Jeremiah 51:59 — Word Study
WLCהַדָּבָ֞ר אֲשֶׁר־ צִוָּ֣ה׀ יִרְמְיָ֣הוּ הַנָּבִ֗יא אֶת־ שְׂרָיָ֣ה בֶן־ נֵרִיָּה֮ בֶּן־ מַחְסֵיָה֒ בְּלֶכְתּ֞וֹ אֶת־ צִדְקִיָּ֤הוּ מֶֽלֶךְ־ יְהוּדָה֙ בָּבֶ֔ל בִּשְׁנַ֥ת הָרְבִעִ֖ית לְמָלְכ֑וֹ וּשְׂרָיָ֖ה שַׂ֥ר מְנוּחָֽה׃
BSA[This is] the messagedâbâr [word or thing, a matter or affair] thatʼăsher JeremiahYirmᵉyâh [whom Jehovah has appointed, a major prophet] the prophetnâbîyʼ [someone who speaks for God, a spokesperson] gavetsâvâh■ to the quartermastermᵉnûwchâh [chief chamberlain, a high-ranking official] SeraiahSᵉrâyâh [Jehovah is ruler] sonbên of NeriahNêrîyâh [an Israelite, father of Baruch and Seraiah] the sonbên of MahseiahMachçêyâh [an Israelite man who lived during the time of the divided kingdom] to BabylonBâbel [a city and empire, meaning confusion or mixing] withʼêth Kingmelek [a royal person, a ruler] ZedekiahTsidqîyâh [Jehovah is righteous, the last king of Judah] of JudahYᵉhûwdâh [the tribe descended from Judah, the son of Jacob] in the fourthrᵉbîyʻîy yearshâneh of Zedekiah’s reignmâlak [Jehovah is righteous, to advise or counsel, to rule as a king]
| Greek | English | Parsing |
|---|---|---|
| הַדָּבָ֞ר | the word | Particle, noun common masculine singular absolute |
| אֲשֶׁר־ | which | Particle |
| צִוָּ֣ה׀ | he commanded | Verb, Piel, perfect third person masculine singular |
| יִרְמְיָ֣הוּ | Jeremiah | Noun proper masculine |
| הַנָּבִ֗יא | the prophet | Particle, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| שְׂרָיָ֣ה | Seraiah | Noun proper masculine |
| בֶן־ | [the] son of | Noun common, masculine singular construct |
| נֵרִיָּה֮ | Neriah | Noun proper masculine |
| בֶּן־ | [the] son of | Noun common, masculine singular construct |
| מַחְסֵיָה֒ | Mahseiah | Noun proper masculine |
| בְּלֶכְתּ֞וֹ | when went he | Preposition, verb qal infinitive construct common, suffix |
| אֶת־ | with | Preposition |
| צִדְקִיָּ֤הוּ | Zedekiah | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| יְהוּדָה֙ | Judah | Noun proper |
| בָּבֶ֔ל | Babylon | Noun proper |
| בִּשְׁנַ֥ת | in [the] year | Preposition, noun common feminine singular construct |
| הָרְבִעִ֖ית | fourth | Particle |
| לְמָלְכ֑וֹ | of reigning his | Preposition, verb qal infinitive construct common, suffix |
| וּשְׂרָיָ֖ה | and Seraiah | Conjunction, noun proper masculine |
| שַׂ֥ר | [was] an official of | Noun common, masculine singular construct |
| מְנוּחָֽה׃ | a resting place | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This is the message that Jeremiah the prophet gave to the quartermaster Seraiah son of Neriah, the son of Mahseiah, when he went to Babylon with King Zedekiah of Judah in the fourth year of Zedekiah’s reign. |
| KJV | ¶ The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon in the fourth year of his reign. And this Seraiah was a quiet prince. |
| ASV | The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Mahseiah, when he went with Zedekiah the king of Judah to Babylon in the fourth year of his reign. Now Seraiah was chief chamberlain. |
| YLT | The word that Jeremiah the prophet hath commanded Seraiah son of Neriah, son of Maaseiah, in his going with Zedekiah king of Judah to Babylon, in the fourth year of his reign — and Seraiah [is] a quiet prince; |
| WEB | The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Mahseiah, when he went with Zedekiah the king of Judah to Babylon in the fourth year of his reign. Now Seraiah was chief quartermaster. |
| BBE | The order which Jeremiah the prophet gave to Seraiah, the son of Neriah, the son of Mahseiah, when he went with Zedekiah, the king of Judah, to Babylon in the fourth year of his rule. Now Seraiah was the chief controller of the house. |
Where they part company is צִוָּ֣ה — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases that provide additional context and details.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשְׂרָיָה
verbצָוָה
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 51:59
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 Message to Seraiahgenerated
Jeremiah 51:59 presents a significant moment where the prophet Jeremiah conveys a message to Seraiah, the quartermaster, during a pivotal time in Judah's history. This event occurs when Seraiah accompanies King Zedekiah to Babylon in the fourth year of his reign, highlighting the connection between prophetic messages and historical events. The preceding verses set the stage for this message, emphasizing the impending judgment on Babylon and the futility of its defenses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 32:12 | and I gave this deed to Baruch son of Neriah, the son of Mahseiah, in the sight of my cousin Hanamel and the witnesses who were signing the purchase agreement and all the Jews sitting in the courtyard of the guard. |
| 2 | Jeremiah 36:4 | So Jeremiah called Baruch son of Neriah, and at the dictation of Jeremiah, Baruch wrote on a scroll all the words that the LORD had spoken to Jeremiah. |
| 3 | Jeremiah 45:1 | This is the word that Jeremiah the prophet spoke to Baruch son of Neriah when he wrote these words on a scroll at the dictation of Jeremiah in the fourth year of Jehoiakim son of Josiah, king of Judah: |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — צִוָּ֣ה, tzi.Vahgenerated
The verb צִוָּה (tzavah) means 'to command' or 'to give orders.' It is in the Piel form, indicating an active role in commanding or appointing. This word is used frequently in the Old Testament, often in the context of divine commands or human orders.
The Piel form suggests a strong emphasis on the act of commanding, showing that Jeremiah is not merely relaying a message but is actively involved in the prophetic process. This highlights the authority of the prophet as he delivers God's commands.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb צִוָּ֣ה governs the main clause, establishing Jeremiah's authoritative role. The structure includes a noun phrase identifying the recipient of the command, Seraiah, followed by additional clauses that provide context about the journey to Babylon with King Zedekiah.
The sentence is complex, with multiple noun phrases and prepositional phrases that detail the relationships and actions involved. This structure emphasizes the significance of each character and their roles in the unfolding narrative.
Septuagint Backgroundgenerated
The Septuagint translates צִוָּה as ἐνετείλατο (enetileto), which also means 'commanded.' This choice reflects a direct correlation to the Hebrew meaning, maintaining the authoritative tone of the command given by Jeremiah.
The use of ἐνετείλατο aligns with the Greek understanding of authority and command, reinforcing the prophetic nature of Jeremiah's message.
In plain words — the whole versegenerated
Jeremiah 51:59 describes how the prophet Jeremiah gave a message to Seraiah, the quartermaster, as he was going to Babylon with King Zedekiah. This event takes place in the fourth year of Zedekiah's reign, highlighting the connection between the prophetic message and the historical context of Judah's last king.
Frequently Asked Questionsgenerated
The message signifies God's judgment against Babylon and serves as a warning to the people of Judah during a critical time.
Seraiah was the quartermaster, a high-ranking official who accompanied King Zedekiah to Babylon.
This year marks a significant point in Judah's history, as it is during this time that the Babylonian threat is looming, leading to the eventual fall of Jerusalem.
This verse illustrates Jeremiah's role as a prophet delivering God's commands, emphasizing the themes of judgment and the consequences of disobedience.
Reflection Questionsgenerated
- What can we learn from Jeremiah's obedience in delivering God's message?
- How does the role of Seraiah as a quartermaster reflect the responsibilities of leaders in times of crisis?
- In what ways does this passage challenge us to consider our own responses to God's commands?
- How does the historical context of this verse enhance our understanding of its message?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 51:59 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe word which Jeremiah the prophet commanded Seraiah,.... This word is no other than the above prophecy concerning the destruction of Babylon, contained in this and the preceding chapter; or rather
Read John Gill on Jeremiah 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon in the fourth year of his reign. And this Seraiah was a quiet prince.
Read Robert Jamieson on Jeremiah 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf this Seraiah we read no more than we have in this verse, though, , there be mention made of another Seraiah. When he went with Zedekiah the king of Judah into Babylon: we no where read of any journey Zedekiah made into Babylon till he was carried a prisoner thither, it is therefore probable that with should be translated from, as the same particle is in other places, 44:4, it being not usual with great princes to make visits one to another at such distances, though the Jews tell us a story of some such thing. In the fourth year of his reign: the expressing of this circumstance of time lets us know that this prophecy was many years before Babylon was destroyed, for it was seven years…
Read Matthew Poole on Jeremiah 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 51:59 The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon in the fourth year of his reign. And [this] Seraiah [was] a quiet prince.Ver. 59. The word which Jeremiah the prophet commanded Seraiah.] This is now the last part, viz., a type used for confirmation of this long time preceding prophecy, uttered at Jerusalem haply in the fourth year of Jehoiakim, which was the first of Nebuchadnezzar, and now to be read at Babylon in the fourth year of Zedekiah, which was seven years before the destruction of Jerusalem, and above sixty years before the destruction of Babylon. God loveth to…
Read John Trapp on Jeremiah 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(59) Seraiah the son of Neriah.—The great prophecy has reached its close, and the remainder of the chapter is of the nature of an historical appendix. The mention of both father and grandfather leaves no doubt that Seraiah was the brother of Jeremiah’s friend and secretary, Baruch (Jeremiah 32:13). It was, therefore, natural that the prophet should select him as the depository of the great prediction. The term “quiet prince,” which the Authorised version adopts from Luther, means really prince of the resting-place, and describes an office like that of our quartermaster-general. He would seem to have been attendant on Zedekiah, probably appointed by Nebuchadnezzar to regulate the details of…
Read Charles John Ellicott on Jeremiah 51 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 59. The word which Jeremiah] On account of the message sent by Jeremiah to the Jewish captives in Babylon.
Read AdamClarke on Jeremiah 51 →CambridgeThe Cambridge Bible for Schools and Colleges59–64. Seraiah’s mission The rejection as non-Jeremianic of the preceding prophecy against Babylon (see introd. note to chs. 50, 51) by no means need involve suspicion of this section. Here impassioned denunciation finds no place and the forecast of the overthrow of the great Eastern power is quite in keeping with the attitude of the prophet in Jeremiah 29:10 in limiting her dominion over Israel to seventy years. It is true that the latter part of Jer 51:60 identifies the prophecy conveyed by Seraiah to Babylon with the preceding utterances; but see note there. That Zedekiah should himself visit Babylon at the time here specified has been already shewn to be by no means improbable (see…
Read Cambridge on Jeremiah 51 →Albert Barnes1798–1870Barnes' Notes on the BibleHistorical appendix. In his fourth year Zedekiah journeyed to Babylon either to obtain some favor from Nebuchadnezzar, or because he was summoned to be present on some state occasion.
Read Albert Barnes on Jeremiah 51 →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
This is the message that Jeremiah the prophet gave to the quartermaster Seraiah son of Neriah, the son of Mahseiah, when he went to Babylon with King Zedekiah of Judah in the fourth year of Zedekiah’s reign.
The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Mahseiah, when he went with Zedekiah the king of Judah to Babylon in the fourth year of his reign. Now Seraiah was chief quartermaster.
This is the message that Jeremiah the prophet gave to the quartermaster Seraiah son of Neriah, the son of Mahseiah, when he went to Babylon with King Zedekiah of Judah in the fourth year of Zedekiah’s reign.
This is the order Jeremiah the prophet gave to Seraiah son of Neriah, son of Mahseiah, when he went to King Zedekiah of Judah in Babylon during the fourth year of his reign. (Seraiah was a quartermaster.)
Tyndale line
¶ The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon in the fourth year of his reign. And this Seraiah was a quiet prince.
The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Mahseiah, when he went with Zedekiah the king of Judah to Babylon in the fourth year of his reign. Now Seraiah was chief chamberlain.
The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Mahseiah, when he went with Zedekiah the king of Judah to Babylon in the fourth year of his reign. Now Seraiah was chief chamberlain.
The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon in the fourth year of his reign. And this Seraiah was a quiet prince.
The worde which Ieremiah the Prophet commanded Sheraiah the sonne of Neriiah, the sonne of Maaseiah, when he went with Zedekiah the King of Iudah into Babel, in the fourth yeere of his reigne: and this Sheraiah was a peaceable prince.
Strictly literal
The word that Jeremiah the prophet commanded Seraiah the son of Nerijah, the son of Mahseiah, when he went with Zedekiah the king of Judah to Babylon in the fourth year of his reign. Now Seraiah was chief chamberlain.
The word that Jeremiah the prophet hath commanded Seraiah son of Neriah, son of Maaseiah, in his going with Zedekiah king of Judah to Babylon, in the fourth year of his reign — and Seraiah [is] a quiet prince;
The word that Jeremiah the prophet has commanded Seraiah son of Neriah, son of Maaseiah, in his going with Zedekiah king of Judah to Babylon, in the fourth year of his reign—and Seraiah [is] a quiet prince;
The word which Jeremiah the prophet commanded Serayah the son of Neriyah, the son of Machseyah, when he went with Zedekiah the king of Judah unto Babylon in the fourth year of his reign. And this Serayah was chief chamberlain.
This is the word that Jeremiah the prophet commanded Seraiah son of Neriah son of Mahseiah when he went with Zedekiah king of Judah to Babylon in the fourth year of his reign. Now Seraiah was a chief officer.
From the Latin
The word that Jeremias the prophet commanded Saraias the son of Nerias, the son of Maasias, when he went with king Sedecias to Babylon, in the fourth year of his reign: now Saraias was chief over the prophecy.
Simplified
This is the message that Jeremiah the prophet gave to Seraiah son of Neriah, son of Mahseiah, when he accompanied King Zedekiah of Judah to Babylon in the fourth year of Zedekiah's reign. Seraiah was the king's personal assistant.
The order which Jeremiah the prophet gave to Seraiah, the son of Neriah, the son of Mahseiah, when he went with Zedekiah, the king of Judah, to Babylon in the fourth year of his rule. Now Seraiah was the chief controller of the house.
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 this verse, with a word-by-word correspondence that preserves the key elements of the message. The Septuagint's translation reflects the same essential content, though its word order differs.
הַדָּבָ֞ר אֲשֶׁר־ צִוָּ֣ה׀ יִרְמְיָ֣הוּ הַנָּבִ֗יא אֶת־ שְׂרָיָ֣ה בֶן־ נֵרִיָּה֮ בֶּן־ מַחְסֵיָה֒ בְּלֶכְתּ֞וֹ אֶת־ צִדְקִיָּ֤הוּ מֶֽלֶךְ־ יְהוּדָה֙ בָּבֶ֔ל בִּשְׁנַ֥ת הָרְבִעִ֖ית לְמָלְכ֑וֹ וּשְׂרָיָ֖ה שַׂ֥ר מְנוּחָֽה׃
20 of the 23 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 51:59
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.
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
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
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
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
שְׂרָיָה (Srayah) refers to a name meaning 'Jah has prevailed.' It is associated with several individuals in the Old Testament, including a secretary of David and a chief priest during the Babylonian exile. The entries highlight various Seraiahs, including a Levite and a Simeonite, indicating a broad usage of the name across different contexts.
שְׂרָיָה(וּ) n.pr.m. (י׳ persisteth)
secretary of David
chief priest
a captain
son of Kenaz
name in Simeon
Levite name
companion of Zerub.
father of Ezra
one sealed
priest
officer of king Jehoiakim
base
H8304 שְׂרָיָה(וּ), שְׂרָיָה, שְׂרָיָהוּ
8304 Srayah ser-aw-yaw'
or Srayahuw {ser-aw-yaw'-hoo}; from 8280 and 3050; Jah has
prevailed; Serajah, the name of nine Israelites:--Seraiah.
see HEBREW for 08280
see HEBREW for 03050
שְׂרָיָהוּ (se.ra.yah) — Seraiah.
A man living at the time of United Monarchy, first mentioned at 2Sa.8.17;
father of: Elihoreph (H0456) and Ahijah (H0281); also called Shavsha at 1Ch.18.16; Sheva(Ketiv: Sheya) at 2Sa.20.25; Shisha at 1Ki.4.3;
§ Seraiah = "Jehovah is ruler"
1) the scribe or secretary of David
2) son of Azariah, father of Jehozadak, and the chief priest in the reign of king Zedekiah of Judah and at the time of the capture of Jerusalem
3) son of Tanhumeth the Netophathite and one of the men who went to Gedaliah, the governor over Judah appointed by Nebuchadnezzar, and gave their oath to serve the king of Babylon
4) a Judaite, son of Kenaz, brother of Othniel, and father of Joab
5) a Simeonite, father of Josibiah and grandfather of Jehu
6) a people of the province who returned from exile with Zerubbabel
6a) maybe the same as 10
Conj | N-proper — Noun proper masculineHNpm
se-ra'-ya, se-ri'-a (serayahu, "Yah hath prevailed"; Septuagint Saraias, or Saraia):
(1) Secretary of David (2Sa 8:17); in 2Sa 20:25 he is called Sheva; in 1Ki 4:3 the name appears as Shisha. This last or Shasha would be restored elsewhere by some critics; others prefer the form Shavsha, which is found in 1Ch 18:16.
(2) A high priest in the reign of Zedekiah; executed with other prominent captives at Riblah by order of Nebuchadnezzar (2Ki 25:18,21; Jer 52:24,27). Mentioned in the list of high priests (1Ch 6:14).…
Seraiah
Soldier of Jehovah. (1.) The father of Joab (1 Chr. 4:13, 14).
(2.) The grandfather of Jehu (1 Chr. 4:35).
(3.) One of David’s scribes or secretaries (2 Sam. 8:17).
(4.) A Netophathite (Jer. 40:8), a chief priest of the time of Zedekiah. He was carried captive by Nebuchadnezzar to Babylon, and there put to death (2 Kings 25:18, 23).
The king’s scribe or secretary in the reign of David. (2 Samuel 8:17) (B.C. 1043.) The high priest in the reign of Zedekiah. (2 Kings 25:18; 1 Chronicles 6:14; Jeremiah 52:24) (B.C. 594.) The son of Tanhumeth the Netophathite. (2 Kings 25:23; Jeremiah 40:8) The son of Kenaz and brother of Othniel. (1 Chronicles 4:13,14) Ancestor of Jehu a Simeonite chieftain. (1 Chronicles 4:35) One of the children of the province who returned with Zerubbabel. (
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…
נֵרִיָהוּ (Neriyah) is a Hebrew name meaning 'light of Jah' or 'lamp of Jehovah.' It refers to an Israelite mentioned during the Divided Monarchy, specifically as the father of Baruch and Seraiah. The name is derived from the roots for 'light' and 'Jah,' indicating a connection to divine illumination.
נֵרִיָהוּ, נֵרִיָּה n.pr.m. father of Baruch = father of Seraiah
base
H5374 נֵרִיָהוּ, נֵרִיָּה, נֵרִיָּהוּ
5374 Neriyah nay-ree-yaw'
or Neriyahuw {nay-ree-yaw'-hoo}; from 5216 and 3050; light of
Jah; Nerijah, an Israelite:--Neriah.
see HEBREW for 05216
see HEBREW for 03050
נֵרִיָהוּ (ne.riy.yah) — Neriah.
A man living at the time of Divided Monarchy, first mentioned at Jer.32.12;
son of: Mahseiah (H4271);
father of: Baruch (H1263J), Seraiah (H8304N)
§ Neriah = "lamp of Jehovah"
son of Maaseiah and father of Baruch and Seraiah
N-proper — Noun proper masculineHNpm
ne-ri'-a (neriyah, "whose lamp is Yah"): The father of Seraiah and of Baruch, Jeremiah's friend and secretary (Jer 32:12,16; 36:4,8,32; 43:3). In Baruch 1:1 the Greek form of the name, Ner(e)ias, is given, and this shortened, Neri, occurs in the genealogy of Jesus Christ.
(lamp of Jehovah), the son of Maaseiah and father of Baruch and Seraiah.
light; lamp of the Lord
→ Father of Baruch Jer 32:12
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…
מַחְסֵיָה (Machceyah) refers to a personal name meaning 'refuge of Jah' or 'Jehovah is a shelter.' It is associated with an Israelite mentioned in Jeremiah 32:12, who is the father of Neriah and an ancestor of Baruch and Seraiah. The name is derived from roots meaning 'refuge' and 'Jah,' indicating a connection to divine protection.
מַחְסֵיָה n.pr.m. (י׳ is a refuge) ancestor of Baruch and Seraiah
base
H4271 מַחְסֵיָה
4271 Machceyah makh-say-yaw'
from 4268 and 3050; refuge of (i.e. in) Jah; Machsejah, an
Israelite:--Maaseiah.
see HEBREW for 04268
see HEBREW for 03050
מַחְסֵיָה (mach.se.yah) — Mahseiah.
A man living at the time of Divided Monarchy, first mentioned at Jer.32.12;
father of: Neriah (H5374)
§ Maaseiah = "Jehovah is a shelter"
1) a priest and ancestor of Baruch, the friend and scribe of Jeremiah
2) ancestor of Seraiah who carried Jeremiah's book to Babylon
N-proper — Noun proper masculineHNpm
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HR/Vqcc/Sp3ms — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
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.
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
Prep — PrepositionHR
The Hebrew word צִדְקִיָּ֫הוּ (*Tsidqiyah*) means 'Jehovah is righteous' and refers primarily to Zedekiah, the last king of Judah. It is derived from words meaning 'right' and 'Jah' (God). The entries note various individuals named Zedekiah, including false prophets and a priest during Nehemiah's time. There is no significant disagreement among the lexicons regarding its meanings or references.
צִדְקִיָּ֫הוּ 66, צִדְקִיָּה 7 n.pr.m. (י׳ is righteousness)
last king of Judah
false prophets
prince; Jerem.’s time
priest, Nehem.’s time
son of Jehoiachin
base
H6667 צִדְקִיָּ֫הוּ, צִדְקִיָּה (י׳ is righteousness) . last king of Judah
. false prophets
. prince; Jerem.’s time
. priest, Nehem.’s time
. son of Jehoiachin
6667 Tsidqiyah tsid-kee-yaw'
or Tsidqiyahuw {tsid-kee-yaw'-hoo}; from 6664 and 3050; right
of Jah; Tsidkijah, the name of six Israelites:--Zedekiah,
Zidkijah.
see HEBREW for 06664
see HEBREW for 03050
צִדְקִיָּ֫הוּ (tsid.qiy.yah) — Zedekiah.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.22.11;
son of: Chenaanah (H3668)
§ Zedekiah = "Jehovah is righteous"
1) the last king of Judah renamed from 'Mattaniah' by Nebuchadnezzar; son of Josiah by wife Hamutal; placed on the throne by Nebuchadnezzar when he carried his nephew Jehoiakim in captivity
2) false prophet at the court of king Ahab of the northern kingdom of Israel
3) son of Maaseiah, a false prophet in Babylon
4) son of Hananiah, one of the princes of Judah in the time of Jeremiah
5) a priest who sealed the covenant with Nehemiah
6) son of king Jehoiakim of Judah
צִדְקִיָּ֫הוּ (tsid.qiy.yah) — Zedekiah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.24.17;
son of: Josiah (H2977) and Hamutal (H2537);
brother of: Jehoahaz (H3059H);
N-proper — Noun proper masculineHNpm
Zedekiah
Righteousness of Jehovah. (1.) The last king of Judah. He was the third son of Josiah, and his mother’s name was Hamutal, the daughter of Jeremiah of Libnah, and hence he was the brother of Jehoahaz (2 Kings 23:31; 24:17, 18). His original name was Mattaniah; but when Nebuchadnezzar placed him on the throne as the successor to Jehoiachin he changed his name to Zedekiah. The prophet Jeremiah was his counsellor, yet “he did evil in the sight of the Lord” (2 Kings 24:19, 20; Jer. 52:2, 3). He ascended the throne at the age of twenty-one years. The kingdom was at that time tributary to Nebuchadnezzar; but, despite the strong remonstrances of Jeremiah and others, as well as the example of Jehoiachin, he threw off the yoke…
(justice of Jehovah). The last king of Judah and Jerusalem. He was the son of Josiah by his wife Hamutal, and therefore own brother to Jehoahaz. (2 Kings 24:18) comp. 2Kin 23:31 His original name was Mattaniah, which was changed to Zedekiah by Nebuchadnezzar when he carried off his nephew Jehoiachim to Babylon and left him on the throne of Jerusalem. Zedekiah was but twenty-one years old when he was thus placed in charge of an impoverished kingdom, B.C. 597. His history is contained in a short sketch .of the events of his reign given in (2 Kings 24:17; 2 Kings 25:7) and, with some trifling variations in (Jeremiah 39:1-7; 62:1-11) together with the still shorter summary in…
1. The twentieth and last king of Judah, son of Josiah and Hamutal, and uncle to Jeconiah his predecessor, 2Ki 24:17,19 Jer 52:1. When Nebuchadnezzar took Jerusalem, he carried Jeconiah to Babylon, with his wives, children, officers, and the best artificers in Judea, and put in his place his uncle Mattaniah, whose name he changed to Zedekiah, and made him promise with an oath that he would maintain fidelity to him. He was twenty-one years old when he began to reign at Jerusalem, and he reigned there eleven years. He did evil in the sight of the Lord, committing the same crimes as Jehoiakim, 2Ki 24:18-20 2Ch 36:11-13. Compare
the Lord is my justice; the justice of the Lord
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
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…
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
בָּבֶ֫ל (Babel) refers to Babylon, an ancient city and capital of Babylonia, associated with the idea of confusion. It is derived from a root meaning 'confusion' and is mentioned in various contexts throughout the Old Testament. The lexicons agree on its meaning and significance, with no noted disagreements.
בָּבֶ֫ל 262 n.pr.loc. Babel, Babylon
base
H894 בָּבֶ֫ל Babel, Babylon
894 Babel baw-bel'
from 1101; confusion; Babel (i.e. Babylon), including
Babylonia and the Babylonian empire:--Babel, Babylon.
see HEBREW for 01101
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
N-proper — Noun properHNpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
רְבִיעִי (rbiy`iy) means 'fourth' and can also refer to a 'fourth part' or describe something as 'foursquare.' It is derived from the root word for 'four' and has both masculine and feminine forms. The term appears in contexts where ordinal numbers are used.
רְבִיעִי m., רְבִיעִית f., adj.num.ordin. fourth
base
H7243 רְבִיעִי, רְבִיעִית fourth
7243 rbiy`iy reb-ee-ee'
or rbiiy {reb-ee-ee'}; from 7251; fourth; also
(fractionally) a fourth:--foursquare, fourth (part).
see HEBREW for 07251
רְבִיעִי (re.vi.i) — fourth.
1) fourth
1a) fourth
1b) four square
1c) fourth part
Aramaic equivalent: re.vi.ay (רְבִיעִי "fourth" H7244)
Art | Adj — ParticleHTd/Aofsa
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
שְׂרָיָה (Srayah) refers to a name meaning 'Jah has prevailed.' It is associated with several individuals in the Old Testament, including a secretary of David and a chief priest during the Babylonian exile. The entries highlight various Seraiahs, including a Levite and a Simeonite, indicating a broad usage of the name across different contexts.
שְׂרָיָה(וּ) n.pr.m. (י׳ persisteth)
secretary of David
chief priest
a captain
son of Kenaz
name in Simeon
Levite name
companion of Zerub.
father of Ezra
one sealed
priest
officer of king Jehoiakim
base
H8304 שְׂרָיָה(וּ), שְׂרָיָה, שְׂרָיָהוּ
8304 Srayah ser-aw-yaw'
or Srayahuw {ser-aw-yaw'-hoo}; from 8280 and 3050; Jah has
prevailed; Serajah, the name of nine Israelites:--Seraiah.
see HEBREW for 08280
see HEBREW for 03050
שְׂרָיָהוּ (se.ra.yah) — Seraiah.
A man living at the time of United Monarchy, first mentioned at 2Sa.8.17;
father of: Elihoreph (H0456) and Ahijah (H0281); also called Shavsha at 1Ch.18.16; Sheva(Ketiv: Sheya) at 2Sa.20.25; Shisha at 1Ki.4.3;
§ Seraiah = "Jehovah is ruler"
1) the scribe or secretary of David
2) son of Azariah, father of Jehozadak, and the chief priest in the reign of king Zedekiah of Judah and at the time of the capture of Jerusalem
3) son of Tanhumeth the Netophathite and one of the men who went to Gedaliah, the governor over Judah appointed by Nebuchadnezzar, and gave their oath to serve the king of Babylon
4) a Judaite, son of Kenaz, brother of Othniel, and father of Joab
5) a Simeonite, father of Josibiah and grandfather of Jehu
6) a people of the province who returned from exile with Zerubbabel
6a) maybe the same as 10
HC/Npm — Conjunction · noun proper masculineHC/Npm
se-ra'-ya, se-ri'-a (serayahu, "Yah hath prevailed"; Septuagint Saraias, or Saraia):
(1) Secretary of David (2Sa 8:17); in 2Sa 20:25 he is called Sheva; in 1Ki 4:3 the name appears as Shisha. This last or Shasha would be restored elsewhere by some critics; others prefer the form Shavsha, which is found in 1Ch 18:16.
(2) A high priest in the reign of Zedekiah; executed with other prominent captives at Riblah by order of Nebuchadnezzar (2Ki 25:18,21; Jer 52:24,27). Mentioned in the list of high priests (1Ch 6:14).…
Seraiah
Soldier of Jehovah. (1.) The father of Joab (1 Chr. 4:13, 14).
(2.) The grandfather of Jehu (1 Chr. 4:35).
(3.) One of David’s scribes or secretaries (2 Sam. 8:17).
(4.) A Netophathite (Jer. 40:8), a chief priest of the time of Zedekiah. He was carried captive by Nebuchadnezzar to Babylon, and there put to death (2 Kings 25:18, 23).
The king’s scribe or secretary in the reign of David. (2 Samuel 8:17) (B.C. 1043.) The high priest in the reign of Zedekiah. (2 Kings 25:18; 1 Chronicles 6:14; Jeremiah 52:24) (B.C. 594.) The son of Tanhumeth the Netophathite. (2 Kings 25:23; Jeremiah 40:8) The son of Kenaz and brother of Othniel. (1 Chronicles 4:13,14) Ancestor of Jehu a Simeonite chieftain. (1 Chronicles 4:35) One of the children of the province who returned with Zerubbabel. (
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
HNcmsc — 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…
מְנוּחָה (menuchah) refers to a resting place or rest, derived from the root word for repose. It encompasses meanings such as comfort, ease, and quietness, and can also imply a sense of consolation, particularly in the context of matrimony. The term is feminine and is related to other Hebrew words for rest.
מְנוּחָה, מְנֻחָה n.f. resting-place, rest
base
H4496 מְנוּחָה, מְנֻחָה resting-place, rest
4496 mnuwchah men-oo-khaw'
or mnuchah {men-oo-khaw'}; feminine of 4495; repose or
(adverbially) peacefully; figuratively, consolation
(specifically, matrimony); hence (concretely) an
abode:--comfortable, ease, quiet, rest(-ing place), still.
see HEBREW for 04495
מְנוּחָה (me.nu.chah) — Nohah.
This name means rest, resting place
Another name of ma.na.chat (מָנַ֫חַת "Manahath" H4506A)
מְנוּחָה (me.nu.chah) — resting.
1) resting place, rest
1a) resting place
1b) rest, quietness
Also means: nu.ach (נוּחַ "rest" H5118)
N-cs — Noun common · feminine singular absoluteHNcfsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).