Joshua 23:9 — Word Study
WLCוַיּ֤וֹרֶשׁ יְהוָה֙ מִפְּנֵיכֶ֔ם גּוֹיִ֖ם גְּדֹלִ֣ים וַעֲצוּמִ֑ים וְאַתֶּ֗ם לֹא־ עָ֤מַד אִישׁ֙ בִּפְנֵיכֶ֔ם עַ֖ד הַיּ֥וֹם הַזֶּֽה׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] has driven outyârash▸ [dispossessed, cast out] greatgâdôwl [large, powerful] and powerfulʻâtsûwm [mighty, strong] nationsgôwy [Gentiles, non-Hebrew peoples] before youpânîym and toʻad thiszeh dayyôwm [until now, as far as this point in time] nolôʼ oneʼîysh [no man, not a single person] can standʻâmad■ [remain, endure] against youpânîym
| Greek | English | Parsing |
|---|---|---|
| וַיּ֤וֹרֶשׁ | and he has dispossessed | Verb, Hiphil, sequential imperfect third person masculine singular |
| יְהוָה֙ | Yahweh | Noun proper |
| מִפְּנֵיכֶ֔ם | from before you | Preposition, noun common masculine plural construct, suffix |
| גּוֹיִ֖ם | nations | Noun common, masculine plural absolute |
| גְּדֹלִ֣ים | great | Adj |
| וַעֲצוּמִ֑ים | and mighty | Conjunction |
| וְאַתֶּ֗ם | and you | Conjunction, pronoun |
| לֹא־ | not | Particle |
| עָ֤מַד | he has stood | Verb, Qal, perfect third person masculine singular |
| אִישׁ֙ | anyone | Noun common, masculine singular absolute |
| בִּפְנֵיכֶ֔ם | in faces your | Preposition, noun common masculine plural construct, suffix |
| עַ֖ד | until | Preposition |
| הַיּ֥וֹם | the day | Particle, noun common masculine singular absolute |
| הַזֶּֽה׃ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD has driven out great and powerful nations before you, and to this day no one can stand against you. |
| KJV | For the LORD hath driven out from before you great nations and strong: but as for you, no man hath been able to stand before you unto this day. |
| ASV | For Jehovah hath driven out from before you great nations and strong: but as for you, no man hath stood before you unto this day. |
| YLT | And Jehovah is dispossessing from before you nations great and mighty; as for you, none hath stood in your presence till this day; |
| WEB | “For Yahweh has driven great and strong nations out from before you. But as for you, no man has stood before you to this day. |
| BBE | For the Lord has sent out from before you nations great and strong: and they have all given way before you till this day. |
Where they part company is גְּדֹלִ֣ים — see How Translations Differ.
The sentence has a main clause followed by a time reference and another main clause, creating a clear structure that emphasizes God's action and its ongoing significance.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbוְ
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 23:9
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 — Joshua's Farewell Addressgenerated
Joshua 23:9 recounts how Yahweh has driven out great and powerful nations before the Israelites, affirming His ongoing support. Joshua emphasizes that, to this day, no one can stand against them, highlighting God's faithfulness and power. This passage serves as a reminder of the victories Israel has experienced and the importance of remaining steadfast in their covenant with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 23:5 | The LORD your God will push them out of your way and drive them out before you, so that you can take possession of their land, as the LORD your God promised you. |
| 2 | Joshua 21:43–44 | Thus the LORD gave Israel all the land He had sworn to give their fathers, and they took possession of it and settled in it. |
| 3 | Deuteronomy 11:23 | then the LORD will drive out all these nations before you, and you will dispossess nations greater and stronger than you. |
| 4 | Joshua 1:5–8 | No one shall stand against you all the days of your life. As I was with Moses, so will I be with you; I will never leave you nor forsake you. |
| 5 | Joshua 15:14 | And Caleb drove out from there the three sons of Anak—the descendants of Sheshai, Ahiman, and Talmai, the children of Anak. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — וַיּ֤וֹרֶשׁ, vai.Yo.reshgenerated
The verb יָרַשׁ (*yarash*) means to dispossess or take possession. It indicates an action of driving out others to gain control, often in the context of land or power. The Hiphil form used here shows that Yahweh actively dispossesses these nations for Israel's benefit.
This word conveys the idea of God empowering Israel to claim the land promised to them, emphasizing His role as the divine warrior who ensures their victory.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses driven out to convey the action of dispossessing nations. The KJV and ASV also use driven out, maintaining a similar meaning.
Where translations differ is with the word גְּדֹלִ֣ים — rendered as great by the KJV, ASV, and others, while the BSB opts for powerful, and the ULB uses large.
Sentence Structuregenerated
The main verb וַיּ֤וֹרֶשׁ governs the sentence, indicating that Yahweh has acted decisively. The structure includes a subject (Yahweh), an object (nations), and additional phrases clarifying the action and its ongoing relevance.
The sentence emphasizes the power dynamics at play: Yahweh dispossessing nations, thus allowing Israel to stand strong, with a clear contrast between God's might and human weakness.
Septuagint Backgroundgenerated
The Septuagint translates וַיּ֤וֹרֶשׁ as καὶ, which indicates a straightforward rendering of the action without additional interpretation. This choice aligns closely with the Hebrew meaning, reinforcing the idea of God's direct intervention.
The use of κύριος for Yahweh in the LXX reflects the same divine authority present in the Hebrew text, maintaining the focus on God's covenant relationship with Israel.
In plain words — the whole versegenerated
Joshua 23:9 states that Yahweh has driven out powerful nations before the Israelites, and to this day, no one can stand against them. This verse highlights God's faithfulness in helping Israel conquer their enemies and serves as a reminder of His ongoing support.
Frequently Asked Questionsgenerated
It signifies that God has actively removed powerful adversaries from before Israel, granting them victory and possession of the land.
This emphasizes God's protection over His people and His role as their defender, assuring them of His continued support.
It reaffirms the promises made to Israel, showcasing God's faithfulness in fulfilling His covenant by providing them victory over their enemies.
It teaches that with God on our side, we can face challenges confidently, knowing that He empowers us to overcome obstacles.
Reflection Questionsgenerated
- How have I seen God's hand at work in my life, driving out obstacles?
- In what areas do I need to trust God more fully to stand against challenges?
- What does it mean for me to hold fast to my faith as Joshua instructed?
- How can I remind myself of God's past faithfulness when facing new difficulties?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Joshua 23:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the Lord hath driven out before you great nations and strong,.... Especially as they were reckoned in those times, before any great monarchies had existed, as did afterwards; and indeed these
Read John Gill on Joshua 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left; No JFB commentary on these verses.
Read Robert Jamieson on Joshua 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, whom you have invaded; otherwise some of those people did yet remain unconquered.
Read Matthew Poole on Joshua 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoshua 23:9 For the LORD hath driven out from before you great nations and strong: but [as for] you, no man hath been able to stand before you unto this day.Ver. 9. For the Lord hath driven out.] He hath and he will, if you hinder not your own happiness by breach of covenant. No man hath been able to stand before you.] None of all those who either have assailed you, or have been assaulted by you.
Read John Trapp on Joshua 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) No man hath been able to stand before you.—Comp. Joshua 1:5.
Read Charles John Ellicott on Joshua 23 →CambridgeThe Cambridge Bible for Schools and Colleges9. For the Lord] He again reminds them of the true Source of their strength, and to Whom they were indebted for their late victories.
Read Cambridge on Joshua 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. The Lord hath driven out — Or, as the margin, then the Lord will drive. In this way this sentence becomes the apodosis of the previous verse — For if ye cleave… then the Lord will drive.
Read Daniel Denison Whedon on Joshua 23 →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
The LORD has driven out great and powerful nations before you, and to this day no one can stand against you.
“For Yahweh has driven great and strong nations out from before you. But as for you, no man has stood before you to this day.
The LORD has driven out great and powerful nations before you, and to this day no one can stand against you.
“The Lord drove out from before you great and mighty nations; no one has been able to resist you to this very day.
Tyndale line
For the LORD hath driven out from before you great nations and strong: but as for you, no man hath been able to stand before you unto this day.
For Jehovah hath driven out from before you great nations and strong: but as for you, no man hath stood before you unto this day.
For the LORD hath driven out from before you great nations and strong: but as for you, no man hath stood before you unto this day.
For the LORD hath driven out from before you great nations and strong: but as for you, no man hath been able to stand before you to this day.
For ye Lord hath cast out before you great nations and mightie, and no man hath stand before your face hitherto.
Strictly literal
For Jehovah hath dispossessed from before you great and strong nations; and as to you, no man hath been able to stand before you unto this day.
And Jehovah is dispossessing from before you nations great and mighty; as for you, none hath stood in your presence till this day;
And YHWH is dispossessing great and mighty nations from before you; as for you, none has stood in your presence until this day;
And the Lord drove out from before you great and mighty nations; but as for you, no man hath been able to stand up before you unto this day.
For Yahweh has driven out before you large, strong nations. As for you, no one has been able to stand before you to this present day.
From the Latin
And then the Lord God will take away before your eyes nations that are great and very strong, and no man shall be able to resist you.
Simplified
The Lord has driven out strong, powerful nations before you. No one has been able to stand up to you to this day.
For the Lord has sent out from before you nations great and strong: and they have all given way before you till this day.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording of Joshua 23:9, with only minor differences in word order and style. The Septuagint's translation corresponds closely to the Hebrew, preserving the original meaning.
וַיּ֤וֹרֶשׁ יְהוָה֙ מִפְּנֵיכֶ֔ם גּוֹיִ֖ם גְּדֹלִ֣ים וַעֲצוּמִ֑ים וְאַתֶּ֗ם לֹא־ עָ֤מַד אִישׁ֙ בִּפְנֵיכֶ֔ם עַ֖ד הַיּ֥וֹם הַזֶּֽה׃
13 of the 14 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 23:9
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.
The Hebrew word יָרַשׁ (*yarash*) is a verb meaning to take possession, inherit, or dispossess. It encompasses a range of actions from seizing and occupying land to impoverishing or ruining others. The entries indicate various forms of the verb, including Qal, Niphal, Piel, and Hiphil, which express different nuances of possession and dispossession.
יָרַשׁ 229 vb. take possession of, inherit, dispossess
Qal
take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
inherit, sq. acc. pers. = be one's heir
= impoverish
Niph. be (dispossessed =) impoverished, come to poverty
Pi. the fruit of thy ground shall the cricket get full possession
Hiph.
cause to possess or inherit
cause (others) to possess or inherit, then gen. dispossess
= impoverish
nearly = bring to ruin, destroy
take possession of a land
base
H3423 יָרַשׁ take possession of, inherit, dispossess .. take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
. inherit, sq. acc. pers. = be one's heir
. = impoverish
. be (dispossessed =) impoverished, come to poverty
. the fruit of thy ground shall the cricket get full possession
. . cause to possess or inherit
. cause (others) to possess or inherit, then gen. dispossess
. = impoverish
. nearly = bring to ruin, destroy
. take possession of a land
3423 yarash yaw-rash'
or yaresh {yaw-raysh'}; a primitive root; to occupy (by
driving out previous tenants, and possessing in their place);
by implication, to seize, to rob, to inherit; also to expel,
to impoverish, to ruin:--cast out, consume, destroy,
disinherit, dispossess, drive(-ing) out, enjoy, expel, X
without fail, (give to, leave for) inherit(-ance, -or) +
magistrate, be (make) poor, come to poverty, (give to, make
to) possess, get (have) in (take) possession, seize upon,
succeed, X utterly.
יָרַשׁ (ya.rash) — to possess: possess.
: possess/inherit
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
1d2) to cause others to possess or inherit
1d3) to impoverish
1d4) to dispossess
1d5) to destroy, bring to ruin, disinherit
יָרַשׁ (ya.rash) — to possess: take.
: take/conquer/drive_out
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2mp
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-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
גָּדוֹל (gadol) means 'great' and covers a wide range of meanings, including large in size, number, intensity, sound, age, and importance. It can also refer to notable individuals or even God. Additionally, it appears as a proper noun in reference to a person named in Nehemiah 11:14. The lexicons note its use in various contexts, but do not present significant disagreement.
גָּדוֹל 622 adj. great
in magnitude and extent
in number
in intensity
in sound, loud
in age
in importance
in phrases
cstr.
as subst. concr. do great things
† as subst. neut. greatness of arm
H1419a גָּדוֹל great . in magnitude and extent
. in number
. in intensity
. in sound, loud
. in age
. in importance
. in phrases
. cstr.
. as subst. concr. do great things
. † as subst. neut. greatness of arm
H1419b הַגְּדוֹלִים father of Zabdiel
1419 gadowl gaw-dole'
or (shortened) gadol {gaw-dole'}; from 1431; great (in any
sense); hence, older; also insolent:--+ aloud, elder(-est), +
exceeding(-ly), + far, (man of) great (man, matter,
thing,-er,-ness), high, long, loud, mighty, more, much, noble,
proud thing, X sore, (X ) very.
see HEBREW for 01431
גָּדוֹל (ga.dol) — great: large.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
1e) older (in age)
1f) in importance
1f1) important things
1f2) great, distinguished (of men)
1f3) God Himself (of God)
subst
1g) great things
1h) haughty things
1i) greatness
Also means: ga.dol (גָּדוֹל ": old" H1419K)
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Haggedolim.
A man living at the time of Exile and Return, only mentioned at Neh.11.14
§ Haggedolim = "the great one"
(CLBL) Haggedolim, the great man?, father of Zabdiel
גָּדוֹל (ga.dol) — Great (Sea).
adj
great
Also named: pe.lish.ti (פְּלִשְׁתִּי "(Sea of the )Philistines" H6430I)
גָּדוֹל (ga.dol) — great: old.
adj
1) great
1a) large (in magnitude and extent)
1b) in number
1c) in intensity
1d) loud (in sound)
Adj — AdjHAampa
עָצוּם (atsuwm) is an adjective meaning mighty or numerous. It conveys strength and power, often in the context of numbers. The word is derived from a root meaning to be powerful, and it appears in various contexts in the Old Testament, emphasizing might and abundance.
עָצוּם 31 adj. mighty, numerous
base
H6099 עָצוּם mighty, numerous
6099 `atsuwm aw-tsoom'
or matsum {aw-tsoom'}; passive participle of 6105; powerful
(specifically, a paw); by implication, numerous:--+ feeble,
great, mighty, must, strong.
see HEBREW for 06105
עָצוּם (a.tsum) — mighty.
1) mighty, vast, numerous
1a) mighty, strong (in number)
1b) numerous, countless
Conj | Adj — ConjunctionHC/Aampa
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
HC/Pp2mp — Conjunction · pronounHC/Pp2mp
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 — ParticleHTn
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
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2mp
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
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
Art | N-ms — Particle · noun common masculine singular absoluteHTd/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.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm