Zechariah 11:14 — Word Study
WLCוָֽאֶגְדַּע֙ אֶת־ מַקְלִ֣י הַשֵּׁנִ֔י אֵ֖ת הַחֹֽבְלִ֑ים לְהָפֵר֙ אֶת־ הָֽאַחֲוָ֔ה בֵּ֥ין יְהוּדָ֖ה וּבֵ֥ין יִשְׂרָאֵֽל׃ ס
BSAThen I cut in twogâdaʻ▸ [asunder] my secondshênîy [again, another] staffmaqqêl [called] Unionchebel [a cord, Bands] breakingpârar [to split, violate] the brotherhoodʼachăvâh△ [fraternity, bond] betweenbêyn JudahYᵉhûwdâh [the tribe, the region] and IsraelYisrâʼêl [the descendants]
| Greek | English | Parsing |
|---|---|---|
| וָֽאֶגְדַּע֙ | and I cut up | Verb, Qal, sequential imperfect first person common singular |
| אֶת־ | the object marker | Particle |
| מַקְלִ֣י | staff my | Noun common masculine singular construct, suffix |
| הַשֵּׁנִ֔י | second | Particle |
| אֵ֖ת | the object marker | Particle |
| הַחֹֽבְלִ֑ים | Union | Particle, noun common masculine plural absolute |
| לְהָפֵר֙ | to break | Preposition, verb hiphil infinitive construct common |
| אֶת־ | the object marker | Particle |
| הָֽאַחֲוָ֔ה | the brotherhood | Particle, noun common feminine singular absolute |
| בֵּ֥ין | between | Prep |
| יְהוּדָ֖ה | Judah | Noun proper |
| וּבֵ֥ין | and between | Conjunction |
| יִשְׂרָאֵֽל׃ ס | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then I cut in two my second staff called Union, breaking the brotherhood between Judah and Israel. |
| KJV | Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel. |
| ASV | Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel. |
| YLT | And I cut asunder my second staff, Bands, to break the unity between Judah and Israel. |
| WEB | Then I cut apart my other staff, Union, that I might break the brotherhood between Judah and Israel. |
| BBE | Then I took my other rod, the one named Bands, cutting it in two, so that the relation of brothers between Judah and Israel might be broken. |
Where they part company is in the rendering of the staff's action — see How Translations Differ.
The sentence has a main clause followed by a participial phrase that elaborates on the consequences of the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּדַע
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Zechariah 11:14
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 Breaking of Unitygenerated
Zechariah 11:14 describes a prophetic act where Zechariah cuts his staff named Union to symbolize the breaking of the brotherhood between Judah and Israel. This act follows a previous symbolic gesture of rejecting the flock, highlighting the deepening division among God's people. The context shows the tension and the impending judgment on the leaders and the nation, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 11:9 | Then I said, “I will no longer shepherd you. Let the dying die, and the perishing perish; and let those who remain devour one another’s flesh.” |
| 2 | Isaiah 9:21 | Manasseh devours Ephraim, and Ephraim Manasseh; together they turn against Judah. Despite all this, His anger is not turned away; His hand is still upraised. |
| 3 | Isaiah 11:13 | Then the jealousy of Ephraim will depart, and the adversaries of Judah will be cut off. Ephraim will no longer envy Judah, nor will Judah harass Ephraim. |
| 4 | Ezekiel 37:16–20 | “And you, son of man, take a single stick and write on it: ‘Belonging to Judah and to the Israelites associated with him.’ Then take another stick and write on it: ‘Belonging to Joseph—the stick of Ephraim—and to all the house of Israel associated with him.’ |
| 5 | Matthew 24:10 | At that time many will fall away and will betray and hate one another, |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — גָּדַע, va.'eg.Da'generated
The verb גָּדַע (gada') means to cut down or destroy, often used in contexts involving trees or significant divisions. In this verse, it emphasizes the act of severing ties, indicating a decisive break.
This verb is in the Qal stem, which denotes a simple action performed by the subject, here indicating Zechariah's direct action in cutting the staff. The use of the word in this context underscores the seriousness of the division being enacted.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of the verse, with the BSB using cut in two and others like the KJV and ASV similarly reflecting the act of cutting.
Sentence Structuregenerated
The main verb אֶגְדַּע֙ (egda') governs the sentence, indicating Zechariah's action. The structure includes a noun phrase for the object, followed by additional phrases that describe the staff and the action taken.
The syntax emphasizes the act of cutting as central, with the phrases that follow elaborating on the staff and its symbolic meaning of unity.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb גָּדַע is rendered as ἀπέρριψα (aperipsa), which means 'to throw away.' This choice indicates a more forceful rejection of the staff and its symbolism, suggesting a complete severance rather than merely a cutting.
This translation reflects a broader interpretation of the act, emphasizing the finality of the break in relationships between Judah and Israel.
In plain words — the whole versegenerated
Zechariah 11:14 describes how Zechariah cut his second staff, named Union, to symbolize the breaking of the bond between Judah and Israel. This act illustrates the division among God's people and the judgment that is coming.
Frequently Asked Questionsgenerated
The cutting of the staff symbolizes the breaking of unity and brotherhood between the tribes of Judah and Israel.
The staff is called 'Union' to represent the bond that existed between Judah and Israel before it was severed.
This act signifies a serious division and impending judgment on the leaders and the nation, highlighting the consequences of their actions.
This verse relates to the surrounding context by illustrating the prophetic actions of Zechariah that reflect the state of the people and their leadership, emphasizing the need for accountability.
Reflection Questionsgenerated
- In what ways do I see divisions in my community that need healing?
- How can I be a unifying presence among those who are divided?
- What lessons can I learn from the actions of Zechariah regarding leadership and accountability?
- How does understanding the significance of brotherhood impact my relationships with others?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the act of cutting off the staff as a means to break the covenant between Judah and Israel.
And I cut off my second staff, called 'Favor,' in order to break the brotherhood between Judah and Israel. Septuagint: And I threw away my second staff, called 'Favor,' in order to annul the covenant that existed between Judah and Israel.Early Church Fathers on Zechariah 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 11:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen I cut asunder mine other staff, [even] Bands,.... By which is meant, either the removal of the form of civil government from the Jews; or the abrogation of the Mosaic law, and the carnal
Read John Gill on Zechariah 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel. Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel.
Read Robert Jamieson on Zechariah 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThen; so soon as I saw what value they put upon me, or presently after the casting them off from the covenant, and unchurching them. I; Christ did it really, the prophet did it in the type. Cut asunder mine other staff, even Bands; took no further care to keep them in civil peace among themselves, but left them to their seditious humours and inhuman animosities. Religion, which is true, is the best bond of peace, friendship, and love; when the Jews cast off religion, and murdered their Lord, next they fall to murdering one another. That I might break; declare it broken, leave them to show it was broken. The brotherhood; that friendship which had been among them. Between Judah, the two…
Read Matthew Poole on Zechariah 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 11:14 Then I cut asunder mine other staff, [even] Bands, that I might break the brotherhood between Judah and Israel.Ver. 14. Then I cut asunder mine other staff, even Bands] Or, binders; the bond of unity, say some; by sending a spirit of perversities among them, such as that was which made way for the ruin of Egypt, Isaiah 19:14; Isaiah 19:16-17. But see for the sense hereof what is noted. God seems to say that he will now no more govern this people in mildness and clemency; nor yet exercise his shepherdly severity in saving corrections and visitations, as formerly he had done; but utterly reject and disject them. That I might break the brotherhood] Germanitatem, saith the…
Read John Trapp on Zechariah 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) That I might break the brotherhood.—This was the result of their rejection of the Good Shepherd, and of their consequent rejection by Him. It began with the civil discords which followed the victorious days of the Maccabees, and reached its worst in the horrible scenes which took place during the siege of Jerusalem by the Romans.
Read Charles John Ellicott on Zechariah 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. That I might break the brotherhood] I cannot, says Newcome, explain this passage, without supposing that the kingdom of Israel subsisted when the prophet wrote it; and that either the wars between Judah and Israel are referred to, (see 2Kg 16:5,) or the captivity of the ten tribes, when the brotherly connection between these kingdoms ceased.
Read AdamClarke on Zechariah 11 →CambridgeThe Cambridge Bible for Schools and Colleges14. I cut asunder mine other staff] to signify both the completion of the rupture between the shepherd and the flock, with which he had now nothing more whatever to do, and also the second evil consequence of that rupture, which would befall the flock. Its beauty was gone already: its unity would now be gone also.
Read Cambridge on Zechariah 11 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd I cut asunder mine other staff, Bands, to dissolve the brotherhood between Judah and Israel - Hitherto prophecy had spoken of the healing of the great breach between Israel and Judah, in Christ.
Read Albert Barnes on Zechariah 11 →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 I cut in two my second staff called Union, breaking the brotherhood between Judah and Israel.
Then I cut apart my other staff, Union, that I might break the brotherhood between Judah and Israel.
Then I cut in two my second staff called Union, breaking the brotherhood between Judah and Israel.
Then I cut the second staff “Binders” in two in order to annul the covenant of brotherhood between Judah and Israel.
Tyndale line
Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel.
Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel.
Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel.
Then I cut asunder my other staff, even Bands, that I might break the brotherhood between Judah and Israel.
Then brake I mine other staffe, euen the Bandes, that I might dissolue the brotherhood betweene Iudah and Israel.
Strictly literal
And I cut asunder mine other staff, Bands, to break the brotherhood between Judah and Israel.
And I cut asunder my second staff, Bands, to break the unity between Judah and Israel.
And I cut apart my second staff, Bands, || To break the unity between Judah and Israel.
Then I cut in pieces my second staff, namely, Concord, to annul the brotherhood between Judah and Israel.
Then I broke my second staff, “Unity,” to break the brotherhood between Judah and Israel.
From the Latin
And I cut off my second rod that was called a Cord, that I might break the brotherhood between Juda and Israel.
Simplified
Then I broke my second staff called Union, breaking the family union between Judah and Israel.
Then I took my other rod, the one named Bands, cutting it in two, so that the relation of brothers between Judah and Israel might be broken.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with the Septuagint providing a different word order and some variations in phrasing. However, the core message about the breaking of brotherhood remains consistent across both texts.
וָֽאֶגְדַּע֙ אֶת־ מַקְלִ֣י הַשֵּׁנִ֔י אֵ֖ת הַחֹֽבְלִ֑ים לְהָפֵר֙ אֶת־ הָֽאַחֲוָ֔ה בֵּ֥ין יְהוּדָ֖ה וּבֵ֥ין יִשְׂרָאֵֽל׃ ס
10 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Zechariah 11:14
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.
גָּדַע (gada`) is a Hebrew verb meaning to cut down or hew off. It encompasses various forms of cutting, including chopping and felling trees, and can imply destruction. The word appears in different grammatical forms, such as Qal (to hew), Niphal (to be hewn off), and Piel (to cut off).
גָּדַע vb. hew, hew down or off
Qal hew, cut in two
Niph. be hewn off
Pi. hew off, down, in two
Pu. hew down
base
H1438 גָּדַע hew, hew down or off
1438 gada` gaw-dah'
a primitive root; to fell a tree; generally, to destroy
anything:--cut (asunder, in sunder, down, off), hew down.
גָּדַע (ga.da) — to cut down/off.
1) to cut, hew, chop, cut down, hew down, hew off, cut off, cut in two, shave off
1a) (Qal) to hew, chop in two
1b) (Niphal) to be chopped off, be hewn off
1c) (Piel) to cut off or down in two, hew off or down in two
1d) (Pual) to chop down, hew down
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מַקֵּל (maqqel) refers to a rod or staff, often associated with travel or divination. It can denote a stick or branch, as well as a tool used by Jacob in breeding his flocks. The word is derived from an unused root that suggests the idea of germination, indicating a connection to growth.
מַקֵּל n.m. rod, staff
branch of tree as rod, stick, used by Jacob in breeding his flocks
staff, used in journeying
wand of diviner
base
H4731 מַקֵּל rod, staff . branch of tree as rod, stick, used by Jacob in breeding his flocks
. staff, used in journeying
. wand of diviner
4731 maqqel mak-kale;
or (feminine) maqqlah {mak-kel-aw'}; from an unused root
meaning apparently to germinate; a shoot, i.e. stick (with
leaves on, or for walking, striking, guiding,
divining):--rod, ((hand- ))staff.
מַקֵּל (maq.qel) — rod.
1) rod, staff
1a) rod, stick
1b) staff (in travel)
1c) wand (of diviner)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
שֵׁנִי (sheniy) means 'second' and can also imply 'again' or 'another.' It is an ordinal number used to denote position or sequence, as well as to indicate repetition. The word is derived from a root meaning 'double' and appears in various contexts in the Old Testament.
שֵׁנִי m. שֵׁנִית f. 157 adj.num.ord. second
base
H8145 שֵׁנִי m. שֵׁנִית f. adj. num. ord. second
8145 sheniy shay-nee'
from 8138; properly, double, i.e. second; also adverbially,
again:--again, either (of them), (an-)other, second (time).
see HEBREW for 08138
שֵׁנִי (she.ni) — second.
1) second
1a) second (the ordinal number)
1b) again (a second time)
1c) another, other (something as distinct from something else)
Art | Adj — ParticleHTd/Aomsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word חֶ֫בֶל (*chevel*) encompasses meanings related to a cord or rope, territory, and pain or pangs. It can refer to a measuring line, a company or band, and even destruction. The entries indicate a range of uses, from physical objects like cords to abstract concepts like sorrow. Notably, it is associated with both physical and emotional contexts.
חֶ֫בֶל n.m. f. cord, territory, band
cord, rope
measuring-cord, line
measured portion, lot, part, region
band, company of prophets
base
חֵ֫בֶל n.m. pain, pang
pains of travail
of other than birth-pangs
base
חֹבְלִים n.[m.]pl. union (lit. binders) name of Zec.’s second symbolic staff
base
חֶ֫בֶל n.m. destruction—Mi 2:10
ref
H2256a חֶ֫בֶל cord, territory, band H2256b חֵ֫בֶל pain, pang H2256c חֹבְלִים union H2256d חֶ֫בֶל destruction
2256 chebel kheh'-bel
or chebel {khay'-bel}; from 2254; a rope (as twisted),
especially a measuring line; by implication, a district or
inheritance (as measured); or a noose (as of cords);
figuratively, a company (as if tied together); also a throe
(especially of parturition); also ruin:--band, coast, company,
cord, country, destruction, line, lot, pain, pang, portion,
region, rope, snare, sorrow, tackling.
see HEBREW for 02254
חֶ֫בֶל (che.vel) — Mahalab.
This name means a cord, territory, region
Another name of ach.lav (אַחְלָב "Ahlab" H0303)
חֵ֫בֶל (che.vel) — pain.
1) pain, sorrow, travail, pang
1a) pains of travail
1b) pains, pangs, sorrows
חֹבְלִים (chov.lim) — union.
union
חֶ֫בֶל (che.vel) — destruction.
destruction
חֶ֫בֶל (che.vel) — cord.
1) a cord, rope, territory, band, company
1a) a rope, cord
1b) a measuring-cord or line
1c) a measured portion, lot, part, region
1d) a band or company
§ destruction
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
פָּרַר (pa.rar) is a Hebrew verb meaning to break or frustrate, with various forms indicating actions like splitting or dividing. It can refer to both literal and figurative breaking, such as violating or making something ineffective. The entries highlight different grammatical forms, including Hiphil and Qal, with uses in contexts like division or frustration.
[פָּרַר] vb. Hiph. break, frustrate
Hoph.
be frustrated
be broken
Pilp. he hath shattered me.
base
[פָּרַר] vb. split, divide
Qal Hithpō‛. split or cracked through in the earth
Pō‛êl thou didst divide the sea.
base
H6565a פָּרַר Hiph. break, frustrate H6565b פָּרַר split, divide
6565 parar paw-rar'
a primitive root; to break up (usually figuratively, i.e. to
violate, frustrate:--X any ways, break (asunder), cast off,
cause to cease, X clean, defeat, disannul, disappoint,
dissolve, divide, make of none effect, fail, frustrate, bring
(come) to nought, X utterly, make void.
פָּרַר (pa.rar) — to break.
1) to break, frustrate
1a) (Hiphil)
1a1) to break, violate
1a2) to frustrate, make ineffectual
1b) (Hophal)
1b1) to be frustrated
1b2) to be broken
1b3) to break
1c) (Pilpel) to break to bits, shatter
Also means: pur (פּוּר "to break" H6331)
פָּרַר (pa.rar) — to split.
1) to split, divide
1a) (Qal) to split, crack through
1b) (Poel) to break apart
1c) (Hithpoel) to be split, be cracked through
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
brak: shabhar = "break" (down, off, in pieces, up), "destroy," "quench" (Isa 14:25; Jer 19:10,11; Eze 4:16; Am 1:5); paraq = "to break off" or "craunch"; figuratively "to deliver" (Ge 27:40 the King James Version); `araph = "to break the neck," hence, "to destroy" (Ex 13:13); harac = "to break through" (Ex 19:21,24); parats = "to break" (forth, away), occurs in Ex 19:22,24; 1Sa 25:10; "breaking faith,"…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
אַחֲוָה (achavah) refers to the concept of brotherhood or fraternity. It is derived from the root meaning associated with familial ties, specifically noted in Zechariah 11:14, which highlights the relationship between Judah and Israel.
אַחֲוָה n.f. brotherhood הָא׳ Zc 11:14 (between Judah & Israel).
done
H264 אַחֲוָה
264 'achavah akh-av-aw'
from 251; fraternity:--brotherhood.
see HEBREW for 0251
אַחֲוָה (a.cha.vah) — brotherhood.
fraternity, brotherhood
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
bruth'-er-hood: The rare occurrence of the term (only Zec 11:14 and 1Pe 2:17) in contrast with the abundant use of "brother," "brethren," seems to indicate that the sense of the vital relation naturally called for the most concrete expression: "the brethren." But in 1Pe 2:17 the abstract is used for the concrete. In the Old Testament the brotherhood of all Israelites was emphasized; but in the New Testament the brotherhood in Christ is a relation so much deeper and stronger as to eclipse the other.
See also BROTHER; BRETHREN.
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
יְהוּדָה (yehudah) means 'Judah' and is derived from a root meaning 'praised.' It refers to the son of Jacob and Leah, the tribe descended from him, and the territory they occupied. The term also encompasses the southern kingdom of Judah, which included the tribes of Judah and Benjamin. Additionally, it identifies various individuals, including Levites and overseers during the time of Ezra and Nehemiah.
יְהוּדָה 820 n.pr.m. et terr. Judah
n.pr.m.
son of Jacob and Leah
tribe descended from Judah
nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
Levite, Ezra’s time
an overseer of Jerus.
Levite musician
priest
n.pr.terr. land of Judah
base
H3063 יְהוּדָה Judah
3063 Yhuwdah yeh-hoo-daw'
from 3034; celebrated; Jehudah (or Judah), the name of five
Israelites; also of the tribe descended from the first, and of
its territory:--Judah.
see HEBREW for 03034
יְהוּדָה (ye.hu.dah) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
§ Judah = "praised"
1) the son of Jacob by Leah
2) the tribe descended from Judah the son of Jacob
3) the territory occupied by the tribe of Judah
4) the kingdom comprised of the tribes of Judah and Benjamin which occupied the southern part of Canaan after the nation split upon the death of Solomon
5) a Levite in Ezra's time
N-proper — Noun properHNpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
HC/Acmsc — ConjunctionHC/Acmsc
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.