Nehemiah 7:4 — Word Study
WLCוְהָעִ֞יר רַחֲבַ֤ת יָדַ֙יִם֙ וּגְדוֹלָ֔ה וְהָעָ֥ם מְעַ֖ט בְּתוֹכָ֑הּ וְאֵ֥ין בָּתִּ֖ים בְּנוּיִֽם׃
BSANow the cityʻîyr [broad and spacious, with plenty of space] was largegâdôwl [great, expansive] and spaciousrâchâb [wide, roomy] but there were fewmᵉʻaṭ [a small number, little] peopleʻam in ittâvek and the housesbayith [dwelling places, buildings] had not yetʼayin been rebuiltbânâh [constructed, established]
| Greek | English | Parsing |
|---|---|---|
| וְהָעִ֞יר | and the city | Conjunction, particle, noun common feminine singular absolute |
| רַחֲבַ֤ת | [was] broad of | Adj |
| יָדַ֙יִם֙ | both hands | Noun common, both dual absolute |
| וּגְדוֹלָ֔ה | and large | Conjunction |
| וְהָעָ֥ם | and the people | Conjunction, particle, noun common masculine singular absolute |
| מְעַ֖ט | [were] few | Noun common, masculine singular absolute |
| בְּתוֹכָ֑הּ | in [the] midst of it | Preposition, noun common masculine singular construct, suffix |
| וְאֵ֥ין | and not | Conjunction, noun common masculine singular construct |
| בָּתִּ֖ים | houses | Noun common, masculine plural absolute |
| בְּנוּיִֽם׃ | [were] rebuilt | Verb, Qal, participle (passive) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the city was large and spacious, but there were few people in it, and the houses had not yet been rebuilt. |
| KJV | Now the city was large and great: but the people were few therein, and the houses were not builded. |
| ASV | Now the city was wide and large; but the people were few therein, and the houses were not builded. |
| YLT | And the city [is] broad on both sides, and great, and the people [are] few in its midst, and there are no houses builded; |
| WEB | Now the city was wide and large; but the people were few therein, and the houses were not built. |
| BBE | Now the town was wide and great: but the people in it were only a small number, and the houses had not been put up. |
Where they part company is מְעַט — see How Translations Differ.
The sentence has a main clause followed by descriptive phrases and additional clauses, highlighting the contrast between the city's size and its population.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּנָה
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 7:4
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 Condition of Jerusalemgenerated
Nehemiah 7:4 presents a stark picture of Jerusalem, emphasizing its size and spaciousness while noting the absence of people and the unfinished state of its houses. This reflects the challenges faced by the returning exiles as they sought to rebuild their city and restore their community. The verse highlights the contrast between the city's potential and its current desolation, setting the stage for the efforts to revive Jerusalem's former glory.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 58:12 | Your people will rebuild the ancient ruins; you will restore the age-old foundations; you will be called Repairer of the Breach, Restorer of the Streets of Dwelling. |
| 2 | Haggai 1:4–6 | “Is it a time for you yourselves to live in your paneled houses, while this house lies in ruins?” |
| 3 | Matthew 6:33 | But seek first the kingdom of God and His righteousness, and all these things will be added unto you. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מְעַט, me.'Atgenerated
The Hebrew word מְעַט (*me'at*) conveys the idea of something being small in quantity or degree. It is often used to describe a few people or a limited amount of something, indicating scarcity or lack. The parsing as a masculine singular absolute noun suggests it refers specifically to the number of people present in the city.
In this context, מְעַט underscores the emptiness of Jerusalem despite its large size, emphasizing the need for restoration and growth within the 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. The BSB has few, and so do the KJV and ASV: all three convey the sense of a small number.
Where others part company with the BSB they part company over the word מְעַט. Little (YLT) and few (WEB) both reflect the same idea, while small (BBE) leans slightly towards a diminutive sense, but the translations agree on the scarcity of people.
Sentence Structuregenerated
The finite verb הָעִ֞יר, was, governs the entire sentence, with several phrases providing detail about the city. The structure presents a contrast: the city is described as large and spacious, but the following clause notes the lack of people and unfinished houses.
The arrangement emphasizes the disparity between the city's potential and its current state, with the first part focusing on size and the latter on emptiness.
Septuagint Backgroundgenerated
The Septuagint translates עִיר as πόλις, meaning 'city.' This choice maintains the focus on the urban aspect of Jerusalem, aligning with the Hebrew context.
The word מְעַט is rendered as ὀλίγος, which also conveys the idea of fewness, preserving the original meaning regarding the population.
In plain words — the whole versegenerated
Nehemiah 7:4 tells us that Jerusalem is a large and spacious city, but there are only a few people living in it, and many houses have not yet been rebuilt. This highlights the challenges the returning exiles faced as they worked to restore their city.
Frequently Asked Questionsgenerated
It means that Jerusalem had ample space and size, indicating its potential as a thriving community.
The few inhabitants reflect the challenges of rebuilding after the exile, as many had not yet returned to populate the city.
The unfinished state of the houses signifies the ongoing struggle to restore Jerusalem and the need for further efforts to establish a stable community.
This verse illustrates the initial conditions of Jerusalem, setting the stage for Nehemiah's leadership in rebuilding both the city and the people's spirits.
Reflection Questionsgenerated
- What does the state of Jerusalem tell us about the challenges of rebuilding after a period of exile?
- How can we apply the lessons of restoration seen in this verse to our own lives or communities?
- In what ways can we contribute to rebuilding and revitalizing the places we live in?
- What does the contrast between the city's size and its population teach us about potential versus reality?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 7:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow the city was large and great,.... The circumference of it, all within the wall; for that was built on its old foundation, and enclosed as much ground as ever it did: Hecataeus (b), an Heathen
Read John Gill on Nehemiah 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the city was large and great: but the people were few therein, and the houses were not builded. Now the city was large and great.
Read Robert Jamieson on Nehemiah 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Not all, nor completely built; but only some slight buildings of boards or stones were made for the present use of the generality of the people.
Read Matthew Poole on Nehemiah 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 7:4 Now the city [was] large and great: but the people [were] few therein, and the houses [were] not builded.Ver. 4. Now the city was large] Heb. Broad in spans or spaces. And great] Yet nothing so great as Nineveh was of old; or Babylon then; or Alcair and Quinsay at this day. Of the former Bunting saith, that it is sixty miles in compass. Of the latter, Paulus Venetus (who himself dwelt therein about the year 1260) writeth, that it is a hundred miles about, being of all the cities in the world the greatest. Jerusalem was a great city and spacious, though it fell far short of these. And the people were few therein] But how exceedingly they multiplied afterwards appeareth by those…
Read John Trapp on Nehemiah 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVII.(1-4) Measures were taken for the security of the city, now made a complete fortress. The comparative thinness of the population taxed the governor’s resources, and the result appears at a later stage. (1) Were appointed.—Placed in charge, probably over all the walls. This was an extraordinary provision, to be explained by the fact that these organised bodies formed a large proportion of the inhabitants. The Levites had usually guarded only the Temple. (2) Hanani.—Who probably had returned from Susa with his brother. Hananiah the ruler of the palace.—Commander of the fortress, as in Nehemiah 2:8. He was in the immediate service of the Persian king, but his chief recommendation was his…
Read Charles John Ellicott on Nehemiah 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The houses were not builded.] The city was not yet rebuilt, only a row of houses in the inside of the wall all round.
Read AdamClarke on Nehemiah 7 →CambridgeThe Cambridge Bible for Schools and Colleges4. large and great] R.V. wide and large. The phrase rendered ‘wide’ (cf. Genesis 34:21; Judges 18:10) denotes extension on every side; its literal rendering would be ‘wide on both hands.’ the people were few] The inhabitants of Jerusalem were in Nehemiah’s time very few in comparison with what they had been before the captivity, see Nehemiah 11:1-2. The number of Jews that had returned with Zerubbabel had been 42360 (Ezra 2:64; Nehemiah 7:66). With Ezra there had come rather more than 1500 (Ezra 8:1-20). Others had come from time to time. But of the whole number of 50,000 or so, a very large proportion were settled in the country and towns in the neighbourhood, as appears from Nehemiah…
Read Cambridge on Nehemiah 7 →Albert Barnes1798–1870Barnes' Notes on the BibleThe people were few - The number of those who returned with Zerubbabel was no more than 42,360 Nehemiah 7:66. Less than 2,000 people had come with Ezra Ezra 8:1-20.
Read Albert Barnes on Nehemiah 7 →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
Now the city was large and spacious, but there were few people in it, and the houses had not yet been rebuilt.
Now the city was wide and large; but the people were few therein, and the houses were not built.
Now the city was large and spacious, but there were few people in it, and the houses had not yet been rebuilt.
Now the city was spread out and large, and there were not a lot of people in it. At that time houses had not been rebuilt.
Tyndale line
Now the city was large and great: but the people were few therein, and the houses were not builded.
Now the city was wide and large; but the people were few therein, and the houses were not builded.
Now the city was wide and large: but the people were few therein, and the houses were not builded.
Now the city was large and great: but the people in it were few, and the houses were not built.
Nowe the citie was large and great, but the people were few therein, and the houses were not buylded.
Strictly literal
Now the city was large and great; but the people in it were few, and no houses were built.
And the city [is] broad on both sides, and great, and the people [are] few in its midst, and there are no houses builded;
And the city [is] broad on both sides, and great, and the people [are] few in its midst, and there are no houses built;
But the city was roomy in space and large: while the people therein were few, and the houses were not yet built.
Now the city was wide and large, but there were few people within it, and no houses had yet been rebuilt.
From the Latin
And the city was very wide and great, and the people few in the midst thereof, and the houses were not built.
Simplified
In those times the city was large with plenty of space, but there weren't many people in it, and the houses hadn't been rebuilt.
Now the town was wide and great: but the people in it were only a small number, and the houses had not been put up.
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 the city was large and spacious, but there were few people in it, and the houses had not yet been rebuilt. The Septuagint closely matches this text, with 9 of the 10 words corresponding, although it presents the information in a different word order and structure. Since the Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, they do not offer further differences or confirmations beyond what is found in the Masoretic Text and the Septuagint.
וְהָעִ֞יר רַחֲבַ֤ת יָדַ֙יִם֙ וּגְדוֹלָ֔ה וְהָעָ֥ם מְעַ֖ט בְּתוֹכָ֑הּ וְאֵ֥ין בָּתִּ֖ים בְּנוּיִֽם׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Nehemiah 7:4
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 עִיר (*'iyr*) has meanings related to both excitement and city. It can denote excitement, particularly of terror or rage, as well as refer to a city or town, indicating a place that is guarded or inhabited. The entries suggest a broad application, from fortified cities to simple encampments. There is a specific mention of a man named Ir in 1 Chronicles 4:12.
עִיר n.[m.] excitement;—of terror; of rage
base
עִיר 1092 n.f. city, town
city, town, abode of men
of fortress in a city
appar. fortified place, of any size
base
H5892a עִיר excitement;—of terror; of rage H5892b עִיר city, town . city, town, abode of men
. of fortress in a city
. appar. fortified place, of any size
5892 `iyr eer
or (in the plural) par {awr}; or ayar (Judges 10:4)
{aw-yar'}; from 5782 a city (a place guarded by waking or a
watch) in the widest sense (even of a mere encampment or
post):--Ai (from margin), city, court (from margin), town.
see HEBREW for 05782
עִיר (ir) — excitement.
1) excitement, anguish
1a) of terror
עִיר (ir) — city.
1) city, town (a place of waking, guarded)
1a) city, town (a place of waking, guarded)
1a) city, town
עִיר (ir) — City (of On).
Combined with on (אֹן "On" H0204)
This name means city, town
Another name of on (אֹן "On" H0204)
עִיר (ir) — Ir-.
#A man of the tribe of Judah living at the time of Divided Monarchy, only mentioned at 1Ch.4.12;
son of: Tehinnah (H8468)
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
רָחָב (rachab) means wide or broad, covering both physical dimensions and metaphorical uses like pride or arrogance. It is derived from the root word רָחַב (rachav), which also conveys a sense of spaciousness. The entries consistently highlight its meanings as broad or wide, with a note on its use to describe arrogance.
רָחָב adj. wide, broad
base
H7342 רָחָב wide, broad
7342 rachab raw-khawb'
from 7337; roomy, in any (or every) direction, literally or
figuratively:--broad, large, at liberty, proud, wide.
see HEBREW for 07337
רָחָב (ra.chav) — Broad.
§ broad, wide
רָחָב (ra.chav) — broad: wide.
broad, wide
Also means: ra.chav (רָחָב ": arrogant" H7342I)
רָחָב (ra.chav) — broad: arrogant.
broad, wide
A sub-meaning of ra.chav (רָחָב ": wide" H7342H)
Adj — AdjHAafsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
HNcbda — Noun common · both dual absoluteHNcbda
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)
Conj | Adj — ConjunctionHC/Aafsa
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
N-ms — Noun common · masculine singular absoluteHNcmsa
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine pluralHVqsmpa