Joel 1:16 — Word Study
WLCהֲל֛וֹא נֶ֥גֶד עֵינֵ֖ינוּ אֹ֣כֶל נִכְרָ֑ת מִבֵּ֥ית אֱלֹהֵ֖ינוּ שִׂמְחָ֥ה וָגִֽיל׃
BSAHas notlôʼ [completely, utterly] ◂the foodʼôkel [sustenance, nourishment] been cut offkârath■ [destroyed, severed] beforeneged our very eyesʻayin [in our sight, visibly] joysimchâh [happiness, gladness] and gladnessgîyl [rejoicing, delight] from the housebayith [dwelling place, temple] of our Godʼĕlôhîym [Elohim, the supreme God]
| Greek | English | Parsing |
|---|---|---|
| הֲל֛וֹא | ¿ not | Particle, particle |
| נֶ֥גֶד | before | Prep |
| עֵינֵ֖ינוּ | eyes our | Noun common feminine dual construct, suffix |
| אֹ֣כֶל | food | Noun common, masculine singular absolute |
| נִכְרָ֑ת | has it been cut off | Verb, Niphal, perfect third person masculine singular |
| מִבֵּ֥ית | from [the] house of | Preposition, noun common masculine singular construct |
| אֱלֹהֵ֖ינוּ | God our | Noun common masculine plural construct, suffix |
| שִׂמְחָ֥ה | joy | Noun common, feminine singular absolute |
| וָגִֽיל׃ | and rejoicing | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Has not the food been cut off before our very eyes— joy and gladness from the house of our God? |
| KJV | Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? |
| ASV | Is not the food cut off before our eyes, yea, joy and gladness from the house of our God? |
| YLT | Is not before our eyes food cut off? From the house of our God joy and rejoicing? |
| WEB | Isn’t the food cut off before our eyes, joy and gladness from the house of our God? |
| BBE | Is not food cut off before our eyes? joy and delight from the house of our God? |
The translations agree on the critical elements of loss in this verse.
The structure features a main clause with several phrases providing context and detail, emphasizing the visible loss experienced by the community.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֹכֶל
verbכָּרַת
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 — Joel 1:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Lament of Joelgenerated
Joel 1:16 expresses the devastation experienced by the people of Israel as they witness the loss of food and joy from the house of God. This lamentation reflects the broader context of mourning over the consequences of sin and the absence of God's blessings, as seen in the preceding and following verses. The imagery of food being cut off serves as a metaphor for spiritual deprivation, emphasizing the need for repentance and restoration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joel 1:5–9 | Wake up, you drunkards, and weep; wail, all you drinkers of wine, because of the sweet wine, for it has been cut off from your mouth. |
| 2 | Amos 4:6–7 | “I beset all your cities with cleanness of teeth and all your towns with lack of bread, yet you did not return to Me,” declares the LORD. |
| 3 | Deuteronomy 12:6–7 | To that place you are to bring your burnt offerings and sacrifices, your tithes and heave offerings, your vow offerings and freewill offerings, as well as the firstborn of your herds and flocks. |
| 4 | Deuteronomy 16:10–15 | And you shall celebrate the Feast of Weeks to the LORD your God with a freewill offering that you give in proportion to how the LORD your God has blessed you, |
| 5 | Psalm 43:4 | Then I will go to the altar of God, to God, my greatest joy. I will praise You with the harp, O God, my God. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נִכְרָ֑ת, nikh.Ratgenerated
The verb כָּרַת (karath) means to cut or destroy, and in this context, it indicates a severance of sustenance. The Niphal form used here suggests that the action has been done to the food, emphasizing the loss experienced by the community.
This word also carries connotations of covenant-making, where cutting signifies the seriousness of an agreement. Here, however, it highlights the destruction of what is essential for life and joy, drawing attention to the gravity of the situation faced by the people.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses cut off to describe the loss of food, which aligns with the KJV's cut off and the ASV's cut off.
Sentence Structuregenerated
The main verb נִכְרָ֑ת (has it been cut off) governs the entire verse, with a subject phrase אֹ֣כֶל (food) and several prepositional phrases elaborating on the circumstances. The structure highlights the direct relationship between the loss of food and the visible absence of joy.
The word order places emphasis on the food being cut off before the eyes of the people, underscoring the immediacy and severity of their loss.
Septuagint Backgroundgenerated
The Septuagint translates נִכְרָ֑ת with ἐχωλεθρεύθη, which conveys a sense of destruction or being brought to ruin. This choice reflects a strong interpretation of the Hebrew term, emphasizing the complete severance of sustenance.
The translation maintains the lament's tone, indicating the gravity of the situation as perceived by the community.
In plain words — the whole versegenerated
Joel 1:16 asks if food has not been cut off from the house of God, along with joy and gladness. This reflects the people's sorrow over their current situation, emphasizing the loss of both physical sustenance and spiritual joy.
Frequently Asked Questionsgenerated
It signifies a severe loss of sustenance and blessings, impacting both the physical and spiritual well-being of the community.
Joy and gladness are integral to the community's worship and life; their absence highlights the depth of the crisis faced by the people.
This verse encapsulates the themes of lamentation and the need for repentance, as the community grapples with the consequences of their actions.
The lament serves as a reminder of the importance of spiritual sustenance and the joy that comes from a right relationship with God.
Reflection Questionsgenerated
- In what ways do I see the absence of joy in my own life or community?
- How can I seek restoration and nourishment in my spiritual life?
- What steps can I take to address the areas of loss in my own life?
- How does understanding this lament help me empathize with others in distress?
The early church on this verse — how the Fathers read it
Jerome quotes this verse to discuss the loss of provisions and joy from the house of God, highlighting the communal impact of such deprivation.
Have not the provisions perished before our eyes from the house of our God, joy and exultation? LXX: The provisions have perished before your eyes: from the house of our God, joy and delight.Early Church Fathers on Joel 1 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Joel 1:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIs not the meat cut off before our eyes?.... Such an interrogation most strongly affirms; it was a matter out of all question, they could not but see it with their eyes; it was a plain case, and not
Read John Gill on Joel 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIs not the meat cut off before our eyes, yea, joy and gladness from the house of our God? Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? - (cf.
Read Robert Jamieson on Joel 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs not the meat? the question does most vehemently affirm, our food, what we should eat, i.e. all provision we should live upon. Cut off; devoured by locusts, or withered with drought, it is perished. Before our eyes; we see it, it is not so far off as what is foretold, it is under our eye. Yea, joy and gladness from the house of our God: sacrifices fail much, and priests have scarce enough to live upon, while free-will offerings, first-fruits, and tithes amount to very little, not sufficient to feast the sacrificers and offerers, who on such occasion did use to rejoice in the house of God.
Read Matthew Poole on Joel 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoe 1:16 Is not the meat cut off before our eyes, [yea], joy and gladness from the house of our God?Ver. 16. Is not the meat cut off before your eyes] Heb. before your eyes: and so it appeareth to be the prophet’ s speech, and not a form prescribed by him to the people, by adding the word (saying) to the end of the fourteenth verse, "Cry to the Lord, saying, Alas, for the day," &c. And it is as if the prophet should say; Do ye not yet see what case you are in? Are ye so stupid and so stout or sturdy, as not to stoop, though starved almost? should not vexation give understanding? are not the fiercest creatures tamed with hard hunger? Will not men in such case buy or beg food of their deadly…
Read John Trapp on Joel 1 →CambridgeThe Cambridge Bible for Schools and Colleges16–20. In justification of the alarm just expressed, the prophet points again to the terrible condition to which the country has been reduced: anything which the locusts may have spared has been parched by the drought: the water brooks are dried up; cattle and human beings alike are perishing from thirst.
Read Cambridge on Joel 1 →Albert Barnes1798–1870Barnes' Notes on the BibleIs not the meat cut off before our eyes? - The prophet exhibits the immediate judgment, as if it were already fullilled in act. He sets it in detail before their eyes.
Read Albert Barnes on Joel 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15-20. Not a petition which the prophet puts into the mouths of the priests, but the prophet’s own words, explaining the seriousness of the calamity and thus presenting the reason for the appeal in 13, 14.
Read Daniel Denison Whedon on Joel 1 →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
Has not the food been cut off before our very eyes— joy and gladness from the house of our God?
Isn’t the food cut off before our eyes, joy and gladness from the house of our God?
Has not the food been cut off before our very eyes—joy and gladness from the house of our God?
Our food has been cut off right before our eyes! There is no longer any joy or gladness in the temple of our God!
Tyndale line
Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God?
Is not the food cut off before our eyes, yea, joy and gladness from the house of our God?
Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God?
Is not the food cut off before our eyes, and joy and gladness from the house of our God?
Is not the meate cut off before our eyes? and ioy, and gladnesse from the house of our God?
Strictly literal
Is not the food cut off before our eyes, joy and gladness from the house of our God?
Is not before our eyes food cut off? From the house of our God joy and rejoicing?
Is food not cut off before our eyes? Joy and rejoicing from the house of our God?
Is not before our eyes the food cut off, from the house of our God joy and gladness?
Has not food been cut off from before our eyes, and joy and gladness from the house of our God?
From the Latin
Is not your food cut off before your eyes, joy and gladness from the house of our God?
Simplified
Haven't we seen our food taken away from us, right before our eyes? There is no joy and happiness in God's Temple.
Is not food cut off before our eyes? joy and delight from the house of our God?
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 align closely, with 8 of the 9 words matched. The Dead Sea Scrolls provide a fragmentary witness, with one word on the leather and the rest supplied by an editor, indicating a similar lamentation over the loss experienced.
הֲל֛וֹא נֶ֥גֶד עֵינֵ֖ינוּ אֹ֣כֶל נִכְרָ֑ת מִבֵּ֥ית אֱלֹהֵ֖ינוּ שִׂמְחָ֥ה וָגִֽיל׃
8 of the 9 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.
[הלוא] [נגד] [עיני׳נו] [אכל] [נכרת] [מבית] [אלהי׳נו] [שמחה] וגיל
1 word on the leather — 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Joel 1:16
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part | Part — Particle · particleHTi/Tn
נֶ֫גֶד (neged) refers to something that is conspicuous or in front, functioning as both a noun and an adverb. It denotes a position opposite or before someone, often used to indicate presence or visibility. The word can imply a counterpart or mate, and it appears in contexts emphasizing sight or proximity.
נֶ֫גֶד 151 subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
base
H5048 נֶ֫גֶד subst. what is conspicuous or in front, always as adv. or prep. in front of, in sight of, opposite to
5048 neged neh'-ghed
from 5046; a front, i.e. part opposite; specifically a
counterpart, or mate; usually (adverbial, especially with
preposition) over against or before:--about, (over) against,
X aloof, X far (off), X from, over, presence, X other side,
sight, X to view.
see HEBREW for 05046
נֶ֫גֶד (ne.ged) — before.
subst
1) what is conspicuous, what is in front of
adv
2) in front of, straight forward, before, in sight of
3) in front of oneself, straightforward
4) before your face, in your view or purpose
with prep
5) what is in front of, corresponding to
6) in front of, before
7) in the sight or presence of
8) parallel to
9) over, for
10) in front, opposite
11) at a distance
prep
12) from the front of, away from
13) from before the eyes of, opposite to, at a distance from
14) from before, in front of
15) as far as the front of
Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Prep — PrepHAcmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bp
אֹ֫כֶל (okel) means food and encompasses a range of meanings including meal, meat, and food supply. It is derived from the root word for eating. The entries highlight its use in various contexts, such as meals and victuals, but do not indicate any significant disagreement among the lexicons.
אֹ֫כֶל 40 n.m. food
base
H400 אֹ֫כֶל food
400 'okel o'-kel
from 398; food:--eating, food, meal(-time), meat, prey,
victuals.
see HEBREW for 0398
אֹ֫כֶל (o.khel) — food.
1) food
1a) cereal
1b) meat
2) food supply
3) meal, dinner
N-ms — Noun common · masculine singular absoluteHNcmsa
food:
I. VEGETABLE FOODS
1. Primitive Habits
2. Cereals
3. Leguminous Plants
4. Food of Trees
II. ANIMAL FOOD
LITERATURE
In a previous article (see BREAD) it has been shown that in the Bible "bread" usually stands for food in general and how this came to be so. In a complementary article on MEALS the methods of preparing and serving food will be dealt with. This article is devoted specifically to the foodstuffs of the Orient, more especially to articles of food in use among the Hebrews in Bible times. These are divisible into two main classes.
Food
Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex.…
The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben , i.e. sour milk. Authorized Version "butter;" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils…
In ancient the food of a people was more entirely the product of their own country than in our day. Palestine was favored with an abundance of animal food, grain, and vegetables. But throughout the East, vegetable food is more used than animal. Bread was the principal food. Grain of various kinds, beans, lentils, onions, grapes, together with olive oil, honey, and the milk of goats and cows were the ordinary fare. The wandering Arabs live much upon a coarse black bread. A very common dish in Syria is rice, with shreds of meat, vegetables, olive oil, etc., intermixed. A similar dish, made with beans, lentils, and various kinds of pulse, was in frequent use at an earlier age, Ge 25:29-34 2Ki 4:38-1.
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
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…
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bp
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
N-fs — Noun common · feminine singular absoluteHNcfsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
גִּיל (giyl) primarily refers to rejoicing or joy, but it also denotes a circle or age, suggesting a connection to youth or a period of time. The word is built from the root associated with joy and can imply a sense of revolution or change over time. It appears in contexts related to gladness and youth.
ref
H1524a גִּיל rejoicing H1524b גִּיל circle, age
1524 giyl gheel
from 1523; a revolution (of time, i.e. an age); also joy:--X
exceedingly, gladness, X greatly, joy, rejoice(-ing), sort.
see HEBREW for 01523
גִּיל (gil) — rejoicing.
a rejoicing
גִּיל (gil) — youth.
a circle, young age
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa