Nehemiah 3:5 — Word Study
WLCוְעַל־ יָדָ֖ם הֶחֱזִ֣יקוּ הַתְּקוֹעִ֑ים וְאַדִּֽירֵיהֶם֙ לֹא־ הֵבִ֣יאוּ צַוָּרָ֔ם בַּעֲבֹדַ֖ת אֲדֹנֵיהֶֽם׃ ס
BSANextʻal to himyâd the TekoitesTᵉqôwʻîy [inhabitants of Tekoa, a town in Judah] made repairschâzaq■ but their noblesʼaddîyr [great, powerful leaders] did notlôʼ putbôwʼ■ their shoulderstsavvâʼr [neck] to the workʻăbôdâh [service, labor] under their supervisorsʼâdôwn [refusing to submit to authority]
| Greek | English | Parsing |
|---|---|---|
| וְעַל־ | and on | Conjunction, preposition |
| יָדָ֖ם | hand their | Noun common both singular construct, suffix |
| הֶחֱזִ֣יקוּ | they repaired | Verb, Hiphil, perfect third person common plural |
| הַתְּקוֹעִ֑ים | the Tekoites | Particle, noun gentilic masculine plural absolute |
| וְאַדִּֽירֵיהֶם֙ | and nobles their | Conjunction, suffix |
| לֹא־ | not | Particle |
| הֵבִ֣יאוּ | they brought | Verb, Hiphil, perfect third person common plural |
| צַוָּרָ֔ם | neck their | Noun common masculine singular construct, suffix |
| בַּעֲבֹדַ֖ת | in [the] work of | Preposition, noun common feminine singular construct |
| אֲדֹנֵיהֶֽם׃ ס | master their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Next to him, the Tekoites made repairs, but their nobles did not put their shoulders to the work under their supervisors. |
| KJV | And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord. |
| ASV | And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their lord. |
| YLT | and by his hand have the Tekoites strengthened, and their honourable ones have not brought in their neck to the service of their Lord. |
| WEB | Next to them, the Tekoites made repairs; but their nobles didn’t put their necks to the Lord’s work. |
| BBE | Near them, the Tekoites were at work; but their chiefs did not put their necks to the work of their Lord. |
Where they part company is הֶחֱזִ֣יקוּ — see How Translations Differ.
One main clause is contrasted by a subordinate clause, highlighting the disparity in effort.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָזַק
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 — Nehemiah 3:5
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 Rebuilding of Jerusalem's Wallsgenerated
Nehemiah 3:5 describes the efforts of the Tekoites in repairing the wall of Jerusalem. While they actively participated in the work, their nobles chose not to engage, highlighting a contrast between the common workers and their leaders. This reflects the broader theme of accountability and commitment within the community during the rebuilding process.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 3:27 | And next to them, the Tekoites repaired another section, from a point opposite the great tower that juts out to the wall of Ophel. |
| 2 | 2 Samuel 14:2 | So Joab sent to Tekoa to bring a wise woman from there. He told her, “Please pretend to be a mourner; put on clothes for mourning and do not anoint yourself with oil. Act like a woman who has mourned for the dead a long time. |
| 3 | Amos 1:1 | These are the words of Amos, who was among the sheepherders of Tekoa—what he saw concerning Israel two years before the earthquake, in the days when Uzziah was king of Judah and Jeroboam son of Jehoash was king of Israel. |
| 4 | Judges 5:23 | ‘Curse Meroz,’ says the angel of the LORD. ‘Bitterly curse her inhabitants; for they did not come to help the LORD, to help the LORD against the mighty.’ |
| 5 | Jeremiah 5:4–5 | Then I said, “They are only the poor; they have played the fool, for they do not know the way of the LORD, the justice of their God. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — הֶחֱזִ֣יקוּ, he.che.Zi.kugenerated
The verb חָזַק (*chazaq*) means to strengthen or to repair. It is used here in the Hiphil stem, indicating that the Tekoites actively engaged in the act of strengthening the wall, showing their commitment to the task at hand.
This word emphasizes the physical and metaphorical act of repairing, suggesting that the Tekoites were not just mending structures but also reinforcing their community's resolve and unity.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb הֶחֱזִ֣יקוּ, they repaired, governs the sentence, with a prepositional phrase describing the work they engaged in and a contrasting clause about their nobles. The structure highlights the active participation of the Tekoites against the inaction of their leaders.
The sentence's order emphasizes the contrast, placing the Tekoites' action first, followed by the negation of their nobles' involvement.
Septuagint Backgroundgenerated
The Septuagint translates הֶחֱזִ֣יקוּ with κατέσξοσαν, which carries a similar meaning of repairing or strengthening. This choice shows a consistent interpretation of the Tekoites' actions in both texts.
The Greek term also emphasizes the act of restoration, aligning with the Hebrew intent of the original text.
In plain words — the whole versegenerated
Nehemiah 3:5 shows that the Tekoites worked hard to repair the wall, while their nobles did not help. This highlights the difference in commitment between the workers and their leaders.
Frequently Asked Questionsgenerated
It indicates their active participation in rebuilding the wall, showing dedication to their community.
The text suggests a refusal to engage in the labor, which may reflect a lack of commitment or responsibility among the leaders.
Their willingness to work contrasts with the nobles’ inaction, emphasizing the importance of community involvement and leadership accountability.
It illustrates the collective effort required for rebuilding Jerusalem and the varying levels of commitment among its people.
Reflection Questionsgenerated
- What motivates you to participate in community work, as seen with the Tekoites?
- How can leaders encourage active participation among their followers?
- In what ways can we address the gaps in commitment within our communities?
- What lessons can we draw from the Tekoites' dedication to inspire our own actions?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Nehemiah 3:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd next unto them the Tekoites repaired,.... The inhabitants of Tekoa, a city in the tribe of Judah; see Amos 1:1 but their nobles put not their necks to the work of their Lord; either of Nehemiah,
Read John Gill on Nehemiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut the fish gate did the sons of Hassenaah build, who also laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof. No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Did not submit to it, would not further it, either through pride, or sloth and carelessness, or covetousness, or secret compliance with the enemies of the Jews. To the work of their Lord; either, 1. Of Nehemiah, who was their lord and governor, and had given a general command for the carrying on of this work. Or, 2. Of God, whom they owned for their Lord, whose work this was, partly because it had proceeded thus far by God’ s singular providence and blessing; and partly because it was done for the defence of the city, and people, and temple of God. And therefore they are branded to all posterity for the neglect of so great and pious a work.
Read Matthew Poole on Nehemiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 3:5 And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord.Ver. 5. The Tekoites repaired] The common sort of them; for the nobles refused. The lesser fishes bite best; the poor are gospelized, Matthew 11:5, destined to the diadem, James 2:5. But their nobles put not their necks] So haughty they were and high minded, they thought it a business below their greatness; somewhat of that profane earl of Westmoreland’ s mind, who said that he had no need to pray to God, for he had tenants enough to pray for him. "Not many mighty, not many noble," saith the apostle, 1 Corinthians 1:26; well if any. The lion and eagle were not for sacrifice…
Read John Trapp on Nehemiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The Tekoites.—This verse is remarkable, as introducing men of Tekoah, not mentioned among Zerubbabel’s Returned, who furnish the solitary instance of internal opposition to the building; and as terming the common work “the work of the Lord.” The ordinary people of the place, however, did double duty. (See Nehemiah 3:27.)
Read Charles John Ellicott on Nehemiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges5. the Tekoites] Tekoa was a town about 10 miles due S. of Jerusalem on the edge of the ‘Wilderness.’ It is well known as the home of the prophet Amos (Amos 1:1; Amos 7:14), and as the dwelling-place of ‘the wise woman’ of 2 Samuel 14:2. The absence of the name of Tekoa from the list of towns in Ezra 2. is remarkable. Perhaps the Jews in Zerubbabel’s time could not extend so far south. Here the mention of the Tekoites implies that the town was now occupied by Jews, or that old dwellers in Tekoa still formed a distinct community (cf. Nehemiah 3:2) in Jerusalem. Their ardour in restoring the walls of Jerusalem receives further confirmation from Nehemiah 3:27. but their nobles] ‘Nobles’…
Read Cambridge on Nehemiah 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Tekoites — Men whose ancestral city and present homes were Tekoah, twelve miles south of Jerusalem. See on 2 Samuel 14:2. Their nobles — The high born and wealthy among them.
Read Daniel Denison Whedon on Nehemiah 3 →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
Next to him, the Tekoites made repairs, but their nobles did not put their shoulders to the work under their supervisors.
Next to them, the Tekoites made repairs; but their nobles didn’t put their necks to the Lord’s work.
Next to him, the Tekoites made repairs, but their nobles did not put their shoulders to the work under their supervisors.
The men of Tekoa worked on the section adjacent to them, but their town leaders would not assist with the work of their master.
Tyndale line
And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord.
And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their lord.
And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their lord.
And next to them the Tekoites repaired; but their nobles put not their necks to the work of their LORD.
And next vnto them fortified the Tekoites: but the great men of them put not their neckes to the worke of their lordes.
Strictly literal
And next to them the Tekoites repaired; but their nobles put not their necks to the work of their Lord.
and by his hand have the Tekoites strengthened, and their honourable ones have not brought in their neck to the service of their Lord.
and by his hand the Tekoites have strengthened, and their majestic ones have not brought in their neck to the service of their Lord.
And alongside of them repaired the Teko'ites; but their principal men put not their necks to the work of their Lord.
Next to them the Tekoites repaired, but their leaders refused to do the work ordered by their supervisors.
From the Latin
And next to them the Thecuites built: but their great men did not put their necks to the work of their Lord.
Simplified
Next were the Tekoites, but their nobles refused to do manual work under a supervisor.
Near them, the Tekoites were at work; but their chiefs did not put their necks to the work of their Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with eight of the ten words matched. The Septuagint's order and articles differ, but the core message remains consistent across both texts.
וְעַל־ יָדָ֖ם הֶחֱזִ֣יקוּ הַתְּקוֹעִ֑ים וְאַדִּֽירֵיהֶם֙ לֹא־ הֵבִ֣יאוּ צַוָּרָ֔ם בַּעֲבֹדַ֖ת אֲדֹנֵיהֶֽם׃ ס
8 of the 10 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 Nehemiah 3:5
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 עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep — Conjunction · prepositionHC/R
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3mp
The Hebrew word חָזַק (chazaq) means to be strong or to strengthen. It encompasses a range of meanings including to support, encourage, and make firm, as well as to seize or hold fast. The word can be used in various forms, such as to strengthen oneself or to display strength. There is no significant disagreement among lexicons regarding its meanings.
חָזַק 291 vb. be or grow firm, strong, strengthen
Qal
intrans. be or grow strong
transit. only strengthened him not
Pi.
make strong (physically)
strengthen the hands (acc.) of anyone, sustain, encourage
make strong = bold, encourage
make firm
make rigid, hard, i.e. perverse, obstinate, harden
Hiph.
make strong, strengthen
make firm, the kingdom
display strength
make severe, of battle
support
= repair
prevail
esp. take or keep hold of, seize, grasp
Hithp.
strengthen oneself
put forth strength, use one's strength
withstand
hold strongly with
base
H2388 חָזַק be or grow firm, strong, strengthen .. intrans. be or grow strong
. transit. only strengthened him not
. . make strong (physically)
. strengthen the hands (acc.) of anyone, sustain, encourage
. make strong = bold, encourage
. make firm
. make rigid, hard, i.e. perverse, obstinate, harden
. . . make strong, strengthen
. make firm, the kingdom
. display strength
. make severe, of battle
. support
. = repair
. prevail
. esp. take or keep hold of, seize, grasp
. . strengthen oneself
. put forth strength, use one's strength
. withstand
. hold strongly with
2388 chazaq khaw-zak'
a primitive root; to fasten upon; hence, to seize, be strong
(figuratively, courageous, causatively strengthen, cure, help,
repair, fortify), obstinate; to bind, restrain, conquer:--aid,
amend, X calker, catch, cleave, confirm, be constant,
constrain, continue, be of good (take) courage(-ous, -ly),
encourage (self), be established, fasten, force, fortify, make
hard, harden, help, (lay) hold (fast), lean, maintain, play
the man, mend, become (wax) mighty, prevail, be recovered,
repair, retain, seize, be (wax) sore, strengthen (self), be
stout, be (make, shew, wax) strong(-er), be sure, take (hold),
be urgent, behave self valiantly, withstand.
חָזַק (cha.zaq) — to strengthen: strengthen.
: strengthen/support/encourage
1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore
1a) (Qal)
1a1) to be strong, grow strong
1a1a) to prevail, prevail upon
1a1b) to be firm, be caught fast, be secure
1a1c) to press, be urgent
1a1d) to grow stout, grow rigid, grow hard (bad sense)
1a1e) to be severe, be grievous
1a2) to strengthen
1b) (Piel)
1b1) to make strong
1b2) to restore to strength, give strength
1b3) to strengthen, sustain, encourage
1b4) to make strong, make bold, encourage
1b5) to make firm
1b6) to make rigid, make hard
1c) (Hiphil)
1c1) to make strong, strengthen
1c2) to make firm
1c3) to display strength
1c4) to make severe
1c5) to support
1c6) to repair
1c7) to prevail, prevail upon
1c8) to have or take or keep hold of, retain, hold up, sustain, support
1c9) to hold, contain
1d) (Hithpael)
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
תְּקוֹעִי (teqo'i) refers to a Tekoite, an inhabitant of the town of Tekoa. It is derived from the root word for Tekoa, which means 'trumpet blast.' The entries consistently identify it as an adjective related to the people of Tekoa.
תְּקוֹעִי, תְּקֹעִי adj.gent. of foregoing [w.bp.ad]
base
H8621 תְּקוֹעִי, תְּקֹעִי
8621 Tqow`iy tek-o-ee'
or Tqo iy {tek-o-ee'}; patronymically from 8620; a Tekoite or
inhabitant of Tekoah:--Tekoite.
see HEBREW for 08620
תְּקוֹעִי (te.qo.i) — Tekoa.
Tekoite, of Tekoa "trumpet blast"
an inhabitant of Tekoa
Another spelling of te.qo.a (תְּקוֹעַ "Tekoa" H8620)
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
אַדִּיר (addiyr) means majestic and conveys a sense of greatness or power. It can describe large entities like the sea or trees, as well as kings, nations, and noble figures. The word is built from a root meaning wide or large, with a range that includes excellent, glorious, and noble.
אַדִּיר adj. majestic
base
H117 אַדִּיר majestic
117 'addiyr ad-deer'
from 142; wide or (generally) large; figuratively,
powerful:--excellent, famous, gallant, glorious, goodly,
lordly, mighty(- ier one), noble, principal, worthy.
see HEBREW for 0142
אַדִּיר (ad.dir) — great.
1) great, majestic
1a) of waters of sea
1b) of a tree
1c) of kings, nations, gods
2) great one, majestic one
2a) of nobles, chieftains, servants
Conj | Adj | Suff — Conjunction · suffixHC/Aampc/Sp3mp
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
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
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
The Hebrew word צַוָּאר (*tsavvar*) primarily means 'neck' or 'back of the neck,' and can refer to both humans and animals. It is related to the word צַוָּרוֹן (*tsavvaron*), which means 'necklace,' as noted in Song of Solomon 4:9. The term is derived from a root meaning 'binding,' suggesting a connection to burdens carried on the neck.
צַוָּאר n.m. neck, back of neck
base
[צַוָּרוֹן] n.[m.]pl. necklace;—sf. Ct 4:9.
ref
H6677a צַוָּאר neck, back of neck H6677b צַוָּרוֹן n. [m.] pl. necklace
6677 tsavva'r tsav-vawr'
or tsavvar (Nehemiah 3:5) {tsav-vawr'}; or tsavvaron (Song of
Solomon 4:9) {tsav-vaw-rone'}; or (feminine) tsavva.rah (Micah
2:3) {tsav-vaw-raw'}; intensively from 6696 in the sense of
binding; the back of the neck (as that on which burdens are
bound):--neck.
see HEBREW for 06696
צַוָּאר (tsav.var) — neck.
1) neck, back of neck
1a) neck, back of neck (of man)
1b) neck (of animals)
Aramaic equivalent: tsav.var (צַוַּאר "neck" H6676)
צַוָּרוֹן (tsav.va.ron) — necklace.
necklace
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
עֲבֹדָה (abodah) refers to various forms of labor or service, including the work of a servant or slave, the service of captives or subjects, and the service of God. It is built from the root word for work and encompasses a range of meanings related to labor and ministry.
עֲבֹדָה, and (Chr) עֲבוֹדָה 146 n.f. labour, servicelabour, work
labour of servant or slave
labour, service of captives or subjects
service of God
base
H5656 עֲבֹדָה, and עֲבוֹדָה labour . labour, work
. labour of servant or slave
. labour, service of captives or subjects
. service of God
5656 `abodah ab-o-daw'
or mabowdah {ab-o-daw'}; from 5647; work of any kind:--act,
bondage, + bondservant, effect, labour, ministering(-try),
office, service(-ile, -itude), tillage, use, work, X wrought.
see HEBREW for 05647
עֲבֹדָה (a.vo.dah) — service.
: service[as_servant/slave]
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
עֲבֹדָה (a.vo.dah) — service: ministry.
: ministry[for_God]/tabernacle]
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
עֲבֹדָה (a.vo.dah) — service: work.
: work/labour
1) labour, service
1a) labour, work
1b) labour (of servant or slave)
1c) labour, service (of captives or subjects)
1d) service (of God)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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 אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp