Numbers 32:16 — Word Study
WLCוַיִּגְּשׁ֤וּ אֵלָיו֙ וַ֣יֹּאמְר֔וּ גִּדְרֹ֥ת צֹ֛אן נִבְנֶ֥ה לְמִקְנֵ֖נוּ פֹּ֑ה וְעָרִ֖ים לְטַפֵּֽנוּ׃
BSAThen [the Gadites and Reubenites] approachednâgash▸ [approached, came near] [Moses]ʼêl and saidʼâmar▸ We want to buildbânâh▸ sheepfoldsgᵉdêrâh [enclosures] herepôh for our livestockmiqneh [cattle] and citiesʻîyr [towns, settlements] for our little onesṭaph [children, families]
| Greek | English | Parsing |
|---|---|---|
| וַיִּגְּשׁ֤וּ | and they drew near | Verb, Qal, sequential imperfect third person masculine plural |
| אֵלָיו֙ | to him | Preposition, suffix |
| וַ֣יֹּאמְר֔וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| גִּדְרֹ֥ת | folds of | Noun common, feminine plural construct |
| צֹ֛אן | sheep | Noun common, both singular absolute |
| נִבְנֶ֥ה | we will build | Verb, Qal, imperfect first person common plural |
| לְמִקְנֵ֖נוּ | for livestock our | Preposition, noun common masculine singular construct, suffix |
| פֹּ֑ה | here | Adverb |
| וְעָרִ֖ים | and cities | Conjunction, noun common masculine plural absolute |
| לְטַפֵּֽנוּ׃ | for little one[s] our | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the Gadites and Reubenites approached Moses and said, “We want to build sheepfolds here for our livestock and cities for our little ones. |
| KJV | ¶ And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones: |
| ASV | And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones: |
| YLT | And they come nigh unto him, and say, 'Folds for the flock we build for our cattle here, and cities for our infants; |
| WEB | They came near to him, and said, “We will build sheepfolds here for our livestock, and cities for our little ones; |
| BBE | Then they came to him, and said, We will make safe places for our cattle here, and towns for our little ones; |
Where they part company is in the rendering of גִּדְרֹ֥ת — see How Translations Differ.
The main action is centered around the approach to Moses, followed by their expressed desires.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנָגַשׁ
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 32:16
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 Request of the Gadites and Reubenitesgenerated
Numbers 32:16 describes the Gadites and Reubenites approaching Moses to express their desire to build sheepfolds for their livestock and cities for their children. This request comes as they consider settling in the land they have conquered, showing their concern for the well-being of their families and possessions. Their approach to Moses indicates a desire for approval and guidance in their plans, reflecting a communal responsibility for both livestock and the next generation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 34:22 | Bukki son of Jogli, a leader from the tribe of Dan; |
| 2 | Genesis 33:17 | but Jacob went on to Succoth, where he built a house for himself and shelters for his livestock; that is why the place was called Succoth. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — גִּדְרֹ֥ת, gid.Rotgenerated
The Hebrew word גְּדֵרָה (gderah) means 'wall' or 'hedge,' specifically referring to enclosures for livestock. It is a feminine noun in the plural form, indicating multiple enclosures, which aligns with the context of the Gadites and Reubenites wanting to protect their sheep.
This word emphasizes the practical needs of the tribes as they settle in new territories. The focus on building enclosures reflects their agricultural lifestyle and the importance of safeguarding their flocks.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses sheepfolds and cities to convey the requests of the Gadites and Reubenites.
Sentence Structuregenerated
The main verb of the verse is וַיִּגְּשׁ֤וּ, and they drew near, which governs the subsequent clauses. The structure includes a direct object indicating the speaker's action towards Moses, followed by their statement of intent.
The verse is constructed with a series of phrases that detail their request: first, the action of approaching, then their specific desires for livestock and children. The Hebrew word order emphasizes the importance of their livestock and families in their request.
Septuagint Backgroundgenerated
The Greek translation of the Septuagint uses προσῆλθον to convey the idea of approaching, which aligns closely with the Hebrew נָגַשׁ (nagash). This choice maintains the sense of drawing near in a respectful manner.
The Septuagint's choice of ἐπαύλεις for גִּדְרֹ֥ת indicates a focus on enclosures, which may suggest a broader interpretation of the physical structures the Gadites and Reubenites intended to build.
In plain words — the whole versegenerated
Numbers 32:16 tells us that the Gadites and Reubenites approached Moses with a request to build sheepfolds for their livestock and cities for their little ones. This shows their concern for the safety and well-being of their families and possessions as they settle in new land.
Frequently Asked Questionsgenerated
They wanted to build sheepfolds to protect their livestock as they settled in the new land.
The term 'little ones' refers to their children or families, indicating a concern for their safety and well-being.
Approaching Moses signifies their desire for guidance and approval in their plans for settlement and building.
This verse reflects their agricultural lifestyle and the importance they place on protecting their livestock and providing for their families.
Reflection Questionsgenerated
- What can we learn from the Gadites and Reubenites about planning for our families?
- How can we approach leaders or authority figures with our needs and concerns?
- In what ways do we prioritize the safety and well-being of our loved ones?
- How does this verse challenge us to think about our responsibilities in our communities?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 32:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they came near unto him,.... The heads of the tribes of Gad and Reuben came a little nearer to Moses, having something more to say unto him, in order to explain their meaning, and in doing which
Read John Gill on Numbers 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones: They came near. The narrative gives a picturesque description of this scene.
Read Robert Jamieson on Numbers 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 32:16 And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones:Ver. 16. We will build sheep folds.] This was their intent at first, though Moses mistook them. There may be gross mistakes, and thereupon grievous unkindnesses, betwixt dearest friends. Cyril, and John, bishop of Antioch, objected heresy one to another, and proceeded as far as excommunication; postea comperti idem sentire: so did Cyril and Theodoret.
Read John Trapp on Numbers 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) We will build sheepfolds . . . —The sheepfolds were commonly constructed of loose stones piled up on one another. And cities for our little ones.—The word which is rendered “build” often means to “build up” or “repair,” and it probably has that meaning in this place, as applied to the cities. (See Numbers 32:26.)
Read Charles John Ellicott on Numbers 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. We will build - cities for our little ones] It was impossible for these, numerous as they might be, to build cities and fortify them for the defence of their families in their absence. Calmet supposes they meant no more than repairing the cities of the Amorites which they had lately taken; which work might have been very easily accomplished in the time which they spent on this side of Jordan, before they went over with their brethren, to put them in possession of the land.
Read AdamClarke on Numbers 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE OF REUBEN AND GAD, Numbers 32:16-32. 16. They came near — Evidently after retiring from the first audience with Moses and consulting with the people of their tribes.
Read Daniel Denison Whedon on Numbers 32 →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 the Gadites and Reubenites approached Moses and said, “We want to build sheepfolds here for our livestock and cities for our little ones.
They came near to him, and said, “We will build sheepfolds here for our livestock, and cities for our little ones;
Then the Gadites and Reubenites approached Moses and said, “We want to build sheepfolds here for our livestock and cities for our little ones.
Then they came very close to him and said, “We will build sheep folds here for our flocks and cities for our families,
Tyndale line
¶ And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones:
And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones:
And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones:
And they came near to him, and said, We will build sheep-folds here for our cattle, and cities for our little ones:
And they went neere to him, and said, We will builde sheepe foldes here for our sheepe, and for our cattell, and cities for our children.
Strictly literal
And they drew near to him, and said, We will build sheepfolds here for our cattle, and cities for our little ones;
And they come nigh unto him, and say, 'Folds for the flock we build for our cattle here, and cities for our infants;
And they come near to him and say, “We build folds for the flock here for our livestock, and cities for our infants;
And they came near unto him, and said, Sheepfolds will we build for our cattle here, and cities for our little ones;
So they came near Moses and said, “Allow us to build fences here for our cattle and cities for our families.
From the Latin
But they coming near, said: We will make sheepfolds, and stalls for our cattle, and strong cities for our children:
Simplified
Then the tribes of Gad and Reuben came to Moses and told him, “We would plan to build stone walls to keep our livestock safe and towns for our children.
Then they came to him, and said, We will make safe places for our cattle here, and towns for our little ones;
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 (MT) presents the verse as the Gadites and Reubenites asking Moses to build sheepfolds and cities for their families. The Septuagint (LXX) largely agrees with the MT in terms of content, although it has its own word order and articles. The Samaritan Pentateuch (SP) differs from the MT in two key words: it uses 'גדרות' (gaderot, meaning 'heaps of stones') instead of 'גדרות' (gidrot, meaning 'sheepfolds') and 'מקנינו' (mikneinu, meaning 'purchase') instead of 'מקנֵנוּ' (mikneinu, meaning 'livestock'). The Dead Sea Scrolls (4Q27) also reflect similar differences as the SP, with some words partially restored and others supplied by an editor, but they agree in the overall message of the verse.
וַיִּגְּשׁ֤וּ אֵלָיו֙ וַ֣יֹּאמְר֔וּ גִּדְרֹ֥ת צֹ֛אן נִבְנֶ֥ה לְמִקְנֵ֖נוּ פֹּ֑ה וְעָרִ֖ים לְטַפֵּֽנוּ׃
8 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויגשׁו אליו ויאמרו גדרות צאן נבנה למקנינו פה וערים לטפנו
2 words differ from the Masoretic Text: גדרות (heap of stones), מקנינו (purchase)
[ויגשו] אלי׳ו [ויואמרו] גדרות [צואן] [נבנה] [למקני׳נו] [פוה] [וערים] [לטפ׳נו]
1 word on the leather — 1 partly restored, 8 supplied entire by an editor.
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 32:16
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.
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHRd/Sp3ms
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
גְּדֵרָה (gderah) means 'wall' or 'hedge,' and can also refer specifically to a sheepfold. It is a feminine form of the related word for enclosure, גְּדֶרֶת (ghederet). The entries indicate its use in contexts related to barriers or enclosures, particularly for flocks.
גְּדֵרָה, גְּדֶ֫רֶת n.f. wall
base
H1448 גְּדֵרָה, גְּדֶ֫רֶת wall
1448 gderah ghed-ay-raw'
feminine of 1447; enclosure (especially for
flocks):--(sheep-) cote (fold) hedge, wall.
see HEBREW for 01447
גְּדֵרָה (ge.de.rah) — wall.
1) wall, hedge
2) sheepfold (construct with 'sheep')
N-fp — Noun common · feminine plural constructHNcfpc
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…
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
HNcbsa — Noun common · both singular absoluteHNcbsa
shep:
1. Names:
The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Ge 4:4); "butter of the herd, and milk of the flock" (De 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes under CATTLE; EWE; LAMB; RAM.
2. Zoology:
The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary…
Sheep
Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God’s care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).
“The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs.…
Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering,as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams skins dyed red" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were…
Of the Syrian sheep, according to Dr. Russell, there are two varieties; the one called Bedaween sheep, which differ in no respect from the larger kinds of sheep among us, except that their tails are somewhat longer and thicker; the others are those often mentioned by travellers on account of their extraordinary tails; and this species is by far the most numerous. The tail of one of these animals is very broad and large, terminating in a small appendage that turns back upon it. It is of a substance between fat and marrow, and is not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter. A common sheep of this sort, without the head, feet, skin, and entrails, weighs from sixty to eighty pounds, of which the tail itself is usually ten or fifteen pounds, and when the animal is fattened, twice or thrice that weight, and very…
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-Imperf-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
מִקְנֶה (miqneh) refers to cattle or livestock, specifically domestic animals that can be purchased. It encompasses general terms for herds and flocks, including cows, sheep, and goats. The word is derived from a root meaning 'something bought' and relates to property and possession.
מִקְנֶה 76 n.m. cattle
base
H4735 מִקְנֶה cattle
4735 miqneh mik-neh'
from 7069; something bought, i.e. property, but only
livestock; abstractly, acquisition:--cattle, flock, herd,
possession, purchase, substance.
see HEBREW for 07069
מִקְנֶה (miq.neh) — livestock.
1) cattle, livestock
1a) cattle, livestock
1a1) in general of a purchasable domestic animal
1b) cows, sheep, goats (in herds and flocks)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bp
פֹּה (poh) means 'here' or 'hither' in Hebrew. It is derived from a primitive particle indicating location. The word is used to denote a specific place, as seen in Job 38:11. Various lexicons confirm its meaning, with no significant disagreement among them.
פֹּה 58, and פּוֹ, also פֹּא, adv.loc. here, hither
base
H6311 פֹּה, and פּוֹ, also פֹּא here, hither
6311 poh po
or po6 (Job 38:11) {po}; or pow {po}; probably from a
primitive inseparable particle "p" (of demonstrative force)
and 1931; this place (French ici), i.e. here or hence:--here,
hither, the one (other, this, that) side.
see HEBREW for 0po6
see HEBREW for 01931
פֹּה (poh) — here.
1) here, from here, hither
1a) here
1b) hither
Adv — AdverbHD
her, in composition:
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 | N-fp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being "a great city." The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the "treasure cities" of Pithom and Raamses.…
טַף (taph) refers to children, particularly in a collective sense. It is derived from a root that suggests a quick, tripping gait, often associated with young ones. The term is primarily used in the singular to denote families or little children.
טַף 42 n.m. coll. children (as going with quick, tripping steps)
base
H2945 טַף
2945 taph taf
from 2952 (perhaps referring to the tripping gait of
children); a family (mostly used collectively in the
singular):--(little) children (ones), families.
see HEBREW for 02952
טַף (taph) — child.
children, little children, little ones
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bp