Joshua 10:13 — Word Study
WLCוַיִּדֹּ֨ם הַשֶּׁ֜מֶשׁ וְיָרֵ֣חַ עָמָ֗ד עַד־ יִקֹּ֥ם גּוֹי֙ אֹֽיְבָ֔יו הֲלֹא־ הִ֥יא כְתוּבָ֖ה עַל־ סֵ֣פֶר הַיָּשָׁ֑ר וַיַּעֲמֹ֤ד הַשֶּׁ֙מֶשׁ֙ בַּחֲצִ֣י הַשָּׁמַ֔יִם וְלֹא־ אָ֥ץ לָב֖וֹא כְּי֥וֹם תָּמִֽים׃
BSASo the sunshemesh [the celestial body] stood stilldâmam▸ [came to a complete halt, stopped moving] ◂and the moonyârêach [the natural satellite, governing the tides] stoppedʻâmad■ [ceased to move, was stationary] untilʻad the nationgôwy [Gentiles, non-Hebrew people] took vengeancenâqam▸ [punished, avenged themselves] upon its enemiesʼôyêb [those who oppose or hate them] ◂Is thishûwʼ notlôʼ writtenkâthab [recorded, inscribed] inʻal the Bookçêpher of Jasharyâshâr [a historical record, a book of the upright] So the sunshemesh [the sun God] stoppedʻâmad▸ [stood still, was motionless] in the middlechêtsîy [the midst, the center] of the skyshâmayim [the heavens, the atmosphere] and delayedlôʼ [did not hasten, was slow] going downbôwʼ [setting, descending] about a fulltâmîym dayyôwm [a complete day, twenty-four hours]
| Greek | English | Parsing |
|---|---|---|
| וַיִּדֹּ֨ם | and it was still | Verb, Qal, sequential imperfect third person masculine singular |
| הַשֶּׁ֜מֶשׁ | the sun | Particle, noun common both singular absolute |
| וְיָרֵ֣חַ | and [the] moon | Conjunction, noun common masculine singular absolute |
| עָמָ֗ד | it stood still | Verb, Qal, perfect third person masculine singular |
| עַד־ | until | Preposition |
| יִקֹּ֥ם | it avenged itself on | Verb, Qal, imperfect third person masculine singular |
| גּוֹי֙ | [the] nation | Noun common, masculine singular absolute |
| אֹֽיְבָ֔יו | enemies its | Verb qal participle (active) masculine plural common, suffix |
| הֲלֹא־ | ¿ not | Particle, particle |
| הִ֥יא | [is] it | Pronoun |
| כְתוּבָ֖ה | written | Verb, Qal, participle (passive) feminine singular |
| עַל־ | on | Preposition |
| סֵ֣פֶר | [the] scroll of | Noun common, masculine singular construct |
| הַיָּשָׁ֑ר | Jashar | Particle |
| וַיַּעֲמֹ֤ד | and it stood still | Verb, Qal, sequential imperfect third person masculine singular |
| הַשֶּׁ֙מֶשׁ֙ | the sun | Particle, noun common both singular absolute |
| בַּחֲצִ֣י | in [the] middle of | Preposition, noun common masculine singular construct |
| הַשָּׁמַ֔יִם | the heavens | Particle, noun common masculine plural absolute |
| וְלֹא־ | and not | Conjunction, particle |
| אָ֥ץ | it hastened | Verb, Qal, perfect third person masculine singular |
| לָב֖וֹא | to go | Preposition, verb qal infinitive construct common |
| כְּי֥וֹם | about a day | Preposition, noun common masculine singular absolute |
| תָּמִֽים׃ | complete | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the sun stood still and the moon stopped until the nation took vengeance upon its enemies. Is this not written in the Book of Jashar? “So the sun stopped in the middle of the sky and delayed going down about a full day.” |
| KJV | And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. |
| ASV | And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day. |
| YLT | and the sun standeth still, and the moon hath stood — till the nation taketh vengeance [on] its enemies; is it not written on the Book of the Upright, 'and the sun standeth in the midst of the heavens, and hath not hasted to go in — as a perfect day?' |
| WEB | The sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies. Isn’t this written in the book of Jashar? The sun stayed in the middle of the sky, and didn’t hurry to go down about a whole day. |
| BBE | And the sun was at rest and the moon kept its place till the nation had given punishment to their attackers. (Is it not recorded in the book of Jashar?) So the sun kept its place in the middle of the heavens, and was waiting, and did not go down, for the space of a day. |
Where they part company is וַיִּדֹּ֨ם — see How Translations Differ.
The verse consists of a main clause followed by subordinate clauses that provide context and detail about the miraculous event.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbדָּמַם
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 — Joshua 10:13
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 Battle of Gibeongenerated
Joshua 10:13 describes a remarkable moment during the battle at Gibeon when Joshua called upon the Lord to stop the sun and moon, allowing the Israelites to defeat their enemies. This event is noted for its extraordinary nature, as it is said to have never occurred before or since, highlighting the power of God in aiding His people during battle, as further elaborated in Joshua 10:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 31:2 | “Take vengeance on the Midianites for the Israelites. After that, you will be gathered to your people.” |
| 2 | Judges 5:2 | “When the princes take the lead in Israel, when the people volunteer, bless the LORD. |
| 3 | Judges 16:28 | Then Samson called out to the LORD: “O Lord GOD, please remember me. Strengthen me, O God, just once more, so that with one vengeful blow I may pay back the Philistines for my two eyes.” |
| 4 | Esther 8:13 | A copy of the text of the edict was to be issued in every province and published to all the people, so that the Jews would be ready on that day to avenge themselves on their enemies. |
| 5 | Luke 18:7 | Will not God bring about justice for His elect who cry out to Him day and night? Will He continue to defer their help? |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — וַיִּדֹּ֨ם, vai.yi.Domgenerated
The verb דָּמַם (damam) means to be silent or still, often implying astonishment or cessation. In this context, it indicates that the sun came to a complete halt, emphasizing the miraculous nature of the event.
The form used here is the sequential imperfect, which describes an ongoing action that was interrupted. This highlights the divine intervention in the natural order, as the sun and moon ceased their usual movement.
How Translations Differ — measured against the Berean Standard Biblegenerated
The study reads the verse in the Berean Standard Bible, which uses stood still for the sun and stopped for the moon, consistent with the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is וַיִּדֹּ֨ם, and it was still, which governs the actions of the sun and moon. The structure emphasizes the miraculous nature of the event, as both celestial bodies are described in relation to the actions of the nation.
The sentence structure includes several clauses: the main clause describes the sun and moon's actions, while subordinate clauses provide context about the nation's vengeance and reference to the Book of Jashar.
Septuagint Backgroundgenerated
In the Septuagint, וַיִּדֹּ֨ם is rendered as ἔστη (estē), meaning stood. This choice conveys a similar sense of halting or standing still, aligning with the miraculous nature of the event.
The translation reflects a direct correspondence to the Hebrew, maintaining the emphasis on the divine action that altered the natural order.
In plain words — the whole versegenerated
Joshua 10:13 tells us that during a battle, the sun stood still and the moon stopped moving until the nation of Israel took vengeance on its enemies. This extraordinary event is recorded in the Book of Jashar, emphasizing God's intervention on behalf of His people.
Frequently Asked Questionsgenerated
It signifies a miraculous event where God intervened in nature to grant Israel victory over their enemies.
It is a historical record mentioned in the Bible, believed to contain songs and accounts of Israel's victories.
It shows that God has authority over creation, able to pause celestial bodies for the sake of His people's victory.
There is no direct historical evidence outside of biblical texts, but it serves as a testament to faith in God's miraculous abilities.
Reflection Questionsgenerated
- How does the account of the sun standing still encourage your faith in God's power?
- What does this event teach us about God's involvement in our struggles?
- In what ways can we recognize God's hand in our lives today?
- How can we apply the lessons from this battle to our own challenges?
The early church on this verse — how the Fathers read it
The earliest commentary on this passage suggests the Book of Jashar was a historical text that recorded significant events, including this one.
The book of the just: In Hebrew Jasher: an ancient book long since lost.Early Church Fathers on Joshua 10 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Joshua 10:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the sun stood still, and the moon stayed,.... The sun that came out of his chamber like a bridegroom, and rejoiced as a strong man to run his course, stopped his course at once; and the moon that
Read John Gill on Joshua 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher?
Read Robert Jamieson on Joshua 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleStood still, Heb. was silent, i.e. still, as this phrase is commonly used, as ; the cessation of the tongue’ s motion being put synecdochically for the cessation of any other motion or action. Until the people had avenged themselves upon their enemies, i.e. till they had utterly destroyed them, as is mentioned in the following chapter. The book of Jasher; either of a man so called, or of the righteous or upright, wherein possibly the memorable actions of worthy men were recorded, and this amongst the rest. And this book was written and published before Joshua wrote his, and so is fitly alleged here. But this, as well as some few other historical books, is lost, not being a canonical book…
Read Matthew Poole on Joshua 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 10:13 And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. [Is] not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.Ver. 13. And the sun stood still.] Heb., Was silent. The whole body of the movable heaven stopped its course, and made a halt. Neither need it offend us that there is no record of this miracle in heathen histories; for Diodorus Siculus confesseth, that all heathen antiquities before the Theban and Trojan wars are either fabulous narrations, or little better. Is not this written in the book of Jasher?] Which Jerome will have to be Genesis…
Read John Trapp on Joshua 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) And the sun stood still, and the moon stayed.—Literally, the sun was silent, and the moon stopped.The sun stood still (i.e., stopped) in the midst of heaven.—Literally, in the half of the heavens—i.e., either “in the midst of heaven,” or “in the same hemisphere” (in the one-half of the heavens). And hasted not to go down (or to go in) about a whole day.—The word cannot mean to rise, or ascend, and thus these words absolutely exclude the view that what Joshua desired was to prevent the sun from rising, in order to complete a night attack upon the Amorites.
Read Charles John Ellicott on Joshua 10 →CambridgeThe Cambridge Bible for Schools and Colleges13. And the sun stood still] God hearkened to the voice of Joshua. Once more the sunlight burst forth, and the day was miraculously protracted till the end was gained. For expressions similar to those here used compare what is said in Judges 5:20, of the stars “fighting (not in but out of) their courses against Sisera;” in Isaiah 34:3; Amos 9:13; Micah 1:4, of the melting down of the mountains; in Isaiah 64:1, of the rending of the heavens; in Psalms 29:6, of the skipping of Lebanon; in Isaiah 55:12, of the clapping of hands by the trees in the field; in Psalms 18:9, of the bowing of the heavens. How or in what way this protraction of the light was brought about we are not told. Is not this…
Read Cambridge on Joshua 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. The book of Jasher — This was a poetical book in praise of the heroes of the theocracy — a collection of national songs.
Read Daniel Denison Whedon on Joshua 10 →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
So the sun stood still and the moon stopped until the nation took vengeance upon its enemies. Is this not written in the Book of Jashar? “So the sun stopped in the middle of the sky and delayed going down about a full day.”
The sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies. Isn’t this written in the book of Jashar? The sun stayed in the middle of the sky, and didn’t hurry to go down about a whole day.
So the sun stood still and the moon stopped until the nation took vengeance upon its enemies. Is this not written in the Book of Jashar? “So the sun stopped in the middle of the sky and delayed going down about a full day.”
The sun stood still and the moon stood motionless while the nation took vengeance on its enemies. The event is recorded in the Scroll of the Upright One. The sun stood motionless in the middle of the sky and did not set for about a full day.
Tyndale line
And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day.
And the sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day.
And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
And the Sunne abode, and the moone stood still, vntill the people auenged themselues vpon their enemies: (Is not this written in the booke of Iasher?) so the Sunne abode in the middes of the heauen, and hasted not to goe downe for a whole day.
Strictly literal
And the sun stood still, and the moon remained where it was, until the nation had avenged themselves upon their enemies. Is not this written in the book of Jasher? And the sun remained standing in the midst of heaven, and hasted not to go down about a full day.
and the sun standeth still, and the moon hath stood — till the nation taketh vengeance [on] its enemies; is it not written on the Book of the Upright, 'and the sun standeth in the midst of the heavens, and hath not hasted to go in — as a perfect day?'
and the sun stands still, and the moon has stood—until the nation takes vengeance [on] its enemies; is it not written on the Scroll of the Upright, “and the sun stands in the midst of the heavens, and has not hurried to go in—as a perfect day?”
And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Yashar? And the sun stood still in the midst of the heavens, and hastened not to go down about a whole day.
The sun stood still, and the moon stopped moving until the nation took vengeance on their enemies. Is this not written in the Book of Jashar? The sun stayed in the middle of the sky; it did not go down for about a whole day.
From the Latin
And the sun and the moon stood still, till the people revenged themselves of their enemies. Is not this written in the book of the just? So the sun stood still in the midst of heaven, and hasted not to go down the space of one day.
Simplified
The sun stopped moving, and the moon stood still, until the nation of Israel had inflicted defeat on their enemies. (This is recorded in the Book of Jashar ). The sun stopped in the middle of the sky and did not go down for around a full day.
And the sun was at rest and the moon kept its place till the nation had given punishment to their attackers. (Is it not recorded in the book of Jashar?) So the sun kept its place in the middle of the heavens, and was waiting, and did not go down, for the space of a day.
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 high degree of word correspondence. The Septuagint maintains the essence of the Hebrew text, though the word order differs.
וַיִּדֹּ֨ם הַשֶּׁ֜מֶשׁ וְיָרֵ֣חַ עָמָ֗ד עַד־ יִקֹּ֥ם גּוֹי֙ אֹֽיְבָ֔יו הֲלֹא־ הִ֥יא כְתוּבָ֖ה עַל־ סֵ֣פֶר הַיָּשָׁ֑ר וַיַּעֲמֹ֤ד הַשֶּׁ֙מֶשׁ֙ בַּחֲצִ֣י הַשָּׁמַ֔יִם וְלֹא־ אָ֥ץ לָב֖וֹא כְּי֥וֹם תָּמִֽים׃
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 Joshua 10:13
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.
דָּמַם (damam) is a Hebrew verb primarily meaning to be silent or still, with implications of astonishment or cessation. It can also convey the idea of perishing or being destroyed. The word appears in various forms, including Qal, Niphal, Poal, and Hiphil, indicating different nuances of silence and stillness. Notably, it is associated with wailing in Isaiah 23:2.
[דָּמַם] vb. be or grow dumb, silent, still
Qal
be silent
be still (opp. to both speech and motion)
be struck dumb, astounded
Niph. be made silent, i.e. destroyed
Po. ‘composed and quieted my soul’
H1826a דָּמַם be or grow dumb, silent, still H1826b דָּמַם wail
1826 damam daw-man'
a prim root (compare 1724, 1820); to be dumb; by implication,
to be astonished, to stop; also to perish:--cease, be cut down
(off), forbear, hold peace, quiet self, rest, be silent, keep
(put to) silence, be (stand) still, tarry, wait.
see HEBREW for 01724
see HEBREW for 01820
דָּמַם (da.mam) — to silence: stationary.
: stationary
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to wail.
wail
דָּמַם (da.mam) — to silence: silent.
: silent
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to silence: destroyed.
: destroyed
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
יָרֵחַ (yareach) means 'moon,' particularly in a poetic context. It is derived from a root related to another word, but the entries do not elaborate on its usage in specific verses.
יָרֵחַ n.m. moon, esp. poet.
base
H3394 יָרֵחַ moon, esp. poet.
3394 yareach yaw-ray'-akh
from the same as 3391; the moon:--moon. Yrechow. See
3405.
see HEBREW for 03391
see HEBREW for 03405
יָרֵחַ (ya.re.ach) — moon.
moon
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
moon (yareach; meaning obscure--probably "wanderer"; by some given as "paleness"; selene): The moon was very early worshipped by the nations of the Far East as a divinity or the representative of one or more deities. These deities were both masculine and feminine. In Assyria and Babylonia the most common name for the moon-god was Sin or Sen. In Babylonia he was also called Aku and Nannara. In Egypt the moon was representative of several deities, all masculine. The chief of these was Thoth the god of knowledge, so called because the moon was the measurer of time. Babylonia has, also, Aa, the goddess of the moon, as the consort of the sun, while her equivalent was known in Phoenicia as Ashtaroth-karnaim. This personification and worship of the moon among the nations who were neighbors to Palestine was but part of an elaborate Nature-worship found among these people. Nor was this worship…
Moon
Heb. yareah, from its paleness (Ezra 6:15), and lebanah, the “white” (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun “for signs, and for seasons, and for days, and years” (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and…
The moon held an important place in the kingdom of nature, as known to the Hebrews. Conjointly with the sun, it was appointed "for signs and for seasons, and for days and years;" though in this respect it exercised a more important influence, if by the "seasons" we understand the great religious festivals of the Jews, as is particularly stated in (Psalms 104:19) and more at length in Ecclus 43:6,7. The worship of the moon prevailed extensively among the nations of the East, and under a variety of aspects. It was one of the only two deities which commanded the reverence of all the Egyptians. The worship of the heavenly bodies is referred to in (Job 31:26,27) and Moses directly warns the Jews against it. (4:19) In the figurative language of Scripture, the moon is frequently…
This beautiful and stately ruler of the night, Ge 1:16, is one of the chief witnesses to mankind of the goodness, wisdom, and power of the Creator, Ps 8:3; and as receiving all its light from the sun, and reflecting it on all around, it is a striking image of the church of Christ. In the clear sky of the East, the moon shines with peculiar brilliancy; and it was worshipped by most nations of antiquity, either directly, or as an idol-goddess under the name of Ashtoreth, Artemis, Diana, Hecate, Meni, Mylitta, Maja, etc. The Hebrews were specially cautioned against this form of idolatry, De 4:19 17:3; and yet fell into it; 2Ki 21:3
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
נָקַם (naqam) is a Hebrew verb meaning to avenge or take vengeance. It encompasses various forms, including avenging oneself and suffering vengeance. The entries indicate that it can be used in different grammatical constructions, such as Qal, Niphal, Piel, Hoph'al, and Hithpael, each with slightly different nuances related to revenge and punishment.
[נָקַם] vb. avenge, take vengeance
Qal
avenge, take vengeance
entertain revengeful feelings
Niph.
avenge oneself
suffer vengeance
Piel avenge
Hoph. be avenged, vengeance be taken
Hithp. avenge oneself
base
H5358 נָקַם avenge, take vengeance
5358 naqam naw-kam'
a primitive root; to grudge, i.e. avenge or
punish:--avenge(-r, self), punish, revenge (self), X surely,
take vengeance.
נָקַם (na.qam) — to avenge.
1) to avenge, take vengeance, revenge, avenge oneself, be avenged, be punished
1a) (Qal)
1a1) to avenge, take vengeance
1a2) to entertain revengeful feelings
1b) (Niphal)
1b1) to avenge oneself
1b2) to suffer vengeance
1c) (Piel) to avenge
1d) (Hophal) to be avenged, vengeance be taken (for blood)
1e) (Hithpael) to avenge oneself
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-ms — Noun common · masculine singular absoluteHNcmsa
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3ms
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
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
The Hebrew word כָּתַב (*kathab*) means 'to write' and encompasses various forms of writing, including recording, enrolling, and decreeing. It can also refer to something being written or recorded. The entries indicate that it is a primitive root with frequent usage in different contexts.
כָּתַב 223 vb. write
Qal
write
= write down, describe in writing
= register, enroll
= decree
Niph.
be written
= be written down, recorded
Pi. frequent.
base
H3789 כָּתַב write .. write
. = write down, describe in writing
. = register, enroll
. = decree
. . be written
. = be written down, recorded
. frequent.
3789 kathab kaw-thab'
a primitive root; to grave, by implication, to write
(describe, inscribe, prescribe, subscribe):--describe, record,
prescribe, subscribe, write(-ing, -ten).
כָּתַב (ka.tav) — to write.
1) to write, record, enrol
1a) (Qal)
1a1) to write, inscribe, engrave, write in, write on
1a2) to write down, describe in writing
1a3) to register, enrol, record
1a4) to decree
1b) (Niphal)
1b1) to be written
1b2) to be written down, be recorded, be enrolled
1c) (Piel) to continue writing
Aramaic equivalent: ke.tav (כְּתַב "to write" H3790)
V-Qal-Inf-c — Verb · Qal · participle (passive) feminine singularHVqsfsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
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…
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Art | Adj — ParticleHTd/Aamsa
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
חֲצִי (chetsiy) means 'half' or 'middle,' referring to a division of something into two parts. It can denote the concept of 'midnight' as well. The word is derived from a root that also relates to 'midst' or 'part.'
חֲצִי 123 n.m. half
half of anything
middle … midnight
base
H2677 חֲצִי half . half of anything
. middle … midnight
2677 chetsiy khay-tsee'
from 2673; the half or middle:--half, middle, mid(-night),
midst, part, two parts.
see HEBREW for 02673
חֲצִי (che.tsi) — half.
1) half
1a) half
1b) middle
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…
The Hebrew word שָׁמַיִם (*shamayim*) is a dual noun meaning 'heavens' or 'sky.' It refers to the visible heavens where celestial bodies are found, as well as the abode of God. The dual form may suggest both the arch of the sky and the higher ether. It is noted in contexts such as Elijah's ascent in a whirlwind.
[שָׁמַי] n.m. only pl. שָׁמַיִם 421 heavens, sky
visible heavens, sky, where stars, etc., are
phrases
as abode of God
Elijah taken up הַשּׁ׳ in whirlwind
הַשּׁ׳ personified in various relations
base
H8064 שָׁמַי only pl. שָׁמַיִם heavens, sky . . visible heavens, sky, where stars, etc., are
. phrases
. . as abode of God
. Elijah taken up הַשּׁ׳ in whirlwind
. הַשּׁ׳ personified in various relations
8064 shamayim shaw-mah'-yim
dual of an unused singular shameh {shaw-meh'}; from an unused
root meaning to be lofty; the sky (as aloft; the dual perhaps
alluding to the visible arch in which the clouds move, as well
as to the higher ether where the celestial bodies
revolve):--air, X astrologer, heaven(-s).
שָׁמַיִם (sha.ma.yim) — heaven.
1) heaven, heavens, sky
1a) visible heavens, sky
1a1) as abode of the stars
1a2) as the visible universe, the sky, atmosphere, etc
1b) Heaven (as the abode of God)
Aramaic equivalent: sha.ma.yin (שָׁמַ֫יִן "heaven" H8065)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
אוּץ (uwts) is a Hebrew verb meaning to press or make haste. It conveys a sense of urgency and confinement, with uses in both the Qal and Hiphil forms, indicating actions like hastening or urging. The entries highlight its range from physical pressing to the metaphorical sense of urgency.
[אוּץ] vb. press, be pressed, make haste
Qal
press, hasten
(intr.) be pressed, confined, narrow
hasten, make haste
Hiph. hasten
base
H213 אוּץ press, be pressed, make haste
213 'uwts oots
a primitive root; to press; (by implication) to be close,
hurry, withdraw:--(make) haste(-n, -y), labor, be narrow.
אוּץ (uts) — to hasten.
1) to press, be pressed, make haste, urge, be narrow
1a) (Qal)
1a1) to press, hasten
1a2) to be pressed, confined, narrow
1a3) to hasten, make haste
1a4) be narrow
1b) (Hiphil)
1b1) to urge, insist
1b2) to hasten
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word תָּמִים (*tamiym*) means complete, sound, or whole. It encompasses notions of integrity, truth, and being unblemished or innocent. The word can function as both an adjective and a noun, referring to what is entire or in accord with truth. It is derived from a root that conveys the idea of being entire or perfect.
תָּמִים 91 adj. complete, sound
complete, whole, entire
whole, sound, healthful
complete, entire, of time
sound, wholesome, unimpaired, innocent, having integrity
as neuter adj. = subst. what is complete, entirely in accord with truth and fact
base
H8549 תָּמִים complete, sound . complete, whole, entire
. whole, sound, healthful
. complete, entire, of time
. sound, wholesome, unimpaired, innocent, having integrity
. as neuter adj. = subst. what is complete, entirely in accord with truth and fact
8549 tamiym taw-meem'
from 8552; entire (literally, figuratively or morally); also
(as noun) integrity, truth:--without blemish, complete, full,
perfect, sincerely (-ity), sound, without spot, undefiled,
upright(-ly), whole.
see HEBREW for 08552
תָּמִים (ta.mim) — unblemished.
: unblemished/perfect
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: blameless.
: blameless
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: complete.
: complete
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
Adj — AdjHAamsa
kom-plet': In the King James Version for pleroo, the verb ordinarily used for the coming to pass of what had been predicted. the King James Version translates this "complete" in Col 2:10; 4:12 to express the final and entire attainment of what is treated, leaving nothing beyond to be desired or hoped for; otherwise rendered in the Revised Version (British and American) ("made full"). In the Revised Version (British and American), c. appears once for Greek artios, from aro, "to join," in 2Ti 3:17, in sense of "accurately fitted for," where the King James Version has "perfect."