Zephaniah 3:18 — Word Study
WLCנוּגֵ֧י מִמּוֹעֵ֛ד אָסַ֖פְתִּי מִמֵּ֣ךְ הָי֑וּ מַשְׂאֵ֥ת עָלֶ֖יהָ חֶרְפָּֽה׃
BSAI will gatherʼâçaph■ [collect, bring together] those among youmin who grieveyâgâh [sorrow, mourn] over the appointed feastsmôwʻêd [solemn assemblies, sacred seasons] so thathâyâh■ you will no longer suffermasʼêth [endure, be afflicted with] reproachcherpâh [shame, disgrace]
| Greek | English | Parsing |
|---|---|---|
| נוּגֵ֧י | [those] grieved | Verb, Niphal, participle (active) masculine plural common |
| מִמּוֹעֵ֛ד | from an appointed feast | Preposition, noun common masculine singular absolute |
| אָסַ֖פְתִּי | I will gather | Verb, Qal, perfect first person common singular |
| מִמֵּ֣ךְ | from you | Preposition, suffix |
| הָי֑וּ | they were | Verb, Qal, perfect third person common plural |
| מַשְׂאֵ֥ת | tribute | Noun common, feminine singular absolute |
| עָלֶ֖יהָ | on it | Preposition, suffix |
| חֶרְפָּֽה׃ | reproach | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “I will gather those among you who grieve over the appointed feasts, so that you will no longer suffer reproach. |
| KJV | I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. |
| ASV | I will gather them that sorrow for the solemn assembly, who were of thee; to whom the burden upon her was a reproach. |
| YLT | Mine afflicted from the appointed place I have gathered, from thee they have been, Bearing for her sake reproach. |
| WEB | I will remove those who grieve about the appointed feasts from you. They are a burden and a reproach to you. |
| BBE | I will take away your troubles, lifting up your shame from off you. |
Translations agree on the phrase נוּגֵ֧י, indicating those who grieve, with no significant differences noted.
The sentence has a main clause with a participial phrase and a purpose clause, clearly outlining God's intention to gather and restore.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחֶרְפָּה
verbיָגָה
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 — Zephaniah 3:18
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 Promise of Restorationgenerated
Zephaniah 3:18 speaks of God's intention to gather those who are grieving over the appointed feasts, indicating a time of restoration for His people. This follows a declaration of God's presence and might in Zephaniah 3:17, where He reassures them of His love and joy over them. The surrounding verses highlight God's commitment to addressing the afflictions of His people, promising to save and gather them as seen in Zephaniah 3:19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zephaniah 3:20 | At that time I will bring you in; yes, at that time I will gather you. For I will give you fame and praise among all the peoples of the earth when I restore your captives before your very eyes,” says the LORD. |
| 2 | Jeremiah 23:3 | Then I Myself will gather the remnant of My flock from all the lands to which I have banished them, and I will return them to their pasture, where they will be fruitful and multiply. |
| 3 | Jeremiah 31:8–9 | Behold, I will bring them from the land of the north and gather them from the farthest parts of the earth, including the blind and the lame, expectant mothers and women in labor. They will return as a great assembly! |
| 4 | Ezekiel 34:13 | I will bring them out from the peoples, gather them from the countries, and bring them into their own land. I will feed them on the mountains of Israel, in the ravines, and in all the settlements of the land. |
| 5 | Ezekiel 36:24 | For I will take you from among the nations and gather you out of all the countries, and I will bring you back into your own land. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — נוּגֵ֧י, nu.Geigenerated
The word נוּגֵ֧י (nu.Gei) is a participle from the verb יָגָה (yagah), meaning to grieve or suffer. It describes those who are experiencing sorrow, particularly in relation to the appointed feasts, which are significant times of gathering and worship in Israel's religious calendar.
This participle is in the Niphal stem, indicating a passive or reflexive action, thus emphasizing the experience of grief rather than the act of causing it. The context suggests a communal sorrow over the loss of proper worship and the shame associated with it.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as those among you who grieve, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb אָסַ֖פְתִּי ('a.Saf.ti), meaning 'I will gather,' governs the sentence, with several phrases detailing the subjects and conditions. The structure shows a clear intention of gathering those who are grieving, indicating a promise of restoration.
The sentence is structured around the gathering of the mourners, with prepositional phrases specifying the source of grief and the nature of reproach, creating a cohesive message of hope and restoration.
Septuagint Backgroundgenerated
The Septuagint translates מוֹעֵד as ἑορτῆς (heortēs), meaning 'feast' or 'festival.' This choice highlights the cultural significance of the appointed times in the Jewish calendar, emphasizing the communal aspect of worship and celebration.
The Greek word chosen reflects the solemnity and importance of these gatherings, aligning with the Hebrew's emphasis on sacred seasons.
In plain words — the whole versegenerated
Zephaniah 3:18 expresses God's promise to gather those who are grieving over the appointed feasts, ensuring they will no longer suffer shame. This verse is part of a larger message of hope and restoration for God's people, who have faced difficulties in their worship.
Frequently Asked Questionsgenerated
To grieve over the appointed feasts means to feel sorrow for the loss of proper worship and the communal gatherings that are significant in the life of Israel.
God promises to gather those who mourn and restore their dignity, ensuring they will no longer endure shame.
The appointed feasts are sacred times for worship and community, reflecting Israel's relationship with God and their identity as His people.
God's gathering can be understood as His call to bring together those who are hurting, offering comfort and restoration within a community of faith.
Reflection Questionsgenerated
- In what ways do I see God gathering those who are grieving in my community?
- How can I support others who are mourning over lost opportunities for worship?
- What does it mean for me to be part of the appointed feasts in my life today?
- How can I find hope in God's promise of restoration during difficult times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zephaniah 3:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will gather [them that are] sorrowful for the solemn assembly,.... Who are grieved and troubled, because they cannot meet at the time and place of religious worship, or attend the word and
Read John Gill on Zephaniah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden.
Read Robert Jamieson on Zephaniah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis promise removes an objection which might be made by dispersed ones: How can we return? I will gather you, saith God. That are sorrowful for the solemn assembly; mourn in their distance from the solemn worship of God, as David, Psalms 42; that are troubled more for want of God’ s ordinances than for any thing; which three times every year in great solemnity they celebrated, but now for seventy years had wanted them. Are of thee; these longing mourners are thy children indeed, Israelites in whom is no guile. The reproach; the taunts of enemies and triumphs over God and religion, such as ,10. A burden; heaviest burden, or a sword in their bowels.
Read Matthew Poole on Zephaniah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZephaniah 3:18 I will gather [them that are] sorrowful for the solemn assembly, [who] are of thee, [to whom] the reproach of it [was] a burden.Ver. 18. I will gather them that are sorrowful for the solemn assembly] Which now they cannot celebrate, as being in captivity; and are therefore in great heaviness; as was David, Psalms 42:2-3; Psalms 42:5. Nothing goes nearer to a good heart than to be debarred the benefit of God’ s holy ordinances, than to hear the sabbaths mocked at by the enemies, as these good souls did, Lamentations 2:7, and to be asked, as David was, "Where is now thy God," Psalms 42:3. All outward comforts in this case are mere Ichabods. When the ark was taken Eli could live…
Read John Trapp on Zephaniah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The festival of the accomplishment of salvations is represented under the figure of the joyous Feast of Tabernacles, as in Zechariah 14:16. None shall be impeded from attending on this joyous occasion, for the oppressors shall be overthrown (Zephaniah 3:19-20). To whom the reproach of it was a burden.—Or, on whom reproach was a burden—i.e., on whom their exile, and consequent inability to attend at Jerusalem, had brought derision. On the construction, the Hebrew student may consult Hitzig or Kleinert.
Read Charles John Ellicott on Zephaniah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. I will gather - sorrowful] This may refer to those who, during the captivity, mourned for their former religious assemblies; and who were reproached by their enemies, because they could not enjoy their religious solemnities. See Psalms 137:1-9: "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. For there they that carried us away captive required of us a song," &c. This very circumstance may be the reference here.
Read AdamClarke on Zephaniah 3 →CambridgeThe Cambridge Bible for Schools and Colleges18. The language is very obscure. Perhaps: I will gather (lit. have gathered) those sorrowing far away from the solemn assembly, who are of thee (belong to thee), thou on whom reproach lay heavy. The term “sorrowing” is found Lamentations 1:4. The sense, those removed away from the solemn assembly, might be supported by 2 Samuel 20:13. The reference in any case is to the dispersed among the nations, far from the sanctuary and the feasts. The “reproach” is just that arising from the national calamities and humiliation. Isaiah 54:4, “the reproach of thy widowhood (the time of exile) shalt thou remember no more.”
Read Cambridge on Zephaniah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleI will gather them that are sorrowful - for the solemn assembly, in which they were to “rejoice” Leviticus 23:40; Deuteronomy 12:12, Deuteronomy 12:18; Deuteronomy 16:11; Deuteronomy 27:7 before God
Read Albert Barnes on Zephaniah 3 →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
“I will gather those among you who grieve over the appointed feasts, so that you will no longer suffer reproach.
I will remove those who grieve about the appointed feasts from you. They are a burden and a reproach to you.
“I will gather those among you who grieve over the appointed feasts, so that you will no longer suffer reproach.
“As for those who grieve because they cannot attend the festivals – I took them away from you; they became tribute and were a source of shame to you.
Tyndale line
I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden.
I will gather them that sorrow for the solemn assembly, who were of thee; to whom the burden upon her was a reproach.
I will gather them that sorrow for the solemn assembly, who were of thee: to whom the burden upon her was a reproach.
I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden.
After a certaine time will I gather the afflicted that were of thee, and them that bare the reproch for it.
Strictly literal
I will gather them that sorrow for the solemn assemblies, who were of thee: the reproach of it was a burden [unto them].
Mine afflicted from the appointed place I have gathered, from thee they have been, Bearing for her sake reproach.
“I have gathered My afflicted from the appointed place, || They have been bearing reproach from you for her sake.
Those that mourn far away from the festive assembly do I gather, those that were separated from thee, [that have borne] for thee the burden of reproach.
I will gather those who grieve, those who cannot attend the appointed feasts, so you will no longer bear any shame for it.
From the Latin
The triflers that were departed from the law, I will gather together, because they were of thee: that thou mayest no more suffer reproach for them.
Simplified
I will gather those of you who mourn for the religious festivals—you will no longer have to bear the disgrace.
I will take away your troubles, lifting up your shame from off you.
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 show agreement in the overall message, with six words matched between them. The Dead Sea Scrolls also align closely with the Masoretic Text, although two words are partly restored, indicating preservation of the core message despite some textual damage.
נוּגֵ֧י מִמּוֹעֵ֛ד אָסַ֖פְתִּי מִמֵּ֣ךְ הָי֑וּ מַשְׂאֵ֥ת עָלֶ֖יהָ חֶרְפָּֽה׃
6 of the 8 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.
נוגי ממועד אספתי ממ׳ך היו משאת עלי׳ה חרפה
6 words on the leather — 2 partly restored.
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 Zephaniah 3:18
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.
יָגָה (yagah) is a Hebrew verb meaning to suffer or grieve. It encompasses various forms, including causing grief (Hiphil), grieving (Niphal), and to grieve (Piel). The entries consistently emphasize the themes of affliction and sorrow, with no significant disagreement among the lexicons.
[יָגָה] vb. suffer
Niph. grieved
Pi. grieve
Hiph. cause grief or sorrow
base
H3013 יָגָה suffer . grieved
. grieve
. cause grief or sorrow
3013 yagah yaw-gaw'
a primitive root; to grieve:--afflict, cause grief, grieve,
sorrowful, vex.
יָגָה (ya.gah) — to suffer.
1) to afflict, grieve, suffer, cause grief
1a) (Niphal) grieved, grieving (participle)
1b) (Piel) to grieve
1c) (Hiphil) to cause grief, cause sorrow
V-Niphal — Verb · Niphal · participle (active) masculine plural commonHVNrmpc
מוֹעֵד (mo'ed) refers to an appointed time, place, or meeting, often associated with festivals and sacred seasons. It can denote a specific appointment or assembly, and is linked to the concept of a tent of meeting. The word is derived from a root meaning to appoint, and encompasses a range of meanings related to scheduled gatherings and designated locations.
מוֹעֵד 223 n.m. appointed time, place, meeting
appointed time
appointed meeting
appointed place
appointed sign, signal
tent of meeting
base
H4150 מוֹעֵד appointed time, place, meeting . appointed time
. appointed meeting
. appointed place
. appointed sign, signal
. tent of meeting
4150 mow`ed mo-ade'
or moled {mo-ade'}; or (feminine) moweadah (2 Chronicles
8:13) {mo-aw-daw'}; from 3259; properly, an appointment, i.e.
a fixed time or season; specifically, a festival;
conventionally a year; by implication, an assembly (as
convened for a definite purpose); technically the
congregation; by extension, the place of meeting; also a
signal (as appointed beforehand):--appointed (sign, time),
(place of, solemn) assembly, congregation, (set, solemn)
feast, (appointed, due) season, solemn(-ity), synogogue, (set)
time (appointed).
see HEBREW for 03259
מוֹעֵד (mo.ed) — meeting: time appointed.
: time_appointed
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: festival.
: festival
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting.
: meeting
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: signal appointed.
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
Feast
As a mark of hospitality (Gen. 19:3; 2 Sam. 3:20; 2 Kings 6:23); on occasions of domestic joy (Luke 15:23; Gen. 21:8); on birthdays (Gen. 40:20; Job 1:4; Matt. 14:6); and on the occasion of a marriage (Judg. 14:10; Gen. 29:22).
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
gath'-er ('acaph, qabhats; sullego, sunago):
"Gather," transitive "to bring together," "collect," etc., and intransitive "to come together," "assemble," etc., occurs frequently and represents many Hebrew and Greek words. It is the translation of 'acaph, "to bring together," in Jos 6:9, the King James Version margin "gathering host"; Ps 27:10, the King James Version margin "The Lord will gather me"; compare Nu 12:14,15; Isa 52:12 King James Version margin. The phrases "gather thee unto thy fathers," "gathered unto his fathers," "gathered into the grave," etc., are frequently used for "to die" and "death" (Ge 25:8,17…
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHR/Sp2fs
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
מַשְׂאֵת (mas'eth) encompasses meanings related to raising or uplifting, such as an uprising or burden, and can also refer to an utterance or portion. It is derived from a root meaning to raise and includes connotations of gifts or tributes. The entries indicate a range of uses, from physical elevation to metaphorical expressions like reproach.
מַשְׂאֵת n.f. uprising, utterance, burden, portion
base
H4864 מַשְׂאֵת uprising, utterance, burden, portion
4864 mas'eth mas-ayth'
from 5375; properly, (abstractly) a raising (as of the hands
in prayer), or rising (of flame); figuratively, an utterance;
concretely, a beacon (as raised); a present (as taken), mess,
or tribute; figuratively, a reproach (as a burden):--burden,
collection, sign of fire, (great) flame, gift, lifting up,
mess, oblation, reward.
see HEBREW for 05375
מַשְׂאֵת (mas.et) — tribute.
1) uprising, utterance, burden, portion, uplifting
1a) that which rises, uprising, uplifting, signal, rising
1b) utterance, oracle
1c) burden
1d) portion, present, largesse, gift, contribution, offering, tribute
N-fs — Noun common · feminine singular absoluteHNcfsa
trib'-ut (mac, "tribute," really meaning "forced laborers," "labor gang" (1Ki 4:6; 9:15,21); also "forced service," "serfdom"; possibly "forced payment" is meant in Es 10:1; the idea contained in the modern word is better given by middah (Ezr 6:8; Ne 5:4)): Words used only of the duty levied for Yahweh on acquired spoils are mekhec, "assessment" (Nu 31:28,37,38,39,40,41), belo, "excise" (Ezr 4:13,10; Ne 7:24), massa', "burden" (2Ch 17:11), and `onesh, "fine" or…
Tribute
A tax imposed by a king on his subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word denotes the temple rate (the “didrachma,” the “half-shekel,” as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a civil but a religious tax.
The chief biblical facts connected with the payment of tribute have been already given under TAXES. The tribute (money) mentioned in (Matthew 17:24,25) was the half shekel (worth from 25 to 27 cents) applied to defray the general expenses of the temple. After the destruction of the temple this was sequestrated by Vespasian and his successors and transferred to the temple of the Capitoline Jupiter. This "tribute" of (Matthew 17:24) must not be confounded with the tribute paid to the Roman emperor. (Matthew 22:17) The temple rate, though resting on an ancient precedent-- (Exodus 30:13) --was as above a fixed annual tribute of comparatively late origin.
Every Jew throughout the world was required to pay an annual tribute or capitation-tax of half a shekel, about twenty-five cents, in acknowledgment of God’s sovereignty and for the maintenance of the temple service, Ex 30:12-15. It was with reference to this that Christ says, in effect, Mt 17:25,26, "If this tribute be levied in the name of The Father, then I, The Son, am free."
In other New Testament passages, tribute means the tax levied by the Romans. On the question of paying tribute to foreigners and idolaters, Mt 22:16-22, Christ gave a reply which neither party could stigmatize as rebellious, or as unpatriotic and irreligious. By themselves using Caesar’s currency, both parties acknowledged the fact of his supremacy.…
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp3fs — Preposition · suffixHR/Sp3fs
חֶרְפָּה (cherpah) means reproach or taunt, often associated with shame or disgrace. It can refer to the condition of being reproached or the object of reproach itself. The word is derived from חָרַף (charaf), which relates to scorn or rebuke.
חֶרְפָּה n.f. reproach
taunt of enemy
reproach which rests upon one, condition of shame, disgrace
a reproach, the object of reproach, the person or thing reproached
base
H2781 חֶרְפָּה reproach . taunt of enemy
. reproach which rests upon one, condition of shame, disgrace
. a reproach, the object of reproach, the person or thing reproached
2781 cherpah kher-paw'
from 2778; contumely, disgrace, the pudenda:--rebuke,
reproach(-fully), shame.
see HEBREW for 02778
חֶרְפָּה (cher.pah) — reproach.
1) reproach, scorn
1a) taunt, scorn (upon enemy)
1b) reproach (resting upon condition of shame, disgrace)
1c) a reproach (an object)
N-fs — Noun common · feminine singular absoluteHNcfsa