Nehemiah 5:17 — Word Study
WLCוְהַיְּהוּדִ֨ים וְהַסְּגָנִ֜ים מֵאָ֧ה וַחֲמִשִּׁ֣ים אִ֗ישׁ וְהַבָּאִ֥ים אֵלֵ֛ינוּ מִן־ הַגּוֹיִ֥ם אֲשֶׁר־ סְבִיבֹתֵ֖ינוּ עַל־ שֻׁלְחָנִֽי׃
BSAThere were 150mêʼâh [a hundred and fifty, one hundred fifty] JewsYᵉhûwdîy [of Judah, from the tribe of Judah] and officialsçâgân [rulers, leaders] atʻal my tableshulchân [a place of community] besides the guestsbôwʼ [visitors, those who came to us] frommin the surroundingçâbîyb [around, nearby] nationsgôwy [Gentiles, non-Hebrew peoples]
| Greek | English | Parsing |
|---|---|---|
| וְהַיְּהוּדִ֨ים | and the Jews | Conjunction, particle, noun gentilic masculine plural absolute |
| וְהַסְּגָנִ֜ים | and the officials | Conjunction, particle, noun common masculine plural absolute |
| מֵאָ֧ה | one hundred | Adj |
| וַחֲמִשִּׁ֣ים | and fifty | Conjunction |
| אִ֗ישׁ | person[s] | Noun common, masculine singular absolute |
| וְהַבָּאִ֥ים | and the [ones who] came | Conjunction, particle, verb qal participle (active) masculine plural |
| אֵלֵ֛ינוּ | to us | Preposition, suffix |
| מִן־ | from | Preposition |
| הַגּוֹיִ֥ם | the nations | Particle, noun common masculine plural absolute |
| אֲשֶׁר־ | which | Particle |
| סְבִיבֹתֵ֖ינוּ | [were] around us | Noun common both plural construct, suffix |
| עַל־ | [were] at | Preposition |
| שֻׁלְחָנִֽי׃ | table my | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There were 150 Jews and officials at my table, besides the guests from the surrounding nations. |
| KJV | Moreover there were at my table an hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that are about us. |
| ASV | Moreover there were at my table, of the Jews and the rulers, a hundred and fifty men, besides those that came unto us from among the nations that were round about us. |
| YLT | and of the Jews, and of the prefects, a hundred and fifty men, and those coming in unto us of the nations that [are] round about us, [are] at my table; |
| WEB | Moreover there were at my table, of the Jews and the rulers, one hundred fifty men, in addition to those who came to us from among the nations that were around us. |
| BBE | And more than this, a hundred and fifty of the Jews and the rulers were guests at my table, in addition to those who came to us from the nations round about us. |
Where they part company is מֵאָ֧ה — see How Translations Differ.
The sentence has a main clause with two additional phrases providing context and detail.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 5:17
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 Provision of Nehemiahgenerated
Nehemiah 5:17 describes Nehemiah's commitment to the people of Judah during a time of rebuilding and restoration. He shares the provision he made for his household, including the presence of 150 Jews and officials, reflecting his role as a leader who cares for his community. This gathering highlights the unity and support among the people during a challenging period, as seen in the broader context of Nehemiah's efforts to restore Jerusalem's walls and the morale of its inhabitants.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 9:7–13 | “Do not be afraid,” said David, “for surely I will show you kindness for the sake of your father Jonathan. I will restore to you all the land of your grandfather Saul, and you will always eat at my table.” |
| 2 | 1 Kings 18:19 | Now summon all Israel to meet me on Mount Carmel, along with the four hundred and fifty prophets of Baal and the four hundred prophets of Asherah who eat at Jezebel’s table.” |
| 3 | Isaiah 32:8 | But a noble man makes honorable plans; he stands up for worthy causes. |
| 4 | Romans 12:13 | Share with the saints who are in need. Practice hospitality. |
| 5 | 1 Peter 4:9–10 | Show hospitality to one another without complaining. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְהוּדִי, ve.hai.ye.hu.Dimgenerated
The term יְהוּדִי (*yehudiy*) identifies individuals from the tribe of Judah, including those who descended from Judah, the son of Jacob. It emphasizes their ethnic and cultural identity, linking them to the region of Judea.
This word is a noun in the masculine plural form, indicating a group of people. It is derived from the root יְהוּדָה (*Yehudah*), which means 'to praise.' The usage in this verse highlights the collective identity of the Jews present at Nehemiah's table.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses Jews and officials to describe the attendees at Nehemiah's table. The KJV and ASV agree with this wording.
Sentence Structuregenerated
The main clause is introduced by the verb הָיָה, there were, which governs the entire sentence. The structure lists the subjects: יְהוּדִי and סָגָן, followed by the numeral phrase indicating the quantity.
The Hebrew syntax emphasizes the subjects at Nehemiah's table, with the prepositional phrase עַל־שֻׁלְחָנִי indicating the location. This arrangement highlights the significance of the gathering.
Septuagint Backgroundgenerated
In the Septuagint, the term for Jews is rendered as ιουδαῖοι (*Ioudaios*), which maintains the ethnic identity of the Jews in the Greek context, similar to the Hebrew.
The choice of ἐθνῶν (*ethnōn*) for 'nations' indicates a broader inclusion of non-Jewish groups, reflecting the diverse community surrounding Nehemiah.
In plain words — the whole versegenerated
Nehemiah 5:17 tells us that Nehemiah hosted 150 Jews and officials at his table, along with guests from nearby nations. This gathering shows Nehemiah's leadership and the unity of the people during the rebuilding of Jerusalem.
Frequently Asked Questionsgenerated
It signifies Nehemiah's leadership and the importance of community during the rebuilding efforts in Jerusalem.
They were likely non-Jewish individuals who came to support or observe the rebuilding efforts in Jerusalem.
The number emphasizes the scale of Nehemiah's gathering and the importance of collaboration among the leaders and people of Judah.
Nehemiah served as a governor and leader, ensuring that the needs of the people were met while they worked on restoring the city.
Reflection Questionsgenerated
- How can I foster a sense of community in my own gatherings?
- In what ways can I support leaders in my community like Nehemiah did?
- What does it mean to me to share meals and fellowship with others?
- How can I contribute to the rebuilding efforts in my community, whether physically or spiritually?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 5:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoreover, there were at my table an hundred and fifty of the Jews and rulers,.... Every day at his own cost, which must be considerable to provide for such a number, and of such rank: besides those
Read John Gill on Nehemiah 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover there were at my table an hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that are about us. Moreover there were at my table an hundred and fifty of the Jews.
Read Robert Jamieson on Nehemiah 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAn hundred and fifty of the Jews and rulers; not only Jews of the inferior sort, for whom meaner provisions might suffice, but also their rulers, such as there were in many places, for whom better provision was fit; who resorted to him upon all occasions, either to pour out their complaints, as here they did; or to give him notice of the enemy’ s designs; or to receive his orders and directions.
Read Matthew Poole on Nehemiah 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 5:17 Moreover [there were] at my table an hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that [are] about us.Ver. 17. Moreover there were at my table, &c.] He did not eat his morsels alone, as that Pamphagus Nabal; and as many misers today, who, like little children, though they have their hands full and their mouths full, yet will part with none. Ecce Deo similis vir dapsilis, atque benignus - Palingen. Beside those that came unto me from among the heathen] Either as state agents, or upon other occasions. Nehemiah entertained them, that they might not lie upon the public charge. And herein he trod in the footsteps of hospitable…
Read John Trapp on Nehemiah 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) At my table.—The charge on the governor’s free hospitality was heavy: “of the Jews a hundred and fifty rulers, besides those that came” occasionally from the country. Because the bondage.—Rather, because the service of building was heavy. The bondage.—Rather, the service was heavy.
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. A hundred and fifty of the Jews] He kept open house, entertained all comers; besides having one hundred and fifty Jews who had their food constantly at his table, and at his expense. To be able to bear all these expenses, no doubt Nehemiah had saved money while he was cup-bearer to the Persian king in Susa.
Read AdamClarke on Nehemiah 5 →
CambridgeThe Cambridge Bible for Schools and Colleges17. Moreover] Nehemiah mentions another proof of his generosity as governor. He regularly entertained over 150 officials, and welcomed Jewish strangers to his table. an hundred and fifty of the Jews and rulers, besides those that came unto us, &c.] The English rendering which seems here to distinguish between ‘the Jews’ and ‘rulers’ (or ‘deputies’), and to speak of three classes (1) the Jews, (2) rulers, (3) strangers from outside Judæa, may be supported by the traditional interpretation preserved in the Hebrew accents. From the position here assigned to ‘the Jews,’ the word, if taken to express a distinct class of the community, must be used of ‘the heads of the great Jewish houses or…
Read Cambridge on Nehemiah 5 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. At my table — As courtly guests. Here was a great expense, which his official position involved, but which he would not tax the people to bear.
Read Daniel Denison Whedon on Nehemiah 5 →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
There were 150 Jews and officials at my table, besides the guests from the surrounding nations.
Moreover there were at my table, of the Jews and the rulers, one hundred fifty men, in addition to those who came to us from among the nations that were around us.
There were 150 Jews and officials at my table, besides the guests from the surrounding nations.
There were 150 Jews and officials who dined with me routinely, in addition to those who came to us from the nations all around us.
Tyndale line
Moreover there were at my table an hundred and fifty of the Jews and rulers, beside those that came unto us from among the heathen that are about us.
Moreover there were at my table, of the Jews and the rulers, a hundred and fifty men, besides those that came unto us from among the nations that were round about us.
Moreover there were at my table of the Jews and the rulers an hundred and fifty men, beside those that came unto us from among the heathen that were round about us.
Moreover, there were at my table a hundred and fifty of the Jews and rulers, besides those that came to us from among the heathen that were about us.
Moreouer there were at my table an hundreth and fiftie of the Iewes, and rulers, which came vnto vs from among the heathen that are about vs.
Strictly literal
And there were at my table a hundred and fifty of the Jews and the rulers, besides those that came to us from among the nations that were about us.
and of the Jews, and of the prefects, a hundred and fifty men, and those coming in unto us of the nations that [are] round about us, [are] at my table;
and of the Jews, and of the prefects, one hundred and fifty men, and those coming to us of the nations that [are] around us, [are] at my table;
Moreover of the Jews and rulers, one hundred and fifty men, besides those that came unto us from the nations that are about us, [ate] at my table.
At my table were the Jews and the officials, 150 men, besides those who came to us from among the nations who were around us.
From the Latin
The Jews also and the magistrates to the number of one hundred and fifty men, were at my table, besides them that came to us from among the nations that were round about us.
Simplified
I had 150 Jews and officials eating at my table, as well as visitors from nearby countries.
And more than this, a hundred and fifty of the Jews and the rulers were guests at my table, in addition to those who came to us from the nations round about us.
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 states that there were 150 Jews and officials at Nehemiah's table, along with guests from surrounding nations. The Septuagint closely aligns with this account, as 12 of the 13 words match, although the exact wording and order may differ due to translation choices. There are no significant differences in meaning between these witnesses regarding this verse.
וְהַיְּהוּדִ֨ים וְהַסְּגָנִ֜ים מֵאָ֧ה וַחֲמִשִּׁ֣ים אִ֗ישׁ וְהַבָּאִ֥ים אֵלֵ֛ינוּ מִן־ הַגּוֹיִ֥ם אֲשֶׁר־ סְבִיבֹתֵ֖ינוּ עַל־ שֻׁלְחָנִֽי׃
12 of the 13 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 5:17
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 יְהוּדִי (*yehudiy*) refers to a Jew or someone descended from Judah. It is derived from the root word for Judah (יְהוּדָה), indicating a connection to the tribe of Judah or the region of Judea. The term is used in various contexts in the Old Testament, including mentions in 2 Kings and Genesis.
יְהוּדִי adj.gent. Jewish, as subst. a Jew
base
H3064 יְהוּדִי, יְהֻדִיָּה
3064 Yhuwdiy yeh-hoo-dee'
patronymically from 3063; a Jehudite (i.e. Judaite or Jew),
or descendant of Jehudah (i.e. Judah):--Jew.
see HEBREW for 03063
יְהוּדִי (ye.hu.di) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
§ Jew
יְהוּדִי (ye.hu.di) — Judean.
Someone from the tribal area of Judea or descended from Judah, or possibly other tribes
Group of ye.hu.dah (יְהוּדָה "Judea" H3063N)
§ Jew
יְהוּדִי (ye.hu.di) — of Judah.
People descended from Judah, living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
Conj | Art | Ngmpa — Conjunction · particle · noun gentilic masculine plural absoluteHC/Td/Ngmpa
juz, jooz.
See JEW.
The name borne by the Hebrews among foreign nations, especially after the return from Babylon; from Judah their ancestor. See HEBREWS.
סָגָן (sagan) refers to a ruler or prefect, often indicating a subordinate position in governance. It encompasses roles like petty rulers or officials, particularly in the context of Assyrian and Babylonian administration. The term is derived from an unused root meaning to superintend, highlighting its administrative connotation.
[סָגָן, סֶ֫גֶן] n.m. prefect, ruler
base
H5461 [סָגָן, סֶ֫גֶן] prefect, ruler
5461 cagan saw-gawn'
from an unused root meaning to superintend; a prefect of a
province:--prince, ruler.
סָגָן (sa.gan) — ruler.
1) ruler, prefect, governor, a subordinate ruler
1a) prefects (of Assyria and Babylon)
1b) petty rulers or officials
Aramaic equivalent: se.gan (סְגַן "prefect" H5460)
Conj | Art | N-mp — Conjunction · particle · noun common masculine plural absoluteHC/Td/Ncmpa
מֵאָה (me'ah) means 'hundred' in Hebrew. It can refer to a simple number, a component of a larger number, or a fraction representing one one-hundredth. The entries consistently describe its use as a numeral without significant disagreement.
מֵאָה 583 n.f. hundred
as simple number
as part of larger number
a hundredth part
base
H3967 מֵאָה hundred . as simple number
. as part of larger number
. a hundredth part
3967 me'ah may-aw'
or metyah {may-yaw'}; properly, a primitive numeral; a
hundred; also as a multiplicative and a
fraction:--hundred((-fold), -th), + sixscore.
מֵאָה (me.ah) — hundred.
1) hundred
1a) as simple number
1b) as part of larger number
1c) as a fraction-one one-hundredth (1/100)
Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Adj — AdjHAcfsa
hun'-dred (me'-ah; hekaton).
See NUMBER.
חֲמִשִּׁים (chamishshiym) means 'fifty' and is a cardinal number. It can also refer to a multiple of fifty or the ordinal number 'fiftieth.' The entries consistently define it as a numerical term without significant variation.
חֲמִשִּׁים 164 n.pl. (a) fifty
base
H2572 חֲמִשִּׁים (a) fifty
2572 chamishshiym kham-ish-sheem'
multiple of 2568; fifty:--fifty.
see HEBREW for 02568
חֲמִשִּׁים (cha.mish.shim) — fifty.
1) fifty
1a) fifty (cardinal number)
1b) a multiple of fifty (with other numbers)
1c) fiftieth (ordinal number)
HC/Acmpa — ConjunctionHC/Acmpa
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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
Conj | Art | V-Qal — Conjunction · particle · verb qal participle (active) masculine pluralHC/Td/Vqrmpa
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR/Sp1bp — Preposition · suffixHR/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
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)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
סָבִיב (cabiyb) primarily means 'around' and is used as a noun, adverb, and preposition. It denotes a circle, neighbors, or the surrounding area, often implying a sense of being on every side or in a circuit. The entries consistently emphasize its usage in contexts of proximity and encirclement.
סָבִיב 336 subst., used mostly as adv. and prep., circuit, round about
base
H5439 סָבִיב subst., used mostly as adv. and prep., circuit, round about
5439 cabiyb saw-beeb'
or (feminine) cbiybah {seb-ee-baw'}; from 5437; (as noun) a
circle, neighbour, or environs; but chiefly (as adverb, with
or without preposition) around:--(place, round) about,
circuit, compass, on every side.
see HEBREW for 05437
סָבִיב (sa.viv) — around.
: around/border
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: side.
: side
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: whole.
: whole
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
סָבִיב (sa.viv) — around: neighours.
: neighours
subst
1) places round about, circuit, round about
adv
2) in a circuit, a circuit, round about
prep
3) in the circuit, from every side
N-cp | Suff — Noun common both plural construct · suffixHNcbpc/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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
The Hebrew word שֻׁלְחָן (shulchan) means 'table' and is derived from the root meaning to spread out. It can refer to various types of tables, including those used for kings, private use, or sacred purposes. The entries consistently emphasize its primary meaning as a table.
שֻׁלְחָן 71 n.m. table
base
H7979 שֻׁלְחָן table
7979 shulchan shool-khawn'
from 7971; a table (as spread out); by implication, a
meal:--table.
see HEBREW for 07971
שֻׁלְחָן (shul.chan) — table.
1) table
1a) table
1a1) of king's table, private use, sacred uses
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
