Nehemiah 5:7 — Word Study
WLCוַיִּמָּלֵ֨ךְ לִבִּ֜י עָלַ֗י וָאָרִ֙יבָה֙ אֶת־ הַחֹרִ֣ים וְאֶת־ הַסְּגָנִ֔ים וָאֹמְרָ֣ה לָהֶ֔ם מַשָּׁ֥א אִישׁ־ בְּאָחִ֖יו אַתֶּ֣ם נֹשְׂאִים וָאֶתֵּ֥ן עֲלֵיהֶ֖ם קְהִלָּ֥ה גְדוֹלָֽה׃
BSAand after seriouslêb thoughtmâlak▸ [reflecting on the situation, consulting with myself] I rebukedrîyb▸ [contended with, argued against] the nobleschôr [rulers, leaders] and officialsçâgân sayingʼâmar▸ ◂Youʼattâh ◂usurymashshâʼ [interest, lending money at unfair rates] from your own brothersʼâch [relatives, fellow Israelites] So I callednâthan▸ [gathered, assembled] a largegâdôwl assemblyqᵉhillâh [meeting, congregation] against themʻal [in opposition to them, to address the issue]
| Greek | English | Parsing |
|---|---|---|
| וַיִּמָּלֵ֨ךְ | and it considered | Verb, Niphal, sequential imperfect third person masculine singular |
| לִבִּ֜י | heart my | Noun common masculine singular construct, suffix |
| עָלַ֗י | with me | Preposition, suffix |
| וָאָרִ֙יבָה֙ | and I contended ! | Verb qal sequential imperfect first person common singular, suffix |
| אֶת־ | with | Preposition |
| הַחֹרִ֣ים | the nobles | Particle, noun common masculine plural absolute |
| וְאֶת־ | and with | Conjunction, preposition |
| הַסְּגָנִ֔ים | the officials | Particle, noun common masculine plural absolute |
| וָאֹמְרָ֣ה | and I said ! | Verb qal sequential imperfect first person common singular, suffix |
| לָהֶ֔ם | to them | Preposition, suffix |
| מַשָּׁ֥א | usury | Noun common, masculine singular absolute |
| אִישׁ־ | each | Noun common, masculine singular absolute |
| בְּאָחִ֖יו | on brother his | Preposition, noun common masculine singular construct, suffix |
| אַתֶּ֣ם | you | Pronoun |
| נֹשְׂאִים | [are] lending | Verb, Qal, participle (active) masculine plural |
| וָאֶתֵּ֥ן | and I made | Verb, Qal, sequential imperfect first person common singular |
| עֲלֵיהֶ֖ם | on them | Preposition, suffix |
| קְהִלָּ֥ה | an assembly | Noun common, feminine singular absolute |
| גְדוֹלָֽה׃ | great | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and after serious thought I rebuked the nobles and officials, saying, “You are exacting usury from your own brothers!” So I called a large assembly against them |
| KJV | Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them. |
| ASV | Then I consulted with myself, and contended with the nobles and the rulers, and said unto them, Ye exact usury, every one of his brother. And I held a great assembly against them. |
| YLT | and my heart reigneth over me, and I strive with the freemen, and with the prefects, and say to them, 'Usury one upon another ye are exacting;' and I set against them a great assembly, |
| WEB | Then I consulted with myself, and contended with the nobles and the rulers, and said to them, “You exact usury, everyone of his brother.” I held a great assembly against them. |
| BBE | And after turning it over in my mind, I made a protest to the chiefs and the rulers, and said to them, Every one of you is taking interest from his countryman. And I got together a great meeting of protest. |
Where they part company is in the translation of מַשָּׁא — see How Translations Differ.
One main verb, with three phrases hanging off it, showing Nehemiah's direct engagement with the issue.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
verbמָלַךְ
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 5:7
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 — Nehemiah Confronts Injusticegenerated
Nehemiah 5:7 shows Nehemiah addressing the nobles and officials for their exploitation of fellow Israelites through usury. His actions reflect a commitment to justice and the well-being of his community, as he gathers a large assembly to confront these issues. This passage highlights the importance of ethical leadership and accountability in the face of wrongdoing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 4:4 | Be angry, yet do not sin; on your bed, search your heart and be still. Selah |
| 2 | Psalm 27:8 | My heart said, “Seek His face.” Your face, O LORD, I will seek. |
| 3 | Leviticus 19:15 | You must not pervert justice; you must not show partiality to the poor or favoritism to the rich; you are to judge your neighbor fairly. |
| 4 | 2 Chronicles 19:6–7 | Then he said to the judges, “Consider carefully what you do, for you are not judging for man, but for the LORD, who is with you when you render judgment. |
| 5 | Psalm 82:1–4 | God presides in the divine assembly; He renders judgment among the gods: |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — מַשָּׁא, ma.Sha'generated
The Hebrew word מַשָּׁא (mashsha') refers to usury, specifically the practice of lending money at unfair rates. It is derived from a root meaning to lend, and is used in contexts discussing financial transactions, particularly in Nehemiah 5:11, which addresses the ethical implications of charging interest among fellow Israelites.
In this verse, it emphasizes the wrongness of exploiting one's own brothers for profit, highlighting the moral responsibility leaders have towards their community.
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 is וָאָרִ֙יבָה֙, and I contended, with several phrases hanging off it: a prepositional phrase indicating the subject of the rebuke, a noun phrase for the assembly called, and a participial phrase describing the action of lending.
The structure emphasizes Nehemiah's direct confrontation with the nobles and officials, illustrating the seriousness of the situation and his leadership role.
Septuagint Backgroundgenerated
The Septuagint translates מַשָּׁא with ἀπαιτήσει — to demand — which broadens the understanding of the term to include not just usury but the act of demanding repayment. This choice reflects a concern for justice and the moral implications of financial transactions among the people.
The translation captures the essence of Nehemiah's confrontation, emphasizing the ethical dimensions of lending practices.
In plain words — the whole versegenerated
Nehemiah 5:7 shows Nehemiah confronting the nobles and officials for charging unfair interest to their fellow Israelites. He reflects on the situation before gathering a large assembly to address this injustice, highlighting the importance of ethical leadership.
Frequently Asked Questionsgenerated
Usury refers to the practice of lending money at unreasonably high-interest rates, which Nehemiah condemns as unjust in the context of fellow Israelites.
Nehemiah called a large assembly to address the issue of exploitation among the community and to ensure accountability among the leaders.
His reflection shows the importance of careful consideration and moral courage before taking action against wrongdoing.
This passage illustrates that true leadership involves standing up against injustice and advocating for the welfare of the community.
Reflection Questionsgenerated
- What are some ways I can ensure fairness in my dealings with others?
- How can I support those who are being exploited in my community?
- In what areas of my life do I need to reflect more deeply before taking action?
- What does ethical leadership look like in my context?
The early church on this verse — how the Fathers read it
Bede comments on Nehemiah's leadership, emphasizing his role in guiding the people towards justice and accountability.
And he rebuked the nobles and magistrates, etc. As the best leader of the heavenly army, and a wise architect of the city of God, what he wanted the nobles and magistrates of the people to do, he first declared that he himself had done;Early Church Fathers on Nehemiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 5:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen I consulted with myself,.... What was to be done, what method to be taken to redress such grievances: and I rebuked the nobles and the rulers; who were the men that monopolized the corn in this
Read John Gill on Nehemiah 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them. No JFB commentary on these verses.
Read Robert Jamieson on Nehemiah 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe exact usury every one of his brother; which was against the plain and positive law of God, ,20; especially in this time of public calamity and dearth. I set a great assembly against them; I called a public congregation, both of the rulers and people, the greatest part whereof were free from this guilt, and therefore mere impartial judges of the matter, and represented it to them, that the offenders might be convinced, and reform this abuse; if not for fear of God, or love of their brethren, yet at least for the public shame, and the cries of the poor.
Read Matthew Poole on Nehemiah 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 5:7 Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them.Ver. 7. Then I consulted with myself] As reason required; he was very angry, but yet he keeps within compass, and practiseth that rule, Be angry, and sin not: which, saith one, is the easiest charge under the hardest condition that can be. He who will be angry and not sin, let him be angry at nothing but at sin; and then see to it also that it become not a sin, by abandoning right reason, Nehemiah was not so angry but that he could consult with himself, and deliberate what was best to be done: his heart…
Read John Trapp on Nehemiah 5 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) I consulted.—But he mastered himself, and studied his plan of operation. The matter was complicated, as the transgressors had violated rather the spirit than the letter of the law. Hence the rebuke, that they exacted usury each of his brother, failed in its object; and the governor called a general assembly, not “against them,” but “concerning them.”
Read Charles John Ellicott on Nehemiah 5 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Ye exact usury] This was expressly contrary to the law of God; and was doubly cruel at this time, when they were just returning out of the land of their captivity, and were suffering from the effects of a dearth. Some think that it was about the time of a Sabbatical year, when their land must have lain at rest without cultivation, and during which they were expressly commanded not to exact any debt. Deuteronomy 15:2. I set a great assembly against them.] Brought all these delinquents before the rulers of the people.
Read AdamClarke on Nehemiah 5 →
CambridgeThe Cambridge Bible for Schools and Colleges7. Then I consulted with myself] The word in the original belongs to late Hebrew usage, and is only paralleled in the O. T. by the word rendered ‘my counsel’ in Daniel 4:27. Literally the clause runs ‘then my heart took counsel within me.’ and I rebuked the nobles, and the rulers] R.V. and contended with the nobles and the rulers (marg. ‘Or, deputies’). For Nehemiah’s use of the expression ‘contend with,’ see Nehemiah 13:11; Nehemiah 13:17; Nehemiah 13:25. It denotes the conflict of opinion as well as the administration of reproach. Cf. Jeremiah 2:9. ‘The nobles and the rulers,’ as in Nehemiah 2:16. You exact usury, every one of his brother] The reader should refer to the passages in the…
Read Cambridge on Nehemiah 5 →
Albert Barnes1798–1870Barnes' Notes on the BibleYe exact usury - The phrase is unique to Nehemiah, and is best explained by the context, which shows the practice of the rich Jews at the time to have been not so much to lend on usury as to lend on mortgage and pledge.
Read Albert Barnes 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
and after serious thought I rebuked the nobles and officials, saying, “You are exacting usury from your own brothers!” So I called a large assembly against them
Then I consulted with myself, and contended with the nobles and the rulers, and said to them, “You exact usury, everyone of his brother.” I held a great assembly against them.
and after serious thought I rebuked the nobles and officials, saying, “You are exacting usury from your own brothers!” So I called a large assembly against them
I considered these things carefully and then registered a complaint with the wealthy and the officials. I said to them, “Each one of you is seizing the collateral from your own countrymen!” Because of them I called for a great public assembly.
Tyndale line
Then I consulted with myself, and I rebuked the nobles, and the rulers, and said unto them, Ye exact usury, every one of his brother. And I set a great assembly against them.
Then I consulted with myself, and contended with the nobles and the rulers, and said unto them, Ye exact usury, every one of his brother. And I held a great assembly against them.
Then I consulted with myself, and contended with the nobles and the rulers, and said unto them, Ye exact usury, every one of his brother. And I held a great assembly against them.
Then I consulted with myself, and I rebuked the nobles, and the rulers, and said to them, Ye exact interest, every one of his brother. And I set a great assembly against them.
And I thought in my minde, and I rebuked the princes, and the rulers, and saide vnto them, You lay burthens euery one vpon his brethren: and I set a great assemblie against them,
Strictly literal
And I consulted with myself; and I remonstrated with the nobles and the rulers, and said to them, Ye exact usury, every one of his brother! And I set a great assembly against them.
and my heart reigneth over me, and I strive with the freemen, and with the prefects, and say to them, 'Usury one upon another ye are exacting;' and I set against them a great assembly,
and my heart reigns over me, and I strive with the nobles, and with the prefects, and say to them, “You are exacting usury on one another”; and I set against them a great assembly,
Then did I consult with my heart, and I upbraided the nobles, and the rulers, and said unto them, “Ye exact usury, every one of his brother!” And I brought together a great assembly against them.
Then I thought about this, and brought charges against the nobles and officials. I said to them, “You are exacting interest, each from his own brother.” I held a great assembly against them
From the Latin
And my heart thought with myself: and I rebuked the nobles and magistrates, and said to them: Do you every one exact usury of your brethren? And I gathered together a great assembly against them,
Simplified
I thought it over and then I went to argue with the nobles and officials, telling them, “You are charging your own brothers interest!” So I called a large meeting to deal with them.
And after turning it over in my mind, I made a protest to the chiefs and the rulers, and said to them, Every one of you is taking interest from his countryman. And I got together a great meeting of protest.
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 generally agree, with 18 out of 19 words matched. The differences are minor and do not alter the meaning of the verse.
וַיִּמָּלֵ֨ךְ לִבִּ֜י עָלַ֗י וָאָרִ֙יבָה֙ אֶת־ הַחֹרִ֣ים וְאֶת־ הַסְּגָנִ֔ים וָאֹמְרָ֣ה לָהֶ֔ם מַשָּׁ֥א אִישׁ־ בְּאָחִ֖יו אַתֶּ֣ם נֹשְׂאִים וָאֶתֵּ֥ן עֲלֵיהֶ֖ם קְהִלָּ֥ה גְדוֹלָֽה׃
18 of the 19 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 5:7
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.
מָלַךְ (malak) is a Hebrew verb meaning to reign, become king or queen, or to counsel. It encompasses various forms, including Qal (to reign), Hiphil (to make someone king), and Niphal (to consider). The word appears in contexts related to royalty and governance, with a notable reference in Daniel 9:1 for its use in the passive form.
H4427a מָלַךְ vb. denom. be, or become king, or queen, reign H4427b מָלַךְ counsel, advise—only Niph. Impf.
4427 malak maw-lak'
a primitive root; to reign; inceptively, to ascend the
throne; causatively, to induct into royalty; hence (by
implication) to take counsel:--consult, X indeed, be (make,
set a, set up) king, be (make) queen, (begin to, make to)
reign(-ing), rule, X surely.
מָלַךְ (ma.lakh) — to reign.
1) to be or become king or queen, reign
1a) (Qal) to be or become king or queen, reign
1b) (Hiphil) to make one king or queen, cause to reign
1c) (Hophal) to be made king or queen
מָלַךְ (ma.lakh) — to advise.
1) to counsel, advise
1a) (Niphal) to consider
Aramaic equivalent: me.lakh (מְלֵךְ "counsel" H4431)
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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 | Suff — Preposition · suffixHR/Sp1bs
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
Conj | V-Qal-ConsecImperf-1cs | Suff — Verb qal sequential imperfect first person common singular · suffixHc/Vqw1cs/Sh
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HR — PrepositionHR
חֹר (chor) primarily means 'noble' and can imply a sense of purity or whiteness, derived from the cleansing power of fire. The word is associated with nobility and freeborn status, indicating a high rank. It is linked to the root words for 'white' and 'shining,' but there are no significant disagreements among the lexicons.
[חֹר] n.m. noble, late
base
H2715 [חֹר] noble
2715 chor khore
or (fully) chowr {khore}; from 2787; properly, white or pure
(from the cleansing or shining power of fire (compare 2751);
hence (figuratively) noble (in rank):--noble.
see HEBREW for 02787
see HEBREW for 02751
חֹר (chor) — noble.
a noble, freeborn one
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HC/R — Conjunction · prepositionHC/R
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)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-1cs | Suff — Verb qal sequential imperfect first person common singular · suffixHc/Vqw1cs/Sh
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
מַשָּׁא (mashsha') refers to a loan or interest on a debt, specifically usury. It is derived from a root meaning to lend, and the term appears in contexts related to financial transactions, such as in Nehemiah 5:11, which mentions a low rate of usury.
מַשָּׁא n.m. lending on interest, or usury
base
H4855 מַשָּׁא
4855 mashsha' mash-shaw'
from 5383; a loan; by implication, interest on a
debt:--exaction, usury.
see HEBREW for 05383
מַשָּׁא (mash.sah) — interest.
1) lending on interest, usury
1a) in Ne 5:11, the rate of "usury" was only one per cent
N-ms — Noun common · masculine singular absoluteHNcmsa
u'-zhu-ri:
1. In the Old Testament:
The Hebrew law concerning exaction of interest upon loans was very humane. Hebrews were to lend to their brethren without interest (Ex 22:25; Le 25:36 f; De 23:19 f). This, however, did not apply to a stranger (De 23:20). Two stems are used in the Old Testament, rendered in the King James Version "usury," in the Revised Version (British and American) better rendered "interest":
Usury
The sum paid for the use of money, hence interest; not, as in the modern sense, exorbitant interest. The Jews were forbidden to exact usury (Lev. 25:36, 37), only, however, in their dealings with each other (Deut. 23:19, 20). The violation of this law was viewed as a great crime (Ps. 15:5; Prov. 28:8; Jer. 15:10). After the Return, and later, this law was much neglected (Neh. 5:7, 10).
(The word usury has come in modern English to mean excessive interest upon money loaned, either formally illegal or at least oppressive. In the Scriptures, however the word did not bear this sense, but meant simply interest of any kind upon money. The Jews were forbidden by the law of Moses to take interest from their brethren, but were permitted to take it from foreigners. The prohibition grew out of the agricultural status of the people, in which ordinary business loans were not needed. and loans as were required should be made only as to friends and brothers in need. --ED.) The practice of mortgaging land, sometimes at exorbitant interest, grew up among the Jews during the captivity, in direct violation of the law. (Leviticus 25:36,37; Ezekiel 18:8,13,17) We find the rate…
As employed in our version of the Bible, means only interest. When our translation was made, the word usury had not assumed the bad sense which it now has. The Jews might require interest of foreigners, De 23:19-20, but were forbidden to receive it from each other, Ex 22:25 Ps 15:5; being instructed to lend money, etc., in a spirit of brotherly kindness, "hoping for nothing again," De 15:7-11 Lu 6:33-35. The exacting of usury is often rebuked, Ne 5:7,10 Pr 28:8 Eze…
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
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
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)
Pron — PronounHPp2mp
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
HVqrmpa — Verb · Qal · participle (active) masculine pluralHVqrmpa
→ General scriptures concerning Ex 22:25-27; Le 25:35-37; De 15:1-11; 23:19,20; 24:6,10-13,17; Ne 5:1-13; Ps 37:25,26; 112:5; Pr 19:17; 22:7; 28:8; Isa 24:1,2; Eze 18:13; Mt 5:42; Lu 6:34,35
→ See BORROWING
→ See INTEREST
→ See MONEY
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
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
HR/Sp3mp — Preposition · suffixHR/Sp3mp
קְהִלָּה (qhillah) refers to an assembly or congregation, derived from the root word for gathering. The term is consistently used across lexicons to denote a group of people coming together, particularly in a religious context.
קְהִלָּה n.f. assembly, congregation
base
H6952 קְהִלָּה assembly, congregation
6952 qhillah keh-hil-law'
from 6950; an assemblage:--assembly, congregation.
see HEBREW for 06950
קְהִלָּה (qe.hil.lah) — assembly.
assembly, congregation
N-fs — Noun common · feminine singular absoluteHNcfsa
a-sem'-bli (qahal; ekklesia): The common term for a meeting of the people called together by a crier. It has reference therefore to any gathering of the people called for any purpose whatsoever (Ex 12:6; Ps 22:16 the King James Version; Ps 89:7 the King James Version; Ac 19:32,41). The solemn assemblies of the Jews were their feasts or religious gatherings of any kind (Isa 1:13). The word paneguris, "a general festal assembly" (Heb 12:23), is transferred from the congregation of the people of Israel to the Christian church of which the congregation of Israel was a…
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 — AdjHAafsa
