Numbers 16:12 — Word Study
WLCוַיִּשְׁלַ֣ח מֹשֶׁ֔ה לִקְרֹ֛א לְדָתָ֥ן וְלַאֲבִירָ֖ם בְּנֵ֣י אֱלִיאָ֑ב וַיֹּאמְר֖וּ לֹ֥א נַעֲלֶֽה׃
BSAThen MosesMôsheh [the Israelite leader, a servant of God] summonedshâlach▸ [to call out to, to invite] DathanDâthân ◂and AbiramʼĂbîyrâm the sonsbên [descendants, family members] of EliabʼĔlîyʼâb but they saidʼâmar▸ We will notlôʼ [refusing, declining] comeʻâlâh▸ [to ascend, to go up, to appear before you, to present ourselves]
| Greek | English | Parsing |
|---|---|---|
| וַיִּשְׁלַ֣ח | and he sent | Verb, Qal, sequential imperfect third person masculine singular |
| מֹשֶׁ֔ה | Moses | Noun proper masculine |
| לִקְרֹ֛א | to summon | Preposition, verb qal infinitive construct common |
| לְדָתָ֥ן | Dathan | Preposition, noun proper masculine |
| וְלַאֲבִירָ֖ם | and Abiram | Conjunction, preposition, noun proper masculine |
| בְּנֵ֣י | [the] sons of | Noun common, masculine plural construct |
| אֱלִיאָ֑ב | Eliab | Noun proper masculine |
| וַיֹּאמְר֖וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| לֹ֥א | not | Particle |
| נַעֲלֶֽה׃ | we will come up | Verb, Qal, imperfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Moses summoned Dathan and Abiram, the sons of Eliab, but they said, “We will not come! |
| KJV | ¶ And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up: |
| ASV | And Moses sent to call Dathan and Abiram, the sons of Eliab; and they said, We will not come up: |
| YLT | And Moses sendeth to call for Dathan and for Abiram sons of Eliab, and they say, 'We do not come up; |
| WEB | Moses sent to call Dathan and Abiram, the sons of Eliab; and they said, “We won’t come up! |
| BBE | Then Moses sent for Dathan and Abiram, the sons of Eliab: and they said, We will not come up: |
The translations agree on the refusal expressed by Dathan and Abiram, emphasizing their unwillingness to present themselves before Moses.
The sentence consists of a main clause followed by a subordinate clause detailing the response of Dathan and Abiram.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמֹשֶׁה
verbשָׁלַח
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 — Numbers 16:12
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 Rebellion of Korahgenerated
Numbers 16:12 describes a moment of tension as Moses calls upon Dathan and Abiram, who are part of a larger rebellion against his leadership. This passage highlights the conflict between divine authority and human rebellion, as the Israelites question Moses' leadership and express their unwillingness to follow him. The surrounding verses provide context for their defiance, illustrating the grievances they hold against Moses and the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 29:9 | If a wise man goes to court with a fool, there will be raving and laughing with no resolution. |
| 2 | Isaiah 3:5 | The people will oppress one another, man against man, neighbor against neighbor; the young will rise up against the old, and the base against the honorable. |
| 3 | 1 Peter 2:13–14 | Submit yourselves for the Lord’s sake to every human institution, whether to the king as the supreme authority, |
| 4 | Jude 1:8 | Yet in the same way these dreamers defile their bodies, reject authority, and slander glorious beings. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נַעֲלֶֽה, na'alehgenerated
The Hebrew word עָלָה (alah) means 'to ascend' and conveys the idea of going up or rising. In this context, it signifies the act of presenting oneself before Moses, which Dathan and Abiram explicitly refuse to do.
The verb is in the imperfect tense, indicating an ongoing or future action. Their refusal to ascend is a significant act of defiance against Moses' authority, reflecting their broader rebellion against God's appointed leader.
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 וַיִּשְׁלַ֣ח, and he sent, which governs the action of summoning Dathan and Abiram. The sentence is structured with a main clause followed by a subordinate clause that conveys their response.
The word order places emphasis on Moses' action of sending, followed by the direct object of his summons, and concludes with the response of Dathan and Abiram, highlighting their defiance.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּשְׁלַ֣ח as ἀπέστειλεν (apesteilen), meaning 'he sent.' This choice reflects a direct correspondence to the Hebrew meaning of sending or calling out.
The Greek word καλέσαι is used for לִקְרֹ֛א, indicating a similar meaning of summoning or calling, which aligns with the intent of Moses' action.
In plain words — the whole versegenerated
Numbers 16:12 shows Moses calling Dathan and Abiram, the sons of Eliab, but they refuse to come when he invites them. This moment highlights their rebellion against Moses' leadership.
Frequently Asked Questionsgenerated
They express their discontent with Moses' leadership and question his authority, indicating a broader rebellion against God's appointed leader.
Ascending symbolizes presenting oneself before authority, and their refusal signifies a rejection of Moses' leadership.
This passage illustrates the recurring theme of rebellion and discontent among the Israelites as they journey through the wilderness, often challenging God's appointed leaders.
Their response serves as a warning about the dangers of rebellion and the consequences of rejecting God's authority.
Reflection Questionsgenerated
- What are some ways I might resist authority in my life, similar to Dathan and Abiram?
- How can I better understand and respect the leaders God has placed in my life?
- In what situations do I feel tempted to rebel against authority?
- What steps can I take to ensure I am following God's guidance instead of my own desires?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Numbers 16:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Moses sent to call Dathan and Abiram, the sons of Eliab,.... He sent messengers to call them to the house of judgment, as the Targum of Jonathan, to the court of judicature, where the Jews
Read John Gill on Numbers 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up: Moses sent to call Dathan and Abiram - in a separate interview, the ground of their mutiny being
Read Robert Jamieson on Numbers 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMoses sent, to treat with them, and give them, as he had done Korah and his company, a timely admonition. Which said unto the messengers sent to them by Moses, We will not come up, to Moses’ s tabernacle, whither the people used to go up for judgment. Men are said in Scripture phrase to go up to places of judgment. See ,8. But because they would not now go up, therefore they went down quick into the pit, .
Read Matthew Poole on Numbers 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 16:12 And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up: Ver 12. We will not come up.] Sturdy rebels, ripe for destruction. See Proverbs 29:1. One perhaps had knocked off, and is therefore no more mentioned. Satius est recurrere, quam male currere, as that emperor said, Better stop or step back, than run on to utter ruin.
Read John Trapp on Numbers 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) And Moses sent to call Dathan and Abiram . . . —If, as seems probable from Numbers 16:3, Dathan and Abiram had joined Korah and his company in the address to Moses which is contained in Numbers 16:3, they must have subsequently withdrawn themselves and retired to their own tents, from which they refused to go up at the bidding of Moses.
Read Charles John Ellicott on Numbers 16 →CambridgeThe Cambridge Bible for Schools and Colleges12–15. The civil rebellion of Dathan and Abiram against Moses’ leadership.
Read Cambridge on Numbers 16 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12-14. During the address to the insurgent Levites, the Reubenite leaders had withdrawn. These are now sent for to have an interview with Moses.
Read Daniel Denison Whedon on Numbers 16 →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
Then Moses summoned Dathan and Abiram, the sons of Eliab, but they said, “We will not come!
Moses sent to call Dathan and Abiram, the sons of Eliab; and they said, “We won’t come up!
Then Moses summoned Dathan and Abiram, the sons of Eliab, but they said, “We will not come!
Then Moses summoned Dathan and Abiram, the sons of Eliab, but they said, “We will not come up.
Tyndale line
¶ And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up:
And Moses sent to call Dathan and Abiram, the sons of Eliab; and they said, We will not come up:
And Moses sent to call Dathan and Abiram, the sons of Eliab: and they said, We will not come up:
And Moses sent to call Dathan and Abiram, the sons of Eliab: who said, We will not come up:
And Moses sent to call Dathan, and Abiram the sonnes of Eliab: who answered, We will not come vp.
Strictly literal
And Moses sent to call Dathan and Abiram, the sons of Eliab; but they said, We will not come up!
And Moses sendeth to call for Dathan and for Abiram sons of Eliab, and they say, 'We do not come up;
And Moses sends to call for Dathan and for Abiram, sons of Eliab, and they say, “We do not come up!
And Moses sent to call Dathan and Abiram, the sons of Eliab; but they said, We will not come up:
Then Moses called for Dathan and Abiram, the sons of Eliab, but they said, “We will not come up.
From the Latin
Then Moses sent to call Dathan and Abiron the sons of Eliab. But they answered: We will not come.
Simplified
Moses summoned Dathan and Abiram, the sons of Eliab, but they replied, “We're not going to appear before you!
Then Moses sent for Dathan and Abiram, the sons of Eliab: and they said, We will not come up:
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 is supported by the Septuagint and the Samaritan Pentateuch, both of which agree word for word with the Hebrew text in this passage.
וַיִּשְׁלַ֣ח מֹשֶׁ֔ה לִקְרֹ֛א לְדָתָ֥ן וְלַאֲבִירָ֖ם בְּנֵ֣י אֱלִיאָ֑ב וַיֹּאמְר֖וּ לֹ֥א נַעֲלֶֽה׃
10 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.
וישׁלח משׁה לקרא לדתן ולאבירם בני אליאב ויאמרו לא נעלה
Agrees with the Masoretic Text here, word for word.
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 Numbers 16:12
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 שָׁלַח (shalach) is a primitive root meaning 'to send' with a wide range of applications. It can refer to sending away, stretching out (especially a hand), or letting go. The entries indicate various forms, including sending off, casting out, and setting free. Notably, it can also imply divorce or being sent away in a marital context.
שָׁלַח 814 vb. send
Qal
send: human subj.
send: subj. י׳ (God)
stretch out, esp. acc. hand
rarely send away: human subj.
let loose
Niph. letters were sent
Pi.
send off, away, human subj.
send away, subj. י׳
give over
cast out
send out, forth
let go, set free
shoot forth branches
let down
shoot
Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
base
H7971 שָׁלַח send .. send: human subj.
. send: subj. י׳ (God)
. stretch out, esp. acc. hand
. rarely send away: human subj.
. let loose
. letters were sent
. . send off, away, human subj.
. . send away, subj. י׳
. give over
. cast out
. send out, forth
. let go, set free
. shoot forth branches
. let down
. shoot
. Phrases
. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
. and I (י׳) will send
7971 shalach shaw-lakh'
a primitive root; to send away, for, or out (in a great
variety of applications):--X any wise, appoint, bring (on the
way), cast (away, out), conduct, X earnestly, forsake, give
(up), grow long, lay, leave, let depart (down, go, loose),
push away, put (away, forth, in, out), reach forth, send
(away, forth, out), set, shoot (forth, out), sow, spread,
stretch forth (out).
שָׁלַח (sha.lach) — to send: depart.
: depart/send
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
1d) (Pual) to be sent off, be put away, be divorced, be impelled
1e) (Hiphil) to send
שָׁלַח (sha.lach) — to send: let go.
: let_go/free
1) to send, send away, let go, stretch out
1a) (Qal)
1a1) to send
1a2) to stretch out, extend, direct
1a3) to send away
1a4) to let loose
1b) (Niphal) to be sent
1c) (Piel)
1c1) to send off or away or out or forth, dismiss, give over, cast out
1c2) to let go, set free
1c3) to shoot forth (of branches)
1c4) to let down
1c5) to shoot
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
דָּתָן (Dathan) refers to a Reubenite, son of Eliab, who is noted for his role in the rebellion against Moses, as mentioned in Numbers 16:1. The name is of uncertain derivation, but it is suggested to mean 'belonging to a fountain.' Dathan is associated with his brothers Abiram and Nemuel.
דָּתָן n.pr.m. a Reubenite, son of Eliab
base
H1885 דָּתָן a Reubenite, son of Eliab
1885 Dathan daw-thawn'
of uncertain derivation; Dathan, an Israelite:--Dathan.
דָּתָן (da.tan) — Dathan.
A man of the tribe of Reuben living at the time of Egypt and Wilderness, first mentioned at Num.16.1;
son of: Eliab (H0446H);
brother of: Abiram (H0048) and Nemuel (H5241)
§ Dathan = "belonging to a fountain"
a Reubenite chief, son of Eliab, who, with his brother, Abiram, joined Korah's conspiracy against Moses' authority
Prep | N-proper — Preposition · noun proper masculineHR/Npm
da'-than (dathan, meaning and derivation unknown, though the name is found in Assyrian, in the records of Shalmaneser II): The son of Eliab the son of Pallu the son of Reuben (Nu 26:5 ff; De 11:6; Ps 106:17). He and his brother Abiram, with others, followed Korah the Levite in disputing the authority of Moses and Aaron in the wilderness (Nu 16-17; 26; De 11:6; Ps 106:17). Other followers of Korah perished by fire before the tent of meeting, but Dathan and Abiram were swallowed up by the earth, with their families and their goods, at their tents. See KORAH.
Willis J. Beecher
Dathan
Welled; belonging to a fountain, a son of Eliab, a Reubenite, who joined Korah (q.v.) in his conspiracy, and with his accomplices was swallowed up by an earthquake (Num. 16:1; 26:9; Deut. 11:6; Ps. 106:17).
(belonging to a fountain) a Reubenite chieftain, son of Eliab, who joined the conspiracy of Korah the Levite. (Numbers 16:1; 26:9; 11:6; Psalms 106:17) (B.C. 1490-1452).
One of the rebels, in company with Korah, against the authority of Moses, and Aaron, Nu 16:1-50.
אֲבִירָם (Abiyram) means "the Exalted One is (my) father" and refers to two individuals from the tribe of Reuben. One is the son of Eliab, mentioned in Numbers 16:1, and the other is the son of Hiel the Bethelite, noted in 1 Kings 16:34. The name is derived from elements meaning 'father' and 'height'.
אֲבִירָם n.pr.m. ((the) Exalted One is (my) father)
a Reubenite, son of Eliab
son of Hiel the Bethelite
base
H48 אֲבִירָם ((the) Exalted One is (my) father) . a Reubenite, son of Eliab
. son of Hiel the Bethelite
48 'Abiyram ab-ee-rawm'
from 1 and 7311; father of height (i.e. lofty); Abiram, the
name of two Israelites:--Abiram.
see HEBREW for 01
see HEBREW for 07311
אֲבִירָם (a.vi.ram) — Abiram.
A man of the tribe of Reuben living at the time of Egypt and Wilderness, first mentioned at Num.16.1;
son of: Eliab (H0446H);
brother of: Dathan (H1885) and Nemuel (H5241)
§ Abiram = "my father is exalted" or "(the) Exalted One is (my) father"
1) a Reubenite, son of Eliab in exodus
2) son of Hiel the Bethelite who worked to rebuild Jericho
אֲבִירָם (a.vi.ram) — Abiram.
A man living at the time of Divided Monarchy, only mentioned at 1Ki.16.34;
son of: Hiel (H2419);
brother of: Segub (H7687)
§ Abiram = "my father is exalted" or "(the) Exalted One is (my) father"
1) a Reubenite, son of Eliab in exodus
2) son of Hiel the Bethelite who worked to rebuild Jericho
Conj | Prep | N-proper — Conjunction · preposition · noun proper masculineHC/R/Npm
a-bi'-ram ('abhiram, "exalted father," or, "my father is an exalted one"):
(1) The son of Eliab the son of Pallu the son of Reuben (Nu 26:5 ff; De 11:6). In company with his brother Dathan and Korah the Levite and others, he disputed the authority of Moses and Aaron in the wilderness (Nu 16-17; 26; De 11:6; Ps 106:17). Two hundred and fifty followers of Korah perished by fire at the doorway of the tent of meeting. Dathan and Abiram refused to come to the tent of meeting, at the summons of Moses; and the earth opened where their tents were, and swallowed them and their families and their goods. See KORAH.
Abiram
Father of height; i.e., “proud.” (1.) One of the sons of Eliab, who joined Korah in the conspiracy against Moses and Aaron. He and all the conspirators, with their families and possessions (except the children of Korah), were swallowed up by an earthquake (Num. 16:1-27; 26:9; Ps. 106:17).
(2.) The eldest son of Hiel the Bethelite, who perished prematurely in consequence of his father’s undertaking to rebuild Jericho (1 Kings 16:34), according to the words of Joshua (6:26). (See JERICHO.)
A Reubenite, son of Eliab, who with Korah, a Levite, organized a conspiracy against Moses and Aaron. (Numbers 16:1) ... [For details, see KORAH] (B.C. 1490.) Eldest son of Hiel the bethelite, who died when his father laid the foundations of Jericho, (1 Kings 16:34) and thus accomplished the first part of the curse of Joshua. (Joshua 6:26) (B.C. after 905.)
A prince of Reuben, who with Korah, Dathan, etc., conspired to overthrow the authority of Moses and Aaron in the wilderness, Nu 16:1-50.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
See SON, SONS.
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…
אֱלִיאָב (Eliy'ab) means 'God is father' and refers to several individuals in the Old Testament, including a prince of Zebulun, a prince of Reuben, and David's oldest brother. The name is derived from the Hebrew words for 'God' and 'father.' The entries collectively highlight Eliab's roles, such as a Levite musician and a Gadite warrior, but do not present any significant disagreement among the lexicons.
אֱלִיאָב n.pr.m. (God is father)
prince of Zebulon
prince of Reuben
brother of David
a Kohathite
a Gadite
Levite singer
base
H446 אֱלִיאָב (God is father) . prince of Zebulon
. prince of Reuben
. brother of David
. a Kohathite
. a Gadite
. Levite singer
446 'Eliy'ab el-ee-awb'
from 410 and 1; God of (his) father; Eliab, the name of six
Israelites:--Eliab.
see HEBREW for 0410
see HEBREW for 01
אֱלִיאָב (e.li.av) — Eliab.
A man living at the time of Egypt and Wilderness, first mentioned at Num.1.9;
son of: Helon (H2497)
§ Eliab = "my God is father" or "God is father"
1) son of Helon, leader of Zebulun in the wilderness
2) a Reubenite chief, father of Dathan and Abiram
3) David's oldest brother
4) a Levite musician
5) a Gadite warrior for David
6) a Kohathite
אֱלִיאָב (e.li.av) — Eliab.
A man of the tribe of Reuben living at the time of Egypt and Wilderness, first mentioned at Num.16.1;
son of: Pallu (H6396);
father of: Dathan (H1885), Abiram (H0048) and Nemuel (H5241)
§ Eliab = "my God is father" or "God is father"
1) son of Helon, leader of Zebulun in the wilderness
2) a Reubenite chief, father of Dathan and Abiram
3) David's oldest brother
4) a Levite musician
5) a Gadite warrior for David
6) a Kohathite
אֱלִיאָב (e.li.av) — Eliab.
N-proper — Noun proper masculineHNpm
e-li'-ab ('eli'abh, "God is father"):
(1) Prince of the tribe of Zebulun in the Exodus (Nu 1:9; 2:7; 7:24,29; 10:16).
(2) A Reubenite, father of Dathan and Abiram (Nu 16:11,12; 26:8 f; De 11:6).
(3) Eldest son of Jesse and brother of David (1Sa 16:6), once called Elihu (1Ch 27:18). He was of commanding appearance (1Sa 16:6) and when serving with Saul's army at the time when it was confronting the Philistines and Goliath, was inclined to lord it over his brother David (1Sa 17:28 f). His daughter Abihail became a Wife…
Eliab
To whom God is father. (1.) A Reubenite, son of Pallu (Num. 16:1, 12; 26:8, 9; Deut. 11:6).
(2.) A son of Helon, and chief of the tribe of Zebulun at the time of the census in the wilderness (Num. 1:9; 2:7).
(3.) The son of Jesse, and brother of David (1 Sam. 16:6). It was he who spoke contemptuously to David when he proposed to fight Goliath (1 Sam. 17:28).
(4.) One of the Gadite heroes who joined David in his stronghold in the wilderness (1 Chr. 12:9).
(God is my father). Son of Helon and leader of the tribe of Zebulun at the time of the census in the wilderness of Sinai. (Numbers 1:9; 2:7; 7:24,29; 10:16) (B.C. 1490.) A Reubenite, father of Dathan and Abiram. (Numbers 16:1,12; 26:8,9; 11:6) One of David’s brothers, the eldest of the family. (1 Samuel 16:6; 17:13,28; 1 Chronicles 2:13) (B.C. 1063.) A Levite in the time of David, who was both a "porter" and a musician on the "psaltery." (1 Chronicles 15:18,20; 16:5) One of the warlike Gadite leaders who came over to David when he was in the wilderness taking refuge from Saul. (
The oldest brother of David, towards whom his conduct was passionate and jealous, thus confirming the judgment of Him who looks not on the appearance, but the heart, 1Sa 16:6,7; 17:28.
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-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp