehoboam of Judah
2) the Nehelamite, a false prophet in the time of the prophet Jeremiah
3) father of Delaiah, one of the princes of Judah in the time of the prophet Jeremiah
4) an inhabitant of Kirjathjearim and father of Urijah, a prophet of the Lord in the time of the prophet Jeremiah
5) a Judaite, son of Shechaniah, father of Hattush, and descendant of Zerubbabel
6) a Simeonite, father of Shimri
7) a Reubenite, son of Joel and father of Gog
8) a Merarite Levite, son of Hasshub in the time of Nehemiah
9) a Levite, son of Galal and father of Obadiah
10) a Levite and head of the family of the sons of Elizaphan who were commissioned to bring the ark to Jerusalem in the time of David
N-proper — Noun proper masculineHNpm
she-ma'-ya, she-mi'-a (shema`yah (in 2Ch 11:2; 17:8; 31:15; 35:9; Jer 26:20; 29:24; 36:12, shema`yahu), "Jahveh hears"): The name is most frequently borne by priests, Levites and prophets.
(1) Codex Vaticanus Sammaias; Codex Alexandrinus Samaias (2Ch 12:5,7). A prophet who, together with Ahijah, protested against Rehoboam's contemplated war against the ten revolted tribes (1Ki 12:22-24 = 2Ch 11:2-4). He declared that the rebellion had divine sanction. The second Greek account knows nothing of Ahijah in this connection and introduces Shemaiah at the gathering at Shechem where both Jeroboam and Rehoboam were present; it…
Shemaiah
Whom Jehovah heard. (1.) A prophet in the reign of Rehoboam (1 Kings 12:22-24).
(2.) Neh. 3:29.
(3.) A Simeonite (1 Chr. 4:37).
(4.) A priest (Neh. 12:42).
(5.) A Levite (1 Chr. 9:16).
(6.) 1 Chr. 9:14; Neh. 11:15.
(7.) A Levite in the time of David, who with 200 of his brethren took part in the bringing up of the ark from Obed-edom to Hebron (1 Chr. 15:8).
(8.) A Levite (1 Chr. 24:6).
(heard by Jehovah). A prophet in the reign of Rehoboam. (1 Kings 12:22; 2 Chronicles 11:2) (B.C. 972.) He wrote a chronicle containing the events of Rehoboam’s reign. (2 Chronicles 12:5,15) The son of Shechaniah, among the descendants of Zerubbabel. (1 Chronicles 3:23; Nehemiah 3:28) A prince of the tribe of Simeon. (1 Chronicles 4:27) Son of Joel, Reubenite. (1 Chronicles 5:4) (B.C. after 1706.) Son of Hasshub, a Merarite Levite. (1 Chronicles 9:14;
1. A prophet of Israel, by whom God forbade Rehoboam to endeavor to coerce the ten tribes back to their allegiance, and called the king and his court to repent at the invasion of Shishak. He is said to have written the history of Rehoboam’s reign, 1Ki 12:22-24 2Ch 12:5-8,15.
2. A Levite, who made a registry of the twenty-four priestly classes, 1Ch 15:8,11 24:6.
3. A false prophet among the exiled Jews in Babylon, who opposed the prophet Jeremiah, and incurred divine judgments on himself and his family. For his name, Nehelamite, a dreamer, Jer 29:24-32.
קִרְיַת יְעָרִים (Qiryath Y`ariym) means 'city of forests' and refers to a location in Palestine, specifically a city associated with the Gibeonites, situated on the borders of Judah and Benjamin. It is also known as קִרְיַת בַּעַל (Kirjath-baal). The name is derived from Hebrew roots meaning 'city' and 'forests' or 'towns.'
קִרְיַת יְעָרִים n.pr.loc. (city of forests);—city of the Gibeonites, assigned to Judah, on border of Benj.; called also קִרְיַת בַּעַל
base
H7157 קִרְיַת יְעָרִים, קִרְיַת בַּעַל, קרית ערים
7157 Qiryath Y`ariym keer-yath' yeh-aw-reem'
or (Jer. 26:20) with the article interposed; or (Josh. 18:28)
simply the former part of the word; or Qiryath tAriym
{keer-yath' aw-reem'}; from 7151 and the plural of 3293 or
5892; city of forests, or city of towns; Kirjath-Jearim or
Kirjath-Arim, a place in Palestine:--Kirjath, Kirjath-jearim,
Kirjath-arim.
see HEBREW for 07151
see HEBREW for 03293
see HEBREW for 05892
קִרְיַת יְעָרִים (qir.yat ye.a.rim) — Kiriath-jearim.
§ Kirjath-jearim = "city of forests"
a city on the northern boundary of Judah and on the western and southern boundaries of Benjamin
also 'Kirjath-baal' and 'Baalah'
Prep | N-proper — Preposition · noun properHR/Npl
kir'-i-ath (qiryath, "city"; the King James Version Kirjath): Mentioned (Jos 18:28) as a city of Benjamin; has been identified with Kuriet el `Enab, "town of grapes," a prosperous town on the highroad between Jerusalem and Jaffa; it is sometimes spoken of by the inhabitants as Qurieh. It is, however, generally thought that Kiriath here stands for KIRIATH-JEARIM (which see). See P E F, III, 132, Sh XVII.
קִרְיַת יְעָרִים (Qiryath Y`ariym) means 'city of forests' and refers to a location in Palestine, specifically a city associated with the Gibeonites, situated on the borders of Judah and Benjamin. It is also known as קִרְיַת בַּעַל (Kirjath-baal). The name is derived from Hebrew roots meaning 'city' and 'forests' or 'towns.'
קִרְיַת יְעָרִים n.pr.loc. (city of forests);—city of the Gibeonites, assigned to Judah, on border of Benj.; called also קִרְיַת בַּעַל
base
H7157 קִרְיַת יְעָרִים, קִרְיַת בַּעַל, קרית ערים
7157 Qiryath Y`ariym keer-yath' yeh-aw-reem'
or (Jer. 26:20) with the article interposed; or (Josh. 18:28)
simply the former part of the word; or Qiryath tAriym
{keer-yath' aw-reem'}; from 7151 and the plural of 3293 or
5892; city of forests, or city of towns; Kirjath-Jearim or
Kirjath-Arim, a place in Palestine:--Kirjath, Kirjath-jearim,
Kirjath-arim.
see HEBREW for 07151
see HEBREW for 03293
see HEBREW for 05892
קִרְיַת יְעָרִים (qir.yat ye.a.rim) — Kiriath-jearim.
§ Kirjath-jearim = "city of forests"
a city on the northern boundary of Judah and on the western and southern boundaries of Benjamin
also 'Kirjath-baal' and 'Baalah'
N-proper — Particle · noun properHTd/Npl
Jearim
Forests, a mountain on the border of Judah (Josh. 15:10).
(forests), Mount, a place named in specifying the northern boundary of Judah. (Joshua 15:10) The boundary ran from Mount Seir to "the shoulder of Mount Jearim, which is Cesalon" --that is, Cesalon was the landmark on the mountain. Kesla , seven miles due west of Jerusalem, stands on a high point on the north slope of a lofty ridge, which is probably Mount Jearim.
a leap; woods
נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
prophesy under influence of divine spirit
of false prophets
cf. heathen prophets
Hithp.
prophesy under influence of divine spirit
of heathen prophets of Baal in ecstatic state
of false prophets
base
H5012 נָבָא vb. denom. prophesy
5012 naba' naw-baw'
a primitive root; to prophesy, i.e. speak (or sing) by
inspiration (in prediction or simple
discourse):--prophesy(-ing), make self a prophet.
נָבָא (na.va) — to prophesy.
1) to prophesy
1a) (Niphal)
1a1) to prophesy
1a1a) under influence of divine spirit
1a1b) of false prophets
1b)(Hithpael)
1b1) to prophesy
1b1a) under influence of divine spirit
1b1b) of false prophets
Aramaic equivalent: ne.va (נבא "to prophesy" H5013)
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
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 עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
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
Conj | Prep — Conjunction · prepositionHC/R
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
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
HNcmpc — Noun common · masculine plural constructHNcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יִרְמְיָ֫הוּ (Yirmyah) refers to Jeremiah, meaning 'whom Jehovah has appointed.' He is primarily known as a major prophet from a priestly family in Anathoth, authoring the book of Jeremiah. The name also applies to several other individuals, including a man from Libnah, a Gadite warrior, and priests during the time of Nehemiah. The entries suggest a diverse range of figures associated with this name.
יִרְמְיָ֫ה(וּ) 147 n.pr.m. (? י׳ looseneth, sc. the womb ?)
proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
of Libnah, father of Josiah’s wife
Gadite, David’s time
Manassite
Benjamite
Gadite
priestly name
base
H3414 יִרְמְיָ֫ה(וּ) (? י׳ looseneth, sc. the womb ?) . proph., son of Ḥilḳiah, of priestly family in ‛Anathôth
. of Libnah, father of Josiah’s wife
. Gadite, David’s time
. Manassite
. Benjamite
. Gadite
. priestly name
3414 Yirmyah yir-meh-yaw'
or Yirmyahuw {yir-meh-yaw'-hoo}; from 7311 and 3050; Jah will
rise; Jirmejah, the name of eight or nine
Israelites:--Jeremiah.
see HEBREW for 07311
see HEBREW for 03050
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.23.31;
father of: Hamutal (H2537)
§ Jeremiah = "whom Jehovah has appointed"
1) the major prophet, son of Hilkiah of the priestly family in Anathoth; author of the prophetic book bearing his name
2) a man of Libnah and father of Hamutal the wife of king Josiah
3) a Gadite who joined David at Ziklag
4) a Manassehite, one of the mighty men of valour of the Transjordanic half tribe of Manasseh
5) a Gadite and warrior of David
6) a warrior of David
7) a priest who joined Nehemiah in the covenant ceremony
8) a priest also in the time of Nehemiah; maybe same as 7
9) father of Jaazaniah the Rechabites
יִרְמְיָ֫הוּ (yir.me.yah) — Jeremiah.
A man of the tribe of Manasseh living at the time of Divided Monarchy, only mentioned at 1Ch.5.24
§ Jeremiah = "whom Jehovah has appointed"
N-proper — Noun proper masculineHNpm
Jeremiah
Raised up or appointed by Jehovah. (1.) A Gadite who joined David in the wilderness (1 Chr. 12:10).
(2.) A Gadite warrior (1 Chr. 12:13).
(3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:4).
(4.) One of the chiefs of the tribe of Manasseh on the east of Jordan (1 Chr. 5:24).
(5.) The father of Hamutal (2 Kings 23:31), the wife of Josiah.
(6.) One of the “greater prophets” of the Old Testament, son of Hilkiah (q.v.), a priest of Anathoth (Jer. 1:1; 32:6). He was called to the prophetical office when still young (1:6), in the thirteenth year of Josiah…
Seven other persons bearing the same name as the prophet are mentioned in the Old Testament:-- Jeremiah of Libnah, father of Hamutal wife of Josiah. (2 Kings 23:31) (B.C. before 632.) 2,3,4. Three warriors --two of the tribe of Gad-- in David’s army. (1 Chronicles 12:4,10,13) (B.C. 1061-53.) One of the "mighty men of valor" of the transjordanic half-tribe of Manasseh. (1 Chronicles 5:24) (B.C. 782.) A priest of high rank, head of the second or third of the twenty-one courses which are apparently enumerated in (Nehemiah 10:2-8; 12:1,12) (B.C. 446-410). The father of Jazaniah the Rechabite. (Jeremiah 35:3) (B.C. before…
One of the chief prophets of the Old Testament, prophesied under Josiah, Jehoiakim, and Zedekiah, and also after the captivity of the latter. He was born at Anathoth, of the race of the priests, and was destined of God to be a prophet, and consecrated for that object before his birth, Jer 1:1,5. At an early age he was called to act as a prophet, B. C. 628, in the thirteenth year of King Josiah. This good king no doubt cooperated with him to promote the reformation of the people; but the subsequent life of the prophet was full of afflictions and persecutions. Jehoiakim threw his prophetic roll into the fire, and sought his life. Zedekiah was kindly instructed by him, and warned of the woes impending over his guilty people, and of their seventy years’ captivity, but to no purpose. The fidelity of the prophet often endangered his life…
exaltation of the Lord